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Orthodox Union National Convention in JerusalemRamada Hotel Jerusalem • WEDSUN, November 2630
Convention Program HighlightsThe following are Convention highlights that are open to the publicPlease register for them at the OU desk in the hotel lobby UPDATED
Wed. 7:00pm Opening Program (Maariv at 8:00pm)Stephen J. Savitsky, Chief Rabbi Yona Metzger, Hon. Nir Barkat
8:30pm Journalists’ Roundtable: Identifying the Hot Button IssuesEthan Bronner, Gil Hoffman, Steve Leibowitz, Ruthie Blum
Thu. 2:30pm Join us at the proposed site of the US EmbassyRepresenting hundreds of thousands of deeplycaring, committedAmerican Jews, we will urge PresidentElect Barak Obama tospeedily implement the dulyapproved will of Congress torelocate the US Embassy to Jerusalem.Remarks by Danny AyalonLocation: Derech Hebron & Yanovsky Street (near Hollandia)
7:30pm Keynote Address by Chief Rabbi Sir Jonathan Sacks“Our Mission Statement for the 21st Century”
9:15pm Film Premiere: ‘Hungry to be Heard’produced by OU Young Leadership Cabinet
Fri. 9:15am Economic Meltdown: Implications for America and IsraelPinchas Landau
10:30am Israel/Diaspora RelationsAmotz AsaEl, Rebecca Caspi, Daniel Gordis
Highlights of the Shabbat Program (Rooms for Israeli guests are SOLD OUT)Shabbat Keynote Address by HaRav Yisrael Meir LauShabbat Shiurim: Rabbi Hershel Schachter, Rabbi Menachem Genack,Rabbi Simcha Hochberg, Rabbi Steven and Yael Weil, Mrs. Shira SmilesConvention Summation by Chief Rabbi Sir Jonathan Sacks
Motza’ei Shabbat: 6:30pm Debate and Adoption of Resolutions8:00pm Concert starring Shlomo Katz
For more information, contact the Seymour J. Abrams OU Israel Centerat (02) 5609100 or visit www.ou.org/convention
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Correct for TT 836 • Rabbeinu Tam (J'm) 5:52pm4:01 Yerushalayim 5:16pm4:20 S'derot 5:19pm4:17 Gush Etzion 5:16pm4:17 Raanana 5:17pm4:17 Beit Shemesh 5:17pm4:18 Rehovot 5:17pm4:17 Netanya 5:16pm4:17 Be'er Sheva 5:18pm4:17 Modi'in 5:16pm4:01 Petach Tikva 5:17pm4:01 Maale Adumim 5:15pm4:16 Ginot Shomron 5:16pm4:15 Gush Shiloh 5:15pm4:17 K4 & Hevron 5:17pm4:16 Giv'at Ze'ev 5:16pm4:18 Yad Binyamin 5:17pm4:19 Ashkelon 5:19pm4:03 Tzfat 5:13pm
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836h"qyz oeyg c"kNov. 2122, '08 •
Shabbat 3:00pm (Mincha 4:00)
Rabbi Yaakov Moshe PoupkoMotza'ei Shabbat 8:30pm
Rabbi Ephraim Sprecher
This Shabbat is the 54th day (of 354), 8th Shabbat (of 50) of 5769
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Tel: (02) 9998440US toll free: 1866376[email protected]
cont. on page Zero, which is below...
ezohlenhxlaxkdIn Israel (not yet elsewhere)
The small but special prayerIn this week's sedra, the Torah tells us (B'reishit 24:63) And Yitzchak wentout to meditate (to converse) in the field toward evening. Connecting thispasuk with T'hilim 102:1 A Prayer of the poor, when he faints, and poursout his conversation before Gd, the Gemara in the name of R' Yosi b'R'Chanina, concludes that Yitzchak Avinu "established" the prayer of Mincha.The next pasuk is Hear my prayer, HaShem, and let my cry reach you.SICHA in the context of T'hilim 102 is a term for heartfelt prayer and this
connotation is applied to the pasukwith Yitzchak as well.
Earlier, the Gemara quotes R' Chelbowho said in the name of R' Huna aperson should always be careful(particular, meticulous) with T'filatMincha, because it wasn't until Minchatime that Eliyahu HaNavi wasanswered (in his confrontation withthe 450 false prophets of Baal), as itsays in Melachim Alef (18:36) And itwas at the time of the offering of theevening sacrifice (Mincha time), thatEliyahu the prophet came near, andsaid: HaShem...
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Orthodox UnionOU Kashrut • NCSY • Jewish ActionNJCD / Yachad / Our Way • KharkovSynagogue Support Services • IPAOURadio.org • Young LeadershipProject Areivim • OU West Coast
Stephen Savitsky, President, Orthodox UnionHarvey Blitz, Chairman of the Board, Orthodox UnionRabbi Dr. Tzvi Hersh Weinreb, Exec. Vice President, OUEliezer Edelman, Exec. Dir. Operations and Management
Headquarters: 11 Broadway, New York, NY 100042125634000 • website: www.ou.org
Produced, printed*, collated, and folded inhousePhil Chernofsky • (02) 5609124
[email protected] • www.ou.org/torah/ttAdvertising: Ita Rochel
[email protected] • (02) 5609125TT Distribution • 0505772111 • [email protected]
Ranges are 10 days, WEDFRI21 Cheshvan 1 Kislev (Nov. 1928)Earliest Talit & T'filin 5:185:25am
Sunrise 6:126:20amSof Z'man K' Sh'ma 8:478:53am(Magen Avraham: 8:018:05am)
Sof Z'man T'fila 9:409:44am(Magen Avraham: 9:099:13am)
Chatzot 11:24½11:27¼am(halachic noon)
Mincha Gedola 11:5511:58am(earliest Mincha)
Plag Mincha 3:32¼3:31pmSunset 4:424:40pm(based on sea level: 4:374:34pm)
OU ISRAELSeymour J. Abrams • Orthodox Union • Jerusalem World Center
OU Israel Center programs • Makom BaLev • Lev YehudiPearl & Harold M. Jacobs ZULA Center • Machon MaayanNESTO • The Jack Gindi Oraita Program • Mashiv HaRuachBeit Kharkov • OU Israel Communities • OU Kashrut Israel
Yitzchak Fund, President, OU IsraelRabbi Emanuel Quint, Senior Vice PresidentProf. Meni Koslowsky, Vice PresidentRabbi Dovid Cohen, Vaad memberStuart Hershkowitz, Vaad memberMoshe Kempinski, Vaad memberSandy Kestenbaum, Vaad memberZvi Sand, Vaad memberHarvey Wolinetz, Vaad memberRabbi Avi Berman, DirectorGeneral, OU IsraelMenachem Persoff, Director of Programs, Israel CenterPhil Chernofsky, Educational Director and TT editor
22 Keren HaYesod • POB 37015 • Jerusalem 91370phone: (02) 5609100 • fax: (02) 5617432
email: [email protected] • website: www.ouisrael.orgTorah Tidbits and many of the projects of OU Israel areassisted by grants from The Jewish Agency for Israel
Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk
OU Israel and Torah Tidbits do not endorse the political or halachicpositions of its editor, columnists, or advertisers, nor guarantee thequality of advertised services or products. Nor do we endorse thekashrut of hotels, restaurants, caterers or food products that areadvertised in TT (except, of course, those under OUIsrael hashgacha).We recommend that readers check with the advertisers themselves to
clarify kashrut and shmita details of their services and products.
cont. p.4
Word of the MonthWe bench Rosh ChodeshKislev this Shabbat.Cheshvan is one of twovariable months in ourfixed calendar;
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Page Zero of Torah Tidbits 836Lead Tidbit cont. from page 1 (above)Ed. note: We are aware that page Zero follows page 2 this week. Its usual positionis at the top of the PDF version of Torah Tidbits. Occasionally, we leave what wason the back cover of the hard copy of TT in its place, and then page Zero ends upbeing page 3 or 4. That's the way it goes.
In various works of Rabbinic Literature throughout the generations becauseof the episode of Eliyahu HaNavi on Mt. Carmel, Mincha became associatedwith the quality of Emunah, faith in Gd. The result of the confrontation withthe prophets of Baal resulted in the people of Israel resoundedly proclaiming,HASHEM HU HA'ELOKIM, HASHEM HU HA'ELOKIM. This is considered such animportant state ment of Emunah in Gd that we conclude NE'ILA on YomKippur with a sevenfold emotional declaration that "HaShem is truly TheGd!"
Ironically, the Amida of both Shacharit and Maariv is preceded by therecitation of the Sh'ma our twice daily (at least) reconfirmation of our beliefand acceptance of the Yoke of Heaven. Mincha is not "fortified", shall we say,with the Sh'ma, but it has the dramatic episode with Eliyahu HaNavi as itsbackground.
Because of its small size, and more so because of when we daven Mincha,our Sages have considered there to be a special reward for meticulousattention to Mincha.
Shacharit is part of our morning routine, before we get involved in the day'sactivities. Maariv is part of our evening routine, usually after the day'sactivities have been concluded. Mincha, however, usually requires us tomake the time in our "busy schedule" for it.
Evidence of our commitment to Mincha are the many Mincha minyanim(services) that one finds around town at various times in the early afternoon in stores, banks, bus stations, office buildings. In Yerushalayim and othercities, there are Minyan Factories that host countess daveners in many, manymin yanim from the earliest time for Mincha (half hour after halachic noon)until sunset (and even a bit beyond).
• According to T'fila K'hilchata, most (Ashkenazi) poskim hold that womenare required to daven both Shacharit and Mincha extent and application ofthis statement should be checked out with your Rav.
Obviously, each of our davenings should be done with seriousness and care.It's not just Mincha. But the others have an easier time of it, so to speak,because of their timings and content.
Mincha is a simpler prayer than the other two. It seems to fit with thepersonality of Yitzchak Avinu. And the image of conversing with Gd in thefield as the day comes to an end, has a more spiritual "flavor" than the
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corresponding verses and circumstances for Shacharit and Maariv.
If you don't daven Mincha, think about taking it on. If you do, give YitzchakAvinu a thought and let him help us daven better.
WORD of the MONTH cont. from p.2
A weekly TT feature to help clarify practical and conceptual aspects of the Jewish Calendar, therebyenhancing our appreciation of Gd's gift to us of HaChodesh HaZeh Lachem...
it works like this:
Cheshvan varies between its regular status of 29 days and its occasional"full" status of 30 days. Regular and occasional are a bit misleading, sinceCheshvan's regular 29 days occurs in only 55% of years; its full status occurs45% of the time.
With 29 days (as in this year), Kislev has only one day of Rosh Chodesh.
Because of Cheshvan's situation, Rosh Chodesh Kislev has many possibilities:SUN, SUNMON, TUE, TUEWED, THU, THUFRI, FRI.
Notice that the one day of Rosh Chodesh Kislev (when Cheshvan has only 29days) can be SUN, TUE, THU, FRI (that's equivalent to LO B'Da"Z). Whenthere is a 30th day of Cheshvan, it becomes the first day of Rosh ChodeshKislev and pushes the first of Kislev (to become the second day of RoshChodesh) a day later so from Sunday, there is Sunday and Monday;Tuesday becomes Tuesday and Wednesday; Thursday becomes Thursdayand Friday. But it doesn't happen that Cheshvan has a 30th day when thefirst of kislev is a Friday (as it is this year). So there is never a case (in ourfixed calendar) of FridayShabbat. The result of this is that neither day ofRosh Chodesh Kislev is ever a Shabbat. The 30th of Cheshvan can be SUN,TUE, THU, FRI. The first of Kislev can be any of the six weekdays, but neverShabbat.
Rosh Chodesh Kislev is Friday
:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr A ©d i ¦W ¦W mFi §A d¤i §d ¦i e¥l §q ¦M y ¤cg W`xThe molad is FRI 3h 26m 15p (3:06am Israel Standard Time)
.x ¤wFA ©A WlW i ¥x£g © mi ¦wl ©g xUrÎdWi ¦n£g ©e zFw ©c W ¥We mi ¦x §U¤r ,i ¦W ¦W mFi §A d¤i §d ¦i c©lFO ©d
In Rambam's notation btz:h 'e
The actual (astronomical) molad for Kislev is THU 6:55pmwhich is 8 hours earlier than the announced molad
[That's quite a bit of a discrepancy between the actual and the announced(which is based on average), but last month there was a 13 hour difference.And next month, the gap will close further. And the month after that, the
actual molad will be later than the announced one.]
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Chayei Sara STATS
5th of the Torah's 54 sedras; 5th of 12 in B'reishit
Written on 171 lines in a Sefer Torah, rank 37th
4 Parshiyot; 3 open, 1 closed
105 p'sukim ranks 32nd (11th in B'reishit)same as D'varim (which is longer)
1402 words ranks 37th (11th in B'reishit)
5314 letters ranks 36th (11th in B'reishit)
Shorter than average p'sukim in a sedra withslightly below average number of p'sukim means asmallish sedra
MITZVOTnone of the 613 mitzvot are in Chayei Sara,however, as mentioned often, there are Midotand values and other lessons to be learned.
AliyabyAliyaSedra Summary[P> X:Y (Z)] and [S> X:Y (Z)] indicatestart of a parsha p’tucha or s’tumarespectively. X:Y is Perek:Pasuk of thebeginning of the parsha; (Z) is thenumber of p'sukim in the parsha.
Kohen First Aliya 16 p'sukim 23:116[P> 23:1 (20)] The parsha beginsby telling us that Sara died in KiryatArba, which is Hevron. But first ittells us that she lived a full, long lifeof 127 years.
SSSSSDDDDDTTTTT::::: With the last theme of Vayeirabeing the AKEIDA, the juxtaposition ofSara's death supports our Tradition thatSara died as a result of the Akeida. TheMidrash says that the Satan informed Saraabout what Avraham was intending to dowith Yitzchak, when they went towards HarHaMoriah. The shock was too great for anold woman, and she died. Some commentaries give an interesting twist to this. Theysay that Sara died, not from fear thatAvraham would offer Yitzchak as aKorban, but rather that he might not! Sheremembered Avraham's reaction when shetold him to banish Yishmael (and Hagar).She was afraid that Avraham's love andkindness towards Yitzchak would preventhim from carrying out Gd's command, andthat Avraham would thus fail this ultimatetest of faith. When she saw (or heard) thatAvraham was returning with Yitzchak stillalive, she thought her fears were realizedand she died.
Avraham comes (some say fromthe Akeida, that is from HarHaMoriah; some say from Be'erSheva; either way, it was apparently to Hevron that he came) toeulogize Sara and to cry for her.
SSSSSDDDDDTTTTT::::: V’LIVKOTAH, and to cry for her,is written with a small KAF. Some take thisas a reminder that the crying was "small"since Sara had lived such a long life (BaalHaTurim). There is more crying when aperson dies young.
Some say that the KAF points to the 20 inthe way that the Torah tells us how old shewas when she died: 100 years and 20 yearsand 7 years.
Others say that the small KAF allows us toreread the word with regularsized lettersonly to obtain a different understanding, on
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a REMEZ (hint) level. And Avraham cameto eulogize Sara ULVITAH, and for herdaughter. This correlates with the opinionsthat Avraham and Sara had a daughter,but she died when Sara did. (Some evensay that her name was BAKOL.)
Avraham next makes the arragements for providing a suitable placeto bury Sara. (There is a Traditionthat Avraham was aware of theburial place of Adam and Chava,and that is the piece of land he wasinterested in.) He turns to thepeople of CHEIT, one of whom isknown as EFRON. They allexchange niceties and the peopleoffer Avraham any land he wants.He insists on paying full price andthat is what he does for the fieldand cave of Machpela.
Pirkei Avot made famous thatAvraham was tested 10 times. Butthe mishna does not enumerate theten tests. There are differentopinions as to which of Avraham'sexperiences are considered tests ofhis faith. Most lists of the 10 endwith the Akeida, as implied from thep'sukim themselves. Rabeinu Yonafinds a test after the Akeida —Avraham's experience in providing aburial place for Sara. The questionon this is obvious What was sodifficult about that, that it shouldqualify as a test of faith especiallyafter the Akeida? Perhaps theanswer lies in the fact that after theAkeida, Avraham still had a couple ofdifficult things to go through. Wasn'tthe Akeida and everything thatpreceded it enough? No, not finishedyet. This can test a person, sometimes, more than terrible trials andtribulations.
Surviving the Holocaust did notguarantee a person that he wouldhave an easy life from then on.Some were blessed with troublefreelives after their terrible ordeals, butmost had many more difficulties toface in the years to come.
We do not know how Gd works.Why must we suffer trials andtribulations in this world? It hassomething to do with making usbetter people. With challenging us.With testing us. With preparing oursouls for the World of Truth. Andprobably a lot more.
There is another approach to answerthe same question. Eulogizing hiswife, acquiring a burial place, findinga "shiduch" for Yitzchak evenremarrying Hagar (Ketura) are all"regular", mundane experiences.Can one who spoke repeatedly toGd, ascended Har HaMori'ah, had aspecial relationship with Gd cansuch a person return to being a"normal" human being? This too is atest, and Avraham passed with flyingcolors. These commentaries point tothe pasuk at the end of the Akeidaportion, "And Avraham return to thelads..." as an indication that he wasable to "come back down to earth".
SSSSSDDDDDTTTTT::::: If a father insists that his sonmarry or not marry a particular woman,the son is not dutybound to listen to hisfather. Meshech Chochma says that welearn this from the fact that Avraham gaveinstructions and administered an oath toEliezer about a wife for Yitzchak, but didnot command Yitzchak himself on thematter.
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Levi Second Aliya 13 p'sukim 23:1724:9The field, cave, trees, etc. becomethe lawful possessions of Avraham,after which he buries Sara.
[S> 24:1 (67)] Avraham is now atan advanced age and has beenblessed greatly by Gd. “And Gdblessed Avraham BAKOL”, witheverything.
The word BAKOL screams out forexplanation. And, sure enough, thereare many suggestions as to whatthis extra blessing of BAKOL is.(Every time we say Birkat HaMazon,we ask Gd to bless us as He blessedour forefathers BAKOL... Mikol andKol are terms associated withYitzchak and Yaakov.)
The numeric value of BAKOL 52, thesame as BEN, son. This alludes tothe ultimate blessing that Avrahamreceived his son Yitzchak.
R. Meir says that Avraham wasblessed by NOT having a daughter.In Avraham's time and in his uniquecircumstances, who would she havemarried? What would have happenedto her? In this case it was a brachanot to have had a daughter.
On the other hand... R. Yehuda saysthat Avraham's extra blessing wasthat he DID have a daughter. Thereis even an opinion that hisdaughter's name was BAKOL.
Rabbi Eliezer HaModai says thatAvraham was blessed with theart/skill/power of astrology and thathe was consulted by noblemen fromfar and wide. (Even when Gd toldAvraham that he would have a child,
Avraham resisted because he hadseen in the stars that he was notgoing to have children. Gd"explained" to Avraham that it ispossible to rise above one's "mazal",and in fact, that is the special qualityof the nation that will come fromhim. l`xyil lfn oi`. Ibn Ezra says inthe name of our Sages z"l, true, butonly as long as they keep theTorah.)
R. Shimon bar Yochai says thatAvraham had a precious stone withcurative powers that would heal allwho gazed upon it.
These last two opinions identifyBAKOL as Avraham's prominentposition in the world. This fits withhis role as "father of many nations".
Some suggest that Eisav's notsinning (until Avraham died) andYishmael's repentance, both duringAvraham's lifetime are the extrablessings.
There are still other explanations.
From the variety of explanations ofBAKOL, it is quite clear thatAvraham's unique status as the onewho restored belief in One Gd to theworld did not go unrewarded. Wecan see in this list of blessings, allthe different kinds of blessings thatcan be ours, the spiritual heirs ofAvraham Avinu.
The one major task remaining,which will forge the next vital linkin what promises to be a greatpeople and a great Chain ofTradition, is finding a suitable"shidduch" for Yitzchak. Everythingnow will depend upon Yitzchak.However great Avraham was,
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unless there is "solid" continuity, allwill be lost. To this end, Avrahamcalls upon Eliezer to swear that hewill faithfully carry out his task, thathe will return to Avraham's familyand hometown, and find a wife forYitzchak there. And that Yitzchak isnot to leave Eretz Yisrael (havingbeen consecrated on theMizbei'ach during the Akeida).
Shlishi Third Aliya 17 p'sukim 24:1026Eliezer (who is exclusively referredto as "The Servant" or "The Man",as opposed to by name his namenever appears in Parshat ChayeiSara, where we would haveconsidered him a major personality)takes ten camels laden with asplendid assortment of goods andtravels to Avraham's hometown.Upon arrival, he ties the camels upnear the well (and spring), towardsevening, at the time that the localgirls come to draw water. He asksGd to be kind to his masterAvraham. Eliezer asks for a sign the girl who will offer him drinkand also for his camels, she will bethe one sent by Gd. Almost beforehe finished speaking, Rivka batBetu'el of Avraham's family arriveson the scene with her watercontainer on her shoulder. Eliezerruns to her and asks for a bit ofwater. She immediately gives himhis fill and then draws water for hiscamels. Anxious to find outwhether she was "the one", Eliezerwaits until the camels have their
drink and then presents Rivka withgifts of jewelry. (On the one hand,he has seen her kind nature andtireless act of chesed; on the otherhand, he has not even asked herwho she is.) When Rivka tellsEliezer that she is indeed fromAvraham's family and invites him tostay at her home, he prostrateshimself before Gd in gratefulacknowledgment.The Gemara in Taanit states thatEliezer servant of Avraham did notask (something of Gd) properly, buthe was nonetheless answered in afine manner. His "sign" could haveresulted in an unsuitable shidduchfor Yitzchak, but Gd sent Rivka tohim instead.
Some sources fault Eliezer for relyingon an omen or sign especially (orspecifically) because he did not askwho she was before giving her"gifts".
R'vi'i Fourth Aliya 26 p'sukim 24:2752Eliezer also says a blessing to Gdfor not abandoning Avraham orwithholding Divine Kindness fromhim. Rivka runs home to tell herfamily what has happened. Lavan(filled with ulterior motives, ourcommentaries tell us) runs to greetEliezer. The gold jewelry adorningRivka catches Lavan's eye, and he"graciously" offers Eliezer hospitality. Eliezer is served food butrefuses to eat until his "business" iscompleted.
Eliezer proceeds to tell the story of
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his mission. He tells of Avrahamand Yitzchak and of being sent tofind a wife for Yitzchak. When heasks for Rivka's hand on behalf ofhis master, Lavan and Betu'el(commentaries point to Lavan'spushing himself before his father asan indication of a negative personality trait) accept all as Gd's will.Eliezer again prostrates himselfbefore Gd in grateful acknowledgment of the success of his mission.
Chamishi Fifth Aliya 15 p'sukim 24:5367Eliezer gives more gifts to Rivkaand her mother and brother, thenthey all celebrate with food anddrink, and Eliezer and his party stayovernight. In the morning, Elizerasks his leave. Rivka's family asksthat she remain for a year, or atleast ten months (as was thecustom in olden times) but Eliezerinsists on leaving immediately.Rivka is consulted and she agreesto leave right away. They send heroff with a "maid" (later identified asDevora) and bless her. (Thisblessing has been repeated countless times to Jewish brides throughout the generations. Ironic, is it not,that we use Lavan's words for sucha special occasion.) Finally theentourage leaves for Canaan.
Meanwhile, Yitzchak (having goneto bring Hagar back to Avraham) isin the Negev area and goes "intothe field to commune, beforeevening". (This, we are taught, was
the model for Mincha see LeadTidbit.) As the RivkaEliezercaravan approaches from a distance, Rivka sees Yitzchak, jumpsdown from her camel, and asksEliezer who that man is. She coversher face with a veil when she istold that the man is her intendedhusband.
Eliezer tells Yitzchak everythingthat has occurred. Yitzchak takesRivka as his wife and she becomesa comfort to him for the loss of hismother. For us, she later becomesRivka Imeinu.
Rabbi Sholom Gold speculates as tohow a girl growing up in the house ofBetuel and Lavan can so quickly stepinto Sara Imeinu's shoes. His answer(beautifully developed in a shiur) isthat it was D'vorah, Rivka's nursemaid, who was her teacher andinfluence in the ways of Sara.D'vorah was left behind whenAvraham and Sara "made Aliya", forjust this purpose.
Shishi Sixth Aliya 11 p'sukim 25:111[P> 25:1 (11)] Avraham, havingsuccessfully provided for thecontinuity of what will become theJewish Nation, now lives out theremainder of his life as a "privatecitizen", so to speak. He takes forhimself a wife named KETURA(which we are taught was HAGAR)and fathers six more children. Hegives them gifts, but Yitzchak remains Avraham's exclusive spiritualheir. (We can really say that in
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some ways, other peoples of theworld followed Avraham's lead inliving monotheistic lives, but theTorah's definition of Avraham'slineage is Yitzchak.)
On the question of the differenttreatment of Yishmael (banishment)and the children from Ketura (gifts),it can be explained that there was acrucial difference between Yishmaeland Ketura's children. Yishmaelchallenged Yitzchak's inheritance. Heclaimed (and in some ways continues to claim) Avraham's legacy.When Gd told Avraham to listen toSara, He told him to banish them,BECAUSE in Yitzchak will be calledyour offspring, your descentants.This point had to be made, and afarewell party and lavish provisionsfor the journey would not have madethe point. No such problem withKetura's children. They made nosuch claim. They did not disputeYitzchak's role. They received gifts.
Avraham dies at the "ripe old age"of 175 (actually, this is 5 years shortof the complete 180 that Yitzchakachieved various reasons aregiven for the "lost" 5 years). Hiswas a graceful, good, and fulfillinglife (despite the tough times hehad). He is buried in the Cave ofMachpela, where he had buriedSara. Both Yitzchak and Yishmaeltake care of the burial. The Torahimplies that Yishmael had repentedhis ways and had becomerighteous. What greater "nachas"for a father!
Gd blesses Yitzchak afterAvraham's death.
From the fact that Avraham tookKetura only after Yitzchak wasmarried, the Baal HaTurim says thatthis is the proper thing to do Marryoff your children, before you yourselfremarry.
Sh'VII Seventh Aliya 7 p'sukim 25:1218[P> 25:12 (7)] The descendants ofYishmael are now enumerated.Yishmael is identified fully as theson of Avraham and Hagar theEgyptian maiden of Sara who boreYishmael "to Avraham". (This isquite parallel to the description ofYitzchak's connection to Avrahamas stated in the beginning of nextweek's sedra. This might furtherindicate Yishmael's T'shuva in hislater years.) It is noteworthy thatYishmael fathered twelve sons, notlike Yitzchak, but like Yaakov.Note that both Nachor andYishmael had their 12 descendantsbefore we did (so to speak). Thisindicates a tougher life for theJewish people (something that hasbeen borne out over and overagain in the course of JewishHistory, right up to current events).
Yishmael dies at the age of 100 and30 and 7 years. The wording in theTorah (seems to) purposelyparallels that which was used todescribe Sara's lifespan, a furtherindication (perhaps) of the changefor the better in Yishmael. Rashisays that the age of Yishmael isincluded to help us compute the
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chronology of Yaakov.
Last 3 p'sukim are reread for Maftir.
Haftara 31 p'sukim Melachim Alef 1:131The sedra tells of the agingAvraham and his task of providingfor the continuity of his beliefsthrough his son Yitzchak (eventhough there were other potentialheirs). The Haftara parallels thistheme by telling us of the aging
King David with many potentialheirs, providing that it would be hisson Shlomo who would be thenext link in the Davidic line. This,fulfillment of a promise made toShlomo's mother, Batsheva similar to the promise made to Sarathat her son would inherit. Thestarting points are Avraham Avinuand David Hamelech. But nomatter how strong their personalities were, the chain ends withthem unless the next generation isas strong as a Yitzchak Avinu and aShlomo Hamelech.
THE JERUSALEM INSTITUTE OF JEWISH LAWRabbi Emanuel Quint, Dean
Lesson #450 (conclusion)
Women as Participants in the Judicial ProcessWith this lesson we hereby conclude (fornow) the topic of women in the Beit Dinsystem. (The role of a person in the BeitDin system is in the person of a litigant,whether the plaintiff or defendant, or inthe person of a witness, or in the personof a judge.) We are, in this lesson,discussing the role of a woman as awitness. (The role of the woman as alitigant has been discussed in priorlessons; the role of the woman as a judgein the Beit Din system is left for futurelessons, IYH)In a case that was decided about 40 yearsago, Rav Menashe Klein (a prominentdecisor of halacha, living in Brooklyn,NewYork), he wrote a responsum inwhich the question was discussed.(Responsa of Rav Menashe Klein,
Mishna Halacha 5:269). He differed withthe reasons that some of those who woulddeny women the right to testify, even inthe limited cases where the Rama permitsthem to testify. Some stated that womencould not testify since they were nottrustworthy witnesses. R. Klein rejectsthis by showing that in many areas ofritual law, they were as trustworthy asmen (for example, taharat hamishpacha,kashrut, Shabbat). His reasoning is theopposite of the reasoning of theMaimonides school which is based on thesame Torah source that also prohibitedMoshe and his brother Aharon fromacting as witnesses in the same matter,that is a decisive prohibition. As wasstated in the prior lessons, there are manypersonal matters in which a woman maytestify; for example, that her husband had
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died or that the husband of anotherwoman had died. And in either case thewoman may remarry. A nurse may testifywhich twin was born first so if he is thefirstborn he will inherit a double portionof the estate. In most ritual matters awoman is believed. That the meal sheserves is kosher; that the plates used aredairy or meat etc. There are still questionsregarding the eligibility of womentestifying in Beit Din regarding monetarymatters. There is of course the holding ofthe Rama and the entire Ashkenazicschool that in matters in which only awoman is apt to be present, where there isno time to prepare eligible witnesses, thewoman may testify. Thus, in the case ofan accident she would be able to testify.(Or what took place in a mikve where awoman was injured when she slipped;was it her fault or the fault of the mikveoperator. Or if there was a fight betweentwo women in the women's section of thesynagogue, who started the fight?) Theforegoing lessons show that somecommunities have qualified theprohibition against women testifyingbefore Beit Din in certain ways. In somecommunities women may testify underthe status of their declarations in the BeitDin not being direct testimony butinformed observations; they tell the BeitDin what they saw rather than what theywitnessed. (There is little difference, inessence, between a person testifying andstating what that person saw. The judgesof the Beit Din are the ones who shouldtry to make a distinction between thetwo.) Nowadays, both testimony andstating what a person saw are generallypermitted. Another possible approach isby stipulation. There is a generalprinciple that all legal stipulationsbetween the parties regarding monetary
matters are given effect by the Beit Din.This principle appears in the Talmud onat least five occasions and in Maimonidesin several places as well as the ShulhanAruch itself. (See T. Bava Metzi'a 51aand 94a; T. Kiddushin 19b; T. Ketuvot56a; T. Baba Batra 126b; Maimonides,Laws of Sales 19:8; Laws of Marriage12:9/9.) (See also Rama 16:2; R. Karo2:5; 206:1 and 225:5.) Thus the judgesadvise the litigants and their attorneysbefore the start of the trial that theyshould stipulate (agree) that women maybe called as witnesses by the parties (andby the judges if they are so advised) andtheir declarations should be treated astestimony the same as that of a man.
In chapter 37 of Choshen Mishpat, R.Karo states that there is anotherexception. Ineligible witnesses maytestify in matters affecting the communityat large, since this is the acceptedpractice. The Rama adds that all thesethings depend upon the practice of thecommunity. Moreover the entire chapter22 of Choshen Mishpat deals withindividual litigants accepting ineligiblewitnesses as eligible witnesses. It may bepossible that the litigants who comebefore the Beit Din accept by kinyanwomen as witnesses in the case beforethem.
Consider a responsum of a leadingrespondent R. Shimon ben Zemach Duranwho lived in Majorca and Algiers from13611444. He was asked to pass upon adecree that was made by a smallcommunity. Most of the citizens of thecommunity were related to each other andthus it would be difficult to find eligiblewitnesses since related witnesses may nottestify in a lawsuit whether they arerelated to a litigant, to the judges or to
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one another. They agreed and legislatedthat henceforth the ineligibility ofrelatives would not be raised as an issuein Beit Din. In a lengthy responsum inwhich he cites many of the sources citedin these lessons, he concludes that thedecree is valid and binding. And althoughan individual who has accepted anineligible witness to testify may changehis mind before the Beit Din renders itsdecision, R. Solomon b. Adret [Rashba]stated that the interests of the communityoverride this right. The majority maycompel the minority to accept thisprocedure. Also R. Meir Rotenburg wasasked to decide a similar question anddecided the same way. He concluded hisresponsum by stating that the practice of
the community has the force of Torahlaw.It is to be remembered that the wordhalacha means to move forward. In a dayand age when women head governments;teach our children; and perform almost allof the tasks performed by men, there isvery little rationale for women not beingable to participate in the judicial processon the same footing as men. (As wasstated at the outset the role of the womanas a judge in the Beit Din system is leftfor future lessons.)
The subject matter of this lesson is more fullydiscussed in A Restatement of Rabbinic Civil Law byE. Quint. Copies of all volumes can be purchased atlocal Judaica bookstores. Questions to [email protected]
Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari
“And your camp shall be holy”; The Nazir [5]Although the Nazir is seen as a holy person sanctified to Gd, this type ofsanctification highlights the difficulties seen by the commentators of achieving abalance between the heightened spirituality and the negative possibilitiesinherent in such an undertaking. The discussions center round the anomaly ofthe Nazir, being holy to Gd yet having to bring a sin offering at the completionof the period of his vow. There seems to be an undertone running through allthe various concepts of what the sin of the Nazir is. This is the fact of apowerful yetzer hara that can only be overcome by him through the denial ofthe legitimate enjoyments and satisfaction of normal bodily desires. Theanomaly of the Nazir's sin offering is heightened by the comment of S'forno: "Inall the cases of purification, the person required a holy person, the Kohen, toaccompany him to the Ohel Moed, whereas regarding the Nazir, the Torahwrites 'and he shall bring himself'', since we cannot find somebody holier thanthe Nazir himself.""And the Kohen shall offer one dove as an olah, elevated offering, and theother dove as a sin offering, and effect atonement for him for having sinned"(Bamidbar 6:11). What can be the sin of men and women whom the Torahitself calls 'holy to Gd'?Rabbi Elazar taught that if the Torah called somebody 'holy who merely
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refrained from wine, how much more so would somebody who denies himselfthe enjoyment of other things, be called 'holy'? The Nazir is called a sinner onlybecause he defiled himself by contact with a dead body" (Ta'anit 11a). "We findthat the Torah uses the phrase, 'if a person should die near him with quicksuddenness and contaminate him" regarding the Nazir but not regarding aKohen who also must keep himself from Tum'at Meit. This is because the Nazirwho denies himself things that the Torah does not, exposes himself to thedangers of suddenly and unexpectedly transgressing his restrictions in amanner that the Kohen who is only limited by the restrictions of the Torah" (RebBaruch of Mastuchin). Perhaps the story of Shimshon, exemplifies thisapproach? Although possessed of great physical strength, nevertheless, hewas overcome by unexpectedly transgressing."Shmuel taught that whoever indulges in fasting is dubbed a sinner. This is asthe opinion of Rabbi Eliezer HaKapar regarding the verse 'and makeatonement for him, that he sinned by the soul', by which soul then did he sin?We must conclude that it refers to his denying himself the enjoyment of wine. Ifone who merely denied himself the enjoyment of wine is called a sinner, howmuch more so does this apply to a person who denies himself the otherpleasures of life" (Ta'anit 11a). "The early Chassidim, when they wanted tomake an Olah offering or a Thanks offering, both of which are freewillofferings, they would simply do so. However, they did not volunteer to becomea Nazir who also brings such offerings, since they did not want to be calledsinners" (Nedarim 10a). "Therefore our Sages commanded one only to denyoneself those thing that the Torah denied him. One should not inflict on oneselfoaths or vows of abstinence from those things that the Torah permits. Is it notsufficient for us to refrain from those things that the Torah forbade, that wehave to refrain from other things? As it is written (Mishlei 7:16), 'be notrighteous overmuch' "(Hilkhot Dei'ot 3: 1). Rambam follows the teaching ofRabbi Eliezer HaKapar in seeing the Torah's defining the Nazir as a sinner awarning against fasting, mortification of the flesh and similar endorsements of alife of denial; the opposite of his famous middle of the road philosophy."The Torah writes about the Nazir who sits in his Nezirut that he is one whoremains static in a certain religious and spiritual level. This is contrary to thecorrect way in which a man should always be "mehalech", walking or stridingforward, as Gd said to Avraham, arise, "hithalech", walk before and beperfect'. Some additional selfimposed temporary and limited restrictions andabstention can serve as a stimulus to greater spiritual efforts and religiosity, butthe sin of the Nazir is that he remains only in his original spirituality" (ChatanSofer).Using the plain sense of the verse regarding the need to bring a sin offering,Ramban comments: "This man sins against himself when, at the end of theperiod of his abstinence he forsakes his vows. He had separated himself to be
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holy to Gd and is compared to the prophet. He was obligated to remain at thesame high spiritual level and now that he decides to defile himself he isconsidered a sinner"."In general the Chatat offering precedes the Olah since purity from sin isalways the preliminary stage of sanctifying ones actions. However, in somecases, as in the case of Nazir, there is a reversal of this order of sur mi ra,desist from evil, and then asei tov, do good. Where there was an actual sincommitted the stress is on the chatat which has to be brought first before therecan any elevation of the spiritual symbolized by the olah. But where no actualsin has sin has been committed so that the chatat is only the expression of anundertaking of future firmness in avoiding the sin, then the m the stress is onthe olah, the spiritual elevating influence that precedes the chatat. This is thecase both with the Nazir and with the Yoledet" (S R. Hirsch).
MISC section contents:[1] Vebbe Rebbe[2] Candle by Day
[3] From Aloh Naaleh[4] Wisdom and Wit
[5] Parsha Points to Ponder[6] Portion from the Portion
[7] micro Ulpan
[8] Torah from Nature[9] Guest Article
[10] Divrei Menachem
[1] From the virtual desk of the OUVEBBE REBBEThe Orthodox Union – via its website – fieldsquestions of all types in areas of kashrut, Jewishlaw and values. Some of them are answered byEretz Hemdah, the Institute for Advanced JewishStudies, Jerusalem, headed by Rav Yosef Carmeland Rav Moshe Ehrenreich, founded by HaRavShaul Yisraeli zt"l, to prepare rabbanim anddayanim to serve the National Religiouscommunity in Israel and abroad. Ask the Rabbi isa joint venture of the OU, Yerushalayim Network,Eretz Hemdah... and the Israel Center. Thefollowing is a Q&A from Eretz Hemdah...
QI know that if two people want todo a ZIMUN and a third does notwant to yet, the two can force the
third to answer. What about if there arefive or six people? Can two of them pickone to force to join them?
AThe Gemara (B'rachot 45b) saysthat if three eat together, one stopsto answer for two who want to
bentch, but two do not stop for one. Rashiexplains that one should show propermanners to answer, implying that there isno halachic imperative that he must take abreak in his eating to do so. However, theShulchan Aruch (Orach Chayim 200:1)rules like the Rishonim who say that it ishalachically required for the third toanswer, and even if he refuses to answer,the two (only) fulfill the requirement ofzimun.
In order to answer your question, regardingtwo who want to use a third when there aremore than three participants in the meal,we need to under stand the reasoningbehind the halacha above. Poskim explainthat it is based on the concept of rov(majority) (Birkei Yosef, OC 200:5;Mishna Berura 200:2). The minority that is
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not yet ready to bentch has to follow themajority of the group that is interested.According to important poskim, this ideaof ROV can be extended to other groups.The Eliyah Rabba (OC 200:6), forexample, says that six who want to do azimun with Hashem's Name also create amajority to force four to answer.
If the matter depends on ROV, it does notappear that a minority of a group can forcea majority or even two subgroups of thesame number of people cannot force oneanother to do a zimun. The Birkei Yosef(200:5) assumes simply that which theEliyah Rabba implies: five cannot makefive answer. One could claim that theimportant thing is to have a majority of thenecessary quorum who are ready to bentchand then they can use whomever they want.Thus two could force any one they wanted,while five, which is only half way to thezimun of ten, could not. However, thelanguage of the poskim implies that it is amatter of deciding when the mostappropriate time is for the group to do thezimun. There is no reason to assume thattwo can select one from the main groupand turn him into their minority.
The exact definition of what constitutes aROV in this regard is important for thefollowing common case. One person wantsto bentch, and a second is not yet finishedbut is interested in helping his friend andagrees to be the second. Can those twoforce the third? The Birkei Yosef (ibid.)(discussing five and five with one of the"nonbentchers" volunteering) leans towardthe view that he cannot. The person whovolunteers is still not an interested partywho creates a ROV who are bentching. Onthe other hand, Rav Kook (Orach Mishpat,OC 40) leans toward the approach thateven when only one of the two is bentchingnow, the two can force the third. His
impression is based on the followingGemara (B'rachot 45b). Rav Papa waseating with his son and a third person. Onlyhis son was ready to bentch, and Rav Papaaccommodated him. The Gemara says thatRav Papa had gone beyond the letter of thelaw in agreeing. Rav Kook understandsthat once Rav Papa agreed, the third'swillingness was irrelevant. (One candeflect the proof and say that, given RavPapa's stature, it was clear that the thirdperson would not object.) It seems that amajority of poskim accept the BirkeiYosef's approach that only two who areactually bentching can force a third. Inpractice, most people do accommodatetheir friends anyway, which is good.(Vaya'an Avraham (OC 16) suggests thepossibility that if the second agrees becausehe is halachically required to respect theperson who wants to bentch, it would beconsidered a ROV; he himself rejects thesuggestion).
It is worthwhile to recall that, forAshkenazim, when someone answerszimun before bentching, he must wait untilthe end of the first b'racha before resumingeating (Rama, OC 200:2)
Ask the Rabbi Q&A is part of Hemdat Yamim, theweekly parsha sheet published by Eretz Hemdah.You can read this section or the entire HemdatYamim at www.ou.org or www.eretzhemdah.org.And/or you can receive Hemdat Yamim by emailweekly, by sending an email to
[email protected] with the message:
Subscribe/English (for the English version) orSubscribe/Hebrew (for the hebrew version).Please leave the subject blank. Ask the VebbeRebbe is partially funded by the Jewish Agency forIsrael
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[2] Candle by DayThe very existence of the word "mood"in our vocabulary shows howinsensitive we are to our emotions. Afeeling whose cause we cannot explainwe call a "mood". If its cause weresuddenly sensed, it would be a mood nolonger. We use the word "mood" as weuse the word "virus", not a label forsome known causative factor, but as aeuphemism for "cause unknown".
From "A Candle by Day" by Rabbi Shraga Silverstein
A Candle by Day • The Antidote • The World of Chazalby Rabbi Shraga Silverstein
Now available at 0542099200
[3] CHIZUK and IDUDfor Olim & notyetOlim respectively
"Yitzchak went out to (lasu'ach) meditatein the field towards evening..." (B'reishit24:63)
What was Yitzchak thinking about that hefelt the need to go out into the field tomeditate?
Perhaps the answer can be found in anotherplace where the "field" takes on specialimportance. When Yosef is sent by Yaacovto look for his brothers, the Torah says, "Aperson (Gavriel) found him (to'eh)wandering in the field (37:15) The KliYakar points out that the word "to'eh" canalso mean "making a mistake". Gavriel toldYosef that he is mistaken if he doesn'tbelieve that his brothers would hurt him,let alone try to kill him because ofsomething as insignificant as his robe.Gavriel tells Yosef that Kayin killed Hevelfor a lot less, because jealousy has norhyme nor reason.
Here too, Yitzchak may have been thinking
about the tragedy of Kayin and Hevel as itrelated to his own brother, Yishmael,wondering how brothers could harm oneanother without cause.
Perhaps that is why the gimatriya katan for"suach", meditate, is the same as thecombination of words, Kayin/Hevel (17).
In Eretz Yisrael there is a special need tobe careful of the sin of jealousy. We arebrothers and the land cannot broach thepain brothers cause to each other. Thepunishment for such jealousy is wanderingand exile. Now that we are finally on ourland, can we afford to be to'eh?
Yaacov Peterseil, Jerusalem
THOUGHTS as contributed by Aloh Naaleh membersfor publication in the Orthodox Union's 'TorahInsights', a weekly Torah publication on ParshatHaShavu'a
[4] Wisdom & WitWhen R' Avraham Yitzchak HaKohenKook was the Rav of Yafo, a woman whohad a miserable marriage finally left herhusband and went back to live with herparents. Both she and her husband wereoriginally from Bialystok. She, of course,wanted a divorce, but her husband simplyrefused to even consider it. This situationcontinued for about two years. Finally,after much persuasion, the husbandconsented to give his wife a get.Rav Kook, of course, immediatelysummoned his Beit Din, and checkedcarefully regarding the couple's exactnames. The exact Hebrew names of thecouple are a basic requirement for a get,and any error renders the get invalid. Oncehe had checked the names thoroughly, RavKook had the sofer scribe write up theget document. Then, just as the husband
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was about to hand the get to the wife, thefinal act in a divorce, Rav Kook announcedthat since there was a minyan of menpresent, they should first pray the Minchaservice. This they did. Rav Kook took aninordinately long time to pray, and by thetime he had finished, it was alreadytwilight. To the consternation of all thosepresent, he announced that as it wasalready after sunset, the get document hadthe wrong date on it, and the wholeprocedure would have to be repeated thenext day, with a new get written up. Ofcourse, many people were horrified,fearing that the husband might change hismind overnight, but once the Rav hadruled, there was nothing they could do.That night, Rav Kook had a visitor, whojust happened to be from Bialystok. Asthey were speaking, the Rav mentioned thedivorce case he had heard that day. It sohappened that the man knew the couple."You are referring to Esther Rivka," saidthe guest."No, she told me clearly that her name isRivel," said Rav Kook."That is wrong," said the guest. "Her nameis Esther Rivka, although she preferred tobe called Rivel."Rav Kook was astounded, because had theget document have gone through with"Rivel" as the name, the get would nothave been valid, and she would haveremained a married woman.The next day, when the proceedings wereresumed, Rav Kook questioned the womancarefully about her name, and found outthat her name was indeed Esther Rivka.She, however, preferred the name Rivel,and simply thought that that should notmake a difference. Finally, a second getdocument was written up, with thewoman's correct name, and she received
her get.The entire city was agog at how RavKook's delaying the get had prevented acalamity from occurring. Had the incorrectget have gone through, she might have"married" someone else, and then all thechildren of her new "marriage" would bemamzerim.Some people attributed Rav Kook's actionsto special Divine inspiration, but he had anentirely different explanation for hisactions. "You see," he explained to one ofhis friends, "I had a very different problem.One of the two witnesses who signed onthe get is a man who sent me personalletters on stationery with the letterhead ofthe company for which he worked. That istheft, and such a person is considered athief. A thief is not a valid witness to a get.Had the man signed as a witness, the getwould not have been valid. I certainlydidn't want to do anything in public thatwould embarrass the man, but I could notlet the get go through. Thus I came up withmy stratagem of praying Mincha andforcing the get to be written the followingday. Of course, the following day Imanaged to have a different man sign asthe witness to the get."
Shmuel Himelstein has written a wonderful series forArtScroll: Words of Wisdom, Words of Wit; A Touch ofWisdom, A Touch of Wit; and "Wisdom and Wit" —available at your local Jewish bookstore (or should be).Excerpted with the permission of the copyright holder
[5] Parsha Points to PonderCHAYEI SARA
1) Why does the Torah repeat the fact thatAvraham acquired the field from Efron(see 23:1718 and 23:30)?
2) Why does Rivka trace herself back toher grandmother, Milka, instead of simply
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saying that she was the daughter of Betuel?
3) Why was Yitzchak not blessed, either byGD or by Avraham, while Avraham wasstill alive (see 25:11)?
POSSIBLE ANSWERS...Ponder the questions first, then read here
1) The Ohr HaChayim explains that therewere two steps to the acquisition. In stepone, Avraham paid Efron the money (verse16) which relinquished Efron's rights to theland. However, it still did not completelybelong to Avraham until he made a"chazaka" on the land until he didsomething with the land. That took placewith the burial (verse 19). The Torahrecorded each step of the acquisition aftereach of those steps took place, thusexplaining the repetition.
2) Rav Yonatan Eibushitz answers thatMilka was apparently older than Sarahsince she was written first (11:29 (AVIMILKA V'AVI YISKA according to ourSages, Yiska was Sarah). The Torahteaches that right after the Akeida,Avraham heard that Milka gave birth tochildren. Therefore, Milka probably gavebirth shortly before that. Sarah was 127years old at the time of the Akeida soMilka was clearly older when she gavebirth and her births were also miraculous.Rivka figured that referencing Milka wouldlink her to these miraculous births in apositive way since miracle births of thiskind would only happen if she wasdestined to have special offspring.
3) The Kli Yakar teaches that GD did notwant to bless Yitzchak while Avraham wasalive since GD had told Avraham that hewould be the one to bestow blessings (see12:2). Avraham was concerned aboutblessing Yitzchak since he did not wantthose blessings to come to fruition for Esav
as well. Thus, Yitzchak first receivedblessing from GD after Avraham's death.Parsha Points to Ponder is prepared by RabbiDov Lipman, who teaches at Reishit Yerushalayimand Machon Maayan in Beit Shemesh and is theauthor of "DISCOVER: Answers for Teenagers(and adults) to Questions about the Jewish Faith"(Feldheim) and "TIMEOUT: Sports Stories as aGame Plan for Spiritual Success" just released byDevora Publishing. [email protected]
[6]
by Rakel BerenbaumFEEDback to [email protected]
400 SHEKELSWORTH OF LAND
Hevron is again in the news with Arabviolence and the Jewish court systemevicting Jews from homes theyrightfully purchased from their Arabneighbors. They just don't leave usalone to live in Hevron in peace andquiet.In this week's portion we witnessAvraham buying a tomb from thechildren of Cheit for his wife Saraprecisely in Hebron. So many versesare used to cover this transaction(23:120). And this is not the only placewhere we are informed aboutAvraham's purchase. When Yaakov ison his death bed and asks his childrennot to bury him in Egypt but rather tocarry his bones to be buried in Hevron he repeats all the details of the sale ofthis portion of land. Why the need forall this detail and repetition?
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Ramban thinks that this section is oneof the ten trials that Avraham had to gothrough. Gd had promised him that thewhole land of Israel would belong tohim and here he is forced to paymoney to buy a small portion of it.The Hitites obviously didn't respect theBRIT BEIN HABETARIM, the covenantwhere Gd promised Avraham the landof Israel. They went out of their way toprevent Avraham and his descendantsfrom acquiring such land. They made alaw among their inhabitants not to giveor sell him any land similar to the"White Paper" that was enacted by theBritish as a reaction to the Balfourdeclaration (OZNAIM LATORAH). SoAvraham had to negotiate with them.He finally paid Efron the overpricedsum of 400 silver shekels for the fieldand cave of Makhpelah.For all of you math fans out there, don'tmiss the Vilna Gaon's commentary onverse (23:15). "400 shekels worth ofland." Why this price? A BEIT S'AH apiece of land large enough to producea S'AH measure of grain must be 50 x50 AMA (i.e. 2500 sq. AMOT). If aperson wanted a piece of land 600,000sq. AMA then he would need 240 BEITS'AH, which is 8 BEIT KUR.
Our Rabbis have said that at the burialof a TZADIK, righteous person, thereshould be 600,000 people just like atMATAN TORAH, the receiving of theTORAH (Ketuvot 17). And each personneeds a sq. AMA of space. SinceAvraham wanted to show respect toSara because she had been arighteous person, he bought a piece ofland that would hold 600,000 people i.e. 8 BEIT KUR.And the HALACHA teaches us that a
person who dedicates a field the sizeof a BEIT KUR to the Temple, if hewants to redeem it, he must pay 50shekel (Arachin 25). If you do thecalculation based on the valuementioned in ARACHIN the price of 8BEIT KUR would be (8 x 50 = 400) 400shekel and that's how muchAvraham paid.If all that math is too complicated, themain message to remember from allthis repetition about the purchase ofthe cave is that this is the "uncontestedproperty of Abraham" (23:20). Thelesson of these verses is no lessimportant for us to remember today asAvraham's descendants as it was inthe time of our forefathers.THIS WEEK'S RECIPE are cookiesthat represent the coins that passedhands between Avraham and Efron.
400 (grams) of Silver Cookies400 gr. filo dough, "batseik Alim"sugar, cinnamonsilver sugar pellets
Cut dough into circles, sprinkle withcinnamon and sugar and silver sugarpellets decorations. Bake at 180C untillightly brown.
[7] MicroUlpanMatches = GAFRURIM
Matchbox = KUFSAT GAFRURIM
Matchbook = OTFAN GAFRURIM
Friction strip = PAS CHIKUCH(for striking safety matches)
Matchstick = KEISAM(wood or cardboard)
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[8] Torah from Nature
21st century (so far)mammalsWe've written about recently discoveredmammals in Torah Tidbits from time totime. It continues to amaze people thatsuch a relatively wellstudied class ofanimals will keep presenting the worldwith new members. Of course, a newlydiscovered animal is not really new. It'sbeen around for quite a while, but we justnever knew about them. In many cases,the animals were known to local peoples,but the world at large was oblivious totheir existence. Here is a partial listing ofspecies of mammals discovered since theyear 2000.
At least five new species of marsupials(pouched animals) have been discoveredsince 2000, including the Arfak PygmyBandicoot, the Mountain BrushtailedPossum, and the Redbellied GracileOpossum...
The Pygmy Threetoed Sloth was named in2001... at least 25 new species of primatehave been described, including 16 lemursand nine monkeys... including theGoodman's Mouse Lemur of Madagascar,pictured below...
the Black Pika, the Venezuelan LowlandRabbit, the Annamite Striped Rabbit
New rodentsinclude theCypriot mouse andthe Laotian rock rat...
At least 30 newspecies of bat...
And the listgoes on...
[9] Guest articleby Rabbi Ephraim SprecherDean of Students, Diaspora Yeshiva
How can we escape our worries and fearstoday when we are confronted by the globalfinancial meltdown and terrorism? TheRambam was asked a similar question in hisSefer, HANHAGAT HaB'RI'UT. In thismedical book, the Rambam writes that thereare numerous psychosomatic illnesses andthere are also organic illnesses which areworsened by mental depression. Thoseworries and fears, besides being bad for thepatient, also cause numerous other problems.
Rambam provides the solution the Fear ofGd. When someone fears Gd, he servesHim in joy. As it says, "Light is sown for therighteous, and gladness for the upright ofheart" (T'hilim 97:11). A person deriveshappiness from serving Gd.
Yet if someone's entire focus in this world isjust physical pleasure and acquiringpossessions, then when something goeswrong he will plunge into depression andgrief.
In "Guide of the Perplexed", Rambamdevotes two chapters to IYOV (Job). Inverses 3:2223 of Iyov, Iyov's friends try tocalm him down, but in vain. However, bythe end of the book Iyov is calmed down.What change has he undergone? Have histroubles ceased? No! Not at all! His troublesare still with him, but his relationship tothem has changed.
At the beginning of the book, "Iyov sitsamong the ashes" (2:8). In other words, he isenveloped in earthly concerns. Yes, he isrighteous, but materialism and physicalpossessions are very important to him.Therefore, when his world collapses, whenhis wealth is lost, and his children die, hebecomes seriously ill. He becomes deeplydepressed and broken in spirit.
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Later on, however, he says, "I abhor andregret dust and ashes" (4:26), by which hemeans, "I reject my entire enslavement toworldly concerns."
Ralbag writes in his commentary on Iyov,that all the troubles that befall a person onlycause worry and ruin when he is focused onand locked into materialism. If, however,one's world is spiritual, then troubles cannotharm him, for a person's spiritual world isalways under his control. In every situation,one has the free choice to do good, whetherone is healthy or sick, rich or poor, marriedwith children or alone and childless.Circumstances change, but for everysituation there is an appropriate way to serveGd. If someone's joy derives from servingGd, it will never be possible to take it awayfrom him!
Therefore, Rambam writes, "If your thoughtsare focused only on this world, then there isno solution for your problem, because thisworld is no paradise."
The righteous person who finds pleasure inmitzvot and good deeds, stands strong anderect in every situation, facing up to allproblems. He does not take to heartdifficulties arising from the problems in thisworld. He has a correct perspective onreality. It is true that sadness is an emotionalphenomenon, but the individual's consciousuniverse determines to a large extent theintensity of his emotional experiences.
Even if someone possesses wealth andhealth, that is not a guarantee ofcontentment, says Rambam, because it willall be gone when the person dies. "When hedies, he shall carry nothing away. His gloryshall not descend with him" (T'hilim 49:18).
Rambam states that when a righteous personsuffers, he takes solace in the fact that evensuch a life is better than death. The mainthing is that he is alive. Even at his death hedelivers his soul over to Gd joyfully,
knowing that even death is all for the best,because it leads one to life in a world tocome. Death is the door which leads to abetter world without pain and suffering.
Rambam comments regarding our Sageswords," A person is obligated to bless Gdfor evil that occurs, just as much as for thegood" (B'rachot 54a), that one can neverknow if the evil isn't really a concealed goodand the good isn't really a concealed evil.(Perush HaMishnayot)
Well known are the Talmudic sayings, "Thistoo, is for the best", as well as, "WhateverGd does, He does for the best". There canbe a person who loses his wealth andparadoxically this becomes the cause of hiscontentment. In losing all his wealth andstatus, he might gain a tranquil life, and evendedicate it to serving Gd, thereby meritingthe World to Come.
The Midrash tells about a man walkingalong the road to the port. A thorn got stuckin his foot. Because he now limped, hemissed his ship's departure. The man cursed,but the ship sank. This is what Isaiah (12:1)means when he says, "I will thank Gd forbeing angry with me."
Rambam makes a fundamental point, thatthe bounties of this world are secondary andare not our main goal. He also reminds usthat we do not know what tomorrow willbring. In this world, good and evil, can eachbe transformed into the other.
Rambam concluded that there are twopossible causes of worry, the past and thefuture. A person worries about what was andwhat will be. Rambam writes, "Worryingabout the past, has no benefit and someonewho sighs and frets over something that hasalready passed, is senseless and foolish. Badenough that such a person once had aproblem, but he makes things worse byworrying about it after it has passed andgone."
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As for worrying about future troubles, thattoo, says Rambam is nonsense. It is possiblethat the trouble will come, and it is possiblethat the trouble will never come. One shouldgladden his heart with trust in Gd. Gd is allgood, and whatever He sends a person, isonly for the best even though we don'talways understand why.
Therefore, let us rejoice and be glad throughtrust and faith in Gd, the Source of allrejoicing and gladness.
[10] Divrei MenachemParshat Chayei Sara offers us somefascinating number exercises that throw lighton the life of Sara Imeinu. The parsha opensby recording that the span of Sarah's life was127 years. This is stated in the Hebrew textas, "Vayihyu Chayei Sara Me'a Shana,V'esrim Shana, V'sheva Shanim."
The term for "years" 'Shanim' is repeatedthree times, instructing us that at 100 Sarawas as a woman of twenty regarding sin (andaccording to that source not yet subject topunishment). And, we are told, that she wasas beautiful at twenty as she was at seven(Rashi, citing Midrash).
Thus at the age of one hundred, Sarah wassinless. Does that mean that from the age of100 to 127 she was culpable? The clue isfound in the Hebrew for these remaining 27years, expressed in the letters Zayin + Kafthat spell the word "Zach", which means'pure'.
The numerical equivalent of the openingword, "Vayihyu" is 37, alluding to Sarah'slast meaningful 37 years spent with her sonYitzchak. The Hebrew letters for 37 areZayin and Lamed for "Zichrona Livracha",the accolade given to a person of worth. Theinitial letters of "Zecher Tzadik Livracha" 'the memory of the righteous is a blessing'(Mishle 10:7) equal 127. So, any way, wesee that the sum of Sarah's life was pure of
sin, rich and rewarding.
Shabbat Shalom, Menachem Persoff
Towards better Daveningand Torah Learning
Consecutive KAMATZesEvery so often, we run across a wordlike mwI©e in B'reishit 23:3 at thebeginning of Chayei Sara. A pasukearlier is znY©e and in 24:17 is uxI©e.Back in Vayeira, we find xbI©e and lnI©e.And there are others: Masculine orfeminine, third person, singular, pasttense that is flipped from the futuretense form with a VAV HAHIPUCH.
The Ashkenazic pronunciation isVAYAwKAwM, with the KAMATZsounding like the Aw in "SAW" (or likethe OUGH in "COUGH").
But the two KAMATZes are not thesame. And in the S'fardit pronunciationthey are sounded differently. In eachcase above, the first KAMATZ is aKAMATZ GADOL and is sounded likea PATACH, like the O in HOT. Thesecond KAMATZ is a K. KATAN andsounds like an Ashkenazit KAMATZ ora short CHOLOM... or something inbetween.
Transliterating the KAMATZ KATAN ishard let's use the Aw with theunderstanding that it is not really likethe Aw in SAW, but maybe like theOO in foot or good (but not as in foodor mood).
VAYAKAwM, VATARAwTZ, VAYAGAwR... Something like that.
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Some Siddurim and Chumashim (andword processors like DavkaWriter) usean exaggerated KAMATZ to mark theKAMATZ KATAN. e.g. mwI©e
400 silver pieces that Avrahamhanded over to EFRON (pencil =IPARON, heteronym of EFRON)
V'LIVKOTAH is written with asmall KAF under the pencil asmall kaf, a.k.a. a demitassespoon
Gd blessed Avraham BAKOL.There is an opinion that thisblessing included a precious gemthat had miraculous curativepowers. That's it under the B'H
There's a speechbubble with achain in it, standing forVAYOMAR, and he (Eliezer) said,which is read with a SHALSHELET(chain)
BARUCH HASHEM was said byEliezer (Others in Chumash whosaid B"H are No'ach and Yitro.Lavan got close, by using thephrase B'RUCH HASHEM. So didAvimelech to Yitzchak. Notice thecommon factor in those who saidB"H).
Dakva's scene of Rivka at the well(spring)
One of the gold rings Eliezer gaveto Rivka
The Xed out turkey platter isEliezer's refusal to eat before hehad completed "business."
Good thing, too, because Lavan
had poisoned the food (poisonsymbol)
CHUPA is for Yitzchak's marriageto Rivka (also Avraham's toKetura)
Gift for Rivka and her family, aswell as the gifts Avraham gave tothe children of the "PILAGSHIM"
The word TEREM appears eighttimes in the Torah, twice inChayei Sara. That's the logo ofTerem about halfway down theright side of the ParshaPix (it wasin last week's ParshaPix too seeelsewhere)
NEVIOT water is for thesoundalike of the first born ofYishma'el
There are two dots forming aSH'VA this is a soundalike for agrandson of Avraham's via Ketura
The animals are mentioned in thehaftara In modern Hebrew, aM'RI is a buffalo (bison? or maybewater buffalo). Likely that thehaftara is referring to a differentmember of the bovine family.
The questionmarked chair isfrom the haftara who will sit onDavid's throne after his death
The arrow is from CHAVILA toSHOR
The badge is Agent 99's ofControl. She was a SOCHENET, aterm describing Avishag in thehaftara.
And a couple of Unexplaineds...
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TTRIDDLES... are Torah Tidbitsstyleriddles on Parshat HaShavua (sometimes on thecalendar). They are found in the hardcopy ofTT scattered throughout, usually at the bottomof different columns. In the electronic versionsof TT, they are found all together at the end ofthe ParshaPixTTriddles section. The bestsolution set submitted each week (there isn'talways a best) wins a double prize a CD fromNoam Productions and/or a gift (game, puzzle,book, etc.) from Big Deal.
TTriddles are scattered through the hard copy ofTorah Tidbits and are listed in the email andweb versions. They are in the order in whichthey are found in the hard copy, but notnecessarily in the order in which they wereoriginally conceived. In the wild, they aresometimes overlooked. If you are interested, gopage by page and keep your eyes peeled.
Last issue’s (VAYEIRA) TTriddles:
[1] tardigrade
Any of various slowmoving, microscopicinvertebrates... having four body segments andeight legs and living in water or damp moss. Alsocalled water bear. That's what Answers.com says onfirst request for information. (Much more follows,but we'll leave it with the short definition otherwisewe'd have to switch it to the MRMH column.)
It is the last words of the definition that created thisTTriddle. As many TTriddles work, it started fromthe answer, which is B'EIR MAYIM (a well of water).Keeping B'EIR almost as is, making it BEAR, andtranslating MAYIM to WATER, gives us Bear Water orWATER BEAR. A search on the internet came up withthe surprising result of a microscopic animal thatresembles a bear in form (albeit much, much, much,much... smaller) that lives in water hence, thenickname for tardigrade.
[2] Angels to Avraham; S'domites to Lot; Yehudato Adulamites
This is a reverse MI AMAR EL MI? (who said towhom?) kind of question. Remember them? Well,this TTriddle supplies three of the MI and MI pairs
and asks for what was said. In other words, whatdid the Angels say to Avraham that the S'domitessaid to Lot, and Yehuda said to the Adulamites(when he was looking for the woman who was asyet unknown to him as Tamar)?. The answer is AYEI where is. The question (the word) occurs over 20times in Tanach, but only three times in the Torah,all in the book of B'reishit (twice in Vayeira). Theangels asked Avraham where Sara was. The peopleof S'dom demanded to know where Lot's gustswere. And Yehuda went looking for the woman towhom he owed a goat.
[3] Angel to Lot; Par'o to M & A
And here is another reverse MI AMAR EL MI?TTriddle. However, there is a mixup type ofmistake, which greatly affects the solvability of theTTriddle. The answer is KUMU TZ'U, get up and go.It was NOT an angel that said it to Lot, it was Lotwho said it to his married daughters' husbands. Andthey mocked him for suggesting that they leaveS'dom. Par'o said it to Moshe and Aharon afterMakat B'chorot, the tenth and final plague.
[4] The universal spokesman
Every once in a while, we comment in TorahTidbits about significant words that lose a DAGESHKAL from their first letter. For example, in MegilatEsther we find words to the effect that, "therefore,they called these days (dramatic drumroll), FURIM.
Of course, we know the days as PURIM, but by therules of Hebrew grammar and pronunciation, thePEI lost its DAGESH because the word PURIMfollows the silent HEI of HAEILEH and is in thesame phrase with it. So too, Parshat P'kudei isactually EILEH F'KUDEI. And Moshe is commanded both in Parshat Chukat and in the Maftir of ShabbatParshat Para to take a FARA ADUMA. (In this case,the PEI loses its DAGESH because it follows afinalCHAF voweled with a KAMATZ, which istechnically equivalent to having a silent HEI albeitinvisible after the CHAF/KAMATZ.) In ParshatVayeira, we meet Avimelech and his captain of thearmy, PICHOL. The three times we meet this fellow,it is always as, "(Avimelech) AND PICHOL", which
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comes out as UFICHOL, so his name never occurs inTanach as PICHOL. Nonetheless, PI (mouth) KOL,all, makes him the generic universal spokesman, themoth of everyone.
[5] Where is Edith Brina
Lot's wife is identified in the Torah as just that Lot's wife. However, we find a reference or two inMidrashaim to a name for Mrs. Lot. In one place,she is called IRIS and in another, IDIT. The namesas written are very similar, with a REISH and DALET,which are easily interchanged when using block(print) letters. The latter name IDIT, would convertin English to Edith. By virtue of her salty demise,she picked up a second name related to salt orbrine namely (pun intended) BRYNA. So where isEdith Brina? Somewhere near the Dead Sea and thesite of ancient S'dom.
[6] Slightly deceptive TTriddle: YUKACH NA M'ATMAYIM Based on Daat Moshe as quoted in EvenBochein not necessary to solve
Daat Moshe (maybe R' Moshe Pinchas Einhorn)comments on the phrase that refers to Avraham'soffering the (angelic) guests a little bit of water, thaton a DRASH level, using the wellknown analogybetween water and Torah, that we learn to offer theuneducated and/or uncommitted Jew, just a little bitof Torah, in the hopes of not overwhelming him andbeing able to give a little more and then a littlemore... A little bit of Torah is the idea behind theSDTs in Torah Tidbits, the Short Divrei Torah. Whatmakes this a Slightly Deceptive (perhaps deviouswould have been a better word to use) TTriddle, isthat the answer is found in the initial letters of thewords Slightly Deceptive TTriddle, SDT.
[7] When are we chayav patir?
PATIR is the Targum Onkeles rendering of MATZA.Since the word PATIR sounds a little like PATUR(exempt), it made a nice sounding TTriddle tospeak of CHAYAV (obligated) PATIR (matza). Theanswer, of course, is the first night of Pesach.Pesach is when the angels visits to both Avrahamand Lot took place.
[8] One over three and two over one
There are various traditions about the writing of aSefer Torah the use of extra big or small letters, abroken letter, etc. One type of these traditions isthe placing of dots above certain letters. Oneexample is found in Parshat Vayeira the angel saidto him (Avraham), EILAV, where is your wife Sara.EILAV has a dot above the ALEF, YUD, and VAV.Above the LAMED, we find the TROPnote of theword, a KATON, which looks like a colon and ismade of two dots, one above the other. (As VictorBorge points out with a colon, it is hard to tell whichdot is above which and which is below which. Thiscomment is unnecessary for this TTriddle, but isincluded to honor a Danish Jew and musicalcomedian or comic musician (born BorgeRosenbaum, Jan 1909 to December 2000) formocking and making jokes about Hitler during hisrise to power and subsequently, that he was on aNazi Black List something of which Borge wasproud for the rest of his life.) So it is the word EILAVthat has one dot over three of the letters and twodots over one of the letters.
[9] Avraham, Sara, and Amnon?
In some Chumashim, at the end of each sedra, wefind the count of p'sukim in the sedra and a SIMAN,sort of like a mnemonic device, to that number. It isin the form of a word or name with a gimatriyaequal to the number of p'sukim. For Vayeira, thesedra which deals mainly with Avraham and Sara (orone of the sedras, at least), the SIMAN for the 147p'sukim is AMNON. Besides being the name ofDavid HaMelech's first son, Amnon ben Shimon (notShimon) is mentioned in Divrei HaYamim as adescendant of Yehuda b. Yaakov.
[10] Unexplained TTriddles will remain unexplaineduntil next week's TT Prizes for their explanationsuntil then (this week's and last week's)
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This week's TTriddles:[1] Simonson's namesake's claim to
fame[2] Avraham, Yehoshua x 2, David[3] 10 sons of 8, 2 daughters of 8, pieces
of 8[4] Yaakov gave what Yitzchak
established[5] not sum, difference, or quotient[6] Mixed upcoming election advice[7] he, his father, his prophet are?[8] Clint ben Yishma'el?
and a special challenge for thisupcoming month's MazalPic
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