MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: My car slipped off the road and starting rolling down a hill in a wooded area and was stopped by a tree after two tumbles. I was belted in and, baruch Hashem, escaped with only mild bruises. I said Hagomel (blessing after surviving a potentially life-threatening situation). Should I be making the b'racha for experiencing a neis (miracle) when I pass the place of the accident? A: First, if you are Ashkenazi, you properly said Hagomel, as one makes the b'racha on any life-threatening situation (Mishna Berura 219:32). A S'faradi would make the b'racha without Hashem’s Name as it is not one of the four classic scenarios mentioned in the Mishna (Shulchan Aruch, Orach Chayim 219:9). You would do well to find additional ways to thank Hashem, including giving tzedaka (see Mishna Berura 218:32). We too join in giving praise to Hashem for looking out for you and to you for looking out for yourself by wearing a seat belt. Now, to your question. The Mishna (B'rachot 54a) instructs to recite a b'racha (Birkat haNeis) when seeing a place where miracles happened to Bnei Yisrael. The Gemara extends this idea to an individual, who recites “she’asa li neis bamakom hazeh” at a place he was personally saved by a miracle. It presents three stories of rabbis who did so after the following miracles: being saved from a lion, having a hole suddenly appear in a wall enabling escape from a crazed animal, and having a spring suddenly appear in the desert to save him from the thirst. The Abudarham (cited by Beit Yosef, OC 218) says that this b'racha applies only to salvation in a manner that defies the laws of nature. According to this opinion, you would not need to make the b'racha. Although dangerous, it is not out of the ordinary to survive such an accident in reasonable health. The Shulchan Aruch (218:9), after bringing this opinion, also cites an opinion that requires a b'racha for one who was saved even in a natural manner. The Magen Avraham (ad loc.:12) says that he is unaware of any such second opinion. Many discuss whether the Rivash (#337, cited by the Beit Yosef, OC 219) is that second opinion. The Abudarham views Hagomel and Birkat HaNeis as mutually exclusive. The former is for normal extrication from potentially dangerous situations; the latter is for miraculous salvation. In contrast, the Rivash sees them as complementary. Hagomel is said before a minyan once soon after being saved; Birkat HaNeis is said when one passes the place of the neis in the future. In any case, the Shulchan Aruch (ibid.) concludes that one who is saved in a normal fashion would do well to recite the b'racha’s essence without Hashem’s Name. The GR"A (ad loc.) asks against the opinion that requires a b'racha on any salvation, that if this is so, a woman who gave birth or a person who was seriously sick should have to recite it. The Bi'ur Halacha (ad loc.) responds that no one requires a Birkat HaNeis for cases where most people survive (e.g, birth). In other words, the reason to call a natural event a miracle, and not good luck, is the fact that one was saved from a situation that usually results in death. Thus, we summarize as follows. You certainly should not make the Birkat HaNeis with a b'racha. Regarding without a b'racha, it depends on whether most people who start rolling down a wooded hill at a slow speed with seat belts on are killed. We do not have statistics but would guess that it is quite common to survive such an accident but uncommon to escape at least moderate injuries. However, the only natural salvation that warrants birkat haness is from death. If there was a serious chance of death but one that did not reach a majority, Hagomel is in order but the element of miracle is missing. However, it would not be inappropriate to recite Birkat HaNeis without Hashem’s Name. Regarding some of the details of the b'racha, including who says it (his children) and how often (every 30 days), see Shulchan Aruch, OC 218. 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) Ya'akov was certainly frightened by the prospect of leaving the safe environs of his father's house and the holiness of Eretz Israel. But as Abarbanel points out, God assured Yaakov that he would be able to maintain his high level of holiness even in Charan, and that he would indeed return to Eretz Israel. In his famous dream, Yaakov saw angels ascending and descending. One would think that that if the angels come from Heaven they should first descend and then ascend. Rashi, quoting the Midrash, explains that the Torah is speaking of two different groups of angels: those of Eretz Israel ascended because Yaakov was leaving the Holy Land and those of Chutz la-Aretz descended to accompany him outside the Land. Abarbanel points out that the angels from Eretz Israel were superior to the angels in Chutz la-Aretz and that this was God's way of reminding Yaakov that he must return to Eretz Yisrael, which is on a higher spiritual level. We know that one can achieve levels of spirituality and Torah learning in Chutz la-Aretz. But God taught Yaakov Avinu that the levels one can achieve in Eretz Israel are higher. As R. Yehuda HaLevi says in the Kuzari (II,12), just as a vineyard can only flourish in a place having the proper conditions and climate, so can a nation only flourish spiritually in its own land. Yaakov understood God's message and took an oath that should God sustain him during his stay in Charan, he would return to his father's house in Eretz Israel. Yaakov, as we know, did return. We pray that we all be privileged to return to the home of our forefathers in Eretz Israel. Rabbi Aharon Angstreich, Jerusalem 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 Upon hearing this declaration, R’ Chaim Leib told the non-religious Jew: “As I see that I was unable to have my verdict enforced, I hereby give you permission to file your complaint in the secular courts, something generally forbidden in cases between two Jews. Furthermore, should this case go to court, I am prepared to appear as a witness on your behalf.” When the case was finally called, there was a high probability that it might be scheduled for Shavuot. R’ Chaim Leib stated that if the date of the case would indeed be on Shavuot, he would stay in the town where the case was to be heard over Shavu’os, so that he could appear before the court. Many of the residents of Stavisk thought that their rav’s position was scandalous - to appear in a court on Shavuot, and to do so yet for a Jew who did not observe the mitzvot! R’ Chaim Leib told his community: “What I am doing is specifically what Chazal tell us must be done. On the verse (Sh'mot 23:6), “You shall not pervert the judgement of the poor’ Chazal state specifically that this refers to a person who is “poor in mitzvos.” Thus, by Torah law, I am obliged as much in this case as in any other to seek justice for the innocent party.” [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il But maybe there is some lesson that the Torah is trying to teach us by repeating to us the fact that the city which is now called BEIT EL was once called LUZ. The MIDRASH HAGADOL sees a play on words in the name of the city. It was called LUZ because the people used to NILUZ, stray from the way of HASHEM, but now it would be called the house of HASHEM. # # # # # Next week I will be walking on Melabev's third annual walkathon [www.friendsofmelabev.com] in the south of the country. The purpose of the walk is to raise needed funds so Melabev can continue to do their holy work in bringing out the hidden potentials of people with Alzheimer's disease. Anyone who is interested in helping this worthy cause can sponsor me at securewn.com/melabevssl/contribute_form.asp LUZ is either a hazelnut or an almond. Here is a recipe that could be made with either of these type of nuts. RICE and NUTS Make the rice. Fry the onions until golden, add nuts and spices and fry one minute. Add to the cooked rice. [6] Parsha Points to Ponder - VAYEITZEI 2) Why does the Torah have to specifically state AND SHE STOPPED GIVING BIRTH after Leah gave birth to Yehuda? (29:35) Wouldn't we have figured this out on our own from the fact that the Torah would not continue describing any further births? 3) Why did G-D command Yaakov to RETURN TO THE LAND OF YOUR FATHERS (31:3) from where the Jews would then have to be exiled to Egypt? Why didn't G-D have Yaakov remain where he was in exile and count the previous 20 years of Yaakov's sojourn there towards our required time in exile? THESE ARE THE ANSWERS 1) Rav Yaakov Kaminetsky answers this question based on the teaching of the Midrash quoted by Rashi (29:7), that Yaakov rebuked the people he met at the well regarding their work ethic and responsibility. Since Yaakov wanted his rebuke to be effective, he first endeared himself to these people by referring to them as MY BROTHERS. Once this positive connection was made, he could rebuke them in an effective manner. 2) Rav Gifter suggests that the Torah is describing a deliberate decision by G-D not to continue blessing Leah with children at that point. Why? The first part of that very verse provides the answer. Leah's language in naming Yehuda - NOW I MUST GIVE THANKS TO G-D - implied that there was no obligation to thank G-D for her other births. On the heels of Leah's declaration, we are told that SHE STOPPED HAVING CHILDREN, as a measure for measure punishment for implying a lack of appreciation for G-D's blessing her with all of her children. 3) The Chofetz Chayim deduces from this that it would have been far worse for the Jews to experience exile in the midst of a nation of relatives. Leading us to exile in Egypt where we were strangers among foreigners insured that we would remain a distinct people and, eventually, be redeemed. Exile among relatives risked that we would become completely assimilated and never merit redemption. 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 Parshat Vayeitzei begins with Yaakov Avinu's journey to faraway Charan. It is a dark, difficult journey. He is leaving his parents, his home, Eretz Yisrael behind. His grandfather Avraham also left parents and homeland, but he was going to something holy and good. Yaakov is leaving all the good things behind and is going to the house of Lavan the idol worshipper - not exactly a holy place! He leaves Be'er Sheva and reaches a "place" - the same holy "place" where Avraham brought Yitzchak for the Akeida. Later, the Beit Hamikdash would be built on that "place". What did Yaakov do there? The day was ending, the sun had just set and before lying down to sleep, he prayed. All three Avot prayed. That's why we pray three times a day. Avraham prayed the first Shacharit - the morning prayer. Avraham was like the rising sun, the beginning of a new day. He was the first to bring the light of Hashem to the world and to fight against belief in idols. He was honored as a prince of G-d. Yitzchak prayed the first Mincha - the afternoon prayer, when the sun is lower in the sky. Like the afternoon, the light in Yitzchak's life was dimmer. His neighbors were jealous of his successes and forced him to move from place to place. They fought with him and filled his wells with rocks and stones. Even his sons caused him sorrow. Esav was unworthy of the firstborn blessing; Yaakov ran away to Charan. Yitzchak was a man for Mincha. Yaakov prayed the first Maariv - the evening prayer. His life was full of shadows and hardships. He feared his brother Esav. He was forced to run away to Lavan. He worked seven years in order to marry Rachel, but instead was given Leah. He worked seven more years for Rachel. Lavan cheated him time and time again. When he finally returned to Eretz Yisrael, Rachel died. Then his daughter Dina was kidnapped by the son of Shechem. And perhaps worst of all, his beloved Yosef disappeared, supposedly killed. Yaakov's life was dark and difficult. He prayed in the evening. After his prayer, Yaakov lay down to sleep and had a wondrous dream. He saw a ladder reaching from earth to heaven filled with angels going up and down. Then Hashem Himself stood above him and made him a shining promise. I am Hashem, the G-d of your father Avraham and the G-d of Yitzchak. I will give the land you are lying on to you and to your children... Behold I am with you and I shall guard you wherever you go, and I shall bring you back to this Land. I shall not leave you until I have fulfilled my promise to you. Yaakov remembered that promise through all the dark years in Charan, and in the end, like all of G-d's promises to the Avot, it was fulfilled. [9] Tribal Names There are other Shimons, Yissachars, and Binyamins (1,1,3 respectively). Reuven, Levi, Zevulun, Dan, Naftali, and Asher are one-of-a-kind in Tanach. [10] Divrei Menachem Once Rachel gave birth to Yosef, Yaakov indicates to Lavan that it is time for his family to return to his birthplace. And with the bitter complaints of Lavan's sons ringing in his ears and the end of his long-suffering days and nights in sight, Yaakov's determination to return to the land of his fathers was clearly reinforced. Moreover, the Torah describes how Lavan's attitude towards Yaakov changed for the worse as Yaakov finally acquired wealth, seemingly at his father-in-law's expense. Finally, however, it is Hashem who instructs Yaakov to return to his native land. And at this point, we would have expected Yaakov to do so without any further ado. Yet Yaakov consults with his wives. He reviews their situation and how Hashem's beneficence was bestowed upon them in the face of their father's dishonesty. Then, invoking Hashem's previous promise to protect him (B'reishit 28:13), Ya'akov then introduces the divine decree to "leave this land". From which we see the necessity of sometimes making Hashem's bidding palatable to others in ways that are both rationally and emotionally acceptable. Shabbat Shalom, Menachem Persoff [The Parshat Vayeitzei Homepage]
|
