TT 444 OU/NCSY ISRAEL CENTER at the Seymour J.
Abrams Orthodox Union World Center This publication is assisted by a grant from The Jewish Agency for Israel Printed "in-house" at the Israel Center HALACHIC TIMES for Jerusalem Correct for TT #444. Ranges are for THU-THU, 18-25 Cheshvan (NOV 16-23) For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, (the times in parentheses do not take elevation into account). For the deadlines for Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out). Candle lighting 4:03pm WORD OF THE MONTH A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem... It's after the Kiddush L'vana deadline and before Shabbat M'vorchim. Time for "other" words of the month. The following I heard from my nephew Tzvi. Yeshayahu (1:14, the Haftara of Shabbat Chazon) says that G-d hates our Roshei Chodesh and our Holidays, they trouble Him (so to speak) are a burden which He does not want to endure. The Midrsh tells us that a scoffer once asked Rabbi Akiva about that pasuk. Why do Jews keep celebrating the months and festivals if G-d hates them? Rabbi Akiva answered that the pasuk does not say that G-d hates HIS months and festivals, in other words, the Holidays that He ordained, but rather CHODSHEICHEM U'MO'ADEICHEM, yours, SA'N'A NAFSHI, the ones we made as a perversion of Torah, that's what G-d hates. To what does this refer? To the festival that Yeravam b. Nevat declared on 15 Cheshvan to celebrate his rebellion against G-d and Yerushalayim. Initial letters of the opening words in the above-quoted pasuk rearrange to spell CHESHVAN. Don't Just Read & Listen Someone once asked me why religious Jews read and reread Parshat HaShavua every week, year in and year out. Don't you know what it says already? My answer at the time was that every time you read part of the Torah again, you can find something new. A new explanation. A new way to understand it. A new twist. True. But there is more. Much more. If you keep at the reading, listening, and study of the Torah, you can BECOME more like what G-d wants. You can internalize the lessons of the Torah and become a better person. And if you think about this — it's what G-d wants of us in the first place. He's not just telling us stories. He's not just commanding us to do this and don't do that to hear Himself talk (as the expression goes in other contexts). Maybe this is all obvious. Maybe it goes without saying. Maybe it SHOULD go without saying. But somehow it seems as if it needs to be said. And it needs to be taken seriously to heart. And to action. We attribute the establishment of the Shacharit daven to Avraham Avinu. He was talking to G-d in the morning. That says to us: Daven Shacharit. Think about it. And now reverse it. Our Shacharit (and the other davening that we do) is supposed to be talking with G-d! Simple point. But how many meticulous 3-times a day daveners talk to G-d when they daven? And what about the not so meticulous among us? Think about it. Hachnasat Orchim. Hospitality. We learn it from Avraham and Sara. Nice. But do we just take the idea, or do we grasp the details as well. Avraham Avinu, ailing from Brit Mila at an advanced age AND in the midst of a conversation with G-d, ran - in the heat of the day (extra heat courtesy of G-d's attempt to make things easier for him) - to welcome approaching strangers. He enlisted his wife and son in the preparations of the best of the best. He not only welcomed his guests, he also escorted them at their departure. How do each of us compare with the paradigm of hospitality? Do we just read about Avraham's hospitality and say that we too are hospitable? Or do we really go all out to make guests feel welcome? Remember, part of the lesson from the sedra is Hospitality EVEN when it is not convenient. Heat of the day. Extra hot. Ailing. Aged. And Avraham RUNS to greet his guests. If we've had an example in the area of BEIN ADAM LAMAKOM and an example of BEIN ADAM LA'CHAVEIRO, then we also need an example of BEIN ADAM L'ARTZO, between the Jew and his Land. (Not really sure that's a real term, but why not!) G-d sent Avraham to Eretz Yisrael. He told Avraham to walk its length and breadth. He promised Avraham that the Land will belong to his children... FOREVER. Perhaps I've brought up this point before, but ARE WE LEARNING OUR LESSONS FROM AVRAHAM AVINU when it comes to Eretz Yisrael? How seriously do we take what the Torah tells us about the Avot and Imahot and their relationships with G-d? It must be more than just reading the words. More than making a nice dvar Torah to share at Seuda Shlishit. We have to live the Torah. Maybe this is why we go over Parshat HaShavua year in and year out, over and over again. One of these days, the Torah's lessons are going to stick. They are going to be taken seriously... all the way. Let our Ancestors show us the way to a real Jewish Life. That's what they were supposed to do. That's why the Torah tells us about their lives. Sedra-Stats 4th of the 54 sedras; 4th of 12 sedras in
B'reishit Its p'sukim are above average in length (words and letters); this explains its rise in rankings from p'sukim to words (and letters). Vayeira essentially is the second largest sedra in the Torah MITZVA WATCH Although none of the 613 mitzvot are counted from Vayeira, there is a wealth of mitzva-lessons to be found in the sedra. We do not learn how to be good Jews only from the 613 mitzvot. Hospitality, for example, is usually considered part of the mitzva of G'milut Chasadim. But many of the details are derived from the behavior of Avraham Avinu. Similarly, Bikur Cholim is part of G'milut Chasadim as well as being part of the mitzva to emulate G-d. The connection is contained in the Midrashim on Vayeira (and other sources). Some mitzva-counters do count some individual forms of Chesed as their own mitzva. Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 14 p'sukim - 18:1-14 And G-d appeared to him (Avraham) [SDT] The use of the pronoun "him" rather than using the name Avraham is significant. EILAV (to him) refers us back to the previous parsha - Avraham's circumcision, indicating that the purpose of G-d's appearing to Avraham was Bikur Cholim, visiting the sick. Furthermore, the fact that the Torah does not indicate that G-d said anything to Avraham at this "appearance", tells us that He had another purpose, viz. Bikur Cholim. He is sitting at the entrance of his tent (watching for travelers to welcome) in the heat of the day. [SDT] It was unnaturally hot; that was G-d's doing, to spare Avraham the bother of visitors. However, Avraham is distressed by the absence of visitors, so G-d sends three angels to him in the guise of wayfarers. Perhaps this can teach us something about how to behave towards the elderly and infirm. Sometimes, we insist that they rest or tell them what "conventional wisdom" says is good or bad for them. But each person is an individual. Calm, peaceful retirement works well for many older people. But not for everyone. Bed rest and taking things easy is a helpful formula for SOME recovering invalids. But not all. G-d, so to speak, first felt that Avraham needed rest. He then "realized" that in Avraham's case, his special activity was a far better treatment for what ailed him, than resting. Avraham sees the three "men" and runs to greet them, after asking G-d to wait for him (so to speak). (From here we are taught the greatness of the mitzva of Hachnasat Orchim, hospitality.) This is one of the ways to interpret the pasuk - that ADO-NAI means G-d, and that Avraham was addressing Him. ADONAI can also mean "my sirs", in which case Avraham could have been speaking to the men/angels. Each possibility causes minor awkwardness in the flow of the p'sukim. The word is considered holy (meaning the first opinion prevails), and Sofrim write it with the Kavana for G-d's name. [SDT] "Speak little, but do much." This maxim from Pirkei Avot is manifest in Avraham Avinu. He offers the angels a bit of water and some bread, but in fact prepares for them (with the help of Sara and Yishmael) a sumptuous meal. The Mishna states that Avraham's meal for the strangers was proportionally greater than the feast of Shlomo HaMelech in celebration of the building of the Beit HaMikdash. Avraham and Sarah are the ultimate models for hospitality, one of the hallmarks of the Jewish People. One of the angels informs Avraham of the pending birth of Yitzchak. Sara's reaction is to laugh (a slight doubt in the ability of a 100 year old to father a child and of a 90 year old woman to give birth). G-d asks Avraham why Sara would doubt His ability to permit an old woman to conceive. [SDT] Rabbi Yehuda says in the name of Rav (Bava M'tzi'a): What Avraham did for his guests by himself, G-d did for the People of Israel by Himself; what Avraham did via another, G-d did likewise. Avraham said: YUKACH NA M'AT MAYIM. Rashi explains the strange grammatical form by saying that Avraham did not provided the water to the stangers himself (it does not say K'CHU...) So too, when G-d was to provide water to Avraham's descendants, He commanded Moshe Rabeinu to throw the stick into the water, to strike the rock, to speak to the rock. But Avraham fed the angels himself - "and I will get the bread, etc." When G-d needed to feed the People,He provided us with Manna. Moshe did not bring it about. G-d gave it straight to the People. For the past three Motza'ei Shabbatot, we have had shiurim on the topic of Practical Shmita. We estimate that between 700 and 750 DIFFERENT people heard at least one of those shiurim. This does not include those who attended about 10 other shiurim on the topic in Elul. cont. in the next available box SDT attributed to the Admor of Modzitz. Rashi teaches us the famous lesson from Avraham's behavior that "Hospitality is greater than greeting the Divine Presence". Maybe it isn't greater, maybe they are equal? No. In Kiddush L'vana we quote Rabbi Yishmael as saying that if we had only one opportunity in a month to greet the Sh'china, it would be sufficient. If Hachnasat Orchim were equal, then one act of hospitality a month would suffice. But it isn't. Hospitality is a constant ongoing mitzva. Hence it is greater than Kabalat P'nei HaSh'china.. Levi - Second Aliya - 19 p'sukim - 18:15-33 Sara would like to deny that she laughed (and doubted), but she cannot. The three angels each had a single task: One to heal Avraham, one to announce the birth of Yitzchak (both missions accomplished), the third to destroy S'dom. That angel is now accompanied by R'fael, whose new task is to save Lot and family. Avraham escorts the angels on their way to S'dom. [SDT] Once again, we learn the proper behavior of a host from Avraham: it is considered even more important to escort guests out than to greet them! HaShem next tells Avraham of his intention to destroy S'dom. Avraham pleads and bargains on their behalf, but there aren't enough righteous people to save the cities. The dialog between Avraham and HaShem is an astounding (and unique) example of the close relationship between them. [SDT] Avraham's expression of humility before G-d is "and I am dust and ash". Says the Gemara, because of Avraham's humility, his children merited two mitzvot - the ash of the Para Aduma and the dust of the Sota. Torah T'mima explains that the Para Aduma ash represents the epitome of spiritual purity (which can be thought of as the realm of "between the Jew and G-d" mitzvot). The hopeful outcome of the Sota procedure is Shalom Bayit, being a major example of interpersonal relationships. Thus the reward for Avraham covers the whole range of Jewish life. Shlishi - Third Aliya - 20 p'sukim - 19:1-20 The two angels arrive in S'dom and are taken in by Lot. [The nephew of Avraham Avinu has learned something from his uncle.] The people of S'dom demonstrate their evil nature. It is clear from the p'sukim as well as Midrashim and commentaries, that Lot was not sufficiently pious or believing in his own right, but he compared favorably with the people among whom he lived. [SDT] The word "and he lingered" is read with the rare cantillation mark (trup), the shalshellet, which musically emphasizes the reluctance of Lot to (believe and) leave. The same word is used in contrast to this behavior of Lot, in describing the haste with which the Children of Israel left Egypt at G-d's command, symbolized by the matza — which they hastily baked rather than to linger for the dough to rise and produce a "proper " bread — demonstrating their faith and confidence in G-d. Well over 1000 people attended Shmita shiurim at the Center, many of whom came to more than one. It shows a real desire to do mitzvot in general more Lot is led out of the city by the angels, his wife and two daughters with him. They are told to flee for their lives, without looking back at the destruction of the cities. Lot pleads for permission to seek refuge closer by. R'vi'i - Fourth Aliya - 40 p'sukim -
19:21-21:4 Once Lot and family are safely away, the destruction of S'dom takes place. Lot's wife looks back - against orders - and turns into a pillar of salt. (Her punishment is specifically with salt as a measure-for-measure for her stinginess when guests were around.) "And Avraham gets up early in the morning to the place where he STOOD before G-d." [SDT] Avraham return to the same spot to speak to G-d. From here is derived the idea of having a MAKOM KAVUA, a fixed place for prayer. The Talmud says: "he who fixes himself a place for davening, the G-d of Avraham will help him". Of course, more fundamentally, it is this pasuk and another that combine to "support" the Gemara's statement that Avraham instituted T'filat Shacharit. That AMIDA, to stand before G-d, means to pray is learned from the pasuk VAYA'AMOD PINCHAS VAY'PALEIL... And Pinchas stood in prayer (we can say) - T'hilim 106:30. The pasuk here in Vayeira links AMIDA with Avraham Avinu and with early in the morning, hence Shacharit. The Torah reiterates the point that Lot was saved in the merit of his uncle Avraham Avinu (and Ruth, the "mother of royalty" who was to come from Lot - G-d can work merit either from the past or the future). Lot's two daughters, having witnessed the total destruction of S'dom, assume that they are the sole survivors of mankind. They plot to get Lot drunk and sleep with him in order to continue humanity. Moav and Amon are the results. Avraham and Sara now travel to G'rar where they again present themselves as brother and sister. Sara is taken to Avimelech, but G-d appears to him and warns him not to touch her. Avimelech confronts Avraham who explains that his fears were based on the lack of "Fear of G-d" in the place. Avraham then prays on behalf of Avimelech and his people who were stricken with a disease which rendered them temporarily sterile. From this point (21:1) to the end of Vayeira, is the Torah reading of both days of Rosh HaShana. G-d fulfills His promise and Sara becomes pregnant. She bears a son to Avraham in his advanced age, and he is called Yitzchak. Avraham circumcises Yitzchak at eight days of age, as G-d has commanded. Avraham's having prayed on behalf of Avimelech for children is juxtaposed to Sara Imeinu conceiving. Our Sage teach us that selflessly praying for others can sometimes result in the same prayers being answered for yourself. Chamishi - Fifth Aliya - 17 p'sukim - 21:5-21 Avraham is 100 years old when Yitzchak is born. Avraham makes a great party upon the occasion of his being weaned. Although the plain understanding of B'YOM HIGAMEIL ET YITZCHAK is when Yitzchak was weaned - Rashi says at 24 months of age, there is a REMEZ (hint/clue) in the word HIGAMEIL, HEI+GIMMEL = 8, MEM-LAMED, MAL, was circumcised. It can mean that the party in question was to celebrate Yitzchak's BRIT. As Yitzchak is growing up, Sara notices the potential negative influence of Yishmael and demands of Avraham that he send Yishmael and his mother, Hagar, away. Blinded by his great "kind heart", Avraham has to be told by G-d to listen to Sara. Hagar and Yishmael once again are on the verge of death in the wilderness, butYishmael's prayers are answered and they are saved. Hagar is assured by an angel that they will survive. And indeed they do, and Hagar subsequently marries Yishmael off to a woman from the land of Egypt. Shishi - Sixth Aliya - 13 p'sukim - 21:22-34 Avimelech and his commander Pichol (alway called Fichol because of DIKDUK rules) enter into a pact with Avraham. The pact has to do with wells that Avraham dug, the servants of Avimelech stole, and the return of those wells and acknowledgement by Avimelech that the wells do actually belong to Avraham. The city of Be'er Sheva receives its name from the double meaning of the 7 sheep used as tokens of the covenant and oath sworn between them. (Sheva means both 7 and swear.) Avraham plants an "Eshel" in Be'erSheva. In addition to being a type of tree, the word ESHEL is considered an acronym of the Hebrew words for Food, Drink, and Lodgings (or Food, Sleeping, Escort) - the symbol of hospitality for all generations. Sh'vi'i - Seventh Aliya - 24 p'sukim - 22:1-24 This is the portion of the Binding of Isaac - Akeidat Yitzchak. Thorough treatment of this portion is impossible in the limited space of Torah Tidbits. The Akeida is one of the few passages from the Torah to be incorporated into our daily davening (there are authorities who did not include it in the davening). It represents the epitome of commitment to and love of G-d. It also belong is the portion of the davening called KORBANOT for the obvious reason. Although none of Avraham's descendants (we, the Jewish People) can ever be tested in so drastic a way, we do derive tremendous inspiration from this portion of the Torah. It is part of our Heritage and, even more, part of our Essence. Tests of Faith are relative to the individual. Each of us is challenged in different ways throughout our lives.This is also so for us as a Nation. May we be always guided by deep commitment to Torah & Jewish values. There is more. Akeidat Yitzchak is our identity card. It define who we are... even when our own behavior is contradictory to our Torah standards. We stand before G-d on Yom HaDin, Judgment Day - Rosh HaShana, and we blow the Shofar made from a ram's horn. We ask G-d to remember Akeidat Yitzchak and have mercy on his (sometimes undeserving) children. We read the Akeida in the Torah and we refer to it repeatedly in our Rosh HaShana davening, to inspire us and to identify us. [SDT] "Take your son, your only, whom you love..." It would have been easier for Avraham to carry out G-d's command to sacrifice Yitzchak, if he (Avraham) could have somehow suppressed his feelings of love for his son. The "greatness" of this test of Avraham's faith is that he was willing to sacrifice his son, his onlyone,HIS BELOVED. (Chidushei HaRim) The parsha ends with mention of the birth of Rivka, to serve as a link to the next phase of the development of Judaism - viz., the means of its transmission and continuity. Rabbi Macy Gordon asks why the Torah had to tell us about Nachor's concubine Reuma. She had nothing to do with Rivka, the point of the genealogy at the end of the sedra. He suggests that the Torah was showing us the normal life and family nachas that was Nachor', while Avraham Avinu is having such a rough time of things. It isn't easy being a Jew. Nachor did not have to worry about his descendants or about being the father to a multitude of nations. Think about how this idea has followed us through the generations. It might not be easy, but it is rewarding and challenging to be a Jew. Special and precious. But hard, at times. Haftara - 37 p'sukim -2 Kings 4:1-37 Rabbi S.R. Hirsch points out that the sedra has shown us the stark contrast between the kindness and hospitality of Avraham & Sara on the one hand, and the cruel "business is business" and "what's in it for me" nature of S'dom. The episode which forms the haftara is about the widow of a prophet who was facing losing her two children because of her poverty and the twisted state of Israel's society that lost sight of the legacy of Avraham and Sara. The prophet Elisha performs a miracle and the family is spared that plight. The haftara also tells of the Shunamite woman who prayed so fervently for a son. She had a son but he died. He is miraculously resuscitated by Elisha. This forms a counterpart to the birth of Yitzchak and the subsequent almost-losing him at the Akeida. The similarity between sedra and Haftara doesn't end there. Rabbi Jacobs (A Haftara Companion) points out that the Shumanit woman was exceptionally hospitable. The point is made in both the Sedra and the Haftara that the father of the boys were old. B"H Yom Yom based on Day by Day in Jewish History by Rabbi Abraham P. Bloch z"l (KTAV) [18 MarCheshvan] Chovevei Tzion, the pioneer Russian Zionist movement was founded, 1884. ### Hermann Goering announced plans for Madagascar as a home for European Jewry, 1938. ### 16,000 killed in Pinsk, 1942. [November 16] Many Jews were killed in riots in Paris, 1380. ### Warsaw ghetto was sealed by the Nazis, 1940. ### The British occupied Tel Aviv, 1917. ### Yeshiva University came into existence (as a university), 1945, first American university under Jewish auspices. [19 MarCheshvan] Earliest known Yiddish letter from America (Barnard Gratz to his brother Michael in London), 1785. (Widespread use of Yiddish in America began in 1880 with the large influx of Russian Jews fleeing pogroms. U.S. census of 1940 counted 1,750,000 Yiddish speaking Jews.) [November 17] Jews of England were imprisoned and many suffered martyrdom, 1278. ### Emperor Flavius Claudius Julianus was born, 331. He favored the return of Jerusalem to the Jews. (Do we have to go back that far in history to find a non-Jewish leader with a similar disposition?) [20 MarCheshvan] Restricted rights for Austrian Jews, 1396. ### Chana Senesh executed, 1944. [November 18] Jewish community of Ferrara, Italy miraculously escaped disaster when a violent earthquake struck, 1571. ### Jerusalem's new reservoir was opened, 1958, ending a long history of water problems that made Jerusalem more vulnerable to siege. [21 MarCheshvan] Jews barred from German schools, 1938. ### Chaim Weizmann died, 1952. [November 19] Emma Lazarus died, 1887. ### The SHLA"H arrived in Jerusalem, 1621. [22 MarCheshvan] Jewish physicians barred from treating Christians, Sicily, 1296. ### Yahrzeit of the Tosfot Yom Tov, 1616. ### Proposal to establish independent Jewish homeland in Israel, 1818 (by an English missionary to Czar of Russia - go figure). ### Deportation of Budapest Jews began, 1944 (late?). [November 20] Anwar Sadat spoke to the Knesset, 1977. ### First anti-semitic attack over radio in the U.S. by Father Caughlin, 1938. ### Jewish population of Israel reached one million, 1949. ### All Jewish wine was dumped by Arabs and heavy fines imposed on the Jewish community of Jerusalem, 1521. The Arabs blamed the Jewish use of wine for a severe water shortage. [23 MarCheshvan] Stones of the Mizbei'ach defiled by the Greeks were removed from the Beit Hamikdash area - holiday established to mark date, 164 B.C.E. ### Italian anti-Semitic code published, 1938. [November 21] First chassidic town in the U.S. (New Square) elects its mayor, 1961. ### An English missionary petitioned the Czar of Russia to restore the Jewish independence in the land of Israel, 1818. ### Ashdod port open for buisness, 1965. [24 MarCheshvan] Yarzheit of Baron Edmund de Rothschild, 1934. ### Patria, ship with illeagal immigrants, sank in Haifa port, 200 lost, 1940. [November 22] U.N. General Assembly approved the right of the Palestenians to a sovereign state at the expense of Israel, 1974. ### Strasbourg prohibits circumcision and the wearing of beards, 1793. It ordered the burning of all books in Hebrew. [25 MarCheshvan] Mobs attack Jews of Cracow, 1407. [November 23] Herzliya founded, 1924. ### Anti-Jewish riots in Bucharest claimed many Jewish lives, 1593. FEEDBACK Feedback on the shul & davening piece in last week's issue was heavy and favorable. Many people had favorites among the points in the piece, and readers are invited to submit their comments for possible inclusion in follow-up articles. Call (5667787), fax (5617432), email (tt@ou.org), or drop by (22 Keren HaYesod) with you pet peeves and-or helpful suggestions for improving the BEIN ADAM LAMAKOM and BEIN ADAM L'CHAVEIRO aspects of shul experience. How about those people whose pelephones go off in shul during the week (I've heard it on Shabbat too!), sometimes more than once, and somehow, always during the silent "18"? A nice sign on the wall can help, both as a reminder and as something for you to point out to the perpetrator. Less annoying, but still there on the list, is a watch alarm that goes off during the davening, especially on Shabbat. Of course, the perp can’t turn it off on Shabbat, but people should be mindful of the problem and take the proper steps on Erev Shabbat to turn off their alarms. Let’s go back to AMEIN CHATUFA, the saying of AMEIN before the end of the bracha. The most common occurrence of this non-Amein is the response to a chazan’s drawn out ending on Yom Tov and Rosh Chodesh. It has somehow developed into a prevalent practice for the TZIBUR (congregation) to join the Chazan’s last syllable with their Amein. Look at the ramifications of this. Everyone who answers before the Chazan finishes the bracha (no matter how long he stretches the ending) is violating the ISUR (prohibition) of saying an AMEIN CHATUFA. AND they prevent the relatively few people who are waiting to hear then of the bracha from hearing it, thereby preventing them from saying a proper AMEIN. AND – if nine people don’t answer AMIEN to the Chazan’s brachot during the repetition of the Amida, the Chazan’s brachot are L’VATALA, in vain. Very serious. This really is more than an annoyance in shul. If the Chazan’s brachot are l’vatala, then what happens to EVERYONE’s T’FILA B’TZIBUR? And on Rosh HaShana there is the extra complication of the brachot of the Amida being part of the proper fulfillment of SHOFAR. There really is a lot riding on the issue of AMEIN CHATUFA. Some chazanim help out be finishing the brachot that most people expect to be stretched, abruptly, changing their attempted AMEIN CHATUFA into a perfectly timed AMEIN. Kol HaKavod to the Baalei T’fila who merit their congregations in that way. But the chazan should not have to do that. The Kahal must learn to wait with their AMEIN to the proper time. Done properly, it really sounds so nice. As long as I'm starting the pet-peeve list, which will hopefully be added to by TT readers, let's go for one more of mine. You are in the middle of the SH'MA, things are pretty quiet in shul, the other people also busy with the SH'MA. The guy next to you all of a sudden increases his valume with a hardy few words out loud before settling back into the quieter recitation of most of the shul. That short blast of words is enough to distract you, mix you up, and have you continue your Sh'ma from where the other guy said his words aloud. And this is nothing against davening aloud. If that's what everyone is doing, you can tune the "noise" out so that you can concentrate on what you're saying. It's the sound-bursts that do me in. More to come... G'MATRIYA B'reishit 21:3 - And Avraham called his son who was born to him, whom was born from Sara, Yitzchak. According to Tradition, Yitzchak was born on the first day of Pesach. Bamidbar 28:18 talks about the first day of Pesach - On the first day it is called Holy, all M'lechet Avoda you shall not do. Both mentioned p'sukim have the same G'matriya - 2794. The promise by G-d to Avraham that his descendants will be as countless as the grains of sand and as the stars was "begun" with the birth of Yitzchak. It took a major leap forward with the description at the end of Vayigash, B'reishit 47:27 - And Israel dwelt in the land of Egypt in the land of Goshen... and they grew andmultiplied greatly. This pasuk also has that same G'matriya. THE JERUSALEM INSTITUTE OF JEWISH LAW A question that I am frequently asked is how does one start a Din Torah? Sometimes this is a hypothetical question but often it is a practical question for the questioner. He or she thinks that they would like a Beth Din to hear their claim against another party, an individual or some other legal entity such as a partnership or corporation. Very often two parties will decide that they want a dispute adjudicated by a Beth Din of which I am a member. I ask the party or parties who have contacted me to have both parties submit a series of dates which is agreeable to the parties to begin the first hearing of the Din Torah together with each party setting forth his allegations regarding the dispute. After seeing what they allege is the basis for the dispute I call two rabbis who are members of the Beth Din who I think will have most familiarity with this type of case. If it is a matter of novel impression such as high tech cases, which we now get more frequently, I tell the rabbis that I contact so that they should be prepared for such new matters. When the dates for the first hearing has been agreed upon, the parties are told to send me full statements of their claims, defenses, counterclaims and anything else they think is pertinent to the case. They must send a copy to the other party so that there will be no surprises at the first hearing. The statements that they send, I photocopy and send to the other two judges. Thus all the judges and the parties have all of the pleadings before them when we meet. The term “plaintiff” means the one who brings the lawsuit. The person being sued is called the “defendant”. The complaint is the statement of facts that the plaintiff sets forth to convince the Beth Din that he has a legitimate claim and the facts that he states in his complaint is what he has to prove at the trial. The defendant presents an answer to the plaintiff’s complaint. The answer states the reasons that the defendant denies all or part of the plaintiff’s complaint. If the plaintiff presents proof to substantiate his complaint, the defendant will have to present proof to substantiate his defenses set forth in his answer. If only one party approaches me, I prefer that the person who is seeking an adjudication of his dispute with the other party send me a one sentence summary of the type of case, and the name, address, telephone number of the other party. I then contact the other party and tell him that the plaintiff asked me to arrange a Din Torah and is he amenable to appearing before our Beth Din. Sometimes he has heard of our Beth Din and agrees. Most often when the parties are English speaking they prefer our Beth Din since we can have the entire proceedings in English. If the defendant refuses to submit to our Beth Din, I notify the plaintiff and tell him that we are not going to proceed unless both parties agree to submit their dispute to us. If we continue to send summonses to the defendant and he refuses to submit to our jurisdiction the most we can do is to give permission to the plaintiff to pursue his remedies in the civil courts. As I write this lesson I can say that there have been only a few instances where the defendant refused to appear before our Beth Din. Sometimes the defendant agrees after a long time. The parties are notified that they can appear with attorneys and have witnesses and all other documentation and evidence, ready to proceed. The basis of the hearings are the pleadings of the parties, the complaint of the plaintiff and the answer of the defendant. The defendant’s answer may contain a counterclaim, that is a claim that the defendant has against the plaintiff. The Beth Din may require that the parties clarify their pleadings. The plaintiff’s complaint must state a cause of action for the Beth Din to award him a judgment. What are the facts that give rise to the cause of action. In stating or clarifying his complaint the plaintiff is prohibited from falsifying his claim with the hope of perverting justice or of pressuring the defendant to elect to take Torah oaths, which the defendant may be loathe to do. The best way to prove a claim or a defense is by producing proof through witnesses and/or documentation. In situations where there is a failure to produce proof, there are oaths that must be taken by the defendant. According to Torah law only the defendant takes an oath to bolster his defense. There are three such types of oaths. IYH there shall be many lessons discussing oaths taken in Beth Din. There is a Torah oath that is placed on a defendant who admits part of the claim of the plaintiff and denies the balance of he claim. For example, Ruven sues Shimon for $100. Shimon admits that he owes $40 and denies owing the balance of $60. Assuming that there is no proof as to the claims and defenses, Shimon now has an option. He can take a Torah ordained oath that he does not owe the remaining $60, in which event Shimon will pay the $40 that he admits and the complaint will be dismissed as to the remaining $60. If Shimon does not take this Torah oath, he will have to pay the $60 in addition to the $40 he admits, making a total of $100, the amount that the plaintiff sued for. For example, the plaintiff is prohibited from suing for $200 when his claim is for $150 and thus pressuring the defendant who will admit the $150 to take a Torah oath for the $50 he denies. The defendant is also prohibited from falsifying his answer or the defenses contained therein. The defendant who is being sued for $200 knows that he owes $150. He knows that if he admits that he owes $150, he will have to take a Torah oath denying the remaining $50. The defendant may not in bad faith deny owing the entire $200, which will relieve him of a Torah oath, even if he intends to pay the $150 after obtaining a judgment dismissing the complaint. (We are running a little ahead when I tell you that the Rabbis of the Talmud introduced an oath, called a hesseth oath, that the defendant takes even when he denies the entire claim of the plaintiff. There is a marked difference between a Torah oath and a hesseth oath.) The foregoing laws apply even if one of the litigants is a sage. It might have been thought that a sage would know if he has a valid claim or defense. Therefore he too is told to clarify his claim, since he will not lose anything thereby. If the litigant refuses to clarify his pleading, and if the Beth Din believes that his failure to do so stems from the fact that the claims or defenses may be fraudulent, or that he may be unable to prove his case, the pleading will be dismissed. The subject matter of this lesson is more fully discussed in Volume III, Chapter 75 of A Restatement of Rabbinic Civil Law by E. Quint and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on the commentary “Meaning in Mitzvot” on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org. GRACE OVER A CUP OF WINE When Avraham is visited by the angel-guests, he asks Sarah to make bread for them. (Bereshit 18:6.) The Torah hints that they did not eat Sarah’s bread (18:8 and Rashi), but evidently they ate other bread and made grace, for they sought to honor Sarah with the grace-cup. (Bava Metzia 87a and Etz Yosef commentary.) In the Toldot column we discussed the general significance of saying blessings over a cup of wine (kos shel berakha). Wine has the power to bring out our inner selves, for better or for worse; by adjoining our blessings to wine, we show our confidence that the inner self revealed by the wine is one of holiness. Now we will discuss additional aspects of the kos shel berakha, some unique to the cup of wine for birkhat hamazon. The Zohar likens the cup of wine to the land of Israel. In birkhat hamazon we thank HaShem for our many material blessings, which are exemplified by the full cup of wine; this is like the land of Israel, which is a land of plenty and the source of material blessing for the Jewish people. The one saying grace should keep his gaze fixed on the wine, so as not to be distracted from the blessing (SA OC 183:4, based on Berakhot 51b); the Zohar likens this to the gaze of HaShem, which never wavers from the Land of Israel. “A land which HaShem your G-d looks after continuously; the eyes of HaShem are on it from the beginning of the year to the end of the year”. (Devarim 11:12.) Many Rishonim require a cup even when an individual says grace, but according to the Zohar we say grace over wine only when there are three men (Beit Yosef OC 182), and this is the custom. (MB 182:4.) Why specifically three? The three men saying grace are likened to the three Patriarchs, Avraham, Yitzchak and Yaakov, to whom the land of Israel was promised. This symbol of the Avot reminds us that the unique blessing of the land of Israel is not something natural; it is atttained only through the special blessings given the Avot. Requiring a quorum of three reminds us that the Land of IsraelLand of Israel had to be promised to each Patriarch in turn, because each one made a unique contribution to the character of the Jewish people, making us worthy of the land. After the blessing, a man should pass the cup to his wife (SA OC 183:4), even if the wife did not eat together with the men (MB), just as the angels sought to have the cup passed to Sarah. In this way the husband acknowledges that the material blessing of the family is mainly in the merit of the wife, and that this blessing also is not a natural one but rather rooted in the woman’s unique connection to holiness. The birkhat hamazon thanks HaShem for the “delightful, good and broad land” which He gave us. But there are many delightful, good and broad lands in the world. The cup of grace, when we understand its symbolism, reminds us of what is unique about Eretz Yisrael. The land of Israel has a spiritual goodness and breadth; its blessing stems from the Divine glance and from the influence of the holy Patriarchs who merited the promise of the land for themselves and their offspring, the Jewish people. (Based on Zohar Trumot, II:157b; Zohar Pinchas, III:245; Zohar Chadash 87:3.) Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. He is also directing the Jewish Business Response Forum at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions. ParshaPix Busy, new VAYEIRA ParshaPix. Right side is a thermometer-doctor saying R'fu'a Sh'leima. It represents the Bikur Cholim of G-d to Avraham that opens the sedra. The turkey platter at the top represents the feast that Avraham Avinu prepared for the visiting angels. (Yes, you are right – he didn't serve them turkey, but clipart is clipart.) The croissants above the turkey are (or could be) the UGOT that Sara Imeinu made for the feast when Avraham said MAHARI... LUSHI VA'ASI UGOT. Upper-left is the symbol for acid-rain, a good description of the destruction of S'dom and its fellow cities. The wine-flask and grapes stand for the story of Lot and his daughters. The baby in the rocker-crib is Yitzchak. The two hands – father and son – represent the twice-occurring phrase in the Akeida portion, VAYEILCHU SH'NEIHEM YACHDAV, and the two of them walked together. At the bottom is the Davka Judaica clipart of the Akeida, including the ram caught up in the bush by its horns (hard to make out). Lower-left is one of those horns which became our Shofar. Towards the center is an alarm clock, representing the repeated phrase, VAYASHKEIM AVRAHAM BABOKER, And Avraham got up early in the morning... It is a phrase that indicates an enthusiasm to fulfill one's commitment to G-d. And finally, we come to the OLIVE OIL (and olives). If you've been looking at each element of the PP and trying to guess its connection to the sedra before reading the explanations from this column — how are you doing with this one? Tricky, because it's not from the sedra, but rather the Haftara. Check it out. The poor woman who appealed to Elisha HaNavi following the death of her husband. TTriddles Last week's TTriddles were the first ones that were completely solved, down to the last one. On the other hand, there were only four TTriddles last week. These were last week's (LECH L'CHA) TTriddles: [1] Where in the theater did the argument
take place? And the answers are... [1] Row A. This was a silly-ish type of TTriddle, based on a sound alikeness. The quarrel between the shepherds of Avraham and Lot was between RO'EI Avraham and RO'EI Lot. [2] Straightforward question, the answer being NACHOR, which is the name of Avraham's grandfather and his brother. [3] This was the fun one. When Avraham is offered the wealth of S'dom for his having saved the king and his people from captivity, Avraham swears that he will take nothing, not even a thread or shoe strap, from them — except appropriate portions of the possessions for the men who came ITI (with me)... (that's the alien), A-NER (a candle), ESHKOL (cluster), U'MAMREI (Mom Ray Charles). [4] In addition to his "brothers" ANEIR, ESHKOL, and MAMREI, the Torah tells us that Avraham took 318 of his household to rescue Lot. Rashi says in the name of Our Rabbis, that Avraham took only Eliezer from his household. The G'matriya of Eliezer is 318. The G'matriya of RAMBO (and l'havdil Avraham) is 248, so Eliezer was 70 stronger than Rambo, Clean sweep for MM/Bklyn. Almost perfect sol'n set from Shmuel Spiegel. He missed E.T. but considered Avraham the "Ger" to be the alien referred to. Partials from RHM and family and (Y&S)G. "Specialty of the Tent" It lingers, says, refuses, and slaughters This week's TTriddles: [1] A possible member of the Instant Group RITE and REASON by Shmuel Pinchas Gelband (see review) Why do Siddurim begin with Shacharit, despite the fact that our days are reckoned night followed by day, as in VA'Y'HI EREV VA'Y'HI VOKER... 1. The earliest siddurim from the time of the Gaonim began with Shacharit because the brachot of the morning are more numerous than the rest of the day. Subsequent siddurim followed those of the Gaonim. 2. Prayer is analogous to the Beit HaMikdash service, where the order is DAY then NIGHT. 3. Prayer was established by the AVOT, starting with Avraham fixing Shacharit, followed by Yitzchak and Yaakov. Note: the review of Rite & Reason will appear in next week's issue of Torah Tidbits, IY"H. In the meantime, just know that the book by Shmuel Pinchas Gelband was translated into English by Rabbi Nachman Bulman and is very enlightening. 1050 Jewish customs and their reasons. A very valuable sefer to have and to read. Rite and Reason (and its original Hebrew, Otzar Taamei HaMinhagim) are available in fine bookstores in town. And G-d Tested Avraham... Pirkei Avot tells us that Avraham was tested ten times and he passed them all. Those tests (usually called "tests of faith") span the two sedras of Lech L'cha and Vayeira. According to some reckonings, the first actually precedes Lech L'cha (the fiery furnace of Nimrod is counted by some) and/or follows Vayeira with theordeal of Sara's death and burial (counted by some, even though the Akeida is considered the ultimate test). Whichever tests the Mishna is referring to, the point is that Avraham passed them all. Did he really? He left Eretz Yisrael because of a famine. Was that the right thing to do? G-d had sent him (t)here and promised him great success and blessings... in the Land. Maybe he should have stayed and "toughed it out". Rambam says that we learn from Avraham's actions that one may leave Eretz Yisrael temporarily,in the face of severe famine. He implies, however, that leaving E. Yisrael is not the preferred choice of options. He points to Machlon and Kilyon in this context. Ramban is stong is his view that Avraham sinned greatly (albeit inadvertantly) by leaving the Land. Commentaries claim that because Avraham went down to Egyptin the face of the famine, his descendants ended up in Egypt, enslaved and oppressed. It seems, then, that Avraham did not do so well in "handling" the "famine test". What does Avot mean that he passed them all? Should Avraham have thrown Hagar and Yishmael out, or should he have come up with a better solution to the problem? Was Avraham's deal with Avimelech the proper course of conduct? Maybe, maybe not. Irrelevant to the issue of "test of faith". Nothing that happened to Avraham caused him to question his belief and faith in G-d. Each trial could has caused Avraham to doubt. Caused him to turn his back on G-d. But none of the trials resulted in a weakening of Avraham's faith. He did not react to the faminewith, "Why have You forsaken me?". He chose to temporarily leave the Land. Maybe it was the right thing to do under the circumstances - maybe not. But his faith was unshaken. That earns him a passing grade. We, the children of Avraham, are continually faced with "tests of faith", as individuals and as a community. Sometimes we handle our situations correctly, sometimes we don't. But we should never lose faith in G-d. We should have a solid commitment to the idea that "G-d knows what He is doing". When challenged in life, we should carefully consider our options and alternatives, pray for G-d's guidance and help, and then "go for it". If we succeed or fail, if we acted properly or not, those would be the issues of concern. But our faith in G-d must remain intact, and evengrow from our experiences. Then we will be the true progeny of Avraham Avinu. Kiddush HaShem & Kiddush HaShem With ten tests of faith did G-d test Avraham Avinu... Although there are different opinions as to exactly what ends up on the list of ten, many m'forshim include Avraham's being thrown into the fiery furnace by Nimrod as one, and G-d's command to Avraham to go to "the Land that I will show you" as another. Rabbi YissocherFrandraises an interesting question. The fiery furnace is merely hinted at in the Torah's text (details culled from Midrashim), while Lech L'cha is celebrated with a sedra named for it, detailed text, and a prominence attached to it. Why the different treatment of these two tests? Another question raised, concerns another one of the tests of Avraham's faith - namely, the Akeida. True, it is known as Akeidat Yitzchak, but it is viewed as a test of Avraham, and not necessarily as a test of Yitzchak. Why is this so? Rabbi Frand attempts to answer both questions with the same answer. An answer, I might add, that has significant application in our everyday lives as Jews and as human beings. The difference between the fiery furnace and a new life in Eretz Yisrael is that the former involves dying "by Kiddush HaShem" and the latter involves living a life that continually sanctifies G-d's Name. The difference in the Akeida for Avraham and Yitzchak is the same. Yitzchak faced death in an act of Kiddush HaShem. Avraham would go on living. Even though Yitzchak was to make the ultimate sacrifice, that of Avraham was much harder. Dying takes a moment. Living is for a lifetime. Giving up one's life (when required) is the fulfillment of "And you shall love G-d... with all your soul" - even if you have to surrender your soul. Living a life that sanctifies G-d's Name with every action - spectacular and mundane, is the fulfillment of "And you shall loveG-d...with all your heart... and all your might". The most a person ever gets is once chance for dying by Kiddush HaShem; the opportunities for living by Kiddush HaShem are countless. Without diminishing the one form of Kiddush HaShem, we must realize the very special (if not a dramatic) challenge of sanctifying G-d's Name in our daily lives. The One and Only Original The Mishna in Pirkei Avot records 10 items that were created in the instant before the first Shabbat of B'reishit. Then it offers opinions as to what other items were created them. One of these "extra" items are the first pair of tongs. Commentaries explain that since one needs a pair of tongs to hold a piece of metal over the fire in order to make a pair of tongs (as well as other things), then all tongs can be accounted for except the very first pair. How do you get those? Some say that they were created by G-d among the final items of creation. Others refute this notion and say that the first tongs were made in some crude manner that allowed people to get around the problem of not having tongs, and then from that point on, the tongs were used to make more tongs and many other implements. We might say that either G-d gave humankind the first pair of tongs or He gave people the insight, intellect, or whatever is necessary to be inventive, and we took over from that point. One way or the other, there is something very special about the original pair of tongs. So too is it with Avraham Avinu. He was the tongs from which all other tongs are made. Every Jew in history is a descendant - actual or at least spiritual - of Avraham Avinu... except for Avraham Avinu. Converts to Judaism are called Ben Avraham. We call G-d ELOKEI AVRAHAM, MAGEN AVRAHAM. This can work for every Jew exceptAvraham himself. He is the unique original. Similar to the different ways of understanding the TZVAT B'TZVAT ASUYA, we can view Avraham in different ways. Did G-d have to "make" Avraham so that the future generations of Jews could then follow from him? Or could a mere human come to the realizations and beliefs of Avraham Avinu on his own? From various sources, we actually find a combination. Avraham made certain personal discoveries of G-d, which was no small achievement in light of his family background and the unpopularity of his newfound beliefs. And then there is G-d's helping hand to the process. G-d appearing to Avraham would certainly tend to strengthenAvraham'scommitment and resolve. It would be as if mankind had been left to invent the tongs but were also shown a model or diagram. Concerning the tests of faith that Avraham endured... they will always be unique for the same reasons that Avraham is. Any Jew that faces any kind of test of faith is armed with a Tradition that can see him through difficult times. It does not mean that things are easy all the time, but it must help. A Jew who heeds the call to come on Aliya has a built in support system including fellow Jews who live here, as well as a rich history with Eretz Yisrael at its epicenter. Avraham Avinu did not have any of that. He and Sara were alone. No Aliya Shali'ach. No interest free unlinked loans. Now help with housing. We owe a lot to Avraham and Sara and the other Avot and Imahot. It sounds corny to say it, but we probably take too many things for granted. When commentaries say that the Avot did things so that we would be able to do them, it should be understood not just literally, but conceptually as well. We are who we are a a specialpeople, because we descend from very special ancestors. The Gemara and many Midrashim refer to the Avot as the originators of the three daily davenings. The Midrash T'hilim quotes 55:18, which says: Evening and morning and (after)noon I will "converse" (with G-d)... and He will hear my voice. Rav Shmuel says: From here (we learn) that a person must pray three times a day, andwho established this? AVOT HA'OLAM TIKNUM, the Patriarchs set them. Avraham established Shacharit, as it says (in Vayeira, B'reishit 19:27): And Avraham arose early in the morning to the place (the word is HaMakom, one of the nicknames of G-d. Here it has its regular meaning of place, but the "hint" is there, nonetheless)where he had STOOD in the presence of G-d. And STANDING means PRAYER (Amida is even the name we give the main prayer of each davening, inappropriately called the Shmoneh Esrei, since the weekday Amida has 19 brachot, those of Shabbat and Chagim have 7 brachot, and the Musaf of Rosh HaShana has 9. Another name for the Amidais T'fila. In other words, STANDING means praying), as it says in T'hilim 106:30 - And Pinchas stood and prayed. (We would say "stood in prayer".) The association is made between Avraham Avinu, early morning, and prayer, i.e. SHACHARIT. Shulchan Aruch (Orech Chaim 1:5) says that "it is good to say the portion of the AKEIDA (Binding of Isaac)... The Mishna B'rura adds: specifically before KORBANOT (the portion about Temple sacrifices) [since it deals with the "ultimate" sacrifice, the complete dedication of the individual to G-d - PC] He continues, that it is not sufficient to merely "say" these portions (he is referring the the portion of the Manna as well as the Akeida), but one should ponder their wonders [and be inspired by them - PC] More from the Mishna B'rura... The reason for saying the Akeida daily is to remember the merit of the Avot and to help subdue the "evil inclination" as Yitzchak had done in "giving up his life" to G-d [prepared to make the ultimate sacrifice - PC]... The Akeida is positioned in Shacharit, right after Birchot HaTorah and Birchot HaShachar, and before Korbanot. Not all Siddurim have Parshat Akeida. Many people skip it, some for lack of time, others because of custom. The Akeida is not a required part of the davening, but it is recommended as "good to say every day..." In most Siddurim, the Akeida is introduced by a prayer to G-d that He remember us in a good light, by remembering the love of the patriarchs, Avraham, Yitzchak, and Yaakov, the covenants, the kindnesses, the promise that He made to Avraham on Mt. Moriah, and the Akeida of Yitzchak on the Altar, as it says in the Torah: This introduction is optional, but it does serve to focus one's Kavana. The portion of the Akeida consists of p'sukim 1-19 of B'reishit 22 (end of Parshat Vayeira). When we read the Akeida on the second day of Rosh HaShana, we finish with the chapter's remaining five p'sukim which gives use the genealogy of Rivka Imeinu. When recited daily, these 5 verses are not said. After reading the Akeida, we have this "optional" concluding prayer to the: Master of the World: May it be Your Will, HaShem, our G-d and G-d of our ancestors, that You will remember to our credit the "covenant of our fathers". Just as Avraham Avinu suppressed his compassion for his only son, and was willing to slaughter him in order to do Your bidding, so may Your compassion conquer Your "anger"against us, and may Your compassion be the most prominent of Your attributes. May You go beyond the strict line of Your law and treat us - HaShem, our G-d - with the qualities of Kindness and Mercy. And with Your great goodness, turn back from Your "anger" with Your people, Your City, Your Land, and Your heritage, andfulfill with us that which You promised via Your servant Moshe (i.e. in the Torah), as it says: (Vayikra 26:42): And I will remember My covenant with Yaakov, also My covenant with Yitzchak and also My covenant with Avraham, and I will remember the Land. ANOTHER LESSON FROM AVRAHAM AVINU... Some sources teach that it is considered proper for the host to "break bread" for his guests, as we see Avraham said: "I will take the bread" and then "and you shall partake of the food..." Although the host breaks bread for his guests, it is proper to let a guest lead the Birkat HaMazon (except for the Pesach Seder, when the Baal HaBayit should lead the benching, for he is the Seder leader and the benching is part of the Seder). ANGEL ARITHMETIC (one of the very first Torah Tidbits) Three angels came to visit Avraham. Rashi tells us that one was to announce the impending birth of Yitzchak, one to destroy S'dom, and one to heal Avraham - because one angel does not perform two missions. After their visit with Avraham, two angels go to S'dom - one to destroy S'dom and one to save Lot. We are taught thattheangel that healed Avraham took on the mission to save Lot, accompanying the destroyer angel. Once an angel has performed his mission, he may undertake a new task. The question is, if angels can do different missions consecutively, why would not two be sufficient? And a better question is why weren't four angels senttoaccomplish the four tasks? Is their a shortage of angels, that one had to double up? The answer to the first question might be that angels do one TYPE of mission - an angel that destroys does only that. Healing the ailing and saving someone are similar tasks that can be performed by the same angel. In other words, had G-d sent two angels to Abraham - one to heal him and one to tell Avraham and Sara aboutYitzchak- then after they had done so, one could then go on to destroy S'dom and the other to save Lot. Perhaps that would not be possible, for the abovementioned reason. A possible answer to the second question is that originally there were only three missions - to announce to Sara, to heal Avraham, and to destroy S'dom. Whether Lot was to be spared the destruction of S'dom was not decided. Lot had some merit - he was Avraham's nephew and had learned some of his uncle's good traits, butthatby itself was insufficient to save him. Lot was ultimately saved in the merit of one of his descendants - Ruth the Moabite, great-grandmother of King David, the Mother of Royalty. (It is remarkable that in G-d's eyes, one's merit can come from the past or the future.) And that future merit was not yet "confirmed". On what basis could Ruth be accepted into theJewishNation - the Torah forbids a Moabite from entering "the Congregation of HaShem"? If that prohibition of the Torah were to apply to Ruth, then she would never become Boaz's wife and the great-grandmother of David, and Lot would not have sufficient merit to be saved. But - you say - the rule against Moabites applies to the males but not the females, so there's no problem with Ruth. Good point, except that what permitted the Sages to say that the rule applies only to the males? The key is the Torah's reason for excluding Moabites (and Ammonites), namely, that they refused us food anddrinkfollowing the Exodus. This cruel lack of human decency precludes their joining the People of Israel... ever. Was this inhospitable behavior a sin of all the Moabites, or just the men? The answer is that men would go out to encounter the approaching Israelites; women would modestly remain in their homes. Therefore,we faultonly the males of these two nations and we do allow their women to convert and marry Jews. And where does the notion come from, that women take a modest, more passive role in these affairs - from Sara Imeinu. When the angels ask where she was, and Avraham said "in the tent", it was at that moment that Lot's merit became sufficient to be saved. It was at that moment that women of all nations "received" their modest,non-confrontationaldispositions from the Mother of All Nations. At this point, the angel that had come to heal Avraham received a new mission, to save Lot. No angel was originally dispatched because Lot was not worthy of being saved at the time. And The Two of Them Walked Together Twice, this beautiful, poignant phrase is used in the Portion of the Akeida. When Avraham and Yitzchak arrive at the Place, they leave the donkey and the lads behind, take the "equipment" with them and walk on together. Rashi comments that Avraham knew who the intended sacrifice was, he knew he was going to offer Yitzchakasa korban, yet he walked on with the feeling of joy at doing G-d's bidding. Yitzchak, at this point, was unaware of what was intended, and he accompanied his father willingly. Then Yitzchak asks his father about the the sacrifice itself, and the indication from the text is that Yitzchak understood what was to happen. And the Torah again tells us that they walked on together. Avraham Avinu had rediscovered G-d on his own. His parents and whole environment were idolators. He had no help on his road towards belief, no Baalei T'shuva yeshiva to guide him, no support system. He came to belief of G-d on his own. And that belief was so powerful, that trust in HaShem was so strong, that he was preparedtosacrifice his son, despite the total illogic of the situation. Yitzchak, on the other hand, was taught by his father to believe in G-d. Yitzchak was neither a baby nor a young child, as some pictures of the Akeida seem to convey. He was 37 years old and quite aware of what was happening. His confidence and trust, and belief was not the result of direct personal discovery; it was basedon the new, short, Chain of Tradition. Yitzchak's certainty that they were doing the proper thing was no less than Avraham's. And they walked on TOGETHER. In a way, this is the key to the greatness of the episode of the Akeida. That an individual can rise to the great heights of belief in G-d is one thing. That he is so successful in transmitteing that system of beliefs to the next generation is truly remarkable. That Moshe received the Torah from Sinai is one thing. That he successfully gave it over to Yehoshua is the crucial thing. One link is not a chain; it is a circle (or oval) of gold. But two links is already a chain. Not everyone comes to Judaism, to Torah, to belief in G-d on their own. At least, not at the beginning. Most of us are introduced to Torah by our parents and teachers. Our commitment to the Torah must be not less strong that those who stood at Sinai and declared NAASEH V'NISHMA. The Baal T'shuva and his son, an FFB, willhavecome to Torah in different ways. Their success will be VAYEIL'CHU SH'NEIHEM YACHDAV. Hasidic Wisdom - From the book by Simcha Raz (Elkins/Elkins) None of us serves our generation alone. For example, David HaMelech continues to inspire the downcast with his fiery passion, generation after generation. And Shimshon's heroics continue to give courage to the meek until this day. - Rabbi Uri of Strelisk To have unholy thoughts during prayer is both understandable and even rational. But to have holy thoughts during business dealings is not? Very surprising! - Rabbi Shmuel of Lubavitch If we are not better tomorrow than we are today, then why have a tomorrow? - Rabbi Nachman of Bratslav AROUND THE CENTER What's happening lately at the Center - that's the Seymour J. Abrams Orthodox Union Jerusalem World Center? We have a real front desk. It is still being finished, but it's there. The library shelving, cabinets, and drawers are in and the work of getting the books and tapes into their proper places will be underway this coming week. Mincha is now where it belongs - in the Ganchrow Beit Midrash. We're starting Shacharit next week, IY"H. We're working on the details of a Shabbat minyan and our Beit Midrash program. And lots more. From the desk of the Director... Dear TT reader, The episode of Sodom and Gemorrah invites us to examine the nature of our dialogue with Hashem. Our first impression is of a lonely and desperate advocate, Avraham, contesting G-d and challenging the “Judge of all Earth” with the age-old cry: “Will you sweep the innocent along with the guilty?” Alan Schiff described this advocacy as an exquisite example of Jewish leadership in the role of both spiritual priest and humanitarian prophet. Others note that Avraham’s search for justice is a supreme instance of “imatatio Dei,” the imitation of G-d’s attributes. For as a man of indefatigable faith in G-d, how could Avraham not have but pleaded the cause of the righteous? It is not only Avraham who questions the Almighty, however, for Hashem is also both educating and testing Avraham. As the progenitor of the Jewish people Avraham learns, for example, about the possibilities of Teshuva and due process in law. And as the “Father of all peoples,” Avraham is challenged to step near enough to Hashem to implore: “Shall not the Judge of all the Earth deal justly?” Avraham thus teaches us to have the brazen courage – and an infinite sense of nothingness – to translate our intellectual commitment to chessed into practical deeds. For our commitment to the prophetic ideal of the pursuit of justice, notes Professor Reuven Kimmelman, is precisely what defines the greatness of a people who seek G-d. Sincerely yours, NCSY B'YISRAEL NEWS Introducing... CHEN the new scouting chug for Jerusalem teens! Are you looking for outings and tough
challenges? If you are in 8,9,or 10th grades, please call Tamar Pollak, 050-750704- until Dec. 15th -for more details and registration. CHEN - Something to think about! Makom BaLev - Jerusalem Chapter, NCSY b'Yisrael 2 SUPER NCSY SHABBATONIM !! SENIOR NCSY (9th-11th grade) Parshat Vayera, NOV 17-18 JUNIOR NCSY (6th-8th grade) Chayai Sara, NOV 24-25 at the new Seymour J. Abrams Orthodox Union Jerusalem World Center (a.k.a. the Israel Center) Great madrichim • Great ruach • Saturday night surprise • see old friends - meet new ones Transportation available from Netanya, Raanana, and Lod • Limited space More details? Call 02-5667787, ext. 244 or 246 HOMEWORK HELPERS NCSY B’Yisrael is happy to provide a new service for all 4th-7th graders. Every Monday and Wednesday from 4:00-6:00, the new Teichman Youth Center at the Seymour Abrams Orthodox Union Jerusalem World Center (the Israel Center), 22 Keren Ha’Yesod, Jerusalem, will be open for tutoring help in English, Limudei Kodesh, etc. Our devoted volunteers will be available to
all who register for this help. Please contact Sarah Pinsky, bat sherut, 566-7787 for registration and more information. NCSY b'Yisrael - Rabbi Michael Fredman, director - Daniella Levine, Bat Sherut NESTO Native English-Speaking Teen Olim “Shalom and Tefilah” was the theme of the NESTO shabbaton held this past week in Bayit Vegan. High school students from Beit Shemesh, Ramat Beit Shemesh, Efrat, Ramat, Har Nof, and Nachlaot, gathered together for a spirited Shabbat that allowed them to explore the broad aspects of both social and inner peace, as well as reflect on the power of prayer. We left a little time for shmoozing! Friday night the NESTO participants led their own tefilah, during which time Rabbi Silverman spoke about the importance of inner peace and personal shlamut as a prerequiste for true prayer. The singing and divrei Torah at dinner were so powerful, that the kids sang past the time allotted for their “spontaneous fun.” Following dinner the group broke into two sessions, each dealing with an aspect of prayer, led by madrichim Yakov Reichart and Zemira Beren. Enthused and bursting with energy, the group headed down to the Gruss Kollel, located next to Machon Lev for an oneg Shabbat led by two smicha students in the Y.U. Kollel. Though we returned after 11:00 p.m. the group had enough energy to wolf down yet another round of food, and geared up for a long night of board games and socializing. Shabbat morning davening was split among three shuls in the community, and following lunch the group gathered for a session given by Tamar Marcus, a madricha of NESTO who is a training officer in the North. Tamar spoke about moral issues facing soldiers today and allowed the group to debate amongst themselves over the issue of RPG warfare. Following the shiur and mincha the entire shabbaton walked to Shaare Tzedeck Hospital where we went room to room giving out Shabbat treats and wishing a refuah shlema to the patients. Shabbat ended with a moving seudat shlishit which included divrei chizuk from two former NESTO members who are now madrichim in yeshivot. Motzie Shabbat was spent with a professional tarbuka musician who not only performed amazingly on the tarbuka, but also brought drums for the entire group to join in with. Madrichim and NESTOers, and even the director had a chance to play the tarbuka and raise the level of excitement as the shabbaton drew to a close. I would like to thank the board members: Avi Mayer, Aviela Trapido, Yoel Kahn and Michal Stillman for their help in planning and organizing this event, as well as our madrichim, Yosef Sukenic, Moshe Fifer, Yaakov Reichart, Zemira Beren, Bracha Frasier, Tamar Marcus, and as always, or bat sherut Ilana Milo. Tuesday night Fiddlin and Food met for their second time with an enthusiastic group of kids who not only tackled the phenomena of shidduchim, the role of the shaddchan in Judaism, and the values we look for in a potential spouse, they also had a chance to place a value on the most important aspect to look for in a spouse. The next Fiddlin and Food wil take place on November 28th. at 7:30 p.m. in the youth lounge. We will be viewing the song ‘If I were a Rich Man’ and discussing the role of wealth in Judaism, and participating in an experiential program where we have to delegate our wealth. Thursday November 23rd. is Movie Night at the Youth Lounge. We will begin at 7:30 p.m. There is no charge for members; non-members is five shekels. The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 silvera@mail.biu.ac.il • www.zyworld.com/nesto Rabbi Avi Silverman, dir. • Ilana Milo, Bat Sherut TIYULIM Special Tour of the Old City Guided in English • Sponsored by the Kotel Heritage Foundation, the National Center for Holy Places, the Jerusalem Municipality, and the Society for the Rehabilitation and Development of the Jewish Quarter The Kotel Tunnel & the Kotel The Jewish Quarter: The Burnt House Herodian Mansions, and the Cardo MONDAY, NOV 20, 1:45pm. The tiyul will take about 4 hours. The bus will return to the Center approx. 6:00-6:30pm 10NIS token contribution (15 non-mem) • Limit 50 participants Reservations Required • First come, first served IY"H we will repeat this tiyul as long as there are people who want to take it. Watch for announcements The TIYUL HOTLINE... is BACK! Call the Center's new number 5-66-77-87 and then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. DAN's other area - Phillistia via the Sea Route and the Olive Shoot "Beit Eidut" in Nir Galim The Memorial Center and Museum for Religious Hungarian Jewry pre WWII. The Moshav was founded by survivors who were active in Religious Zionsim prior to the Holocaust. These men and women established "Beit Edut" as a unique tribute to those communities which were destroyed by the Nazis. Among the exhibits of the museum are EXQUISITE, UNBELIEVABLE-YOU-HAVE-TO-SEE-THEM, replicas of many famous shuls of pre-SHO'AH Europe... all made of MATCHSTICKS! Bnei Darom: Olive Press and Visitors Center Founded by members of Kfar Darom after the forced evacuation of Kibbutz Kfar Darom in the War of Independence. Today Bnei Darom is a Moshav Shitufi based almost totally on agriculture. the canning plant "kad" and "olive oil press" are part of the Moshav's earning structure. Groups from all over the world learn about "Olive Oil Culture". Olive Oil is today recognized as being a positive food in the reducing of cholesterol. Opportunities to acquire "Kad" products and olive oil for consumption and Chanuka. Synagogue of Bnei Darom See and hear about the unique Torah scroll rescued by Israeli Paratroopers during the "Peace of Galilee Operation". This was the Torah Scroll from the Jewish community of Siddon. Ashdod Museum with its permanent exhibition on the Phillistines. And audio-visual presentation. "Egyptian War Memorial" and "Ad Halom Bridge Memorial" Kiryat Gat: Avraham Fried Carpentry & Artist's Studiofamous for synagogue interiors in Israel and all over the world Among the famous shuls whose furnishings and decorations have (or are to come) from this unusual, creative, original workshop is OHEL SHMUEL, the new shul at the Seymour J. Abrams Orthodox Union Jerusalem World Center (a.k.a. the Israel Center). We will be able to watch some of the work on the exquisite, tinted etched-glass windows for Ohel Shmuel being done. "The Holocaust Harp Memorial" "The PAZ (87) War of Independence Memorial Tuesday, NOV 28, 8:00am to 8:00pm (appox) Guide: Hughie Auman 125NIS for members (140 for non-members) Bring your own lunch • Program subject to change 5 days - 4 nights in Eilat SUN to THU, Dec 3rd thru the 7th at the beautiful (4-star) Shalom Plaza Hotel Half-board • Mehadrin (not the whole hotel, but the part we will be in) Sde Boker Nachal Zin Observation Point Mitzpe Ramon Carpentry Shop of the Crater Mt. Hizkiyahu Red Canyon fish factory famous for "Denis" fish unique palm trees Um Rash Rash glass-bottom boat underwater observatory Sea World Oceanarium Timna Park Nachal Shlomo. Bus with us all the way, to & from, in & out, all around. Guide with us all the way (except for the return to Jerusalem). Evening programs, shiurim, lectures, talent show. 1111NIS members 1234NIS non-members Chanuka in Eilat 5 days - 4 nights SUN to THU, Dec 24th thru the 28th Same program and itinerary as the other Eilat tiyul (see above) 1390NIS p.p. • children 2-12 in same room, 1000 each (lim.) (non-mem add 100nis per person) Let this be your INTERGENERATIONAL VACATION! Take the whole family! Grandparents: Treat your grandchildren! Children: Treat your parents! (some separate programs for the younger generation) [The Vayeira Homepage]
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