Oneg Vayerah

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1. Why is it called Akeidas Yitzchak and not attributed to Avraham as it is counted as one of his ten nisyonos?

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AHDOUBLE VISION: SEEING TO THE NEEDS OF OTHERS

Rabbi Alan GarberRav of Shenley United Synagogue

K I N D L Y S P O N S O R E D לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה

020 8349 0321 [email protected] www.ogrstockdenton.com

With best wishes

T H I S P A G E H A S B E E N K I N D L Y S P O N S O R E D

Our sedra opens with the narrative of how Abraham on the third day after his circumcision offers hospitality to three desert travellers.

There are many nuances in the text which teach us how to offer

hospitality: the fact that he acts with speed and enthusiasm; he says

little and does much; he leads by example and gets other members of

his household involved in the hospitality; and he shows his guests

tremendous honour and respect.

One interesting detail is that he invites his guests to sit under a tree and

eat. We know that Abraham is a wealthy man and that he had a famous

tent that was open on four sides. So why did he leave his guests outside

and not invite them to come inside?

The answer is a tremendous lesson in how to perform acts of kindness.

When Abraham was looking to help someone he looked to see exactly

what that person needed.

As travellers, they were on a journey to arrive somewhere, presumably

by a certain time. Had Abraham offered them to come inside, they may

have felt obliged to stay. He therefore initially offered them to have

something outside so they wouldn’t feel awkward about leaving if they

had to go in a hurry. This also explains why Abraham served both milky

and meaty food. If they were in a rush they could partake of the light milky

food and if they had more time, then Abraham had a large lavish meaty

meal ready for them to be able to eat at a more leisurely pace.

Therefore Abraham not only had an open heart to help others, but

he also had his eyes open to see exactly what people needed. The verse

explains that Abraham “lifted his eyes and behold he saw three people

standing upon him, and he saw them and he ran to greet them from the

opening of the tent and bowed toward the ground.” (GENESIS 18:2)

Rashi asks, “Why is the phrase ‘and he saw’ repeated?” He teaches

us that the first ‘and he saw’ was a physical seeing and the second was

a seeing of understanding and perception of the needs of these people.

There is a famous story of a Jew who came to Rabbi Yosef Dov

Soloveitchik (the Beis HaLevi), before Pesach and asked whether milk has

the status of “a national beverage”, and whether it could be used instead

of wine for the four cups at the Seder. The Beis HaLevi understood that

he would not ask the question about drinking milk at his Seder if he were

having chicken or meat for his meal. He therefore sent him not only money

for the wine for the four cups, but also for meat as well.

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2. Why is it called “Akeida”? What does this mean?

S P O N S O R E D

Yitzchak: The Last LaughThe patriarch who exemplifies the trait of avodah, divine worship is Yitzchak. His particular service of G-d was that of din, “judgment”.1 In his absolute negation before his Creator and his punctilious devotion, Yitzchak’s observance was without any personal agenda and accorded exactly with the letter of the law. He was a faithful G-d-fearing servant who consciously lived in the awesome presence of his Maker. However, this fear was not from without but from within.

He possessed the fortitude to fearlessly battle and to defeat the evil inclination by staying on the right track, and by not deviating from it whatsoever.2 Indeed, Yitzchak did not depart

– not even one iota – from the pathway forged by his saintly father. Several episodes that occurred to Avraham similarly played themselves out in Yitzchak’s life3 and Yitzchak was, in fact, the spitting image of his father.4

The emphases in their respective divine worship were not contradictory.

Yitzchak’s din, “judgment” was the next stage to his father Avraham’s chesed, “loving-kindness”. Their respective traits, albeit on opposite ends of the spectrum, came to complement each other, It is the strictness of “fear” that comes to balance and to temper the outburst of “love”. Kindness without limits can be destructive. Water is a blessing; but an over-abundance of water results in a destructive flood. Therefore the imposition of boundaries (as a function of din) initiated by Yitzchak permits there to be a definitive framework for the original forces of Avraham’s benevolence (chesed) to find their full expression.5

Interestingly, Yitzchak’s supernatural defiance of all expectations – both in his miraculous birth and his children’s survival – relates to the themes of laughter and resurrection.

Laughter is, simply put, the human reaction to the unusual or the surprising: such as a complete reversal of expectations. A man walks on the street only to slip on a banana peel. This is amusing because of the abrupt and unexpected chain of events. So too, is laughter the natural reaction where one experiences salvation from a hopeless situation.

1 This is also called gevurah, “might” or pachad, “dread [of G-d]”.2 “Who is the strong one (gibur from the word gevurah)? The one

who overpowers his [evil] inclination” (Pirkei Avos 4:1). 3 For example, both referred to their respective spouses as their

“sister”; both were concerned of the kidnapping of their wives; both dug wells in Pelishtim etc.

4 See Rashi, Bereishis 25:19.5 The scoffers argued the lack of continuity between Avraham

who exemplified chesed, “kindness” versus Yitzchak as din, “judgment”. Hence the double Torah stresses “Yitzchak son of Avraham” and “Avraham gave birth to Yitzchak” (Bereishis 25:19).

Yitzchak’s name, meaning “he will laugh”, indicated how his

life would scoff at the laws of the natural realm. Yitzchak’s very

being generated disbelief and laughter.6 The announcement

of Yitzchak’s birth, a reversal of Avraham and Sarah’s

expectations that contradicted the rules of nature, provoked

a response of laughter.7 And Yitzchak’s existence perpetually

challenged the attitude that life is predictable. On the contrary,

where man exclusively lives to worship his Creator, he

transcends all natural expectations.

It is true that from a spiritual perspective laughter has negative

connotations. Take, for example, the banishment of Yishmael

from Avraham’s household on account of tzachok, “laughter”,

a word alluding to his contravention of all three cardinal sins.8

But this laughter was a cynicism which mocked religious

belief; its imagery is likened to oil on a shield which deflects

the arrows of faith.9 Laughter negates the inspiration that

would otherwise motivate man – it inexcusably profanes that

what is sacrosanct.10 This proves ruinous to all attempts to

venerate G-d and faithfully serve Him with all our energies.

However, Yitzchak’s laughter finds an important place in

divine worship: it jeers at the evil inclination for foolishly trying

to lure man to contradict the will of G-d. It is to laugh at those

that laugh at our life of spirituality. Yitzchak’s life of dread

larks at all those whose attitude opposes fear of Heaven. He

mocks, in turn, all those who define their existence based upon

the limitations of the natural realm. All opposition towards

spiritual growth is similarly “laughed away”.

This explains why Yitzchak’s birth and life were synonymous

with techias hameisim, “the resurrection of the dead”.

That he was born to parents of advanced age led to their

rejuvenation – akin to a new lease of life.11 And he was the

only one to the forefathers to die and live again. At the climax

of the akeidah, Avraham offered a ram in lieu of Yitzchak. But

in spiritual terms, Avraham’s original sacrifice of Yitzchak was

consummated.12 That means to say, in G-d’s mind, Yitzchak

died as an offering13 such that “the ashes of Yitzchak were

6 Laughter is contained within the numerical value of the letters of Yitzchak. The letter yud (10) alludes to the ten trials of Avraham. Tzaddi (90) was the age at which Sarah gave birth to Yitzchak. Ches (8) refers to the eighth day of circumcision, raising one’s physicality to the spiritual, and kuf (100) is the age at which Avraham fathered Yitzchak (Rashi, Bereishis 17:19).

7 “Avraham fell upon his face and laughed saying to himself, ‘To a man of a hundred years shall [a child] be born? Shall Sarah, a woman of ninety years, give birth?’” (Bereishis 17:17). “When Sarah heard the news, she also laughed at the prospect of having a child” (Bereishis 18:12-15). Yitzchak’s birth was nothing short of miraculous as his mother Sarah was not only elderly but lacked a womb (Bereishis 11:30).

8 Bereishis 21:9 & Rashi ad loc.9 Ramchal, Mesillas Yeshorim Ch.510 See our essay on Avimelech: Father and King.11 See Bereishis 18:212 Bereishis Rabbah 55:5. See Zevachim 62a13 Pirkei DeRebbi Eliezer Ch. 31

laid out before Him.”14 He stood up from the altar to recite the

blessing for the resurrection of the dead.15

So, in stark contrast to his wicked son Eisav, an expert

huntsman “who lived by the sword”,16 a killer who transformed

the living into dead, Yitzchak personifies the transformation of

death into life. Resurrection – including the future resurrection

of the dead at the end of days17 – is identified with him.

Yitzchak’s name rearranges to form the phrase keitz chai, “the

living end”18 which refers to the resurrection at the “end of

days”.

Nothing appears to be more somber, hopeless and tragic to

man than death. Consequently, there can be no greater relief

and salvation from death than its reversal, where the dead are

resurrected to live once again. This process generates much

laughter and happiness.

It is Yitzchak who relates both to resurrection and to laughter

which are destined to turn the world on its head.

Jewish humor mocks Eisav’s philosophy that life in this

world is the only thing of significance. Throughout history,

Yitzchak’s descendants resiliently worship G-d whatever their

circumstances. They laugh at the evil inclination. They satirize

those who submit themselves to the natural order. Testimony

to this is their miraculous survival and devotion to Torah

throughout bitter suffering.

In its reversal of fortunes, emerging from the contrast of

opposites, what greater reversal and laughter is possible

than the turnaround of human civilizations’ attitudes? What

transformation can compare to the return from death to life

leading to the universal reverence before G-d?

The Messianic era inverts the world. In the words of the

prophet, “For then I will reverse the nations …”19 Into such a

setting, the theme of laughter features prominently. Most of the

world has lived a life of illusion, without reference to spirituality

and to the future world-to-come. Worse still, from generation to

generation, they derided the Jewish people’s beliefs and their

way of life.

So, like the woman of valor in Shlomo’s paean, Yitzchak’s

progeny will “laugh on that last day,”20 when all creation, in

rapport with the ideal level of din, “judgment” finally comes to

proclaim G-d’s Kingship and Oneness.

14 This otherworldly element to Yitzchak means that no expression of “remembrance” is necessary for him (Rashi, Vayikra 26:42 citing Toras Kohanim 8:7)

15 Pirkei DeRebbi Eliezer Ch.3016 Bereishis 27:4017 Of the first three blessings of the Amidah that correspond to

the Avos, the second blessing of the Amidah prayer—“Blessed are You Who resurrects the dead”—corresponds to Yitzchak.

18 Tikkunei Zohar Chadash 26. The otherworldly element of Yitzchak explains why “remembrance” is unnecessary (See Vayikra 26:42). His affinity to the world-to-come meant that he was the only one to whom G-d actually attached His Name to a living human being during his lifetime. See Zohar 1, 60a.

19 Tzephaniah 3:920 Mishlei 31:25

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3. How old was Yitzchaok at the Akeida?

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FederationPUTTING HASHEM ON HOLD

Rabbi Dovid RobertsRav, Kehillas Netzach Yisroel & Director of Education, Federation

We’ve all had this infuriating experience a thousand times. Trying to get through to our service provider, getting stuck in some sort of infinite loop, being told to press 2 for this and 5 for that, and finding yourself back at the main menu. The only thing more annoying than that, arguably, is being put on hold, being told every 25 seconds that your call is really meaningful to the company, and being played some inane, horribly upbeat music until you have worked yourself up into an apoplectic fit.

Picture the scene. Avrohom Ovinu, in pain, in his post –operative

state, is visited by The Master of the Universe for no reason other than

Bikkur Cholim. He spies some travelling Arabs, which in itself is nothing

short of miraculous. Encountering the Divine is an experience that is all-

consuming, Neviyim would typically lose consciousness, being so taken

up in ecstasy. Yet Avrohom has so developed his sensitivity to the needs

of others that he is still able to notice them.

He then does a startling thing, he puts Hashem himself ‘on hold’ ,

pleads with him not to leave - ‘Your celestial call is really very important to

me, I’ll play you some music, and get back to you after I have slaughtered

some calves, ordered some loaves to be baked and generally looked after

my guests.’

Chazal use this episode to teach us that Hachnosas Orchim is greater

than Kabbolas Penei Hashechina, that offering hospitality outweighs the

importance of a Divine encounter - a truly revolutionary idea.

The problem with this is that, only with hindsight is it possible to

extrapolate this inspirational life lesson. But how did Avrohom know, in

the first instance, that this was the right course of action? It might have

been the ultimate insult, a truly dangerous course of action!

The answer lies in an exploration of the concept of Shechina, loosely

translated as the Divine Presence.

Hashem is, as the kids’ song informs us, truly everywhere. Nothing

can exist independent of the Source of all of Reality. Yet there is a gulf,

a vast expanse between that reality and the perception of so many. This

is the world of total otherness, a world in which there are creatures that

have no sense of anything else other than this world. Some even sense

that they themselves are the masters of this world, or even that nothing

else exists other than themselves. It is, on the face of it, a material world:

things couldn’t get more discretely tangible, more self-absorbed.

There are two ways to counter this misconception, to foster a sense of

the Divine, the existence and dominion of Hashem. They are both called

Shechina – the perception of Hashem.

This comes in two ‘flavours’, each with distinct advantages and

disadvantages. One is a perception that is foisted upon us, where we

do not contribute to the fostering of that perception, other than being

passive bystanders. This is called ‘Nes’ – miracle. Its advantage is that

is not open to interpretation or mistake. It is blatant, and forces us to

acknowledge Him. The downside is that it is transient, for we had no

active input into the process, and for that reason, its effect is liable to be

lost relatively quickly.

On the other hand, there is another form of Shechina that is formed

as a result of choice, electing to perceive the Divine in nature, in often

otherwise unremarkable events where there are patently other options of

interpretation. The upside of this form of Shechina that is created by our

own avodah (toil), is that its effect is transformational, it involves us, and

impacts us for much longer - it becomes part of us.

We are now ready to understand Avrohom’s intuition. The careful

wording of the gemora gives the game away. He knew that there is one

thing that MUST be greater than Kabbolas Penei Hashechina – being

a passive bystander in the reception of the Shechina – and that is an

opportunity to foster a deep recognition – a spiritual ‘lightbulb’ moment in

the hearts and mind of others. By exposing them to incredible hospitality

and subsequently directing their gratitude to He who lays on the most

spectacular buffet of all time, the Master of the Universe, he sparked a

recognition of Shechina – He was instrumental in creating Shechina.

Every encounter we have with others, Jew or Gentile, is an opportunity

to emulate Avrohom Ovinu, to leave those whose lives we touch with the

perception of ‘Ashrey oviv Shelomdo Torah’ fortunate is his father and

Rebbe who taught him Torah, to signpost Hashem’s existence, to partner

Him in the creation of Shechina.


4. What do we gain from the actions of sacrifice of Avraham at the Akeida?

S P O N S O R E D

לעילוי נשמתר' אליהו בן ר' אברהם הלוי ז"ל

ר' חיים יוסף בן ר' יהודה ליב ז"ל

מרת צפורה בת יעקב ע"ה

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HBLESSINGS

Dayan Elimelech VanzettaRav of the Orthodox Jewish Community of Chile. Resident of Edgware. Former Secretary General of the Conference of European Rabbis. European Director of 70 days for 70 years

The Wording of Different BlessingsIntroduction

Blessings are divided into three different categories:

1. Birchos Hanehenin – Blessings recited over foods, drinks and

fragrances;

2. Birchos Hamitzvos – Blessings recited over the fulfillment of a

mitzvah, i.e.: before doning tefillim or lighting Shabbos candles;

3. Birchos hashevach or Birchos Hodaah – Blessings of praise or

thanksgiving, i.e.: after witnessing natural phenomena such as

thunder, lightning, rainbows, etc…; the final three blessings of

the Sh’moneh Esreh and others1.

The Wording

All blessings belonging to any of the abovementioned categories

will invariably start with the general opening: “Baruch Atah H’ Elokeinu

Melech ha’olam” to be followed by words pertaining to its own specific

category.

For example, Baruch Atah H’ Elokeinu Melech ha’olam asher kid’shanu

be’mitzvosav vetzivanu lehaniach tefillin before performing the mitzvah

of putting on tefillin; …lishmoah kol shofar before blowing a shofar; …al

mikrah megillah before reading the Megillah, etc.

Since these are all mitzvah-related blessings we declare that Hashem

has sanctified us with His commandments and has ordered us to

perform such and such a mitzvah.

Birchos Hanehenin, Hashevach and Hodaah are not commandment-

related blessings, but rather blessings related to enjoyment, praise and

gratitude, therefore, the words Asher kid’shanu bemitzvosav are not part

of the text.

Full requirement, bare minimum and do overs

Every blessing must include the Almighty’s names HaShem Elokeinu;

a declaration that He is our G-d; as well as Melech HaOlam, which is a

declaration that He is King over the entire universe2.

If a person omits the word Atah (from Baruch Atah), and just says

Baruch Hashem Elokeinu… the blessing will still be valid, bedieved – post-

facto3. The same is true if a person just says either Hashem or Elokeinu

but not both of them4. However, if both names were omitted, the blessing

will be invalid and must be recited again5.

1 Rambam, Hilchos Brachos 1:2-52 Shulchan Oruch – O:C 214:13 Mishnah Brurah 214:34 Mishan Brurah Ibid:45 Shulchan Oruch – O:C 214:1

If the word HaOlam (of the world) is omitted, the blessing will be invalid and must be repeated6.

The right intention (Kavanah) when reciting a Blessing

When reciting a blessing we should think of the literal meaning of all the words we are saying as well as the specific meaning of each of the words:

In relation to G-d’s Holy Names:

When pronouncing Hashem’s name we should think that He is Adon HaKol, literally the Master over all. We should also think of the letter combination in Hashem’s name, the Yiud, the Heih, the Vov and the Heih which stand for Hayah, Hoveh veYihyieh – Was, Is and Will Be7.

When pronouncing the word Elokeinu we should think that the Creator is Almighty and has absolute power over all and everyone8.

Uniting Thought and Intentions when saying a Brochah

Our Sages have taught us9 that one should not “throw” a Blessing off of one’s mouth but rather, one should ponder and reflect as one calmly recites a Brochah.

The Mishnah Brurah10 quotes the Sefer HaChassidim who mentions that when one recites a blessing before eating a fruit or doing a Mitzvah, one should turn one’s mind towards the Creator and reflect on the fact that through His wonders and His goodness, He gives us fruits and bread so that we may enjoy them. We should not recite blessings by rote and without pondering on what is being said for because of this very behaviour, the Almighty became upset at His people and sent His prophet Yeshayahu with the following message: “These people come near to me with their mouth and honour me with their lips, but their hearts are far from me”11.

Indeed, there are many instances in which the absence of the correct thoughts, intentions and concentration we must have when reciting a brachah or performing a mitzvaoh will render itabsolutely invalid12.

Given that all of us normally like to be heard when we speak, why not make sure that each word of our blessings be imbued with the right thoughts, intentions and concentration?

Now imagine doing it 100 times a day… Well, that’s our topic for next week.

Have a Blessed Shabbos!

6 Ibid. See also Mishnah Brurah 214:6 and Biur Halochah s.v. Veafiluh.7 Shulchan Oruch – O:C 5:18 Ibid.9 Maseches Brachos 4710 5:111 Yeshayahu 29:1312 See Shulchan Oruch – O:C – 60:5


5. What does the Akeida have to do with Rosh Hashana and where do we see this?

S P O N S O R E D

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KOL MEKADESH SHVI’I & THE AKEIDA

Rabbi Avrumi Hecksher

“Dorshei Hashem, Zerah Avraham O’havo, hame’achrim latzeis min haShabbos ume’maharim lavo” – “those who seek Hashem, the offspring of Abraham His beloved, who delay leaving the Shabbos and hurry to welcome it…”

In next week’s sedra we read about the final and ultimate test of

Avraham Avinu, when Hashem instructed him to offer his beloved son

Yitzchak as a burnt offering on a specially prepared altar. The question is

famous. But why is this so important? Surely there have been many Jews

over the years who have willingly given up their life for the sake of G-d

and our religion; a mere 70 years ago there were thousands of Jews who

did so! So what was Avrohom’s big test?

The Ran (Rabeinu Nissim, c.1290-1375) offers a fantastic and original

explanation. Avraham had already been promised by Hashem that

he would merit many offspring through this beloved son Yitzchak. So

Hashem couldn’t possibly instruct him to kill Yitzchak, but rather He

requested it. “Please, Avraham”, He said, “Let Me go back on My word.

Let’s forget about the promise I made.” That’s why He said “Kach na es

bincha”- “Please take your son.” Tests and commands are not normally

introduced with the word “please”, but this was no command – it was a

plea.

Which leads us to ask, if Avraham didn’t have to sacrifice his son

whom he loved so dearly, why did he agree to it? After all, he would

receive no punishment if he didn’t do it, and Hashem wouldn’t even have

any complaints.

Here lies the key. Your dad asks you for a cup of tea. You serve him

his drink with his favourite biscuit by the side. He didn’t ask for the

biscuit, so why did you put it there? Because you know that’s what he

wants. The love which you displayed by adding the biscuit far exceeds

the expression of love which you achieved by serving him the tea. When

there’s a real feeling of love and a strong healthy relationship, you’ll do

far more than you have to; you’ll do anything which you know the other

party would appreciate.

Bilaam wanted to curse the Jewish nation, but Hashem refused to

grant him permission. So he asked and nagged again until finally

Hashem reluctantly let him go. It was obvious that although he now

wasn’t forbidden to go, nevertheless Hashem would have far preferred

if he had remained in Midyan. But that didn’t interest Bilaam at all. “Lo

uchal la’avor es pi Hashem” – “I can’t transgress the word of Hashem”,

implying that I don’t care at all about His wishes – if he doesn’t absolutely

forbid it, I’ll be up early in the morning to saddle my donkey!

Avraham was the opposite, someone who truly loved Hashem. He

wanted to do anything he possibly could to make Hashem happy.

Whether he was instructed to do it or not was completely irrelevant. So

even though he had a good excuse and good reason to decline Hashem’s

suggestion to sacrifice his son, such a thought never crossed his mind.

Yitzchak was not the cup of tea, but rather the biscuit by the side.

We are all Jewish, like it or not. We all have to listen to Hashem, like it

or not. But there are two very different approaches to keeping the Torah

and the mitzvos. One could resent it all – such a long list of instructions,

so many restrictions! I’ll keep to it because I have to, but as soon as

something is permitted according to the letter of the law, I’m all for it!

Or, on the other hand, one could learn to appreciate the beauty of it all.

This is the will of Hashem, this is His desire and what would make Him

happy. And even if something is permitted by law, if I know that He

would appreciate or prefer if I refrain from it, I’ll happily oblige, because

I love Him so dearly. To put it bluntly, it’s the difference between the

attitude of Avraham Avinu and that of Bilaam.

One classic example is the beautiful mitzvah of Shabbos. According

to the letter of the law, I can run around till almost the very last minute

before sunset on Friday evening, and once again from the minute three

stars are visible at the conclusion of Shabbos. But that is an indication

that this whole Shabbos business was a burden, an unwelcome nuisance

in my week. Someone who appreciates the beauty of the day will no doubt

approach it as Avraham would; he would rush to bring in the holiness of

the day, and delay its departure. That’s the attitude of Avraham Avinu,

and someone who follows this line can be titled his offspring. “Those

who seek Hashem, the offspring of Abraham His beloved, who delay

leaving the Shabbos and hurry to welcome it…”

It’s a question one must ask oneself – am I happy to be a Jew? Would

I prefer not to have this long list of restrictions? Or is my connection and

relationship with my Creator so strong and healthy that I’d do anything I

possibly could to make Him smile? Food for thought, indeed.


6. Avraham’s zeal going to the Akeida precedes an enemy of the Jews who does the same. Who?

S P O N S O R E D

נא להתפלל עבור

נתנאל יהושוע בן צירללרפואה שלמה בקרוב בתוך שאר חולי ישראל

6MY WEEKLY HALACHIC QUESTION

Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

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Squeezing Fruits on ShabbosIt will often happen that when I give a class

to a group of Russian boys who are still fresh in their Yiddishkeit about the beauty of the halachos of Shabbos, one of them will inevitably call out:

“Rabbi, do you really have to tell us all this? Just don’t tell us all these details and we won’t know about them, making our lives a lot easier!” The truth is, the opposite is true! Many people have the idea that with hilchos Shabbos, the more one knows, the more ‘becomes’ forbidden. In my experience of teaching (even a group of older ladies!) they were pleasantly surprised to find out that many things they thought to be forbidden actually turned out to be allowed. Allow me to share with you a few practical halachos on Shabbos.

One of the 39 prohibited melachos on Shabbos is Dosh - literally to thresh1. This prohibition includes any type of removing an item from its natural casing or shell. In the mishkan this was accomplished by the removal of the kernel from its husk. One of the Toldos of this melachah is S’chita – squeezing.2 This is because squeezing a fruit is the removal of the liquid from its natural shell.

1. SQUEEZING FRUITS

Q. Is it permitted to squeeze fruits on Shabbos?

A. There are three separate categories of fruit in regard to this halachah:

a. Fruits that are primarily for their juice,

b. Fruits that are commonly squeezed for their juice,

c. Fruits that are not squeezed for their juice.

CATEGORY A: Fruits that are primarily for squeezing.

It is forbidden to squeeze a fruit that is primarily used for squeezing it for its juice. The only two fruits that fit into this category are grapes and olives. Consequently, squeezing these fruits for any reason is forbidden by the Torah3. Although some poskim include oranges

1 מתנ' שבת עג. ובגמ' עה.2 מתנ' שבת קמג:

3 גמ' שבת קמה. והרמב"ם פ"ח ה"י.

and grapefruits in this list as they are also very commonly squeezed, the final halachah is that only grapes and olives fit into this category4.

CATEGORY B: Fruits that people squeeze for their juice.

It is forbidden to squeeze on Shabbos any fruit that is commonly squeezed for its juice. This is a Rabbinic prohibition.5

Q. What is included in fruits ‘commonly squeezed’?

A. Any fruit that is commonly squeezed in that place for its juice is included in this category.6 Similarly, if it is not squeezed in that place, but is commonly squeezed in other countries in the world, 7 or the drink is imported into the country and sold there, it is now forbidden to squeeze those types of fruits in that place.8

Examples of fruit/vegetables that fit into this category: Orange, grapefruit, apple, pear, peach, plum, apricot, cherry, pineapple, mango, banana, strawberry, kiwi, pomegranate, tomato.

CATEGORY C: Fruits that no-one squeezes.

It is permitted to squeeze any fruit or vegetable that is never squeezed for its juice even for its juice.9

Examples of fruit/vegetables that fit into this category are: Melon, peppers, watermelon, onion, celery.

Q. Is it permitted to cut fruits that are forbidden to squeeze [category A and B] if some juice will inevitably come out due to the pressure of the cutting?

A. Yes, even grapes may be cut normally on Shabbos10. This is because when one uses a sharp knife it is not definite that any juice will be squeezed, and even when some juice

4 שו"ע סי' שכ ס"א. 5 ברייתא שבת קמד:.

6 רמ"א סי' שכ ס"א בדעת המג"א ס"ק א, בה"ל ד"ה ובמקום. 7 מג"א ס"ק א, דלא כהרמ"א שמיקל בזה שבאותו מקום מותר.8 זה לפי המג"א, אבל המ"ב ס"ק ח' מחמיר אפי' בלא תנאי זה.

9 ברייתא שם קמד. וכ"פ השו"ע ס"א, מג"א ס"ק ט, מ"ב ס"ק ז, ערוה"ש סי"א. וכ"כ הגר"ז בס"א שהעיקר להקל בזה.

10 דאינו מתכוון לסחטו ולא ניחא ליה שמשקה יוצא, ב. אינו עוסק כלל בסחיטה ורק במעשה אכילה. וכן שמעתי מהגר"ע אוירבאך שליט"א.

does come out, it is completely unintentional. Furthermore, one may even use the juice that seeped out from any fruit in category B or C for the fruit salad11. A blunt knife should not be used as this will definitely produce liquid from the fruit.

Q. Is it permitted to place a lemon into tea?

A. Yes [It should only be placed into a kli shlishi]. One must be careful not to squeeze the lemon even with a spoon whilst it is inside the tea whilst stirring it.12

Eating Grapefruit

One may slice a grapefruit in half as usual and eat it normally – with a spoon – even though some juice will inevitably be squeezed during the process13. This includes even scraping out any leftover pieces of fruit at the bottom even though a substantial amount of juice will be squeezed out in the process14. Furthermore, the leftover juice may be drunk afterwards15. One may not, however, squeeze out any of the remaining fruit after eating it, either by actual squeezing or even by pressing the spoon on the bottom of the grapefruit16. Any juice that overflowed from the grapefruit onto the plate underneath may be consumed17.

For Halachic Questions: [email protected]

11 שאין סחטן מדעת ואינו מכוון לסחיטה. וכיון שרוצה לאכול הפרי, המשקין שזבו מותרין באכילה. ואפי' את"ל שזה פ"ר, א. זה לא ניחא ליה שאבד המשקה

מהפרי, וב. הוי כמו סחיטה לגופן שהמשקה שזב מותרת. 12 שש"כ פ"ה ס"ב.

13 שש"כ פ"ה הע' מט בשם הגרש"ז זצ"ל. 14 הגרפ"א פאלק שליט"א.

15 כיון שהסחיטה נעשה לצורך גופן של פרי והפרי עומד לאכילה כיון שלקח האשכולית להדיא כדי לאוכלו, אין על המשקה הזו דין משקין שזבו ומותר

לכתחילה לשתות. הגרח"פ שיינברג זצ"ל בס' אוצרות השבת עמ' תסב.16 כיון שזה סחיטה בשביל המשקה ולא לאוכל, קצוה"ש סי' קכו ס"ק יד.

17 שודאי בזה אינו ניחא במשקה, א"כ לא שייך כאן הגזירה של משקין שזבו כיון שהפרי מיוחד לאכילה.


7. Where did the Akeida take place?

S P O N S O R E D

Launching NO FONE FURSDAY!Not touching your phone throughout Shacharis on Thursday mornings.Can you handheld that? 0800-613-HANDLE-IT?

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PANIC IN SHUL, PART 2

Rabbi Yaakov BarrMSc (CBT), Pg Dip, BABCP (accred). Psychotherapist in private practice in London specialising in Cognitive Behaviour Therapy

If public speaking is a fear affecting so many millions of people, it stands to reason that having to do certain mitzvos in public can also invoke great fear for many of us.

Moishe dreads going to any family simchah. As a teenager he once

laughed when he was in the middle of reciting one of the sheva brachos.

Understandably he felt humiliated at the time. Ten years on, he still worries

that he might laugh again, which is something he could never live down. He

tries his utmost not to get any kibud (honour) and throughout each simchah

his anxiety spirals.

Yossi has now been forced to ask his wife to stop inviting guests. His

wife and children enjoy having guests and so surprisingly does Yossi.

However he gets so nervous when he makes Kiddush, his voice stutters and

his hands shake, that it has just become too embarrassing for him. What is

interesting is that Yossi has no problem speaking to the guests or singing

zemiros. He can even make Kiddush in front of his close family perfectly,

but when guests are in attendance, it becomes a completely different story.

Robert is a baal teshuvah. His Hebrew pronunciation is good but not

completely fluent. He imagines that everyone is laughing whenever he reads

Hebrew words. Shul is not a happy experience for him.

Here are some more effective self-help techniques to overcome this

debilitating problem.

Visualisation

Visualisation is a powerful tool that our minds use all the time - maybe

without even being aware of it. Often when people are not succeeding

at something, it is because they are habitually and subconsciously

visualising failure, discomfort, and negative situations. If you want to

succeed, you need to begin taking control of the images in the mind.

HERE IS HOW TO DO THIS:

1 Decide on a specific goal you wish to achieve, such as being able to

get an aliyah like everyone else. The goal should be realistic. So in

the above example, Moishe should not expect from himself that he

needs to pronounce his brachah absolutely perfectly without a single

hesitation.

2 Close your eyes and imagine yourself succeeding at the goal –

picture it as already complete.

3 Make the picture in your mind as clear and complete as possible

with vivid details. For example Moishe should imagine how the

simchah hall looks, what colour the flowers are on the table, what he

is wearing and what sounds he can hear.

4 Imagine what it feels like to be successful at your chosen goal. Are

you relaxed, happy, proud? Also, see if you can imagine a sense of

peace that you might feel inside at having achieved your goal.

5 Try to do these steps at least twice a day for 10 minutes if possible -

first thing when you wake up and again right before you fall asleep.

If you are feeling overly stressed about a goal, take a few minutes to

visualize your success at that situation several times a day. This will

help your body feel less stressed and anxious about it and you will

begin to see and experience the goal more positively.

EXPOSURE THERAPY

Exposure therapy is perhaps the most effective and proven avenue

for gradually becoming used to coping with panic in shul. The premise

behind exposure therapy is that you need to be exposed gradually over

time to the situations that you fear in order to desensitize yourself and

reduce anxiety. Although exposure therapy is generally conducted by a

therapist in the context of treatment such as cognitive-behavioral therapy

(CBT), you can also practice exposures on your own.

By taking small steps in facing your fears and accomplishing small

goals, you will have the confidence and strength to handle more difficult

situations. Yossi, who we mentioned above, might start off practicing

making Kiddush in front of only family or friends who know he has this

problem. Once he succeeds in this, he can aim for the next step up. He

might try making Kiddush for one person he does not know in a loud

simchah where nobody is paying much attention to him. Once he has

mastered this, he can aim higher…..

The trick is to be imaginative and patient as you slowly expose yourself

more and more to your most feared situations. If you find that a particular

step is still problematic, stay with it until your anxiety is reduced before

moving on to the next one.

Quiz

Tim

e An

swer

s

1 Perhaps the idea here is that Yitzchak was willing to keep up his life for Hashem and with death it would finish. However, the pain of Avraham, a father who was willing to kill his long awaited special son and go on living with it is much greater. (This is like people say: Living for Hashem is more difficult than dying for Hashem because it is for much longer.)

2 "Akeda" means "tied". It refers to a special tying of hand and feet together as was done to Yitzchak (SEE GEMORA SHABBOS 54A).

3 Yitzchak was 37 years old ay the Akeida. Rabbeinu Bechai (CHAYEI SARA, 23:1) sees an allusion to this in the passuk ויהי"ו that has the gematria of 37 that were the number of main years of Sarah when she had Yitzchak. (He was born to her when she was 90 and she died when she was 127.)

4 Rabbi Chaim Volozhin (RUACH CHAIM, 5:3) explains the phraseology and emphasis of Avraham Avinu, our father. All his actions, nisyonos, were the first of such done by Man and therefore to him they were extremely difficult. However, after doing them, to his descendents they are now part of our nature and therefore much easier for us to do. The mashal

to this is like the electrician who puts in the wiring and then afterwards everyone can just press the light switch to work it. Perhaps what we gain from the Akeida with is the ability to chose the love of Hashem over the love of our children.

5 Since the Akeida is such a source of merit for the Jews it is mentioned in many places and several times on Rosh Hashana. Some of them: The ideal shofar to take is from a ram to remember the ram used at the Akeida (see O.C. 586:1). Some people eat the head of a sheep to remember the ram brought in place of Yitzchak (O.C. 583:2). The reading from the Torah on the second day of Rosh Hashana is about the Akeida.

6 It was Bilom. (SEE RASHI, PARSHAS BALAK, 22:21)

7 The Akeida was done on the mizbayach at a special place where many other people performed sacrifices. The Rambam (HILCHOS BEIS HABECHIRA, 2:1-2) lists this place as the same one where Noach brought up his sacrifices after leaving the tayva and the altar where Kayin and Hevel brought their offerings as well as where Odom brought his sacrifice. It was also the place of the mizbayach of the first Beis Hamikdash.

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AHKINDNESS, A TRUE BLESSING

Yitzi GrunhutNishmas Yisroel

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.If your shul has any leftover Oneg Machzor Companions please contact [email protected] to request a pickup

“…And through your offspring, all the nations of the world will be blessed.” (BEREISHIS, 22:18)

After nine great ordeals, Avraham had passed the greatest test of them all, the Akeidah. This demonstrated his steadfast trust in Hashem by going completely against his natural mercy and kindness by which he emulated Hashem. Hashem tells Avraham that his children will be responsible for the welfare and wellbeing of all the other nations. It seems rather perplexing to call this a reward in the form of a blessing. Why would Avraham be concerned with another’s welfare over his son’s? Granted that he was very caring, the effect of the brachah should be mentioned as a secondary benefit and not as the primary reason?

Avraham Avinu had reached perfection in acting with kindness. So much so, that he is referred to as the Pillar of Chessed (the closest semblance humanly possible to the kindness of Hashem). However, just as Man is finite, in contrast with Hashem, so too are the extent of his actions. Therefore, to ensure that Avraham’s legacy will continue to live on through his children, Hashem rewards him that his children will be the actual source of all goodness. The infinite blessing that Hashem bestows upon this world, will flow through his children. This blessing was the most beautiful one that Avraham could hope for.

However, this is as much a blessing as it is a responsibility. Those that strive for true perfection and wish their children would do the same do not settle for a big blessing that will result in a cozy and comfy life. They want the responsibility and ability for their children’s actions to be powerful and pray that they use these in the best way possible.

We see this phenomenon earlier on when Avraham is told about the calamity that is about to befall Sodom and Amorah. Hashem doesn’t need to justify why He tells Avraham certain things but for the aforementioned reason He does. “Because Avraham will educate his children to do

righteousness and justice…” Avraham was no fool, nor a time waster. He knew very well that the five cities as they were should be destroyed. Yet he prayed that there should be someone who would influence the five cities’ citizens for good. No tzaddik in their right mind would actually remain in Sodom and its neighbouring cities. Acts of kindness were punishable by death. The story of Lot and the angels proved that. Rather, the prayers were in order to bring a hisorerus into the hearts of the influential few. That is true kindness, to see the greatness in man and pray that another can access it in order to save thousands. Avraham had hereby shown, “I care.” He made it his responsibility to try and save them.

Klal Yisrael controls the faucet of brachah to the world on a personal and general level. We can open the taps and let Hashem’s light shine forth. However, this can only be done with chessed. As we are told that Yetzias Mitzrayim was in the zechus of tzedakah that we performed towards one another. What acts could we have done? What could we give? We barely had any possessions of our own! It was a smile, a good word, a pat on the back, a hug. When does Am Yisrael Chai come into play? When we rejuvenate another fellow Jew.

You cannot have a nation of live people, if one is left out. We truly experienced an uplifted and invigorated nation this past Shabbos with the amazing Shabbos Project taking place all over the world. People hosted complete strangers in their homes for meals, just because they were Jewish.

Chazal tell us that all the days of the week are in pairs. Sunday with Monday, etc. Shabbas was ‘sad’ that it was alone. Hashem promised that Klal Yisrael would be its mate. The joy of this reunion is seen when each one of us has a twinkle in our eye on Friday night, when we leave our house for shul smelling the Shabbos challah scent or hear Lechu Neranenah echo through the shul. It is then when we come alive. We sing, tell inspiring stories and recount beautiful divrei Torah. We are strengthened and we strengthen one another. Ish es re’ehu ya’azoru u’le’achiv yoimar chazak!

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