MISC section - contents:

[1] Vebbe Rebbe
[2] Candle by Day
[3] Wisdom and Wit
[4] From Aloh Naaleh
[5] Parsha Points to Ponder
[6] Portion from the Portion
[7] From Machon Puah
[8] Torah from Nature
[9] Guest Article
[10] Person in the Parsha
[11] MicroUlpan
[12] Divrei Menachem

[1] From the virtual desk of the OU

VEBBE REBBE
The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q: Regarding the machloket between the Magen Avraham (= MA) and the GR"A on the times of the day, why are we lenient like the GR"A in regard to questions of d'oryata (Torah-level laws) such as Sof Z'man Kri'at Sh'ma (=SZKS)?

A: Before discussing the machloket between the GR"A and the MA, let us see what is agreed upon. Daytime begins at alot hashachar (=ALOT), over an hour before sunrise (neitz hachama = NEITZ); night and the new halachic day begin at tzeit hakochavim (=TZEIT; when the stars come out) (Megila 20b). In Talmudic times, daytime hours were counted from 1 to 12, as people determined the time by looking at the sun's angle. In the middle of those 12 hours, the sun is directly above head (on the east-west axis) (Pesachim 11b), meaning there must be astronomical symmetry between the beginning and end points of the count. The gemara (Pesachim 94a) says that there are 4 mil (the time it takes to walk app. 4 kilometers) in between ALOT and NEITZ and also between shki'at hachama (=SHKI'A/sunset) and TZEIT.

The basic difference between the opinions is as follows. The MA (see 58:1; 233:2) starts and ends all calculation from the halachic bookends of day and night, ALOT and TZEIT, which adds 4 mil on either end of sunrise-sunset. Therefore, SZKS (which is the end of the 3rd hour of the day), is well before the sun is at 45 degrees above the horizon (1/4 of the time the sun is visible). The GR"A calculates from sunrise to sunset, and therefore SZKS is at 45 degrees It is indeed astronomically logical that people did not count the progress of the sun from or until a time when it was well beneath the horizon.

[Ed. note: Either approach seems to have a logic: Consider the day from first light to last light or from when the body of the Sun appears in the east until it sinks in the west.]

While each approach has advantages and disadvantages, it cannot be decided in a vacuum because the machloket is linked to an even more important one (see Am Mordechai, Berachot 2). Days (including Shabbat) last until SHKI'A, enter a period of halachic doubt known as bein hashemashot, followed by definite night at TZEIT (Shabbat 34a). We rule that bein hashemashot is of a mil (appr. 15 minutes) long (Shulchan Aruch, Orach Chayim 261:2). Since daytime begins 4 mil before NEITZ, there is a lack of symmetry (of 3 mil) between the beginning and end of daytime in relation to the appearance and disappearance of the sun. Rabbeinu Tam (Shabbat 35a) explains that SHKI'A is not what we call sunset but is around an hour later, until which time it is still definitely day. (His idea of the sun finishing travelling the thickness of the earth" fits an ancient astronomical conception but certainly not a modern one). Thus Shabbat does not begin or end until more than an hour after sunset. The GR"A (OC 261) posits that SHKI'A is the visible sunset and after around a quarter of an hour (in Talmudic latitudes) it is definite night. This machloket is linked to the aforementioned MA (who accepts Rabbeinu Tam) and GR"A as follows. According to the MA, sunset, like sunrise, is not a halachic time. According to the GR"A, TZEIT cannot be a bookend, because it does not mirror ALOT, and thus we use NEITZ and SHKI'A.

Whose opinion is accepted? The gemara (Shabbat 35a) says that Shabbat is fully over by the time three medium stars are visible (without "light pollution") Thus, the GR"A's argument that keeping Shabbat at least 72 minutes after sunset is "contradicted by our sight" is powerful. The GR"A's impact (as well as the Rambam and the Ba'al HaTanya) on the greater "Lithuanian" world, the difficulty (including scientific evidence) of Rabbeinu Tam's approach, and the difficulty of finishing Shabbat so late in northern latitudes probably all contributed to the fact that historically most communities accepted the GR"A's basic approach regarding the night. (See a variation in Igrot Moshe, OC I, 24.) This is despite the fact that the Shulchan Aruch (ibid.) and most Rishonim agree with Rabbeinu Tam (see sources in Yabia Omer II, OC 21).

Some people have decided to adopt the MA for SZKS, which is not so difficult; others keep Shabbat until late due to its severity (not all are aware of the linkage). All of these practices are legitimate.

[2] Candle by Day

We must be as ready to WITHdraw conclusions as we are to draw them.

From "A Candle by Day" by Rabbi Shraga Silverstein
A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein
Now available at 054-209-9200

[3] Wisdom and Wit by Shmuel Himelstein

R' Chaim Volozhiner, who was a student of the Gaon of Vilna, felt there was a pressing need to open a Yeshiva. Before doing so, he traveled to the Gaon and explained to him all the reasons why such an institution was necessary. Rather than agreeing with him, as R' Chaim anticipated, the Gaon rejected the idea. Of course R' Chaim shelved his plan.

A few years later, R' Chaim decided to one again broach the subject with the Gaon. Again he laid out all the reasons for opening such a yeshiva - the same reasons he had used years before - and this time the Gaon agreed with him.

R' Chaim, somewhat surprised, asked the Gaon: "Rebbe, I used the same reasons years ago, and you turned me down. What has changed?"

"When you came to me last time," explained the Gaon, "you were burning with enthusiasm. I was afraid that your motives might not be unadulterated, and that deep down there might be an element of the yetzer hara along with your other motives. When you came this time, I saw that the burning enthusiasm had been replaced by a totally logical exposition of the need for such a yeshiva. This time, there can be no doubt that what you are asking for is indeed out of the purest of motives, and that is why I was so ready to approve the opening of the yeshiva."

###

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). Excerpted with permission

[4] CHIZUK and IDUD for Olim & not-yet-Olim respectively

Yaacov wakes up from his supernatural sleep and begins to rattle off his conditions for "God to be a God for me." But surely our forefather did not need mundane gestures from God to guarantee his acceptance of Hashem.

Perhaps the answer lies in the Gemara Ketubot (110b) which says, "Anyone who lives outside of Eretz Yisrael has no God." Only in Eretz Yisrael are we the masters of our own destiny. We control the rain so that it comes in its time and when we take care of the land we find that "the very atmosphere of the Land makes us wise."

So Yaacov, as he leaves the Land of Israel, is worried. What if his constant communication with God is interrupted by the coarseness rampant in the non-Israel lands? What if he falls prey to those who have no true God? Perhaps that is why he makes his "deal" with God, ending with his request to return home. He knows that only if he gets back to the Land of Israel unscathed can he hope to keep the lines of communication open so that God will be his God.

How fortunate are we, living in Eretz Yisrael, to be in touch with God everyday. We just have to tune in to Hashem's wavelength to hear His call.

Yaacov Peterseil, 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

[5] Parsha Points to Ponder for VAYEITZEI

1) Yaakov experienced a remarkable prophecy during his dream but what led him to the conclusion that this was THE HOUSE OF G-D and THE GATE TO THE HEAVENS (28:17)? Prophets experienced prophecy in many different places!

2) Why did Yaakov ask the shepherds if they knew LAVAN, SON OF NACHOR, who was Lavan's grandfather, and not SON OF BETUEL, Lavan's father (29:5)?

3) Given the fact that there was already a decree for Yaakov and his children to go into exile and Yaakov was already in exile in Charan, why did G-D instruct Yaakov to return to Canaan (31:3) to have him then resume exile in Egypt at a later point?

Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim and Machon Maayan in Beit Shemesh and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith" (Feldheim) and "TIMEOUT: Sports Stories as a Game Plan for Spiritual Success" a recent release by Devora Publishing ppp@ouisrael.org

Answers - Ponder the questions first and then look here

1) Da'at Zekainim MiBaalei HaTosfot explain that Yaakov came to this conclusion because of the fact that the angels ended their travels back at that spot in the dream. The angels WENT UP, indicating leaving from that spot, and then CAME DOWN, indicating a return to their home base which Yaakov assumed was the HOUSE OF G-D.

2) The Kli Yakar answers that Yaakov knew that the people of the town knew Lavan. He wanted to know if Lavan followed the righteous path of his grandfather and not the evil ways of his father. Thus, he was asking if they know if Lavan acted like a descendant of Nachor.

3) The Chofetz Chayim teaches that G-D actually did Yaakov and his children a favor by changing the location of the exile since exile amongst family where we feel somewhat comfortable is actually worse than exile among complete strangers. We actually make this point in the Hagada when we declare that Lavan wanted to destroy our entire nation while Par'o only wanted to kill the males.

[6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il

BREAD TO EAT AND CLOTHES TO WEAR

On waking from his dream of the ladder, in his deal with G-d, Yaakov says V'NATAN LI LECHEM LE'ECHOL UVEGED LILBOSH (28:20). G-d will give me bread - to eat - and clothes - to wear. Isn't it obvious that the bread would be to eat and the clothes would be to wear. We wouldn't think the opposite that the food is to wear and the clothes to eat. It seems superfluous to add the words "to eat" and "to wear". What could be the reason for these added words?

The Maharshal Melanteshno says that Yaakov asked G-d to grant him physical and mental health to be able to actually eat the food that he has. Sometimes people might have enough food but because of health conditions they can not enjoy this food. Depression may curb their appetite, a gastro infection may make it impossible to keep food in their system and a severe backache might make it impossible to sit down to enjoy the food. Or a person might suffer from Alzheimer's disease and might forget how to eat on their own.

Yaakov also asked not only to have clothes but to be able to wear them. Some people might have nice clothes but might have to put them up for auction (Madoff's jacket was sold recently for thousands of dollars). Or someone might have many nice clothes but because of difficulties and worries he might not have occasions to wear these fine clothes. Or someone might suffer from dementia and may no longer remember how to dress him or herself.

From the addition of these seemingly unnecessary few words by Yaakov we learn not to take anything for granted -- not the ability to eat the bread that we might have nor the ability to wear the clothes that we might have.

The DIVRAT SHLOMO - Rabbi Shlomo M'Losk reads the verse as follows: LECHEM LE'ECHOL - LECHEM K'DEI L'HA'ACHIL L'ACHERIM - enough bread to be able to feed to others who are needy, UVEGED LILBOSH - SHE'UCHAL L'HALBISH BO ET HANIZKAKIM - clothes to be able to clothe the needy with. According to his understanding, Yaakov is not only asking for himself - he is asking to be able to have enough to share with others and provide for their needs. According to this interpretation the addition of these seemingly extra words teaches us about Ya'akovs concern for others (and how we must emulate this quality).

Just to let you know that anyone who would like to show concern for others who might have trouble eating the bread that they have or putting on the clothes they have - it is not too late to join this years Melabev Walkathon to raise needed funds for the care of people with Alzheimer's disease. The walk departs Dec. 1st from Melabev's new building in Talpiot. www.melabev.org/posts/125 - It includes a 2-day hike in the Western Gallilee, and a moonlight walk along Hof Dor, on the Mediterranean coast. This year there is also a virtual walkathon for those who can't make it physically, but would like to participate in some way www.melabev.org/posts/151

For any of you who still like to have a Thanksgiving dinner - here's a bread/muffin recipe to with cranberries to go along with the Turkey.

Cranberry Almond Muffins
2 cups flour
1/2 cup brown sugar
1/2 cup sugar
2 tsp. baking powder
1 tsp. salt
1 1/4 cups soy milk
1/2 cup oil
1 egg
2 tsp. almond extract
1 cup frozen cranberries, rinsed and chopped
1/3 cup slivered almonds
A little extra sugar for topping


Combine flour, sugars, baking powder and salt in a medium mixing bowl. Combine soy milk, oil, egg and almond extract in a separate mixing bowl. Add liquid ingredients to dry, stirring just until dry ingredients are moist. Stir in cranberries. (You can use the cranberries even if they are not completely thawed out, just enough to be chopped).

Fill muffin cups full with batter. Sprinkle tops of muffins with a little sugar and the almonds. Bake at 180C for about 25 minutes or until golden brown. Cool 5 minutes in the pan. Makes 12 muffins.

[7] from Machon Puah

Preventing a Mistake

Chanah and Dovi had been married for four years before they consulted the Puah Institute. They had undergone some unsuccessful treatments and spent many hours crying and agonizing over their childlessness.

Dovi, concerned about a recent story in the news about a lab mix up, was not willing to undergo another treatment. He did not want to end up with a child who did not look like him or Chanah. Or, even one that looked like them but was not their own genetic child.

Someone suggested that they speak to Puah. The Puah Rabbi told them about Puah's worldwide network of halachic supervision services, utilizing independent monitors for each and every stage of the process. At no time would their genetic materials be unidentified or unverified by a Puah supervisor.

This news gave them the peace of mind to undergo IVF treatments. They underwent several cycles of treatment and were eventually successful; Chanah gave birth to a baby girl. As is often the case, their treatments had yielded several embryos. Their unused embryos remained frozen under Puah's halachic supervision.

When their daughter was three years old, Dovi and Chanah decided it was time to try to expand their family. They went to their doctor and asked to have some of their embryos thawed out to be implanted in the hopes of getting pregnant and presenting a brother or sister to their darling daughter.

The doctors treated Chanah with medications that prepared her uterus to be in an optimal state to achieve pregnancy. Based on the timing of those treatments, they scheduled the embryo thawing process so that implantation would be performed on the optimal day.

The embryos had been fertilized and frozen under Puah's supervision. In order to ensure the continuity of the process, they could only be thawed under supervision as well. The embryos were identified by name, the thawing process begun and the medical staff were relaxed as they waited for the next step. The Puah supervisor, however, remained vigilant and performed her routine double check as set out in Puah's operating standards, to ensure that everything had been done properly. It was then that she discovered a terrible mistake. At approximately the same time as Chanah and Dovi's embryos were being formed and frozen, another couple whose wife had the same first and last name as Chanah had also undergone the same treatment. By mistake, seeing the same first and last name as the Chanah's on the vial, the staff - believing that they had the correct embryos, thawed out the wrong embryos! The error was only discovered by the keen eyes of the supervisor who checked Chanah's social security numbers for verification and saw that it did not match up.

She immediately alerted the staff. Unfortunately, they had to dispose of the thawed embryos, since it was too late for them to be used. Yet, thankfully, through Puah supervision, a potentially devastating mistake was prevented. Chanah and Dovi were horrified when they heard what had happened. They were also extremely relieved that they had chosen to use the supervision services of the Puah Institute.

The Puah Institute for Fertility and Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision, and educational programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call 1-800-071111 in Israel or in the US 718-336-0603. website: www.puahonline.org

[8] Torah from Nature

Albinism genetic conditions marked by little or none of the pigment melanin in the skin, hair, and/or eyes... may be a prized possession at a zoo... but, in nature, albinos have definite disadvantages and may not live long. Easier to see, therefore easier to catch or to run from ...often rejected by others of the same species...

[9] Chanuka's Timely Message - We Dare Not Despair! Guest article by Rabbi Ephraim Sprecher Dean of Students, Diaspora Yeshiva

Once again, as during Chanuka, we are under attack by modern day Hellenized Jews, this time under the guise of the Judge Goldstone "Commission".

Chanuka commemorates our victory over the Syrian-Greeks and the Hellenists - Jews who betrayed their own people in order to curry favor with the Gentiles. Not much has changed in this respect in almost 2200 years. The battle continues. We cleaned up and purified the Beit HaMikdash, but were we truly liberated? The Greeks were ousted from our land, but were they ousted from our minds?

What light did the Menorah provide that proved that the battlefield victories warranted an annual celebration for the remainder of Jewish history, despite the Holy Temple's destruction?

Our Sages make a strange statement about the Greeks. They inform us that Greece - a nation noted for its scholars, wisdom, and academics - is the image of darkness (B'reishit Rabbah 2:4). We, a people with great appreciation for the intellectual, find this baffling. Rebbe Nachman provides an explanation that is as simple as a dreidel of Chanuka.

All of creation is a rotating wheel, a dreidel. Things constantly change, cycle, revolve and become transformed. This is because all things, no matter what they are made of, have one root. Before they manifest as they are, they pass through an interface known as "hyle" (Ramban on B'reishit 1:1). A person's roles also change over time, providing and dominating one day, receiving and following the next. Nations, too, rise and fall.

Why do we play with a dreidel on Chanuka? Because - like Chanuka, the dreidel parallels the concept of the Beit HaMikdash, which spun things around in a number of ways. It manifested the concept of the revolving wheel by being the home of the Sh'china (Divine Presence) while its design was simultaneously engraved on high (Tanchuma, Pikudey 1; Zohar 1:80b).

Additionally, it somehow limited the Divine presence of a transcendental G-d to a physical space. As Shlomo HaMelech put it, "Behold the Heavens, and the Heaven of Heavens cannot contain You, how much less this Temple?!" (Kings I 8:27).

Furthermore, it is impossible to rationally explain how flesh-and-blood human beings can influence spiritual realms and how a sacrificial animal can produce "a sweet savor" (B'reishit 8:21, Sh'mot 29:18) to G-d. Yet, G-d did constrict His presence to the Beit HaMikdash and did accept sacrifices as "a sweet savor". By doing so, G-d debunked the Greek model of rational philosophy, with the Beit HaMikdash - as we do with the dreidel.

The Greeks are "darkness" because the rational mind (or rather, the insistence to be rational always), limits one's possibilities. One becomes stuck, "engraved on the horn of an ox", and one can no longer think out of the box. As Jews, we must always bear in mind that G-d has reasons that our Reason cannot know. This is why we dare not despair, even in the longest darkest, tragic periods of personal and national life. This is what enabled the Maccabees to undertake the struggle to fight the spiritual darkness against all odds.

The essential quality of the ultimate Redemption which we await is that of the Beit HaMikdash, the revolving wheel, the dreidel, when we will see and know that, in fact, all is one; that G-d is One and G-d's Name is One (Zechariah 14:9). May we soon see the arrival of the Mashiach, the rebuilding of the Holy Temple and the redemption of the Jewish People

[10] Person in the parsha by Rabbi Dr. Tzvi Hersh Weinreb for Parshat VAYEITZEI

Two Meanings of Maturity

How do you define "maturity"? The dictionary definition asserts that it is a state of being full-grown, ripe, or fully developed. But I think that the average person gives a subjective definition to maturity in one of two other ways.

Maturity, depending upon whether one tends to be idealistic or leans toward cynicism, seems to carry one of the following meanings:

Either one takes the position that maturity is associated with the wisdom gained from experience over time. From this point of view, the mature person is one who has learned from all that has happened to him and has developed, if not an infallible system that answers all questions, then at least an approach to life which is practical, informed, and wise.

Or, one takes the position that maturity is the state reached when one realizes that his childhood dreams were just that: dreams, and no more. One who is mature has learned to abandon youthful ideals, surrender impractical hopes and plans, and settle for reality and its limitations.

Which definition of maturity is yours, dear reader? Is maturity associated with wisdom? Or is the mature person the one who has learned to live a practical and cautious life, without ideals and utopian dreams?

In this week's Torah portion, Parshat Vayeitzei, we have the opportunity to read about the maturation of our patriarch Yaakov. The portion begins with a dream, a sublime dream. Toward the middle of the portion, Yaakov dreams again, this time a very businesslike, down to earth, practical dream.

Jacob's first dream, the sublime one, envisions a ladder firmly rooted into the earth but extending heavenwards. However one interprets it - and creative interpretations abound - it is a majestic glimpse of infinite possibilities, of ideals of immense significance. If anything, it is a grand imaginative symbol of the relationship between man and God, and of the former's potential to connect with the latter.

But then, Yaakov spends his years working for his uncle Lavan. He is busy with mundane affairs; in his own words, "scorched by heat all day, and freezing at night." He is busy, nay preoccupied, with business affairs, with profit, with practical material matters.

And he dreams again. But the second time, his dream is far from sublime. He sees "that the he-goats mating with the flock were streaked, speckled, and mottled." Things are going his way in the world of sheep- raising. Every trace of another higher world is missing.

If Yaakov's second dream would end at this point, we could say that he matured in the second, cynical, sense. His initial dream was a lofty one; his subsequent dream, a come- down. His vision was diminished, from a glimpse of Heaven to earthly things.

But his second dream does not end with his vision of goats, speckled or otherwise. Rather, an angel appears to him and says that he, the angel, has observed Jacob's dream and has "noted all that Lavan has been doing to you." The angel in the dream is the better part of Yaakov himself, the part that realizes that Lavan's environment has contaminated his dreams.

The angel in the dream then goes on to say that he represents the God of Beit El and that it is time for Yaakov to "leave this land and return to his native land." It is time for him to become mature in the first sense. It is time for him to reclaim his first dream and to do all that he can to make that dream real.

Yaakov reaches true maturity when he decides not to yield to the temptation to compromise upon his original dream. When he realizes that his dreams are not what they once were and that he has lost his youthful vision of a ladder connecting heaven and earth, he does not merely settle for his new reality.

Rather, he learns, and this lesson is imparted to him by God Himself, that one must not surrender to mundane dreams, abandoning old ideals. He learns that he can return to the dream of his youth. And he learns not only that he can go home again, but that he must go home again.

There is, of course, another lesson that he learns. And this is an eternal lesson for the Jewish people. The dreams of our national youth, the visions of our biblical heroes and of the Patriarchs and Matriarchs, can only be achieved in the Land of Israel. The dreams of the Diaspora are apt to be mundane, shortsighted, and a bit selfish. The dreams of the Land of Israel are noble dreams, exalted dreams, and dreams which ultimately connect us to heaven. Indeed, the dreams of Israel ideally connect all of the earth's inhabitants to their Father in Heaven.

We can revisit the dreams of our youth. We can go home again. The Land of Israel is the land of our dreams, and it is home. This is one lesson learned from this week's Torah portion: a lesson about being a Jew, and a lesson about true maturity.

[11] MicroUlpan

Fleur-de-lis: a stylized lily or iris used as a decorative design or symbol. It may be political, dynastic, artistic, emblematic, or symbolic...especially in heraldry. In Hebrew, CHAVTZELET

[12] Divrei Menachem

Parshat Vayeitzei describes Ya'akov's departure from Eretz Yisrael, his dream of the ladder going up to Heaven, and the subsequent events. One of the surprising elements of this story is Ya'akov's declaration after he awakes from his sleep. For he proclaims, "Surely Hashem is present in this place and I did not know!"

Our commentators explain that Ya'akov was referring to the specific site where he had put his head down, the very place where the future Temples would be built. He had experienced a prophecy there - and was unprepared for it (S'forno). And this holy spot also marked, "The gate of the heavens", a most propitious place for prayer (Targum Yonatan).

Later, concerning Ya'akov's seeming condition of faith - "If G-d will be with me? and I return in peace to my father's house and [then] Hashem will be G-d to me?" - Ramban notes that Ya'akov meant to say that only on the soil of the Holy Land would he be able to serve Hashem properly.

Clearly Eretz Yisrael, in general, and Yerushalayim, in particular, have unique attributes, so different from the essence of Chutz La'aretz. This notion is so critical that even the Rabbis in Bavel were moved to assert that, "He who dwells outside of Eretz Yisrael is like one who has no G-d" (Ketuvot 110b).

Shabbat Shalom, Menachem Persoff