MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: When I answer the zimun of two who are bentching, when can I resume eating? A: The gemara (Berachot 46a) brings a machloket how far birkat hazimun extends. Rav Nachman says it is until "Nevarech” i.e., the introductory portion of the bentching said only when there is a zimun. Rav Sheshet says that it is until "Hazan” i.e., the end of the first b'racha of Birkat HaMazon. Most Rishonim (including Tosafot, ad loc.) understand that the machloket involves one who is answering but not bentching with the zimun, and the question is how long he needs to take part in the zimun. The Rif, Rambam, and the Shulchan Aruch (Orach Chayim 200:2) accept Rav Nachman's opinion. Thus, S'fardic practice is to end the zimun at the end of the zimun addition ("...uvtuvo chayinu"). The Rama (ad loc.) follows the Rosh and others, who accept Rav Sheshet's opinion. Therefore, Ashkenazim should have the mezamen say the entire first b'racha out loud. The original intention of zimun was that one would bentch while the others listen silently and be yotzei with him. However, out of concern that people would not be able to concentrate sufficiently, the practice was adopted to bentch silently along with the mezamen (Shulchan Aruch, ibid. 183:7). Although most people who are mezamen do not recite the whole bentching out loud, they should do so at least for the zimun, which, for Ashkenazim, includes Hazan (Mishna Berura 183:28). When one is answering zimun but not bentching, he is to listen to the zimun without eating (Tur, Orach Chayim 200). (In theory, he can fulfill his obligation of reciting the first b'racha at that time (see Rama, ibid.), although the practice is that he listens, resumes eating, and recites a normal Birkat HaMazon.) Thus, in an Ashkenazi zimun, one who answers should wait until after Hazan has been recited (hopefully, out loud) by the mezamen. For S'faradim, he can resume eating right after the introductory part of the zimun. One can inquire whether the need to wait is for the benefit of the one answering or whether it is a basic requirement of the zimun as a whole. Two practical questions likely depend on this chakira (halachic dilemma). One is whether one who ate foods other than bread, and thus does not need to bentch and is not personally obligated in zimun, needs to wait until after Hazan (for Ashkenazim). Do we say that if he breaks his connection with the zimun after its initial stage, it turns out that there was not a proper joining together to constitute a zimun? Another issue is what to do in a joint Ashkenazi-S'faradi zimun. Can the S'faradi follow his own ruling and consider the zimun complete before the beginning of bentching or does that ruin things for his friends who follow the Ashkenazi ruling? The Rosh (B'rachot 7:12) explains Rav Sheshet's requirement to wait through Hazan as follows: Hazan is not part of the zimun but since the real zimun does not have its own b'racha, it does not appear that there is a zimun if they are not together for the first b'racha of Birkat Hamazone. The Mishna Berura (200:8, without citing a source) explains that the first b'racha is partially connected to the birkat hazimun. According to the latter explanation and probably according to the former, if there is not passive participation throughout the first b'racha, an Ashkenazi should not consider there to have been a clear and complete zimun. Therefore, one who did not eat bread should wait until after Hazan has been recited (see Mishna Berura 197:15). Also, the S'faradi who stopped eating to answer should wait until after Hazan to ensure that there is a zimun from the perspective of everyone involved. Yalkut Yosef (192:4) says that a S'faradi who leads Ashkenazim in zimun should recite Hazan out loud, and logic should dictate that he would agree in our case as well. However, if bentching along with the zimun, S'faradim should not answer "Amen" to the mezamen's b'racha(ot) (ibid.). 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 We must not be so foolishly realistic as to always deny unreality. [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) Rav Zalman Sorotzkin, in his Oznayim LaTorah, explains that when Avraham heard the local residents inquiring about his wife he understood that the place lacked fear of God. And if that's the case, they are capable of anything, despite their surface manners and morality. (Unfortunately, Rav Sorotzkin saw this first-hand in Europe. He survived the Holocaust, but lost many members of his very distinguished and learned family.) The same is true today. We can live in countries that are cultured and polite and decent. But if they are missing that crucial ingredient of Yirat Hashem, then we are in danger, be it physical or spiritual. Though it's true that Israel isn't yet run by people who necessarily reflect the highest spiritual or ethical values, there is no other country that offers such a long and diverse list of entire communities that live and breathe the fear of God, whose sole priority is to live in accordance with the highest Torah standards. Rav Moshe Feinstein used to say that the biggest mistake frum Jews made with their children in America was to complain, Es iz shver tzu zein a Yid - "It's hard to be a Jew." They should have said the opposite: It is beautiful and joyous to be a Jew. Likewise, those of us who want to see more Jews living in Eretz Israel have made a terrible mistake in saying: "It's hard to live in Israel, it's a sacrifice." It's not hard, when you consider what it offers, and it is certainly no sacrifice to live in our own land, enjoying a spiritual standard of living that our fathers could only have dreamed of. 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 “Now,“ continued R’Chaim,” Even a lowly bathhouse attendant in a forsaken little village can be that proud. Thus I see no reason why you should be afraid that the fact that the Yeshiva students have ample accommodations should be the factor which leads them to pride.” 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 Seven verses in this week's sedra deal with the actions taken by Avraham to perform the mitzva of HACHNASAT ORCHIM - taking in guests (18:2-8). "He lifted his eyes", "he saw", "he ran"... We can learn many lessons from all the details enumerated in connection with the execution of this one good deed. These lessons can also be applied to any mitzva performance. Let us look more closely at Avraham's actions. After convincing the visitors to enter his tent, Avraham runs to Sarah telling her to make rolls for the guests. Avraham had many servants who could have prepared the food, but he especially wanted Sarah to have a hand in the preparation to show endearment for the mitzva (18:6). He didn't only encourage Sarah to get involved, he himself, though old and recuperating from his circumcision, took an active part in the preparations. "Avraham fetched some CHEM'AH, milk, and the calf that he prepared and placed it before his guests" (18:8). He didn't call on his servants, though he did involve Yishmael in order to educate him in the ways of HACHNASAT ORCHIM (7). The Rabbis learn from Avraham's actions that "MITZVA BO YOTER MI-BISHLUCHO", it is preferable when one does the mitzva himself rather than appointing someone else to do it for him. This is even brought down in the TUR (Orach chaim 250) regarding the laws of preparing for Shabbat. It says there, that even if a person has many servants he should do one thing himself to prepare for Shabbat in order to honor the Shabbat. The TUR lists many rabbis who did something to prepare for Shabbat. Rav Chasda cut the vegetables for the meal, Rava and Rav Yosef would prepare the wood, Rabbi Zeira would start the fire, Rav Nachman would prepare the house. None of them felt that it was beneath their stature to do any menial tasks for the mitzva. On the contrary, doing these tasks actually made them more respectable because they were done in order to respect the mitzva. So in order to follow in the path of Avraham, everyone should lend a hand in the mitzva of HACHNAST ORCHIM and preparing for Shabbat. Don't worry, I'm not going to tell you to serve milk and meat as the recipe - Avraham didn't serve them together either - first he brought the milky things, then the meat. CHEM'AH is usually translated as curd, it is something that can be eaten alone. Other interpret it to be a kind of leben or yogurt. Rashi says it is cream, R' Aryeh Kaplan translates it as cottage cheese and the Septuagint as butter. In Middle Eastern countries butter was actually eaten alone. Cottage Cheese Yogurt dip Mix all ingredients. [6] Parsha Points to Ponder -VAYEIRA THESE ARE THE ANSWERS 1) Rav Yaakov Kaminetsky explains that the Torah wanted to contrast Lot and his sons-in-law to teach us an important lesson. Lot, who was not immersed in the immorality of S'dom, was able to believe the angels the moment they informed him of the impending destruction. However, his sons-in-law, who were engrossed in promiscuity, could not see things clearly and did not believe the angels. This brief anecdote teaches that there is a direct correlation between a person's drives and passions and one's level of faith. 2) The Ohr HaChayim points to the fact that at the end of the previous chapter Avraham prayed on behalf of Avimelech. Once could have been misled to think that Sarah conceiving a child right after Avraham's prayer occurred based on the principle that one who prays for someone else merits having his own prayers answered. That would diminish the greatness of G-D coming through with his original promise to Avraham and Sarah. Thus, the Torah emphasizes that this was unrelated to the prayer for Avimelech and G-D was actually fulfilling His original promise to them. 3) Rav Moshe Feinstein teaches that the ideal practice would be to sacrifice the animal while actually on the altar. However, a lowly animal is unworthy of being placed on the holy altar. The slaughtering of the animal actually infuses the animal with holiness thereby making it worthy of going on the altar. Yitzchak, however, through his willingness to die for G-d, displayed that his body was holy and worthy of being placed directly on the altar where he could then be slaughtered in the most proper way. 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 A previously unknown monkey species has been found in the mountains of southern Tanzania... believed to be a critically endangered species, with no more than maybe 500 individuals remaining... The highland mangabey, as it is called, lives in the trees and is thought to be closely related to the baboon family... a US research team visiting the Ndundulu Forest Reserve to investigate sightings of the Sanje mangabey, a rare "cousin" of the new species... hunters spoke of seeing a strange animal known locally as the Kipunji. The monkey is brown with a black face, long whiskers, high crest of hair on the tip of its head... a distinctive soft "honk-bark" call. It lives as high as 8,000ft (2,450m) above sea level and has long fur to withstand the cold... There are between 350-400 species of primates, which subdivide into prosimians, monkeys, and apes - which include the single species of human beings. All primates have 5 fingers on each hand and foot, with the thumb in opposition. This order of mammals is also distinguished from others by having short fingernails rather than claws. Primates in general and apes in particular more closely resemble humans than any other type of animals. Characteristics and DNA are used to distinguish one species from another. The classification of animals is in a constant state-of-flux, [8] Torah KidBits A visit from G-d is a stupendous honor, even for someone like Avraham. But what does Avraham do? He sees three men approaching his tent and he interrupts G-d's visit and runs out to invite them in! That's pretty amazing, isn't it? To leave the presence of G-d in order to welcome three strangers? But honoring and hosting strangers was Avraham's way of teaching people about G-d, and he was the only one in the world who did it. So when the opportunity presented itself, he didn't hesitate. Not even if it meant leaving G-d. He knew Hashem would approve. Of course it turned out that the three strangers were not regular travellers at all. They were three messengers sent by G-d. One came to cure Avraham; one to announce that Sarah would give birth to a son; and one to destroy the evil city of Sedom. On the way to Sedom, however, something unexpected happened. It's a small thing and if you don't pay careful attention, you might not even notice it. As the messengers were leaving, Hashem suddenly begins to speak. He wants to discuss the problem of Sedom with Avraham! It's as if He wants to ask Avraham's opinion or advice. G-d doesn't usually tell us what He plans to do, but this time He says.: Shall I hide what I intend to do from Avraham? I love him, for he will command his children and his household to keep G-d's ways and to do righteous deeds and perform justice. Avraham has performed many mitzvot, and he will perform many more during his lifetime. But that's not the reason G-d loves him so dearly. Even though Avraham himself is a tzadik, if his children are not righteous and just, the Jewish People will not continue to exist. G-d loves Avraham precisely because He knows that Avraham can be depended upon to teach his children how to be righteous and just Jews! Avraham was an AV HAMON GOYIM - the Father of Many Nations. All the people in the world were his children. And like a good father, he loved and worried about them all - even the idol worshippers. He didn't want to punish bad people; he wanted to teach them how to be good, to love G-d, to do kind deeds and to act justly. And he tried to find good people everywhere, even in the evil city of Sedom. He even bargained with G-d to save Sedom. If there are fifty righteous men in Sedom, will you still destroy the city? You can't do that! How can the Judge of the entire world do something unjust? Not too many people learned the lessons Avraham tried to teach, but his own children and household - the Jewish People - were good students. For more than four thousand years, Jewish mothers and fathers have continued teaching their children how to walk in G-d's ways. We may not be perfect yet, but we are surely the most righteous and the most just of all the nations in the world. And we are still learning. The Midrash tells us that because Avraham taught us how to live according to Tzedaka and Mishpat, the Jewish people received two gifts from Hashem - Chessed and Rachamim - Kindness and Mercy. These gifts have become the sign of a Jew. We give more charity than any other nation and we have always been first in line to help the poor and the unfortunate - in all times and all places, If a Jew is cruel and has a hard heart, the rabbis begin to ask if he is really a son of Avraham. So remember... we always try to be truthful and honest, just and righteous. To honor, love and respect our parents and our family. To be warm, kind and helpful to our friends - and to strangers! To be fair and always try to do the right thing. If that's the way we try to act towards other people, even if G-d doesn't pay us a personal visit or speak to us directly, that's the way He'll act towards us. And we, too can become His partner in this world. Just like our Father Avraham! [9] MicroUlpan [10] A very old Torah Tidbit Angel Arithmetic [11] Divrei Menachem One of the angels instructs the fleeing family not to turn around at the pain of death. Yet Lot's wife does exactly that - perhaps to see if her two married daughters were following - and is turned into a pillar of salt. At first glance, we see this as an unfortunate by-product of her tarrying: she failed to escape the salt that rained down on their backs (cp. D'varim 29:22). Yet, on a deeper level, how do we understand this episode? Firstly, Rashi remarks that Lot and his family were ultimately spared because of Avraham's virtues and not in their own right. It was therefore inappropriate for them to observe the suffering of their former kinsmen. Moreover, Rashbam suggests that by turning round to view the destruction, Lot and his family would have unnecessarily seen the work of angels. From a different perspective, we see how the wheels of history turn. The Tur points out that had Lot's wife not died, then her two accompanying single daughters would not have consequently conceived from Lot. Nor, then, would the dynasty of King David and Mashiach have been initiated (in the way that it was). Shabbat Shalom, Menachem Persoff [The Parshat Vayeira Homepage]
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