MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: When I hear a chazzan repeating words to fit into tunes during tefilla, it upsets me. Am I correct to react that way? A: The Mishna (B'rachot 33b) says that one who says “Modim modim” is silenced. The reason is that he appears to be addressing two deities, k’vayachol. R. Zeira (Gemara, ad loc.) extends this halacha to Sh'ma. The Gemara asks from a Baraita that calls repeating Sh'ma "meguneh" (derogatory), implying that we do not go as far as to silence him. The Gemara answers that it depends whether one repeated the statement as a whole or word by word. Rashi explains that to utter a coherent statement twice in succession may be taken as addressing two deities; repeating each word twice “only” appears like a mockery, which is a less serious affront. The Rif learns the opposite: repeating words looks like speaking to two deities and repeating sentences is generally “only” derogatory. The Shulchan Aruch (Orach Chayim 61:9) does not decide between the opinions, stating only that it is forbidden to repeat Sh'ma in either form. Only if one feels that he had insufficient concentration is it proper to repeat a section (Mishna B'rura ad loc.:22). The problem of looking like addressing two deities does not apply to most passages of Kri’at Sh'ma and tefilla (Beit Yosef, OC 61). Yet, many poskim write that the derogatory nature of unnecessarily repeating words exists throughout tefilla. The Maharam Shick (OC 31) objects on five grounds. The most serious one, which applies to parts of tefilla where one may not talk, is the matter of hefsek (extraneous interruptions). Rav M. Feinstein (Igrot Moshe, OC 22) while objecting to repeating words, says that is not always a hefsek. If one keeps the order of words intact, it is not a hefsek. His proof is from the fact that we allow one who did not concentrate when saying certain words to repeat them even though he was already yotzei. However, he reasons that if one repeats out of order, at least when meaning is lost, it is a hefsek which requires returning (see OC 104 regarding how far to return). The Aruch Hashulchan (OC 338:8) uses this approach of finding justification for common practices that seem to contradict halacha when the people will not change their ways. He suggests that perhaps the problem of repeating words applies only in the places the Gemara mentions. Some of the Maharam Shick’s objections are subjective, such as that it is a less effective way to present our thoughts and needs to Hashem. Chazzanim will claim that the inspiration gained by using moving tunes to reach the tefilla’s ultimate goals justifies some repetition. Skeptics will counter that similar gains can be made without it and apply the Shulchan Aruch’s (OC 53:11) complaints about certain chazzanim showing off their voices for the wrong reasons. Of course, no two cases are precisely the same. After summarizing that a little repeating of words in a way that does not change meaning, while far from ideal, is vaguely justifiable, let us say as follows. In an ideal world, a congregation would not allow its chazzanim to repeat words. However, many congregations include dear Jews who may not be aware of or careful about every halachic intricacy. There, it may not be realistic or worthwhile to take issue with those who repeat. Likewise, in a congregation where people do not generally repeat but a guest or someone who “missed the hint” repeats words, it does not pay to hurt feelings over it. A rabbi may want to teach the halacha in a way that avoids hurting feelings. In general, we should criticize others very sparingly. This is especially true in our society, where people are used to freedom and react to criticism negatively (at times with severe consequences). Only regarding a person or a setting (like a yeshiva) where people are willing to learn improved ways of performing mitzvot would we suggest correcting (privately) one who is unaware of these objections. Certainly, when nothing can be done about it, it is a shame to upset yourself. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) Rivka's devious plan to secure for her son Ya'akov the blessing of the aged Yitzchak was well intentioned. In addition to her love for Ya'akov, Rivka, knowing well the character and strengths of both her sons, believed that Ya'akov was best suited for the great Patriarchal blessing. It turns out in the end that Rivka was mistaken regarding the nature of the blessing Yitzchak intended to bestow. The blessing Yitzchak actually gives to Ya'akov (thinking he is Esav) consists of material prosperity and familial and political dominance. (B'reishit 27:28-29). The compensatory blessing that Yitzchak gives Esav repeats the material prosperity and the possibility of "breaking loose from his brother's dominance" (B'reishit 27:39, 40). The reader is left with the question as to whether a blessing acquired under false pretenses can have any effect at all! However, the really significant blessing which was the concern of Rivka, is the "blessing of Avraham" which is to become the next link in producing the nation that will inherit the land and be a blessing to all the families of the earth. And this blessing is freely given by Yitzchak to Ya'akov before he leaves for Padan Aram (see the verses above). Throughout the Torah, the the popular concepts of "birthright" (bechora) and "blessing" (b'racha) remain rather indeterminate as to their significance, their power and who is deserving of them. However, the word b'racha always means something good. The question is to what particular condition can we properly assign that term! Of course, most people would consider material prosperity and political power a blessing, and right they are. Thus our Jewish brothers and sisters living in America must be considered truly blessed. However, our father Ya'akov learned that although he had already received the blessing of material prosperity and being "lord over your brothers," he was only at the beginning of his journey. For a Jew, then and now, truly significant blessing is always the "blessing of Avraham" which involves the land "for you, (personally) and your seed with you." TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] Wisdom and Wit When a noted person came to Novardok, the Alter would work out for himself whether it was proper from him to go to greet the other person, or whether the correct thing to do was wait for the other person to come to him. in order to ensure that laziness was not a factor in his decision, he would first get dressed, walk to where the person was staying, and only then - before proceeding - would he think out whether to visit the person or to wait for the person to visit him. “I now apply that same reasoning in my life”, said R’ Isser Zalman”. If someone asks me to write a haskama (letter of endorsement) for a sefer, I immediately write it. Only afterwards do I decide whether I will give the person the haskama. in this way, I neutralize any effect that laziness might have on my decision.” Why is it that when there is ice on the streets everyone walks slowly and carefully out of fear of slipping physically, while in their daily lives people are not afraid of slipping spiritually? Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il Rivka was barren. Finally Hashem answered Yaakov's prayers and she became pregnant. But this was no ordinary pregnancy - "the children clashed inside her". The midrash says that when Rivka stood near a house of Torah, Yaakov tried to get out and when she walked by a house of idol worship, Esav tried to get out. She was so distraught that she went to seek a message from Hashem as to why her pregnancy was so unusual. She was told that from their births these boys would be total opposites - Yaakov would follow the spirit while Esav would go for power. They had two very different natures. R' Shimshon Rafael Hirsch writes a lengthy and beautiful treatise on this episode(25:24, 28:27). He says that the difference between the two "grandsons of Abraham" was not only because of their inborn qualities, but rather because of the faulty education they received. When they were young, no one paid attention to the differences in their characters and they received the same education. But they both had different needs and they should have been educated as we are taught in Mishlei (22:6) "Educate the child according to his way". The education should be adapted to the needs and inborn qualities of each individual. To quote Rabbi Hirsch, "The purpose for every Jew is one (to follow Hashem), but the ways to reach this goal are as numerous as the various characters of people, and the way they lead their lives... one must educate towards the one big goal (following Hashem) using the unique path that is right for each person. The educator who puts Yaakov and Esav on the same school bench and teaches them exactly the same way is sure to fail with one of them. According to R' Hirsch, if Rivka and Yitchak had educated Esav in a manner that was appropriate to his nature, there would have been peace between the brothers to this day. Stuffed Turkey Basting Line broiler pan with celery and onion pieces. Add water and salt. Stuff turkey loosely so it will not burst. Wrap any extra stuffing in foil and bake. Stuffing 1/4 oil (or margarine) Beat egg, mix into kasha and add salt. Set aside. [6] Parsha Points to Ponder - TO-L'DOT THESE ARE THE ANSWERS 1) The Seforno explains that through these words Yaakov revealed why the birthright was worthless to Eisav. Eisav was so preoccupied and tired from his work that he could not identify the lentils and called them "the red things" (25:30). A person like this is only interested in the selfish needs that come upon them for THIS DAY and they are not living with a perspective of beyond the now and beyond this world. Thus, the birthright with deals with the spiritual is of no interest to such a person. 2) The Chafetz Chayim answers that this episode teaches the lesson of hard work and perseverance in all of our pursuits. Just as Yitzchak did not give up when he came upon failure and obstacles in his desire to dig for water, so, too, we should be persistent in pursuing our spiritual and physical goals in life despite the many challenges which almost always come along the way. 3) Rav Dessler explains that it was specifically because of Eisav's evil nature that Yitzchak wanted to bestow him with these blessings. The purpose of the blessing was to help the recipient succeed in spiritual matters. Yaakov was already succeeding spiritually without the assistance of the blessing. Yitzchak determined that it was better for Yaakov to continue without the blessing thus accruing more reward for his spiritual successes. Eisav, on the other hand, could only succeed with the help of these blessings, so Yitzchak wanted to bestow the blessings on him. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@israelcenter.co.il [7] Torah from Nature [8] Torah KidBits Learning Torah means asking questions. And usually, there are many different answers and explanations to our questions. But each answer is part of the truth of Torah. The Torah is compared to light, and light is made up of different colors which all blend into one. If you hold a prism to the light, it will divide the light into separate rays so that you can see each color and shade, just like in the rainbow. Chazal held up a "prism" to the light of Torah and saw all the possible colors and shades, the many possible answers and explanations. All are part of Torah, and like rays of light, they unite and blend to become one. Parashat Toldot is full of questions - difficult questions. You probably asked some of them yourself. Why didn't Rivka want Esav to receive the bracha? - After all, he was the firstborn son! Was disguising Yaakov and sending him to receive Esav's bracha the right thing to do? - Should Yaakov have obeyed his mother? - Did Yaakov lie to his father? - If Yaakov was supposed to receive the blessing, why didn't Hashem arrange it in the first place? These are only a few of the many questions in this parsha and it will take you a long time to study and learn all the answers. There is one matter, however, that we can learn about right now. Esav is a "hairy" man while Yaakov is smooth skinned. When Yaakov comes to Yitzchak, he wears Eisav's clothing and covers his arms with skins from the young goats Rivka had prepared. Yitzchak feels the skins and says something which becomes a prophecy for the Jewish People for all time: The voice is the voice of Yaakov but the hands are the hands of Eisav. What's the difference between our hands and our voice? Hands are a symbol of strength. They can be used for either good or bad things. But Eisav's hands are "hands" of force and violence. He uses his hands to conquer the world. They are hands to hurt, to steal, to kill and to make war. Voices can also be used for both good and bad, but Yaakov uses his voice for Torah and prayer. It is a voice of holiness and love. Sometimes, even Yaakov must use his hands to fight evil or to make war. But the real strength of Yaakov is in his "voice" - the voice of Torah and prayer. So next time you daven or learn Torah, remember: Yours is the Voice of Yaakov and a very important sound it is! The Torah is Light, and we are its Sound. [9] MicroUlpan [10] Theft? and more... One posek says yes, based on the fact that Rashi makes a point of telling us that Rivka sent Yaakov to take goats from her own flock, not Yitzchak's Stuart Plaskow, Netanya, discovered the following: The g'matriya of Yitzchak and Pinchas (with a YUD) are the same (208). So too Hagar. And 35 other words in Tanach. Significance? HGAC (haven't got a clue). [11] Divrei Menachem When Eisav returns from the field, his hands bloodied from the hunt, he asks his brother to literally pour down his throat a hot, red lentil soup that Ya'akov made to symbolize the lament at the passing of their grandfather Avraham. For Eisav, however, it was business as usual; his lack of concern at Avraham's death characterized his evil demeanor. People tend to describe Ya'akov's conditional sale of the soup for Eisav's birthright as a sign of Ya'akov's scheming character. However, Ya'akov understood that only one of their father's children could be the authentic heir to Israel's mission (cf. Rambam, Hilchot Melachim 10:7). And recognizing that Eisav's murderous nature was not conducive to the spiritual responsibilities incumbent on a first-born, he thus persuaded Eisav to forego the birthright (Rashi). Interestingly, we could spare ourselves this explanation. Because a careful reading of the Hebrew phrase in B'reishit 25:34 renders, "[And] Ya'akov HAD given Eisav bread and lentil stew." First and foremost, Ya'akov was a Ba'al Chessed - then he attended to "business." Shabbat Shalom, Menachem Persoff [The Parshat To-l'dot Homepage]
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