OnegShabbosפרשת וישלח
6 Dec ‘14 י”ד כסלו תשע”ה
North West London's Weekly Torah Sheet
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פ' וישלחהפטרה: הושע י'א ז'-י'ב י'ב או ספר עובדי'
הדלקת נרות London 3:37 pm Manchester 3:36 pm
מוצש’’קLondon: 4:50 pm Manchester: 4:53 pm
ויאמר לא יעקב יאמר עוד שמך כי אם ישראלכי שרית עם אלקים ועם אנשים ותוכל: )ל”ב-כ”ט(
MiYemini Michoel ....................... 2
Eretz HaTzvi ................................. 3
Commuters Chavrusa ................. 4
The Halachic Conversation ....... 5
Journey through Nach ................ 6
Home Grown ................................ 7
Parsha Perspective ...................... 8
Positive Parenting ........................ 9
Rabbi Frand ................................10
Sparks of Chassidus ................. 11
Rambam ......................................12
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S P O N S O R E D
MiYemini MichoelRabbi Michoel JablinowitzRosh Yeshiva Ateret Yerushalayim
We read in this week’s parsha (Chapter 33, Pasuk 18) Vayavo Yaakov Shalem Ir Shechem Asher B’Eretz Cana’an B’Vo’o M’Padan Aram, Vayichan Es P’nei Ha’ir. Yaakov returned from Chutz L’Aretz and his years with Lavan and his encounter with Eisav, intact both physically and spiritually. He returns to Eretz Yisrael, to the city of Shechem, arriving right before Shabbos. Chazal teach that he arrived as the sun was about to set on Erev Shabbos, Nichnas B’Dimdumei Chamah, and established Eruvei Techumin. What is the significance of Yaakov establishing the seemingly obscure mitzvah of Eruvei Techumin?
The Gemarah in Shabbos 118A teaches in the name of Rabbi Yochanan that all who are “Me’aneg es HaShabbos”, all who are festive on Shabbos, receive in return a “Nachalah Bli Metzarim”, a portion without borders. This is the portion of Yaakov Avinu who was told in last week’s parsha (Chapter 28, Pasuk 14), U’Faratztah Yamah V’Keidmah Tzafonah V’Negba. And the reason that the one who keeps the mitzvah of Oneg Shabbos receives the portion of Yaakov Avinu is because Yaakov Avinu himself kept Shabbos. And this is derived from the pasuk quoted above, Vayichan es P’nei Ha’ir, Mikan She’Kavah Yaakov Techumin (see Rashi on sefer Yeshayahu, Chapter 58, Pasuk 13).
Rav Tzadok teaches the connection between the limitless portion of Yaakov Avinu and Eiruv Techumin in the following manner. Everyone knows that the kedushah of Shabbos is a kedushah of time. Shabbos has sanctity above and beyond the six days of the week and this kedushah is constant, occurring automatically every seventh day. Yaakov Avinu established the kedushah of Shabbos as being one of place as well. When one establishes before Shabbos a “Makom Shevisah”, a place where he will partake in the meals of Shabbos, he is extending the parameters which may be traversed on Shabbos. He is essentially extending the space of the holiness of Shabbos. This is why Yaakov received as compensation for keeping Shabbos and extending its parameters an unlimited portion.
There is another, seemingly antithetical, aspect to the mitzvah of Eiruvei Techumin as well. The Meshech Chachmah contrasts Yaakov Avinu with Avraham Avinu by the different mitzvoth they kept on Shabbos. Chazal teach that while Yaakov Avinu kept Eiruv Techumin, Avraham Avinu established Eiruv Tavshilin (though there is no specific Scriptural reference for it, which is why only Yaakov, who has a reference in the Torah, is considered the one who kept Shabbos). The reason for allowing Eiruv Tavshilin (according to Rabbah who holds “Ho’il”) is because guests might arrive on Yom Tov. This is consistent with the trait of chesed of Avraham Avinu who was known for reaching out and inviting guests. This is why Avraham established Eiruvei Tavshilin.
Yaakov Avinu, in contrast, was not a man of reaching out. He kept a distance between himself and Lavan, and unlike his wife Rochel, couldn’t understand a need to separate Lavan from his idolatry. He was a man of borders and distinctions. This is why he kept Eiruvei Techumin which clarifies the proper borders of Shabbos.
This midah of Yaakov Avinu is actually stressed elsewhere in the parsha as well. The pasuk tells us before Yaakov encounters the angel (Chapter 32, Pasuk 25), Vayivaser Yaakov Levado, Yaakov remained alone. The Sefarim explain that the midah of Yaakov is to be alone and separate himself from the folly of the outside world. He didn’t mix with the other nations of the world. And this is the praise Bil’am speaks of Bnei Yisrael (Bamidbar, Chapter 23, Pasuk 9), Hein Am Levadad Yishkon. It is a nation that dwells by itself. This is consistent with the notion of Yaakov establishing borders with the Eirvu Techumin. Yaakov separated himself from those around him.
Which idea is correct in understanding that Yaakov Avinu established Eiruv Techumin? Was it expansive, and thus he received a limitless portion in return, or was it a way of separating himself from those around him?
The answer is that both are true. Yaakov Avinu teaches us that one must first establish clear borders and distinctions between himself and those around him. This enables him to establish his identity and differentiate himself from the world around him. First there needs to be the element of Vayvaser Yaakov Levado. The Eiruv Techumin must first serve as a means of establishing borders.
After one clearly identifies himself, then he can reach out and expand his holiness. After the separation comes the expansion of kedushah. The Nechalah must first be established, and then it can become one without any borders, a Nechalah Bli Metzarim.
The Rosh HaYeshiva will be in London until Sunday afternoon 7th December
To arrange an appointment for yourself or someone you know who could benefit from the Yeshiva
call the Rosh HaYeshiva on his mobile on 07854-129-184
לע''נ
ר' יוסף דב בן ר' משה הכהן אלביצקי ז"ל
3
Eretz HaTzviRabbi Zvi TeichmanCongregation Ohel Moshe, Baltimore, MD
Who Is That Knocking at My Door?Esav is overwhelmed by his brother Yaakov’s largesse. Seeking to respond in
kind he generously offers to escort Yaakov and assist him on his journey home. Esav even volunteers to slow down and travel at the family of Yaakov’s pace.
יא) לג (בראשית לנגדך ואלכה ונלכה Travel on and let us go- I will proceed ,נסעה alongside you.
Yaakov puzzlingly, responds by restating the obvious:
הצאן ... כל ומתו אחד יום ודפקום עלי עלות והבקר והצאן רכים הילדים כי יודע אדני My lord knows that the children are tender, and the nursing flocks and cattle ,(שם שם יג)are upon me; if they will be driven hard for a single day, then all the flocks will die.
Esav was quite aware of the nature of Yaakov’s large and young family as well as his cumbersome possessions. It was precisely with that reality in mind that he preempted with the offer to “proceed alongside” Yaakov, intimating his willingness to walk at their speed.
How then did Yaakov’s response convincingly deter Esav from participating in the journey?
The Midrash (קיא תולדות reveals that there was much more going on (ילק”ש between the lines here.
Apparently already in the womb, Esav and Yaakov agreed to split the pot, with Yaakov taking עולם הבא, “The World to Come” and Esav עולם הזה, “This World”. Upon Esav having now discovered Yaakov’s evident ”this worldly” successes, he exclaims to Yaakov in bewilderment, ”Where did you get all these possessions from?” It wasn’t part of the deal!
The Midrash goes on to relate how Esav calculates to himself that if these physical benefits are what is in store for the one who rescinded the pleasures of “this world”, how much greater must be the reward in ”the world to come” that was duly Yaakov’s.
It was in this vein that Esav sought to ”accompany” Yaakov. It wasn’t merely a brotherly gesture of help, but rather Esav suggesting they now divide both worlds evenly.
The Midrash continues that Yaakov responded that the ”tender nature of the children” disqualify them from undertaking the requisite “suffering” this agreement would entail.
It is not clear as to what suffering Yaakov is referring to. Certainly not having any entitlement to “this world” should be even more difficult and painful than having fifty percent rights to the benefits of this world?
The key to resolving this dilemma lies in a careful reading of Esav’s initial inquiry as recorded in the Midrash.
Esav pointedly questions Yaakov , מנין לך כל הממון שתשמח ?, Where did you get all these possessions to rejoice with?
Esav has plenty of material bounty, what he pines for however is happiness.
Esav considers the emptiness of a life in the pursuit of corporeal success alone. He wants meaning that only striving for ”otherworldly” values can bring. He seeks this as an additional objective he believes can bring him joy.
What Esav fails to comprehend is that “material gain” is never an “objective”. It is a benefit that accompanies the goals of the spirit if G-d so deems it suitable for one’s spiritual benefit. Only when the primary objective is closeness to G-d can it be possible to live happily with the gains G-d chooses to dispense to us on that journey.
One who views these two as separate goals will never be happy. When material wealth is perceived as an independent objective, it brings only misguided expectations, disappointments and ultimately frustration. One cannot devote oneself to a 50/50 relationship with G-d.
Esav is incapable of relinquishing his objective of success. He is ready to devote himself “part-time” to Heavenly service, but only as detached from his personal striving for success.
Furthermore, Esav sees a relationship with G-d as “another” worthwhile pursuit, failing to understand the value in the bond, not just in the value of future “dividends”.
Life is about seizing the ”moments” we face. Happiness is not contingent on “achieving” objectives. We must certainly set real and meaningful goals and strive for them, but the joy lies in the pursuit as well. Every day is an independent adventure to grab at morsels of eternity.
This is what Yaakov is emphasizing in his reference to the ”tender children” and “nursing flocks” who need to travel (שם שם יד) לאטי לרגל המלאכה, slowly, following the pace of the work.
We must approach life one step at a time, for in each focused step lies our journey towards greatness.
The words Yaakov uses to explain to Esav the deficiency in his philosophy is most fascinating.
Yaakov tells Esav that with his skewed notion of success, ודפקום יום אחד ומתו כל .if they will be driven hard for a single day, then all the flocks will die ,הצאן
The root דפק appears only two other times in all of TaNaCh.
It appears once in Neviim during the harrowing episode of the Concubine in Giveah. A certain Levite lodged there and the debase inhabitants of the city came כב) יט (שופטים הדלת על beating on the door, demanding the host give his ,מתדפקים guest over to them so they may commit indecent acts of immorality with him.
In Kesuvim it makes its appearance in the touching metaphor of the Beloved, G-d, seeking to get the attention of his bride, the Jewish nation.
.A sound! My Beloved knocks ,קול דודי דופק (שה”ש ה ב)
A דופק, is also a heartbeat. Our hearts ”pound” away consistently. The ultimate question is; what makes our hearts race?
Is it the base passion for comfort, pleasure and physical satisfaction that pulses within us or do we hear the longing of Heaven knocking desperately at our door?
The former is the primary cause of anxiety and despair, the latter the life force that can assure us happiness in life.
Yaakov instructs Esav that unless one is ready to submit one’s personal expectations and goals to a higher authority the heart will overload with stress that will eventually bring one’s doom. When a heart pounds with desperation for material happiness, it will take its toll.
Perhaps I may take the liberty to homiletically translate this verse; ודפקום יום אחד .It (the heart) will “beat” (unhealthily) in one day and bring about its death ,ומתו
The Zohar (אמור מהימנא indicates that this episode took place on Yom (רעיא Kippur itself.
The Midrash (ג ב א teaches on the verse (ב”ר (בראשית אחד יום בקר ויהי ערב ויהי ,And there was evening and there was morning, one day; evening refers to Esav ,ה)morning to Yaakov and ”one day” is the Day of Atonement.
Yom Kippur is what anchors each day of the year. The reality that becomes so clear to us on that day gives definition to the meaning of each day. It is the focal point and compass we set our lives to. אחד, one. It unifies everything we do into one seamless unit, inspiring us to hear the knocking on the doors of our hearts by our Beloved. If we respond to His call we will live each moment with joy.
At the end of our portion there is a listing of the eight kings that ruled over the nation of Esav, Edom. It records how each reigned and died, except for the last king .Haddar, where it only mentions his rule but not his death ,הדר
We are taught by the Kabalists that this is a mystical allusion to the coming of the Moshiach who will live forever. Haddar, meaning beauty and glory, is hinting to those wondrous days.
In Divrei HaYamim however, that was written by Ezra, it indeed states that he died.
The Mahari Saruk a disciple of the Holy Arizal reconciles this contradiction by stating that Moshe who did not record his death sensed life, a דופקא דליבא, the pulse of the heart, whereas Ezra couldn’t pick one up.
The inimitable Rav Shimshon Pincus z”l explains this to mean, that in the days prior to Moshiach it will appear as if the הדר, the beauty and joy of Yiddishkeit will be dead. But Moshe assures us it pulses deeply within each one of us. We must rediscover it.
This is the ultimate showdown between Yaakov and Esav. We will be lured into distractions and objectives that will deafen us from hearing the knock from Heaven on the doors of our hearts.
We have to reprioritize our goals. We must allow the blood of inspiration to course through our veins. We have to unify all that we do to the common goal of getting closer to G-d.
This is what Yaakov meant in his response to Esav, for to adopt Esav’s plan would mean inevitably enduring much pain. If we live with artificial objectives we are doomed to suffer from frustration and despondency.
We must restore the joy in our service of Hashem by setting our compass straight and responding to His loving call that pulsates within each one of us.
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S P O N S O R E D
The Commuters ChavrusaReb Howard Jacksonon the Train from Yerushalayim to Tel Aviv
www.divreitorah.co.uk
Vampire?
וירץ עשו לקראתו ויחבקהו ויפל על צואריו
הו ויבכו: ל'ג:ד' ק ש כתיב צוארו וי
“And Esau ran towards him (Yaakov) and
embraced him and fell on his neck and kissed him
(=VaYiSHaKeiHU) and they cried” (Bereishit 33:4) .
The Midrash (Bereishit Rabbah 78:9) offers two
apparently conflicting explanations for the unusual
dots inserted above the word VaYiSHaKeiHU in Torah
scrolls. Rabbi Shimon ben Elazar taught that at (only)
that moment Esau’s pity was aroused and he kissed
Yaakov wholeheartedly. That was why they cried. Rabbi
Yanai taught that Esau wasn’t coming to kiss Yaakov,
but to bite his neck - a play on the word VaYiSHaKeiHU
which has the same pronunciation if written with the
Hebrew letter Kaf instead of Kuf. A miracle occurred and
Yaakov’s neck turned into marble, blunting the wicked
Esau’s teeth. Consequently, Yaakov cried because
his neck hurt and Esau cried because he had severe
toothache.
Why, asks Amos Wittenberg, did Esau specifically
bite Yaakov’s neck? Couldn’t Esau simply instruct the
400 men with him (Bereishit 33:1) to attack Yaakov?
Earlier, we have learnt that after Yaakov took the
firstborn’s blessing, Esau remarked: “Vayomer Hachi
Kara SHemo Yaakov Vayakveini …” = ”And he (Esau)
said: Isn’t he truly named Yaakov (YaAKoV) ! He has
supplanted me (AKaV) twice. First he took my birthright,
and now he has taken my blessing! …” (Bereishit 27:36)
. Esau now understood the value of the firstborn’s
blessing: it meant becoming the third patriarch in the
chain begun by Avraham and Yitzchak, and inheriting
their blessings.
The neck links the brain to the heart and contains the
vital bodily connections for life. Esau sought to attack
Yaakov’s neck with his teeth (in Hebrew SHINayim) to
challenge Yaakov’s right to found the Israelite nation
which assures its continuity through ”VeSHINantam
Levanecha” = ”And you shall teach them to your
children” (Devarim 6:7) . Esau hurt himself in this attack
but Yaakov also suffered a pain in the neck.
Then, for just an instant, Esau realised that Yaakov
was actually the rightful heir to Avraham and Yitzchak.
Yaakov had not stolen the birthright, but Esau had sold it
for a bowl of soup, showing he did not value it (Bereishit
25:29-34) . Of course Yaakov would still have fed him
the soup even if Esau had refused to sell the birthright!
Esau knew that Yaakov was a righteous man. At that
moment, Esau sought to retract his statement above
“Vayomer Hachi Kara SHemo Yaakov Vayakveini …”, and
he kissed Yaakov wholeheartedly (VaYiSHaKeiHU) .
Since Esau momentarily went back on his words, the
dots alert us that VaYiSHaKeiHU backwards (i.e. Vav,
Hey, Kuf, SHin, Yud, Vav) is an acronym for ”Vayomer
Hachi Kara SHemo Yaakov Vayakveini”!
In conclusion, we have reconciled the views of Rabbi
Yanai and Rabbi Shimon ben Elazar by understanding
that Esau’s primary intention was to bite Yaakov’s neck.
After biting him and blunting his teeth, Esau repented
for a moment and then kissed Yaakov with love (Eitz
Yosef on the Midrash) .
לע''נ
רות שאשא בת יעקב מאיר ע"ה
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S P O N S O R E D
The Weekly Halachic Conversation
Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah
In this week’s parsha we find that Yaakov returned to retrieve small jugs that he had left behind. Chazal learn from this that tzaddikim look after everything they have as a gift from H-shem, and don’t want to waste any part of it.
Although the Torah warns us not to uproot fruit trees, many Rishonim explain this prohibition to include needlessly destroying anything of value, be it an article of clothing, a piece of food, or a utensil.1 We know this as the prohibition of baal tashchis.
One of the reasons provided for this prohibition is to teach us to love that which is good and useful, and cling to it; through this, good things will ”cling” to us and we will be protected from all evil and destruction.2
Q. Is there any minimum amount that bal tashchis applies to?
A. No. Baal tashchis applies to any amount.3 It also applies to items which are hefker, and items which belong to non-Jews. 4
Q. What form of wasting is included in this prohibition?A. The issur of baal tashchis is only to actually destroy
something with one’s hands; however, simply to cause something to be wasted (especially when not performing an action) is permitted.5 For example, one does not transgress the issur of baal tashchis when he does not finish his portion of food, even if it will become bad, since it is not a direct act of destruction.
Q. Is it ever permitted to throw out or destroy food or other items?
A. There are some leniencies in these halachos:
Normally Done: If something is normally wasted – דרכו בכךor destroyed, it is not included in the issur of baal tashchis.
For example, one is permitted to throw away a used plastic cup or plate, even though it could theoretically be washed and used again, since this is the normal usage of this item, to use and throw away. Similarly, one may throw away clothes that are worn out and are no longer fit for wearing or items that no longer work (e.g. a broken fan or pen).
Beneficial: when there is a positive outcome from – לתועלתthe destructive act, it is not considered baal tashchis and is permitted.6
1 עיין פסוק פ' שופטים פ"כ פי"ט. וע"ע בתוס' ב"ק צא:, ב"מ לב:, קידושין לב.. וכ"פ הסמ"ג וסמ"ק ור' ירוחם ורמב"ם וחינוך ועוד.
2 חינוך מצוה תקכט.3 עי' חינוך שם "אפי' גרגר של חרדל בעולם". וע"ע במהרש"א חולין צא. וי"א רק על ש"פ, כ"כ ר' יונה בשע"ת ש"ג
אות פב. 4 גר"ז הל' שמירת גו"נ סעי' יד, בית יצחק יו"ד ח"א סי' קמב.
5 חזו"א על הרמב"ם הל' מלאכים פ"ו ה"ח, אג"מ יו"ד ח"ב סי' קעד, שו"ת מנחת יצחק ח"ג סי' מה. ויש מחמירים בזה.6 עי' גמ' שבת קה:, שדי חמד עמ' 438.
For example, a chosson may smash the glass under the chuppah to remind us of the beis hamikdash, one may throw out items that are cluttering up one’s house,7 one may give children a broken item (that can no longer be used) for them to play with and destroy it further, since he has enjoyment from it. One may also rip apart kosher tzitzis strings in order to replace them with newer or better ones.8
Q. Is it permitted to throw away crumbs of bread after a meal?
A. One may throw out pieces of bread that are smaller than a kezayis, nevertheless, they should not be disposed of in a disrespectful manner (e.g. in a place where they will be trodden on).9 Some are machmir when there are many crumbs that would equal a kezayis when combined.10 Any size bread may be wrapped in a bag, and then thrown away normally.
Q. May one carve a fruit or vegetable into a shape for display and throw it away after use?
A. Some poskim don’t allow it (unless the inside is removed and eaten).
Q. If a fruit or vegetable is infested with insects and it is difficult to remove them, may the entire food simply be thrown away?
A. Yes. This is not a problem of bal tashchis.11
Q. Is it permitted to use the leftover water in ones cup for mayim achronim?
A. Yes, since it will be thrown away anyway.12
These halachos are meant to teach us how to watch and be careful of our possessions, and even more so, not to ruin that which H-shem gave us. After all, if H-shem gave us so many great gifts, who are we to simply throw them away? We should appreciate that we have so much, while so many others are lacking.
7 כך שמעתי מהגר"י בורקביץ שליט"א.8 מ"ב סי' טו ס"ק ג.
9 מג"א וא"ר סי' קפ ס"ד עפ" רש"י שבת קמג.10 שע"ת שם ס"ק ג בשם הברכ"י, והובא במ"ב ס"ק י.
11 פחים קטנים עמ' ס.12 ערוה"ש סי' קפ סעי' יז.
לע''נ
ר' חיים אליעזר בן ר' יעקב ז"ל
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S P O N S O R E D
Weekly Nach Journey through NachThe material has been adapted from ‘Journey Through Nach’ published by Adir Press and distributed by Feldheim. To pre-order the Journey through Nach two-book box-set or for more info, email [email protected]
Sefer Yehoshua Perek 4
After crossing the River Yarden, Hashem instructed Yehoshua that the previously selected 12 men should take 12 stones from the Yarden to serve as a reminder of the miracle for future generations. After the stones were set up, Yehoshua replaced them with others as a monument.1 The original stones had been previously used for the altar in 8:32 (see Rashi there), which had actually taken place earlier. The Kohanim were flown to the other side of the river by holding on to the Aron (Rashi 4:18), and the people encamped in Gilgal2, There in Gilgal, Yehoshua set up the 12 stones. After this miracle, Yehoshua’s respect among Bnei Yisrael soared.
Note: Based on the way one understands and fits together certain sections of pesukim in Devarim, there is a dispute between our authorities regarding the command to conquer Eretz Yisrael. The Rambam (Hilchos Melachim 6:4-5) and the Radak (Yehoshua 9:7) maintain that first we are to offer peace to the seven nations of Eretz Yisrael, and only if they refuse to make peace, (which has certain conditions, such as abiding by the Noachide laws) we are to wage war with them and wipe them out. Thus, the Rambam writes that before entering the land, Yehoshua sent letters to the nations of the land offering either peace, a chance for them to flee, or war. However, all the nations, without exception, opted for war. Rashi, on the other hand, states that there is no option of offering peace to the seven nations of the land – they must be wiped out indiscriminately. As a result of these conflicting views, we can interpret the Givonim episode (in perek 9) in different ways.
Perek 5
The Canaanite Kings were terrified after hearing about the miracle of the river splitting. Within four days of the miracle (10-14 Nissan according to the Radak), Hashem commanded Yehoshua to circumcise the people, as those born in the desert had been unable to have a bris until now.3
The people then performed the Korban Pesach. The place where Bnei Yisrael were encamped was named Gilgal from the word galosi (to reveal), because ‘Today I have revealed the disgrace of the Egyptians from you’ (5:9). There are several interpretations of these words. One explanation is that this quote refers to Bnei Yisrael’s observance of the Korban Pesach that showed they had distanced themselves from the pagan worship of the Egyptians (Ralbag), while another explanation is that Bnei Yisrael were no longer areilim (uncircumcised people) after the bris milah (Radak). A third explanation is that our entry into Eretz Yisrael disproved the Egyptian astrological forecast that we would not survive the wilderness (Rashi).
After this episode, the Mann (the miraculous Heaven-sent food we received in the wilderness) was no longer provided4, and the people
1 We can assume that these latter set of stones were commanded by Hashem too, even though there is no explicit mention of this in the pesukim (Radak 4:9 – an important principle which must often be used in explaining Tanach – see perek 6 for another example).2 This journey to Gilgal was a miracle, given that the distance between the River Yarden and Gilgal is over sixty mil (over 50km) and the nation included children (Radak 4:19). 3 This was either because there was no fixed resting period to recover from the procedure, or because there was no conducive, soothing northerly wind (Gemara Yevamos, Radak 5:2).4 Rav Dessler proves from the Zohar that the Mann contained the kedusha of Eretz Yisrael. Thus,
ate produce from Eretz Canaan. In Yericho, an angel with a drawn sword accosted Yehoshua, and instructed him to remove his shoes in respect for the land’s holiness.5 6 The angel assured Yehoshua of victory in war (Radak 5:13). Chazal in Gemara Megillah learn that the angel was rebuking Yehoshua for the lack of Torah study before battle. Seemingly contrary to other views, the Ralbag (5:13) asserts that this meeting with the angel was merely a vision.7 Also note the Gemara’s observation (Rosh Hashanah 13a) on passuk 11 ‘They ate from the produce of the land’, that the people offered the omer offering which permits the partaking of the new grain. In the merit of this omer sacrifice, Bnei Yisrael were successful in their battles for the possession of Eretz Yisrael, as were Avraham, Gidon, and others. (For the technical halachic details as to where the grain came from for this offering, see the Gemara above).
Perek 6
Yehoshua and Bnei Yisrael prepared for the conquest of Yericho. For 6 days, they circled the city once, blowing shofars and holding the Aron. The shofar blasts both frightened the inhabitants of Yericho, and showed them it was Hashem fighting. The final teruah blast aimed to awaken the people to Hashem’s tremendous kindness and instil fear of Heaven within them (Ralbag 6:3). On the 7th day, they circled the city 7 times and cried out (see the Radak on 6:3, who alludes to a deeper meaning of the number seven). After Yehoshua and Bnei Yisrael finished circling the city, the walls fell down, and they succeeded in capturing the entire city.8 As promised, the spies saved Rachav and her family, and Rachav converted to Judaism. It is not clear whether she converted now, or earlier during the spies’
‘visit’ (Radak). Yehoshua cursed anyone who would rebuild Yericho, and banned any taking of the spoils for personal use. Although we do not find this ban being commanded by Hashem (and there is a debate whether this command originated from Yehoshua), it is clear from Achan’s punishment for taking the spoils (in Perek 7), that Hashem approved of this instruction. The reason for this ban was to preserve and publicize the miracle (Rambam cited by Radak 6:26) or as a form of a symbolic terumah on the first city they captured in Eretz Yisrael (Radak 6:17).
as soon as the people actually entered mainland Eretz Yisrael, the Mann was not necessary and it stopped.5 Shoes are the garment that separates us from the earth - it is a reminder of our not being physical and completely earthly beings. On holy ground one can safely remove shoes and connect with the ground's holiness. Similarly, the Ramban explains concerning Moshe that removing shoes refers to both the physical act in addition to the spiritual act of removing all forms of physicality and ego symbolised by shoes. This explains why in the Beis Hamikdash shoes had to be removed in order to connect with Hashem devoid of any ego or sense of self. The Chanukas Hatorah cites a Midrash Yalkut that Yehoshua was instructed to remove his shoes to mourn over the loss of potency and clarity of the Torah. We know that Mann gave people spiritual clarity and kedusha as it says, ‘The Torah was given to those who were fed the Mann’, and so with the cessation of the Mann, the quality of Bnei Yisrael’s reception of Torah was reduced. The angel had to make up a different pretext for Yehoshua to remove his shoes because that day was Shabbos, and one may not publicly engage in acts of mourning on Shabbos.6 The Ran (Drush 4) asks how Yehoshua was allowed to bow down to this angel; is bowing down to any celestial power other than Hashem not idolatry?! The Ran answers that this was a special angel called Mettatron who is the angel closest to Hashem Himself. Hashem had promised this angel that he will lead Bnei Yisrael through the desert after the sin of the golden calf; in fact, this angel 'Has the same Name as Hashem' (Gemara Sanhedrin 38b).7 Refer to the Ramban at the beginning of Vayeira who cites and vehemently argues with the Rambam about whether men can see angels, and whether angels can take on human form. 8 The Radak writes (6:5) that given that Rachav’s house remained intact (and her house was in the wall), only the portion of the wall opposite where the Bnei Yisrael encamped actually collapsed.
לע''נ
ר' שלום שכנא בן ר' חיים יעקב ז"ל
7
S P O N S O R E D
Home Grownfrom the Golders Green KolelThis week: Rabbi Binyomin Marks
Hitting a NerveRecent tragic events in Eretz Yisroel have provoked much
sadness over the world, but most importantly, introspection and soul searching. Such is the outlook of Bnei Torah – the knowledge that nothing is happenstance. Where there is effect, there is cause. Chazal tell us that we are currently in golus under the rule of the fourth of the four kingdoms, Golus Edom. In the recent parshiyos the Torah gives us an understanding of the world dynamic, the relationship that we, the Jewish Nation, have with the rest of the nations of the world, particularly with Eisav and the nation of which he was the forefather, Edom. (Interestingly, the Maharal writes in his Drush Al Hatorah that the status of both Yisroel and Edom are unique, in that the other nations of the world hate both). Chazal tell us that ”maase avos siman lebanim”, that the events recorded in the Torah which occurred to the Avos are simanin, a hint or sign of what is destined to happen to their children (see the Ramban on parshas Lech-Lecha, Perek 12, Possuk 6 where he introduces this concept). The quarrel between Yaakov and Eisav is no exception to this. In parshas Toldos, Yaakov succeeds in disguising himself as Eisav in order to receive the brochos which were planned for his brother. Eisav receives ‘the leftovers’ – that is to say, Yitchok tells him, ”With what can I bless you, I have already declared you subservient to Yaakov” and suffices to bless him that if Yaakov, that is Yisroel, fails to keep the Torah
“you shall cast off his yoke from your neck”. The stage is set, and the relationship between Yisroel and Edom is fixed for all time.
In our parsha we are given a deeper understanding of this relationship. The Torah describes how Yaakov battled with the man who met him while he was alone, which Chazal tell us was the malach of Eisav – ”Veyar ki lo yachol lo, vayiga bekaf yeraicho” ”And he saw that he was unable (to overcome him) and he struck him on the thigh”. The Ramban comments that since Yaakov was a ”gibor”, a man of strength in his service of Hashem, thus the malach was unable to overcome him – except for that which was ‘permitted’, that is to say, ordained from Shomyim, that he strike his upper leg (see also Targum Yehonason who says the same). The Ramban is telling us a fundamental in the structure of our relationship with Eisav, who is Edom. Rabaynu Bechaya explains that the malach was able to strike Yaakov on the leg because of his having married two sisters (a topic for discussion in its own right), the upper leg modestly representing the source of the chait. Thus, mida for mida, the malach was able to stike him there, and only there. The ability for Eisav, that is Edom, to overpower Yaakov, Yisroel, is only to the degree which is permitted by Shomayim, which is of course determined by Yisroel’s commitment to Hakodosh Baruch Hu and his Torah. The Alshich makes a similar comment to that of Rabaynu Bechaye and adds that it is clear that the malach wanted to hurt Yaakov in other places, and only when he saw that he was not able, stuck him on the thigh. This fits perfectly with the brochos given to Yaakov by Yitzchok – that Yisroel will be in
the ascendant as long as they keep the mitzvos – but if they stumble then that power is passed to Edom, in that exact measure which is removed from Yisroel.
We can use this understanding to explain the depth of the words of the Mahrasho in Meseches Pesachim (Daf Hay). The Gemora there says that in the zechus of keeping ”Harishon”, the first day of Yom Tov Pesach, Klal Yisroel will be zoche to destroy the offspring of “Harishon”, Eisav, who emerged first from the womb. The Mahrasho explains the connection beautifully – on Pesach we refrain from eating chometz, which represents the Yetzer Haro, and the Yetzer Haro, he writes, is the Malach of Eisav. According to what we have explained, this is self understood. The Yetzer Haro exists to challenge us in keeping the mitzvos. This force is also the malach of Eisav whose gain in causing us to sin is to empower the empire of Edom here on earth, and subsequently dethrone Yisroel. Thus, our abstinence from chometz represents our dissociation from chait and consequently from the empowerment of Eisav, for without our sins, Eisav has no power. Thus, in the zechus of Pesach and what it represents, we will be zoche to the geula, and the destruction of the power of Eisav. Hence, Chazal tell us that in Nissan we were redeemed and in Nissan we will be redeemed in the future.
This above applies to us, Klal Yisroel, as a unit; mention must be made of a similar limud which applies to each individual. As mentioned, the malach was able to strike Yaakov where he did because of some degree of impropriety connected to that part of the body. Chazal tell us that the each mitzvah corresponds to a part of the body, 365 mitzvos lo ta’aseh corresponding to the sinews of the body and 248 mitzvos asay corresponding to the limbs. In Nefesh HaChaim (Shaar 4 Perek 29) R’Chaim Velozhonor explains that when we perform a mitzvah we purify and are mekadaish that limb or sinew which corresponds to that mitzvah; we connect that limb to Hakodesh Boruch Hu and draw kedusha into it, elevating it. However if we fail to perform the mitzvos or go against the will of Hashem, we distance the part of the body from him, allowing negative forces to exert themselves, and be me’tamai it, chas ve’shalom. Writes the Nefesh HaChaim that since Hashem works through mida keneged mida, one is able to ascertain where he has sinned from the yisurim which he suffers, since the limb which has been affected is which requires the tikkun, and automatically he should realise the cause of the suffering. Most of us are unable to know which mitzva corresponds to which limb, but nonetheless, the understanding of the way in which our adherence to the mitzvos has a direct relationship to our being is crucial in our understanding of how we deal with life’s challenges.
Yaakov fought until dawn, and when the sun rose he was miraculously healed. We too should be able to battle with the knowledge that the real battlefield is within ourselves - and with the help of Hashem, be zoche imminently to the coming sunrise.
לע''נ
חיה שפרה בת יהודה ע"הכז סיון תשעד לפ"ק
8
S P O N S O R E D
The Weekly Parsha PerspectiveReb Chaim Simcha Jakubowicz
“Clutching For Dear Life!”
Previously עשו had sent his son אליפז to kill יעקב , however אליפז allowed יעקב to live when יעקב argued that if אליפז was to take away all of his money, than יעקב would be considered a dead person, for a poor man is like a dead person.
Previously עשו had sent his son אליפז to kill יעקב, however אליפז allowed יעקב to live when יעקב argued that if אליפז was to take away all of his money, than יעקב would be considered a dead person, for a poor man is like a dead person.
While we have the מדרש which explains that אליפז took pity on דבר care about a אליפז we still need to ask why would a man like ,יעקב ?יעקב from תורה
The ספר הישר further brings that when אליפז related to עשו what he had done, עשו was furious, but when he realised that אליפז had taken all of the money יעקב had, and listened to the reasoning of אליפז based upon what יעקב had said he calmed down and did not bother to continue in chasing or trying to kill יעקב, why? What was it in the דבר ?עשו said that had such a strong effect over יעקב that תורה
The מעם לועז highlights the issues עשו had, his problem was not that he did not believe in the existence of ה׳, rather עשו believed in everything he succeeded in achieving as being due to his own abilities, he was the pinnacle of ידי ועוצם he believed that everything he כוחי had was solely due to his own abilities, עשו only saw the ברכות as a boost to what he already owned, he didn’t deny the power of ה׳ he merely challenged the extent of control ה׳ had over his success, so that nothing else could be the cause but only an attribution to his great strength.
It was here where עשו was mistaken, his reason for not chasing suffer, however he יעקב was simple, sure he wanted to make יעקבwas not as inclined to kill יעקב, due to יעקב having had all his money taken away, and even to the argument that עשו could easily deduce where יעקב would be heading, יעקב would anyway be travelling to לבן who would only swindle him further out of his money, so עשו saw no reason to kill יעקב as the blessings would serve no purpose.
However now that יעקב was returning with success in building a family and wealth, even though he had nothing to begin with- עשו was suspicious, & יעקב had to therefore trick his brother, by stating that the ברכות that their father had bestowed upon him- were related to land and not movable objects, thus עשו had no reason to want .dead יעקב
It was this difference in attitude which allowed יעקב to defeat the ,זוהר הקדוש is discussed by the מלאך the battle with the עשו , of מלאך& which the רלבג highlights-that the fight with the מלאך of עשו was of a physical nature to an extent, the rest was a war on a רוחניות level.
As the מלאך attempted to halt the progress of אבינו in the יעקב sense by trying to damage him somewhere, he realised he רוחניותcould not damage יעקב, because יעקב had worked on himself to such
an extent in his עבודה & אמונה towards ה׳, that the only place he could damage יעקב was at the socket of the hip, which the זוהר points to referred to all future generations of יעקב who would be effected and controlled by עשו if they did not follow in the ways of ה׳ as יעקב had!
However יעקב was already above and beyond the level, the מלאך could not defeat him, though such a blow should have crippled יעקב, it merely gave him a cause to act out as he was born to, he held on to the מלאך leaning on to him, much as he had held on to the ankle of to survive, in this עשו when he was born, showing he could use עשוcase holding down his מלאך! at the end the מלאך agrees to change the name of יעקב to ישראל, meaning G-D’s honest man.
Unlike the constant abuse יעקב received in being a trickster- taking the ברכות- it was this ברכה that confirmed that יעקב was truly the one אנטונינוס& could have been like a עשו explain that חזל ,desired ה׳ who was the Emperor אנטונינוס who were closer than ever, with רביof Rome showing רבי, the Rebbe & leader of עם ישראל, tremendous respect and friendship, the מדרש points to how great עשו could have been, he had all the power & potential to change and do good, it was his attitude that destroyed him, while יעקב did not stop learning control and forms of reaching higher levels, even though he was born without the same superior abilities as עשו & was instead dependant!
All יעקב had was his ability to hold on, & to believe completely in ,but just because he held on did not mean that he stopped there ,ה׳he built it up until he had gone a stage further than his name even suggested, recognising all that ה׳ does, & where everything truly comes from, he wasn’t someone who needed to rely anymore on anyone else, he could even rule the מלאכים, while עשו whose abilities were natural, that even on a רוחניות level he was now incapable of withstanding the might of יעקב due to his satisfaction in believing he was truly in power, that even his מלאך was weak in destroying who had gone from holding on to people to survive-to becoming ,יעקבa ישראל!
Currently we are living in a time when we see so much צער, where sadly the battles that we wage with are both in גשמיות & ,רוחניות attacks on תורה & השקפה led by false and short lived ideologies who attempt to use the very world we should use to recognise ה׳ to ignore its wonders & proclaim כוחי ועוצם ידי .
Recent physical attacks are still fresh, it can be difficult to not feel like a יעקב as we hold on to this world, counting on it to provide for us, clutching for dear life, with increasing support for those who seek to destroy us and eliminate the בני יעקב taking away any basic needs we may require to hold on to for survival in a world gone mad.
However just as clutching on to something or someone reminds you of being a יעקב it is just as equally important to remember ,בן what it means to be a בן ישראל who collectively know that the thing that we are holding on to for support has been given from somewhere beyond what we see, that there is a רבונו של עולם who stops at nothing to see to our survival, it is only then that we can advance to the stage of becoming a ישראל united in knowing that we can and must ,בני continue on that עבודה in order that we advance beyond the control of any מלכות or מלאך before us!
לע''נ
יפה שינדל בת ר' יחזקאל ע"ה
9
Positive Parenting: Developing your child’s potentialRabbi Abraham J. Twerski, M.DUrsula Schwartz, PH.D
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What is our Goal? Part II
It is too simplistic to say that language determines
thought, but on the other hand, language certainly
influences thought or, at the very least, give us
clues to levels of meanings that may not be obvious
or point out assumptions that are not immediately
evident.
The phrase ”to have children” is a very interesting one. Let’s
take some time to listen closely. How many children do you
”have”? Do you want to ”have” children? When do you plan to
”have” a child? Do you want to ”have” a boy or a girl? ”Having”
implies a possession, something that we own, something that
we acquire out of our own volition. In and of itself, ”having”
something implies a state. To ”have” a house implies that I
own it, that it is mine to do as I please, that a transaction has
taken place, and that I am in full control over this acquisition.
Since I chose to make this acquisition it enhances me, and if it
does not, my goal made to be to exchange this acquisition for
something that suits me better. In addition, the relationship
between an owner and his possession is a simple two-way
relationship, the owner and object owned.
From a Jewish perspective, having children is first of all
not a matter of a possession, and secondly it is not a matter
of a two-way relationship between parent and child. The
Talmud says that there are three partners and every child:
G-d, the father, and the mother (Kiddushin 30b). The same
way that G-d is involved in a Jewish marriage, in our kitchens,
in our sleeping and awakening, so is He also involved in the
enterprise of parenting. This means that needs to be space in
our child rearing equation for G-d.
With G-d as an intimate partner in parenting, we can
no longer talk of ”having” a child in the simple possessive
fashion implied it was no language. Rather, having a child
means to be entrusted with a responsibility. A child is a gift
from G-d chosen for us specifically and in entrusted to us for
safekeeping to be raised and treasured. As a gift from G-d, a
child - any child - cannot be looked upon at as an accident
or a mistake. Rather, we need to believe hard as this may be
at times - that our children are a perfect match for us and we
for them. The same way that a marriage holds in it potential
for growth for each partner, it is precisely in the affirmation
of this match that there is a potential for good and for growth.
The task for parents is not simply to teach children
manners or to get them to behave properly. This is not at all
minimising good manners and civilised ways. On the contrary,
middos and derech eretz (decency) are extremely important,
but these are qualities that become lasting attributes of a
child’s character and personality only if they are embedded
in a vision of the world that is imbued with Torah values. In
Ethics of the fathers (3:17) we read ”If there is no Torah there
is no derech eretz and if there is no derech eretz there is no
Torah.” The two are interdependent .
The job of the parent involves much more than simply
”training” the child to do things the right way. Training is merely
a method of teaching that does not require understanding and
simply rests on an association between stimulus and response
has been reinforced. Raising Jewish children means that the
parents instil in them a view of the world where events and
actions are seen through Torah eyes; where words are heard
with Torah ears; where words are spoken with Torah thoughts
in mind.
In a sense, then, it is our job to construct the world for
them as one of Torah and to build up with them and for them
a map of life and the world that will guide them for the rest
of their lives. It is a task that transcends our own existence
on earth. The Torah is indeed a ”map”. It is the master plan
whereby G-d created the universe, as stated in the Zohar “G-d
looked into the Torah, and created the universe according to it”
(Zohar Terumah 161a).
But giving our children a map of the world does not ensure
that their actions will be appropriate at all times. A map is a
guide. It tells us when we are on track and when you’re off
track. Most importantly, it allows us to move closer to our
destination. If we get lost it allows us to turn around and to
redirect ourselves. So to raising a child is to transmit to him
our map of the world so that at some point in time he can
embark on the journey by himself. The parents who transmits
a map gives the child tool that transcend by far any automatic
conditioning of good behaviour.
10
S P O N S O R E D
The Torah Shiurim of Rabbi FrandRabbi Yissochor FrandMaagid Shiur, Yeshivas Ner Yisroel, Baltimore
The Antidote for ”And Yaakov Remained Alone”In this week’s parsha, The Torah says that Yaakov battled with a mysterious ‘Ish’ [man], who Chazal tell us was Eisav’s guardian angel, who was also the embodiment of the Evil Inclination (Yetzer HaRah) and the Satan. The Medrash here in Bereshis Rabbah associates the pasuk describing Yaakov’s battle with Eisav’s angel, with the pasuk in Parshas Zos HaBracha “There is none like G-d O Jeshurun, a rider of the heavens at your assistance, and in His majesty, the skies.” [Devorim 33:26]. The Medrash expounds homiletically: “Eyn k’Kel” means there is no one like G-d. But who IS like G-d? Yeshurun (Israel) is like G-d! There are members of Klal Yisrael
(the Jewish people) who are similar to the Almighty.
The Medrash then gives examples. Everything that G-d is going to do in the future in this world was already done by the righteous of Klal Yisrael in this world. Just as G-d will bring the dead back to life, so too Eliyahu already brought back to life (the son of the Shunnamite woman); G-d has the ability to cause a drought, so too Eliyahu caused a drought; G-d can bless a small quantity and make it into a large amount; Eliyahu blessed a small quantity and made it into a large amount. G-d can make barren women have children; Eliyahu made barren women have children; etc. etc. Finally the Medrash concludes its list of comparisons between the Almighty and the righteous of Israel with the statement: Just as G-d is by Himself as it is written v’Nisgav Hashem L’vado baYom haHu [Yishayahu 2:11; 2:17], so too the “Jewish Grandfather” (I.e. -- the Patriarch Yaakov) remained alone as it is written (”And Yaakov remained alone.” [Bereshis 32:24]).
This last “example” does not seem to fit into the pattern of the earlier items. It is one thing to cite situations which are supernatural and miraculous
-- resurrection, stopping the rain, barren women conceiving, and so forth are indeed acts which require G-d-like abilities. However, the Medrash is saying that G-d’s ability to be alone is itself a G-d-like quality! “And Yaakov remained alone” is itself as miraculous as resurrection, as cessation of rainfall, as conception for a barren woman. There must be something very supernatural about being alone.
What does that mean? Rav Yaakov Kamenetsky says (in his sefer) that the reason Yaakov Avinu was attacked when he was alone is because most human beings are unable to maintain their spiritual level and stature when they are alone. Most people need a support system, a society, a ”chevra” to keep them on the straight and narrow path of righteous behavior. To go it all alone, without peer pressure and peer support, without losing one’s ”level” (madreigah) is a phenomenon which is extremely difficult for the average person to attain.
No one knew that better than Eisav’s guardian angel. The Satan = Yetzer Harah = Saro shel Eisav attacked Yaakov specifically when he was alone, thinking ”Now I got him because he’s alone.” When one is alone, he does not need the support of others. But the Angel saw ”that he was unable to defeat him”. He saw that Yaakov Avinu was so strong and so perfect that he could not affect him. Yaakov was the personification of humanity in the Divine Chariot upon which the Shechina resides. But the Angel was able to touch the hollow of the thigh of Yaakov. That meant that Yaakov is untouchable. He can’t be affected even when alone, but his children can be affected. They do not have that capability of maintaining their spiritual strength and honesty even when alone. The children will not be like that. If there is ever a way to bring down a human being, it is when he is isolated, when he does not have ”chevra”, when he does not have a society. At that point, he is vulnerable to fall from his spiritual level.
That is why this incident is immediately followed by the statement “Therefore the Children of Israel shall not eat the sinew of the thigh-vein (Gid
haNashe).” [Bereshis 32:33] What is the connection? The connection is that at that moment, the Almighty instituted something which would require that Jews always stick together: the prohibition of eating forbidden foods.
The prohibition to eat the Gid haNashe and the subsequent mitzvos regarding forbidden foods reduce our ability to relate to so much of society. If we cannot eat with people, we cannot socialize with them, and we cannot be with them. But people need socialization, so who will they go to? They will go to other Jews -- people they can eat with and therefore people who they can socialize with. They will stick together. They will have their chevra, their society that keeps them straight. This is the brilliance of the mitzva ”Therefore the children of Israel will not eat the Gid haNashe.”
Rav Yaakov Kamenetsky writes, before the destruction of the Second Bais HaMikdash [Temple], when the Jewish people were about to go into exile, our Sages, in their great wisdom, extended the list of forbidden foods in the Torah and instituted their own category of forbidden foods: They forbade the bread of a non-Jew, they forbade the cooking of a non-Jew, they forbade wine touched by a non-Jew. The rationale for all these Rabbinic prohibitions is to limit socialization with non-Jews. Jews who cannot drink with their Gentile friends, neighbors, and business associates and who cannot eat with them will have no other choice but to socialize with their fellow Jews.
This is our insurance policy. This is the antidote of ”And Yaakov remained alone.”
An Observation From Rav Shlomo ZalmanI would like to share an observation from Rav Shlomo Zalman Auerbach.
Someone asked Rav Shlomo Zalman a series of questions regarding leniencies in the law of “bishul Akum” [prohibition of eating food cooked by a non-Jew]. Rav Shlomo Zalman was hesitant to talk to him about these things because he thought he was looking for ”heterim” [loop holes in the prohibition]. When he was finally convinced that he was not just looking for loop holes but was interested in understanding the halacha, Rav Shlomo Zalman he finally told him his own opinion on the matter:
”In our times, to our great distress, intermarriage rates have greatly increased -- especially in America. They have reached unprecedented numbers! We need to ask ourselves what we are doing wrong. We know what Chazal did when they wanted to prevent intermarriage. They instituted all the prohibitions regarding the food of Gentiles. It would seem to me that if we live in a situation where intermarriage is rampant then the place to be stringent (machmir) is in the matters of bishulei Akum (food cooked by Gentiles). Even though we Ashkenazim follow the Ramoh, who was relatively lenient in these matters, it might be appropriate for us to be stringent like the opinion of the Beis Yosef and not rely on the loop holes suggested by the Ramoh.”
My purpose is not to cast aspersion on any Hechsherim that rely on the leniencies of the Ramoh in these matters and I am not saying that I do not personally rely on many of these leniencies myself. I just felt it is beneficial to share Rav Shlomo Zalman’s insightful observation that he felt it worthy to strengthen these practices in light of the intermarriage situation we are confronted with in our time.
All of this is because when a person is alone he becomes vulnerable. He is subject to spiritual descent. The way for a person to retain his spiritual level, to remain strong, to remain an upright Jew, to remain a Ben Torah, is to put himself in an environment such that if he begins to slip, the peer pressure of the society in which he lives will prevent him from slipping. When one tries to
“go it alone,” he is asking for trouble. To be a “Lone Ranger” is a very difficult thing to maintain. If one is like Yaakov Avinu, then he can manage ”And Yaakov remained alone”, but for the rest of us, we need the encouragement and support of a ”chevra”. That is why the Almighty instituted forbidden foods and that is why the Sages carried it even further.
לע''נ
ר' משה בן ר' פנחס ג'יי ז"ל
11
Your Weekly Spark of Chassidus
Rabbi Tal Moshe ZweckerMipeninei Noam Elimelech
3:50pm - שבת מנחה ושלש סעודותGuest Speaker Rabbi Michoel Jablinowitz
Using Our Natural Inclinations To Serve Hashem
And he took his two wives and his two
maidservants. (Bereishis 32:23)
A man has two wives. One is the wife he has been commanded
by the Almighty to wed in order to raise a family. The other is his
holy soul, the intellectual spirit that Hashem has given him. All the
soul desires and yearns for is to serve its Maker and to return to its
lofty place from where it was hewn above in the upper worlds. * This
soul is called ”eishes chayil,” the woman of valor, the wife who is a
wonderful gift for her husband, because through the soul man can
rise and rise to great spiritual heights without limit. Thus there can be
nothing impeding one who chooses to serve the Almighty sincerely.
Even his physical wife does not prevent him; rather, she encourages
and aids him on his path, as it says, ” ‘When Hashem is fond of
the ways of man’ ” (Mishlei 16:7) — this refers to a wife” (Bereishis
Rabbah 54:1). These then are the two wives of a man. Man also has
two maidservants. These are the animal soul and the evil inclination.
Both of these are impediments and obstructions to the divine service.
However, when man sanctifies and purifies himself, breaking his
desires for the physical world and his natural inclinations toward
evil, then he is helped and supported, and he retrieves the precious
sparks from those who swallowed them. [This is an allusion to the
klippos, the shells or husks. The klippos are called ”zollel” since they
swallow up the sparks of holiness, which are precious and therefore
called ”yakar.”1] Then even the evil inclination is transformed into
good, and then the Tzaddik can serve Hashem with both his natures:
the good and the evil inclination. The animal soul, which gives him
his physical desires, also aids him, since now he can sanctify himself
with what he has been permitted to enjoy of this world. His eating
and his drinking and all his deeds and actions will be sanctified, and
he elevates everything to a lofty level of holiness. This then is the
interpretation of the verse ”And he took his two wives and his two
maidservants and his eleven children...” Our forefather Yaakov, with
his righteousness and the offspring of his good deeds, could elevate
everything to the upper worlds.
The Din Torah
The av beis din of Yassi, Reb Shalom, related the following tale:
There was once a harsh decree enacted against the Jews in Galicia. At
that time, in Rebbe Elimelech’s beis midrash in Lizhensk, sat a certain
chassid named Feivel who was pious, G-d-fearing, and learned in
Torah. One night Feivel awoke and came to the inner sanctum of
the Rebbe. ”Rebbe, I have a din Torah,” he declared. ”I have a case
to present before you for judgment. “The Mishnah in Gittin 41a
discusses someone who is half a slave and half a free man. In such
a state, he cannot marry, so we force the owner to free him. If so,
how can we Jews be subjugated beneath the harsh decrees of this
municipality? We are already servants of the Almighty, as it says in
the Torah, ‘My Jewish children are My servants’ (Bava Metzia 10a).”
This is what the impassioned Reb Feivel said to the Rebbe Elimelech.
The Rebbe answered: ”Your words are true and honest. However, the
law is that we do not judge cases at night,” and so Reb Feivel returned
home. In the morning three great and pious Tzaddikim, leaders of
the generation, arrived in Lizhensk: the Koznitzer Maggid, the Apter
Rav, and the Rav of Lublin. All three stayed with Rebbe Elimelech,
who was overjoyed to have such distinguished company. In the midst
of the feast prepared in their honor, Rebbe Elimelech sent for Reb
Feivel to appear before them. The Rebbe said to the chassid: “Please
retell what you said last night so that we may judge the matter.” Reb
Feivel declined, claiming that he no longer felt as passionate about
the matter as he had the night before. Rebbe Elimelech said, ”I give
you the power to strengthen your resolve so that you may speak like
you did yesterday.” With the Rebbe’s encouragement, Reb Feivel
repeated his challenge. After he finished, the Apter Rav said: “The
custom is that once the court has heard the litigants’ case, they
must wait outside while the judges confer. Reb Feivel, please wait
outside.” The chassid left the room, and the Apter Rav declared:
”Master of the universe! According to the letter of the law, You, too,
must leave. However, we cannot ask that of You, since the whole of
creation is filled with Your glory. Therefore we say to you, Hashem,
that according to the Torah law we cannot favor You. Rather, we must
judge impartially and honestly.” After the meal ended, they sat in
judgment on the case. They presented arguments about whether the
government had any right to pronounce such harsh decrees against
the Jewish people. After much deliberation, the verdict was issued
in favor of Reb Feivel. He wrote out their conclusions and called in
Reb Feivel to hand him the verdict. Three days later the government
annulled the decree. (Told by Mattisyahu Yechezkel Guttman, Ohel
Elimelech 116)
1. See Chayei Sarah, ”The Tzaddik Blazes Paths and Removes Barriers,” for a more detailed
explanation of the klippos.
S P O N S O R E D
12
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to be continued...
The Illustrated Story of
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