Torah Tidbits Issue 1395 Toldot

‫ב"ה‬

ISSUE 1395 NOV 21ST '20 ‫ה' כסלו תשפ"א‬

‫פרשת תולדות‬

PARSHAT TOLDOT

TWO TREPIDATIONS

Rebbetzin Shira Smiles page 24

‫הלעיטני נא מן־‬ ‫האדם האדם הזה‬ '‫ פסוק ל‬,‫בראשית פרק כ"ה‬ OU ISRAEL KASHRUT COLUMN

COOKING IN AN “EINO BEN YOMO” UTENSIL

Rabbi Ezra Friedman page 38

YERUSHALAYIM IN/OUT TIMES FOR SHABBAT PARSHAT TOLDOT Candles 4:02PM • Havdala 5:16PM • Rabbeinu Tam 5:54PM

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Rav Avraham Yitzchak HaKohen Kook zt”l Moadei Harayah, p. 170

TABLE OF CONTENTS

Torah Tidbits Family 04Dear Rabbi Avi Berman Toldot Sedra Summary 06Parshat Rabbi Reuven Tradburks Patience, and Hope 12Strength, Rabbi Dr. Tzvi Hersh Weinreb Matters 16Communication Rabbi Lord Jonathan Sacks zt"l The Prophets 20Probing Rabbi Nachman Winkler Home Office Rabbi Shalom Rosner 22Esav’s Trepidations 24Two Rebbetzin Shira Smiles Love Him More 26Rabbi Judah Mischel Israel 32OUVirtual Schedule Shmuel 36Simchat Rabbi Sam Shor

in an “Eino Ben Yomo” Utensil 38Cooking Rabbi Ezra Friedman Countenance 42Yitzchak’s Rabbi Aaron Goldscheider Good, the Bad, and the Ugly 46The Menachem Persoff Prepared by Children 48Tefillin Rabbi Daniel Mann Androgynous Precedent Rabbi Gideon Weitzman 50The Towards Meaningful Tefilla 52Rebbetzin Zemira Ozarowski Eretz HaTzvi 58Yeshivat Rabbi Todd Berman Terumot and Ma’aserot Rabbi Moshe Bloom 59Separating 4 Teens By Teens 62Torah Rabbi Michael Kahn // Moshe Horn

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TORAH TIDBITS / TOLDOT 5781

CANDLE LIGHTING

OTHER Z'M A N I M

A N D H AV DA L A T I M ES

JERUSALEM CANDLES

TOLDOT

HAVDALA

VAYEITZE

Candles

Havdala

4:02 Yerushalayim / Maale Adumim 5:16 4:00 5:15 4:20 Aza area (Netivot, S’derot, Et al) 5:19 4:18 5:18 4:20 Beit Shemesh / RBS 5:17 4:18 5:16 4:17 Gush Etzion 5:17 4:15 5:15 4:17 Raanana/ Tel Mond/ Herzliya/ K. Saba 5:17 4:15 5:15 4:17 Modi’in / Chashmona’im 5:17 4:16 5:15 4:17 Netanya 5:17 4:15 5:15 4:20 Be’er Sheva 5:19 4:18 5:17 4:18 Rehovot 5:18 4:16 5:16 4:02 Petach Tikva 5:17 4:00 5:16 4:17 Ginot Shomron 5:16 4:15 5:15 4:06 Haifa / Zichron 5:15 4:04 5:14 4:16 Gush Shiloh 5:15 4:14 5:14 4:18 Tel Aviv / Giv’at Shmuel 5:17 4:16 5:16 4:17 Giv’at Ze’ev 5:16 4:15 5:15 4:18 Chevron / Kiryat Arba 5:17 4:16 5:16 4:20 Ashkelon 5:19 4:18 5:18 4:18 Yad Binyamin 5:18 4:16 5:16 4:09 Tzfat / Bik’at HaYarden 5:13 4:07 5:12 4:13 Golan 5:13 4:11 5:12 Rabbeinu Tam (J'lem) - 5:54 PM • next week - 5:53 pm TImes According to My Zmanim (20 min. before sundown in most cities, 40 min. in Yerushalyim and Petach Tikva, 30 min. in Tzfat/Haifa)

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Sof Z'man T'fila

9:39 - 9:44am

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(According to the Gra and Baal HaTanya)

Chatzot (Halachic noon) Mincha Gedola (Earliest Mincha) Plag Mincha Sunset (counting elevation)

11:24 - 11:27am 11:54 - 11:57am 3:32 - 3:30pm 4:43 - 4:40pm

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ZVI SAND, PRESIDENT, OU ISRAEL Yitzchak Fund, Former President, OU Israel Rabbi Emanuel Quint z”l, Senior Vice President | Prof. Meni Koslowsky, Vice President VAAD MEMBERS: Dr. Michael Elman | Stuart Hershkowitz | Moshe Kempinski | Sandy Kestenbaum | Harvey Wolinetz RABBI AVI BERMAN, EXECUTIVE DIRECTOR, OU ISRAEL David Katz, CFO, OU Israel | Chaim Pelzner, Director of Programs, OU Israel | Rabbi Sam Shor, Director of Programs, OU Israel Center Rabbi Sholom Gold, Dean, Avrom Silver Jerusalem College for Adults 22 Keren HaYesod <> POB 37015 <> Jerusalem 91370 phone: (02) 560 9100 | fax: (02) 566-0156 email: office@ouisrael.org website: www.ouisrael.org OU Israel, Torah Tidbits does not endorse the political or halachic positions of its editor, columnists or advertisers, nor guarantee the quality of advertised services or products. Nor do we endorse the kashrut of hotels, restaurants, caterers or food products that are advertised in TT (except, of course, those under OU-Israel hashgacha).

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DEAR TORAH TIDBITS FAMILY Rabbi Avi Berman Executive Director, OU Israel This week I’d like to share a special OU fact that many of you may not know. One of the things that is unique about OU Kosher, in contrast to other kashrut agencies, is that we put 100% of our revenue into community programming.

In meetings I’ve had over the years with people around the world, including CEOs of OU Kosher companies, most people do not realize that by choosing the OU for their product or purchasing, one is directly helping the OU’s wide-range of programming. This helps a multiplicity of programming, from OU Israel Center Shiurim, to at-risk teens, Yachad, JLIC, NCSY, Taglit and more.

This fact brings me tremendous pride. Not only is OU Kosher providing high level kashrut for a global community, but it is helping us enhance and inspire the lives of Jews - young and old alike.

Since the start of the coronavirus pandemic, I have had opportunities to

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TORAH TIDBITS / TOLDOT 5781

meet with the CEOs and management at numerous OU Kosher companies here in Israel. Many of them are going through tremendously tough times.

Last week I had the privilege of participating in an uplifting annual Terumot and Masserot ceremony at the Psagot Winery, along with my OU Israel Kosher colleagues, Rabbi Yissachar Dov Krakowski and Rabbi Ezra Friedman. The winery recently moved to Shaar Binyamin, where we saw breathtaking views and felt kedushat Eretz Yisrael as we participated in this special Mitzvah. Unfortunately, before we left we heard about the tremendous challenges they are facing this year.

A significant segment of their business comes from tourism and the hotel and restaurant industry that have been hit very hard. They are not the only Israeli company which is suffering.

As such, I am proud that OU Israel is involved in promoting a national campaign to help Israeli businesses. The campaign, called ‘Blue/White Friday’, is encouraging Israeils to buy local products in an attempt to help keep Israeli businesses on their

feet during these trying times. We believe in this campaign and hope that you participate by purchasing Israeli products and help promote it as well.

We know that one of the beautiful concepts regarding giving Tzedaka is “Aniyei Ircha Kodmim” (the poor in your city take precedence over poor people in other cities). As we enter into the month of Kislev, many of us are thinking about purchasing Chanukah gifts. As Jews and as Israelis, let’s remember that we have a unique obligation to support our local brothers and sisters.

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Avi Executive Director, OU Israel

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KI TEITZEI TOLDOT ALIYA-BY-ALIYA SEDRA SUMMARY Rabbi Reuven Tradburks Director of RCA Israel Region This is the parsha of Yitzchak and Rivka’s life. Rivka has twins, Esav and Yaakov.

Yaakov buys the birthright from Esav.

Yitzchak goes to Gerar in a famine, is told not to leave the land, digs the wells Avraham dug and renews the pact with Avimelech. Yitzchak is elderly, plans to give the blessing to Esav but is deceived by Yaakov. Esav wants to kill Yaakov. Yaakov travels to Padan Aram so as not to marry a woman from Canaan.

1st Aliya (25:19-26:6) Yitzchak is 40 when he marries Rivka. He prays for her as she is barren. She is troubled by her pregnancy, told she has 2 nations in her womb and bears them when Yitzchak is 60. Yitzchak loves Esav, Rivka loves Yaakov. Yaakov

buys the birthright from Esav for a pot of lentil soup. Yitzchak journeys to Gerar in a famine. G-d tells him not to go to Egypt but to dwell in the land, as it is promised to him.

This is the parsha of succession. Yitzchak has now taken Avraham’s place, Rivka taken Sarah’s. And already, the next generation is born. But, Rivka is told that she has 2 nations in her womb. This revelation to her is crucial in understanding the later story of Yaakov stealing the blessing meant for Esav.

When we read the stories in the Torah we are at a distinct disadvantage. Because we know how the story turns out. After all, we read the Torah every year and we know these stories pretty well by now. But it is crucially important that we read the stories as if they are in real time, as if we don’t know the end. Rivka knows that her 2 sons are 2 nations. That’s all she knows.

She surmises from the beginning that this must mean that her children follow in the footsteps of Avraham’s. Yitzchak is in the Jewish people, Yishmael out. One of her sons will be in the Jewish people and one out. She loves Yaakov – for she sees in him the heir of Yitzchak. He will be in.

Esav out.

And Yaakov, the son she loves – well, she must have told him this secret too. If I am in and Esav out, then I have a problem.

Because Esav is the first born. So he buys the birthright from Esav. Working to ensure the Divine plan materializes.

2nd Aliya (26:7-12) Yitzchak and Rivka are in Gerar. He says she is his sister.

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TORAH TIDBITS / TOLDOT 5781

Avimelech realizes she is his wife and challenges Yitzchak. Avimelech instructs all not to touch her. Yitzchak plants that year and the crop yield is 100 fold (meah shearim).

Yitzchak following in Avraham’s footsteps dominates the Parsha. He married a woman who traveled to the land of Israel from Padan Aram, just like Sarah had. She is barren, as Sarah was. He goes to Gerar in a famine, like Avraham did. He says she is his sister, as Avraham had.

But with crucial differences. He plants crops in a famine? And gets a 100 fold yield? Avraham never did that. He is told not to leave the land of Israel; Avraham left when he went to Egypt in a famine.

And Yitzchak gets a double instruction not to leave the land: Dwell in the land (sh’chon b’aretz), Live in the land (gur b’aretz).

Again, we have to put ourselves in real time. Yitzchak scratches his head – why am I not to leave the land? And what does it mean to get a double command – dwell and live in the Land?

Yitzchak follows in Avraham’s footsteps with one twist. He is taking active steps to build the infrastructure of a state. He assumes he is to dwell in the land because the promise of the Jewish people settling this land is coming true in his time. Well, to build a state you need to begin planting – shepherds are not state builders. Farmers are. He plants. And what would you think if you planted in a famine and got a 100 fold yield? G-d is with me. It is time to build the state.

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3rd Aliya (26:13-22) Yitzchak prospers greatly, with many flock. He digs the wells Avraham dug but were filled in by the Philistines. Avimelech tells him to move away. He digs more wells of Avraham.

Finally when he digs wells that are not contested he declares that he has been fruitful.

All the wells end well. That’s 5 well diggings. On the one hand, he is following in Avraham’s footsteps by redigging his wells. But, wells are crucial for agriculture. The shepherd is transitioning to agriculture, for state building demands agriculture. These wells are for the wellbeing of the impending Jewish state. And the people of Gerar are onto him – they smell an adversary, intent on taking their land. Hence, they oppose his wells.

4th Aliya (26:23-29) Yitzchak journeys to Beersheva. G-d tells him not to fear, for He is with him as he was with Avraham.

Yitzchak builds an altar and calls in G-d’s name. Avimelech comes to renew the pact, though if any harm be done to him, the pact is off.

Yitzchak goes to Beersheva, as Avraham did. G-d tells him not to fear, as He told

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TORAH TIDBITS / TOLDOT 5781

Avraham not to fear. Avimelech makes a pact with him, as he did with Avraham.

These are Avraham stories, repeated now with Yitzchak. Except Avimelech is afraid that Yitzchak will harm him. He senses that Yizchak is preparing for a state – at Avimelech’s expense.

5th Aliya (26:30–27:27) Esav marries at 40 taking Canaanite wives, to the consternation of Yitzchak and Rivka.

Yitzchak is elderly. He instructs Esav to bring freshly caught venison after which he will bless him. Rivka interferes and instructs Yaakov to imitate Esav. Yitzchak is suspicious but Yaakov’s disguise is convincing.

This story of deception raises many questions. What was Yitzchak thinking in choosing to bless Esav? And what was Rivka thinking in this foiling of Yitzchak’s intent?

Again, we know the outcome. But let’s put ourselves in Yitzchak’s place. He is preparing for the impending state building. He planted. He dug wells for water. He is looking to the future. State building requires not only economic growth. It requires a military and thoughtful leadership.

Yitzchak figures both his sons are going to lead the next generation of the Jewish people. But lead with their strengths.

Yaakov is clearly the thoughtful leader.

But military power is not his thing. It is Esav’s. A great pair. Just like Avimelech has Phicol, his general, Yaakov will have Esav as his general.

Yitzchak does not intend to bless just one

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son, but both. He intends to bless Esav as one leader – to complement Yaakov, not replace him.

knows that in the end she is correct; that only one of their children will inherit the covenant, the other won’t.

Rivka sees it all differently. Because she got that message when she was pregnant – 2 nations, not one. And if the Jewish people is going to be one of these 2 of my children, it isn’t going to be Esav.

7th Aliya (28:5-9) Esav sees that the Canaanite women he took are frowned upon. He marries Yishmael’s daughter.

6th Aliya (27:28-28:4) Yitzchak gives the blessing to Yaakov. Esav arrives soon after. When the deception is discovered, Esav is incensed, intent on killing Yaakov.

Rivka urges Yitzchak to send Yaakov to Padan Aram to find a wife – and save his life.

The blessing, intended for Esav, is for agricultural blessing from the heavens.

And power. In Yitzchak’s mind, the Jewish people will require economic success as well as military prowess. And that is the blessing to Esav – a perfect partner to Yaakov, the thoughtful leader.

However, Yaakov receives the blessing instead. Rivka follows in Sarah’s footsteps: Sarah banished Yishmael and G-d told Avraham to listen to her. Rivka, in her way, banishes Esav. And Yitzchak

Esav marries at 40, like Yitzchak. He takes a daughter of Yishmael, as Yizchak married his relative. But it’s not just the walk – it’s also the talk. He will not be the next generation of the Jewish people.

STATS 6th of the 54 sedras; 6th of 12 in B’reishit Written on 172.7 lines, ranks 36th 4 Parshiyot; 2 open, 2 closed 106 p’sukim, ranks 29 (9th in B’reishit) Tied with Vayigash and Bo; shorter than each in words & letters and length 1432 words, ranks 34 (10th in B’reishit) 5426 letters, ranks 33 (10th in B’reishit) Its p’sukim are below average in length.

MITZVOT None of the 613 mitzvot are in Toldot, however, as we mention often, there are Midot and values and other lessons to be learned. This is one of 17 mitzva-less sedras, 9 of which are in Sefer B’reishit, 3 in Sh’mot, none in Vayikra, 2 in Bamidbar, and 3 in D’varim.

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TORAH TIDBITS / TOLDOT 5781

HAFTORAH MALACHI 1:1-2:7 The relationship between the parsha and this week's haftorah relates to the tremendous love Hashem harbors for the children of Jacob, and the retribution He will ultimately visit upon the children of Esav. The enemies of the nation of Israel will be punished for persecuting their blood brothers.

We also find in this haftorah the prophet Malachi rebuking the kohanim (priests) who offered blemished and emaciated animals on Hashem’s altar: "Were you to offer it to your governor, would he be pleased or would he favor you?”

As we reach the conclusion of the haftorah we find a strong directive conveyed to the kohanim. Namely, that they return to the original covenant that Hahsem had made with their ancestor, Aaron the High Priest. "True teaching was in his mouth, and injustice was not found on his lips. In peace and equity he went with Me, and he brought back many from iniquity."

The greatness of the people of Israel is revealed when we as a nation live nobly and fulfill our unique role as servants to the Almighty.

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RABBI DR. TZVI HERSH WEINREB THE PERSON BY OU Executive Vice President, Emeritus IN THE PARSHA

Strength, Patience, and Hope

W

hen I was a young boy, I had two distinct images of a strong man. One was of Charles Atlas.

Do you remember him? If you do, you are no longer a youngster. Pictures of Charles Atlas appeared on the rear cover of the comic books that I voraciously read as a child. His muscular body was presented as the model of strength, and all of us "97 pound weaklings" were urged to correspond with Mr. Atlas, who, through his "dynamic tension" technique, could make similarly muscular men out of all of us.

The other image was of a man I knew

who attended the small synagogue that my father, of blessed memory, frequented every Monday and Thursday, when the Torah was read. I don't think that anyone in the shul knew the man's real name.

Everyone referred to him as "the Shtarker," the Strong Man. I was then no more than eight years old, so to my eyes, he was at least seven feet tall. He was certainly head and shoulders above everyone else in that tiny synagogue. His physical prowess was demonstrated when he lifted the Torah after the Torah reading concluded. He lifted it high and extended his arms so that ten or twelve of the Torah columns were exposed.

My memory may deceive me, but I think that no one else in the shul was ever given the honor of lifting the Torah. No one else could compete with the Shtarker's feat.

Over the years, I have come to reflect upon the many "shtarkers" in the Bible. Samson is one obvious candidate for the title. But even kindly Abraham was a warrior, and a victorious one. Jacob was proud of his triumphant use of "my sword and my bow."

Moses was able to slay the Egyptian who tormented his Jewish victim. Joshua, Saul, and David were all "shtarkers" who led their people in battle.

One biblical figure stands out as a "non-shtarker," a gentle soul, perhaps even a pacifist. I refer, of course, to Isaac, the hero

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TORAH TIDBITS / TOLDOT 5781

of the Torah portion we read this week, Parashat Toledot (Genesis 25:19-28:9). Isaac commits no aggressive acts, however legitimate they might be, and never even asserts himself verbally.

I have long been conscious of the contrast between Isaac and the other major characters of the Bible. But only recently was I made aware of a fascinating problem.

It was brought to my attention by Rabbi Yehuda Shaviv in his excellent book on the weekly Torah portions, entitled MiSinai Ba (He Came From Sinai). Rabbi Shaviv concurs with my view of Isaac as a decidedly non-militant personality. But he is troubled by the fact that in the Jewish mystical tradition, the trait of gevurah, strength, is assigned to Isaac and not to the other Patriarchs. Thus, in Kabbalistic terminology, Abraham represents chesed, compassion, and Jacob stands for tiferet, harmony.

It is gentle Isaac who carries the banner of gevurah. How are we to understand this perplexing attribution of strength to that patriarch who seems to least exemplify it?

Rabbi Shaviv answers this dilemma with the following provocative sentence: "Forgoing the military option is itself a show of strength." I can accept his formulation, but I choose to modify it slightly. The way I see it, there are two types of strength.

One way is to exert power. Abraham chose that way when he waged war against the four kings in the story we read just a few short weeks ago. Similarly, Joshua and David found that way necessary in their struggles.

But Isaac knew the secret of another way OU ISRAEL CENTER

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of demonstrating strength. He faced challenges that he could have met aggressively. More than once, he faced hostility. In our parasha, we read of the enmity he confronted at the hands of the Philistines, who stopped up the wells he needed to water his flock. In verses 13-22 of chapter 26, we read "…The Philistines envied him…

They stopped up all the wells his father had dug…" What was Isaac's response?

Not war! Rather, "Isaac departed…" He left the scene, he dug new wells, but again he faced violent opposition. "The herdsmen of Gerar quarreled with him…" They continued to stop his wells. In response, he dug another well and dug yet another well. He persisted, swallowing his pride and suppressing every impulse of striking back violently. Ultimately, he prevailed. Finally, he dug a well which was uncontested.

Some find his patience in the face of his enemies frustrating. But Midrash Tanchuma finds it admirable and remarks: "Behold!

See what strength Isaac possessed!" The Midrash validates Rabbi Shaviv's contention that sometimes, "forgoing the military option is itself a show of strength."

There is a verse in the biblical Book of Proverbs which is particularly apt here.

It reads, "Better to be forbearing than mighty; to have self-control than to conquer a city." (Proverbs 16:32).

Isaac's method of achieving goals persistently but patiently is again demonstrated in a very different context in this week's Torah portion. We are told that he was forty years old when he married Rebecca, whereas his children were not born until he was sixty. He suffered twenty years of disappointing childlessness. It would have been perfectly appropriate for him to take another wife, or a concubine, during those twenty years. After all, his father Abraham had done just that, marrying Hagar when Sarah could not bear him a child. Could Isaac not have assumed that Rebecca would have given her consent to such a move, as did his mother Sarah?

Isaac rejected that option. Instead, again patiently and persistently, he chose to pray.

He prayed fervently, year after year. The great medieval commentator Rabbi David Kimchi, or Radak, remarks: "He prayed consistently and for a long period of time because he loved Rebecca exceedingly. He did not wish to offend her by taking another wife. Therefore, he persisted in prayer until the Lord answered him."

There are many texts in our tradition that give support to Isaac's way of demonstrating strength. One that particularly intrigues me is this Talmudic statement: "Who is the strongest of the strong? He who transforms his enemy into a friend."

This was Isaac's way. He asks us to strive to convert our enemy into a friend.

Another text illustrates that strength is

14

TORAH TIDBITS / TOLDOT 5781

more about patient self-control than physical might. It is found in the Talmudic tractate Kiddushin 40a, where the tale is told about a certain Rabbi Zadok, who resists the attempts of a particularly powerful noblewoman to lead him astray. He exerts moral strength, and to him the Talmud applies the following biblical verse: "Bless the Lord, O His angels, mighty creatures who do His bidding, ever obedient to His bidding. Bless the Lord, all His hosts, His servants who do His will." (Psalms 103:20-21) Isaac's way recognizes the necessity for great patience and forbearance. If we adopt Isaac's way, we must be prepared for a lengthy process before our challenges are resolved. In the words of Rabbi May the Torah thiswhich issue ofhave TT Abraham Isaaclearned Kook, from words be in loving memory and ‫לע"נ‬ our dear been memorialized in a popular song, "An parents whose yahrtzeits arethe in Kislev eternal people does not fear long and Doris Weinberger a"h arduous path."

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS ZT"L CONVERSATION

Former Chief Rabbi of the United Hebrew Congregations of the Commonwealth

May the learning of these Divrei Torah be ‫לעילוי נשמת‬ HaRav Ya'akov Zvi ben David Arieh zt"l The following dvar Torah was submitted to Torah Tidbits from Rabbi Sacks before his passing.

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬ Dedicated by Dr. Robert Sreter DDS., M.S.

Communication Matters

T

he Netziv (Naftali Zvi Yehuda Berlin, 1816–1893, dean of the yeshiva in Volozhin) made the astute observation that Isaac and Rebecca seem to suffer from a lack of communication.

He noted that Rebecca’s “relationship with Isaac was not the same as that between Sarah and Abraham or Rachel and Jacob.

When they had a problem, they were not afraid to speak about it. Not so with Rebecca.” (Ha’amek Davar to Gen. 24:65) The Netziv senses this distance from the very first moment Rebecca sees Isaac, as he is “meditating in the field” (Gen. 24:63), at which point she fell off her camel and “covered herself with a veil” (Gen. 24:65).

He comments, “She covered herself out of 16

TORAH TIDBITS / TOLDOT 5781

awe and a sense of inadequacy, as if she felt she was unworthy to be his wife, and from then on this trepidation was fixed in her mind.”

Their relationship, suggests the Netziv, was never casual, candid, and communicative.

The result was, at a series of critical moments, a failure of communication.

For instance, it seems likely that Rebecca never informed Isaac of the oracle she had before the twins, Esau and Jacob, were born, in which God told her “the elder will serve the younger” (Gen. 25:23). That, apparently, is one reason she loved Jacob rather than Esau, knowing that he was the one chosen by God. If Isaac had known this foretelling of their sons’ futures, would he still have favoured Esau? He probably did not know, because Rebecca had not told him. That is why, many years later, when she hears that Isaac was about to bless Esau, she is forced into a plan of deception: she tells Jacob to pretend he is Esau. Why does she not simply tell Isaac that it is Jacob who shall be blessed? Because that would force her to admit that she has kept her husband in ignorance about the prophecy all the years the children were growing up.

Had she spoken to Isaac on the day of the

blessing, Isaac might have said something that would have changed the entire course of their, and their children’s, lives.

I imagine Isaac saying this: “Of course I know that it will be Jacob and not Esau who will continue the covenant. But I have two quite different blessings in mind, one for each of our sons. I will give Esau a blessing of wealth and power: ‘May God give you the dew of heaven and the richness of the earth … May nations serve you and peoples bow down to you.’ (Gen. 27:28-29) I will give Jacob the blessing God gave Abraham and me, the blessing of children and the promised land: ‘May God Almighty bless you and make you fruitful and increase your numbers until you become a community of peoples. May He give you and your descendants the blessing given to Abraham, so that you may take possession of the land where you now reside as a foreigner, the land God gave to Abraham.’” (Gen. 28:3-4).

Isaac never intended to give the blessing of the covenant to Esau. He intended to give each child the blessing that suited them.

The entire deceit planned by Rebecca and carried out by Jacob was never necessary in the first place. Why did Rebecca not understand this? Because she and her husband did not communicate.

Now let us count the consequences. Isaac, old and blind, felt betrayed by Jacob. He “trembled violently” when he realised what had happened, saying to Esau, “Your brother came deceitfully.” Esau likewise felt betrayed and experienced such violent hatred towards Jacob that he vowed to kill him. Rebecca was forced to send Jacob into

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exile, thus depriving herself of the company of the son she loved for more than two decades. As for Jacob, the consequences of the deceit lasted a lifetime, resulting in strife between his wives and even between his children. “Few and evil have been the days of my life” (Gen. 47:9), he said to Pharaoh as an old man. So many lives scarred by one act which was not even necessary in the first place - Isaac did in fact give Jacob “the blessing of Abraham” without any deception, knowing him to be Jacob not Esau.

Criticism must be of the act, not the person Such is the human price we pay for a failure to communicate. The Torah is exceptionally candid about such matters, which is what makes it so powerful a guide to life: real life, among real people with real problems. Communication matters. In the beginning God created the natural world with words: “And God said: ‘Let there be’”.

We create the social world with words.

The Targum translated the phrase, “And man became a living soul,” (Genesis 2:7) as “And man became a speaking soul.” For us, speech is life. Life is relationship. And human relationships are built through communication. We can tell other people our hopes, our fears, our feelings and thoughts.

That is why any leader – from a parent to a CEO – must set as their task good, strong, honest, open communication.

That is what makes families, teams and 18

TORAH TIDBITS / TOLDOT 5781

corporate cultures healthy. Everyone must know what their overall aims are as a team, what their specific roles are, what responsibilities they carry, and what values and behaviours they are expected to exemplify. There must be praise for those who do well, as well as constructive criticism when people do badly. Criticism must be of the act, not the person; the person must feel respected whatever their failures. This last feature is one of the fundamental differences between a “guilt morality” of which Judaism is the supreme example, and a “shame morality” like that of ancient Greece (namely, guilt makes a clear distinction between the act and the person, which shame does not).

There are times when much depends on clear communication. It is not too much to say that there are moments when the very fate of the world depends upon this.

One such instance happened during the Cuban Missile Crisis of 1962 when the United States and the Soviet Union were on the brink of nuclear war. At the height of the crisis, as described by Robert McNamara in his film, The Fog of War, John F. Kennedy received two messages from the Soviet leader Nikita Khrushchev.

One was conciliatory, the other far more hawkish. Most of Kennedy’s advisers believed that the second represented Khrushchev’s real views and should be taken seriously.

However, one man offered a different perspective. Llewellyn Thompson Jr. had been American ambassador to the Soviet Union from 1957 to 1962 and had come to

know the Russian president well. He had even spent a period of time living with Khrushchev and his wife. He told Kennedy that the conciliatory message sounded like Khrushchev’s own personal view while the hawkish letter, which did not sound like him, had probably been written to appease the Russian generals. Kennedy listened to Thompson and gave Khrushchev an opportunity to back down without losing face - and the result being that a potentially devastating war was averted.

It is terrifying to imagine what might have happened, had Thompson not been there to establish which was and which was not the real act of communication.

So many aspects of our lives are impacted by misinformation and enhanced by genuine communication. This is why friends, parents, partners and leaders must establish a culture in which honest, open, respectful communication takes place, and that involves not just speaking but also listening. Without it, tragedy is waiting in the wings.

Shabbat Shalom Questions (Around The Shabbat Table) •

If God knew that Rebecca and Isaac

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•

Can you think of other examples from the Torah when communication issues had consequences?

•

Is it ever better to hold back and communicate less?

Covenant and Conversation 5780 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l.

These weekly teachings from Rabbi Sacks are part of the ‘Covenant & Conversation’ series on the weekly Torah reading. Read more on www.rabbisacks.org. ‫ב"ה‬

Please open your hearts generously

so the children can build a new life with their mother

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RABBI NACHMAN (NEIL) WINKLER PROBING BY Faculty, OU Israel Center THE PROPHETS l

T

he Sefer Malachi from which our haftarah is taken, is one shrouded in mystery-both regarding the navi himself as well as his message to the people. This enigma makes it especially challenging for us to properly appreciate the prophetic words of the prophet. In order to understand this week’s haftarah, and through that to better understand its connection to Parashat HaShavua, I believe that we need to learn about the historical background, the events of the time and the challenges facing the community.

Despite the disagreement among our sages regarding who Malachi was (as the text gives us no information about his family, his city or his tribe), what his real name was (see Megilla 15a) and even when he lived (also information not found in the text), most scholars agree that Malachi functioned during the time of Bayit Sheni, a generation or two after the earlier prophets of Chaggai and Zecharya. As a result, he

is seen by most as the very last prophet to bring Hashem’s word to the masses.

G-d still loves them and wishes to build a closer relationship with them Given the optimistic promises of complete redemption, a redemption that would include both material and spiritual success for the returning nation, it was only understandable that this later generation, that lived in poverty as a small vassal state subservient to the mighty Persian Empire, would assume that G-d had abandoned them and had withdrawn the promise of a glorious future that was described by Chaggai and Zecharya.

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Furthermore, as Rabbi Hayyim Angel writes, they no longer had a scion of the Davidic dynasty leading them (as Zerubavel had in the earlier generation), which extinguished their hope of renewing the monarchy. And that reality led them to believe that their relationship with Hashem had been terminated with the destruction of the first Beit HaMikdash and with its subsequent exile.

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Hashem”, “I DO love you, says Hashem”.

Malachi understands the nation’s pain and preaches a most important lesson to them: that redemption is not close at hand but that is not a sign of Hashem’s rejection of His people. Geula is a gradual process, he explains, but the very survival of the nation is, in itself, proof of G-d’s love. When we realize that this was to be the end of prophecy before the long years in the Diaspora, we better understand the importance of Malachi’s words, words that would be read for thousands of years and, through them, build hope and faith in the heart of the Jew. But how does that connect us to the parasha of Toldot?

Much like the opening of the parasha itself, the first section of the haftarah contrasts Israel (Jacob) with Edom (Eisav). Proving that Hashem had NOT turned away from Israel, Malachi describes how G-d had rejected of Edom by utterly destroying their land and making it desolate. Even if Edom were to attempt to rebuild their land - Hashem will tear down whatever they build. Malachi hopes to impress upon the nation that this contrast, i.e., the very fact that Israel had returned to their land and are rebuilding it while Edom is not and cannot, is proof enough that they are not rejected by G-d, as they may believe.

This first section of Sefer Malachi becomes a springboard for the navi’s later condem-

nation of Israel – and especially the kohanim – for their sins. The prophet now can explain that these condemnations, this disappointment Hashem may have over their sins, do not mean that G-d had rejected or abandoned Israel. The prophet can now express Hashem’s frustration with His people with the hope that they will realize that G-d still loves them and wishes to build a closer relationship with them.

The ongoing story of Ya’akov Avinu that begins in this parasha, his exile from his father’s house, the hatred of his brother, the challenges he faces in the house of Lavan and the eventual loss of his beloved wife were not signs of G-d’s abandonment.

Hashem promised to be with Ya’akov throughout his life’s journey – and He was!

The eventual reuniting of the family and the years of rest from his troubles would take time. But it would happen.

The story of Ya’akov is the story of Malachi’s generation.

And, when we think about, the story of all our generations.

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RABBI SHALOM ROSNER

Rav Kehilla, Nofei HaShemesh Maggid Shiur, Daf Yomi, OU.org Senior Ra"M, Kerem B'Yavneh

Esav’s Home Office

I

n this week’s parsha we witness the first interaction between Yaakov and Esav. Esav returns home from a hunting expedition tired and hungry and requests some of the soup that Yaakov had prepared. Yaakov is willing to share some soup with his brother, on condition that Esav transfers the first-born birthright to him.

Why did Yaakov use this opportunity to acquire the birthright? Was there something in Esav’s conduct that triggered Yaakov to act in this manner at this very juncture?

The Lev Eliyahu (Rav Eliyahu Lepion) offers a fascinating interpretation based on an idea expressed by the Seforno. By paying close attention to the terms used in the conversation, we reach a deeper understanding as to what transpired between the two brothers.

When Esav returns home from his days work, tired and hungry, he does not inquire as to what soup is being prepared.

He smells an amazing aroma, yet does not focus on any of its details, rather merely 22

TORAH TIDBITS / TOLDOT 5781

refers to the delicacy by its color “‫יט֤נִ י‬ ֵ ‫ַה ְל ִע‬ ‫ן־ה ָאדֹ֤ם ָֽה ָאדֹם֙ ַה ֶּז֔ה‬ ָֽ ‫“ ” ָנא֙ ִמ‬pour for me some of this red stuff” (Bereshit 25:30). Yaakov recognizes that Esav is totally obsessed with and all encompassed by, his hunting.

When he returns home, he does not have the energy or interest to focus on anything else. Yaakov realizes that this characteristic could be fatal, as the task of a first born is to work in the Mikdash, and Esav will not be able to properly concentrate on his avoda if he is obsessed with his hunting. Esav is referred to as an “ish tzayid”. He is totally identified with and by his profession. Esav was not able to distinguish between home and office.

Once diagnosing Esav’s obsession with his job and lack of interest with other matters when he returns home, Yaakov is able to acquire the bechora. Esav himself realizes that his exhaustion from his hard work will lead to his death, as he states ‫ִה ֵּנ֛ה ָֽאנ ִֹכ֥י‬ ‫ה־ז֥ה ִל֖י ְּבכ ָֹֽרה‬ ֶּ ‫ הו ֵֹל ְ֖ך ָלמ֑וּת ו ְָֽל ָּמ‬- Behold, I am going to die; so why do I need this birthright?

(Bereshit 25:32).

The significant lesson to derive from this episode is that we all have to work to earn a living, yet we cannot become all encompassed by our profession. Today it is very difficult to distinguish between the home and the office. Not only does the internet and cell phone pierce those

borders. Due to Covid-19, many people are working from home and are expected to be accessible at all hours of the day and evening. We must be careful to distinguish between our profession and other aspects of our life. To be able to focus on the details of our homes, families and communities, and not just take a precursory view – like Esav did when referring to the “red stuff.”

The gemara in Beitza 17 states that the people of Babel used to eat bread with bread. Is it to be taken literally? Do they eat a boring sandwich of two slices of bread filled with another piece of bread inside?

I once heard an interesting interpretation of this gemara. If you inquire as to why one goes to work, they would respond – so I can earn a living. Why do you need to earn a living? So that I can feed my family and live in a comfortable home. Why do you need to live in a comfortable home?

So that I can rest and be able to go back to work to earn a livelihood. It becomes a never-ending circle. We work so we can get enough energy to return to work. That is the description of a bread sandwich!

Obviously, we have to work to support ourselves, yet we have to make sure we maintain the proper perspective. Our profession is a means not an end. We cannot allow our profession to define who we are. Our true task is to be an oved Hashem. That requires, among other things, focusing on our spouse, children and community, not just on our customers and suppliers. May we follow in the footsteps of Yaakov, who is identified by his actions as an ish tam yoshev ohalim, rather than as an ish tzayid. Now, when

it is all the more challenging, we have to take solid measures to distinguish between work and home so that we don’t blur our priorities.

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Two Trepidations

T

wice in his life Yitzchak Avinu trembled with great trepidation. The midrash (Bereisheet Rabba 67b) tells us that the first time was at the Akeidah and the second was when he realized that he blessed Yaakov Avinu thinking it was Esav.

The midrash wonders, which of the two was with greater intensity? The midrash answers, when Yitzchak Avinu realized that he blessed the ‘wrong’ son, “He was filled with a great trepidation” (Bereisheet 27;33). This was clearly the greater of the two. Yet we may still wonder, how could anything be greater than the Akeidah, the fear of imminent death?

Rav Sternbach in Taam Vedaas notes that these two experiences are representative of future experiences that Jews would endure throughout history. The Akeidah

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TORAH TIDBITS / TOLDOT 5781

symbolizes Jews dying al Kiddush Hashem.

Yitzchak Avinu trembled with the fear that Jews would not be able to withstand this challenge. The incident of the brachot reflects those times when Jews will need to resort to using deception and trickery for self -preservation. Yitzchak Avinu was afraid that such acts of subterfuge may negatively impact the Jewish people and taint their inherent holiness. This fear was the greater of the two.

Rav Goldvicht in Asufout Marachot, focuses on the individuals involved in each event. When Yitzchak Avinu saw his father, the paradigm of chesed, acting counter to his essence, it filled him with dread. In our parashah, when Yitzchaku Avinu sees Yaakov Avinu acting counter to his middah of emet, this too filled him with dread. Not only did Yitzchak see Yaakov engaged in deception, it was coupled with seeing Rivka orchestrate such an event that ran counter her nature -- being supportive of her husband.

Hence, Yitzchak Avinu was filled with greater dismay and wonder.

Rav Shmulevitz in Sichos Mussar offers a profound insight into this analysis that holds a great lesson for our lives. When Yitzchak Avinu sees Esav in front of him, Chazal tells us that he saw gehenom open in front of Esav and he trembled with a sudden awareness. At that moment he

realized that he had been mistaken about who his son really was. It was a moment of extreme clarity; he had spent many years with a false understanding and had made choices and decisions according to his perceived reality. He had treated Esav as the future heir and suddenly the truth about Esav emerged. Rav Freiman in Shaâ&#x20AC;&#x2122;arei Derech applies this understanding with a sobering perspective. We must constantly introspect so as not to fall into a similar trap. At times people pride themselves on the performance of a mitzvah, an ideology, or even being involved in a project that perhaps is actually faulty or not as beneficial as they imagined. As humans, our nature is to get into a certain groove in life believing we are on the right track without stopping at regular intervals to reassess. The pain of realization that we were mistaken on the path we chose may occur many years down the road. This is the agonizing awareness that Yitzchak Avinu felt not only for himself but for us, his children, as well.

It is indeed something to be conscious of always.

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RABBI JUDAH OU-NCSY MISCHEL Mashpiah, Executive Director, Camp HASC Dedicated L'Iluy Nishmas HaChaver Shlomo Michael ben Meir z'l

Love Him More

R

ebbe Meshulam Feish HaLevy Lowy of Tosh, zy’a, (d. 2015), the beloved and righteous Tosher Rebbe, was known for his exceptional ahavas Yisrael, his great love for every Jew. The Rebbe founded “Kiryas Tosh”, a Canadian shtetl in memory and honor of the Hungarian city destroyed during the War, and he personally oversaw every aspect of communal life there.

A maggid shiur, a lecturer in the Kiryas Tosh yeshiva, came to the Rebbe to complain about one of the students. Despite being given numerous opportunities, this young man failed to meet the most basic standards befitting a yeshiva student. Not only was his attendance very poor, when he did show up to davening and shiur his behavior was antagonistic, and his presence undermined the respect and authority of the yeshiva’s Rabbeim. Speaking on behalf of other members of the staff, the maggid shiur suggested that there was no choice but to expel the delinquent talmid from the yeshiva.

26

TORAH TIDBITS / TOLDOT 5781

The Tosher Rebbe looked the educator deeply in the eyes, and in a soft, serious tone, he asked, “And what if he was my son?” The Rebbe repeated the question three times, tugging on the maggid shiur’s sleeve each time as he said it, making it clear that he was really asking, “What if it was your son?”

“And Yitzchak loved Eisav because tzayid b’fiv, his game was in his mouth… and Esav came from the field, and he was faint” (25:28-9).

The Midrash describes how Eisav arrived ‘faint’ from hunting in the field, worn out from violent pillaging and exhausted from committing lewd acts and murder (Bereishis Rabba, 63:12). There are a multitude of opinions and attempts by the mefarshim to reconcile and understand the complicated family dynamics of our Avos, and whether or not our forefather Yitzchak was aware of his son’s evil ways is a matter of much discussion and debate among our sages. According to the Midrashic explanation shared by Rashi, tzayid b’fiv means Esav would ‘entrap’ his father with ‘his mouth’, using misleading and disingenuous questions to verbally deceive him. Whether Yitzchak Avinu turned a blind eye out of willful ignorance, or was being duped and misled, is a matter

of interpretation and perspective.

“And it came to pass when Yitzchak was old, and his eyes were too dim to see, that he called Esav, bno ha-gadol, his elder son, and said to him, ‘Bni’ my son” (27:1)... Rashi offers a p’shat, a literal interpretation, as to why Yitzchak became visually impaired. It was due to the incense smoke offered by the idolatrous gentile wives of Esav.

Sifsei Kohen points out that the Torah records no less than ten times in which Yitzchak refers to Eisav as b’ni, “my son”. This fact accentuates the powerful connection and unconditional love of a father who never gave up on his child, despite the tragic litany of wrongdoings, evils and failures.

Our Sages depict a conversation between the Ribbono Shel Olam and the Avos, who have been gathered together in the upper world to discuss the wellbeing of the Jewish People. The Gemara (Shabbos, 89b) describes how Hashem informs our Avos that “your children” have strayed from the path of Torah and Mitzvot. Both Avraham and Yaakov Avinu agree that their descendants deserve to be punished; Yitzchak Avinu however, rises to our defense: “Are they (Klal Yisrael) only my children?! Ribbono shel Olam, are they not Your children as well?”

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Rentals for Short and Long Terms

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Gemara comes in response to the pleas and defense of Yitzchak Avinu: Hashem relents, and spares us from destruction.

The irony of this episode is that out of all our Avos and Imahos, it is Yitzchak who is known for embodiment of the mida of Gevurah, severity and judgment.

Rebbe Yitzchak Meir, the Chidushei haRim of Gur, zy’a, says there is a powerful message and lesson in the counterintuitive way Yitzchak Avinu relates to Eisav.

Yitzchak never gave up on his son; he never stopped believing in Eisav’s potential for good, and that he could redeem himself.

Our sages taught that Ovadiah haNavi, and the great Tannaim Rebbe Meir and Rebbe Chanina ben Teradyon, are counted among the righteous descendants of Eisav.

In loving Eisav unconditionally, seeing beneath the harsh, crude externals and relating to the inner point of Eisav’s soul, Yitzchak Avinu provides the blueprint for us. We are given instructions how to relate to others, especially children and students.

We are to see beyond externals to their potential and their pure essence.

A distraught Jew came to the Baal Shem Tov to receive the tzadik’s blessing and guidance regarding a pressing family matter: his oldest son had abandoned Jewish practice, Torah and mitzvot almost completely. “Tell me,” the Baal Shem Tov inquired, “do you love your son?” “Of course I do!” the man cried.

“Then love him even more,” was the Baal Shem Tov’s response. “Love him more.”

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TORAH TIDBITS / TOLDOT 5781

SHIUR SPONSORS Tuesday, Nov 10 - Rebbetzin Smiles shiur was sponsored

by Bracha Steinberg in Loving Memory of Tuvia ben Avraham Moshe z”l, Leah bas Azriel a”h and Bayla bas Tuvia a”h may their neshamot have an aliyah Tuesday, November 10 - Rebbetzin Smiles shiur was sponsored ‫לעילוי נשמת‬ ‫נפתלי יצחק בן חיים שלום הכהן ז”ל‬ Sunday, Nov 15 - Rabbi Bienenfeld’s shiur was sponsored

by Yosef Hellman in Loving Memory of his father ‫פנחס אליהו בן פנחס אליהו ז”ל‬ 28 Marcheshvan Monday, November 16 - Rabbi Taub’s shiur was sponsored by Arlene Gherman in memory of her mother, Batsheva bas Leizer a”h Tuesday, November 17 - Rebbetzin Shira Smiles was sponsored ‫לעילוי נשמת‬ ‫מאשה ציריל בת שמואל ירוחם ע”ה‬ ‫וגרשון בן דוב בער הלוי ז”ל‬ Tuesday, Nov 17 - Rabbi Goldin’s shiur was sponsored by Marty & Lainie Weisberg in Loving Memory of their Fathers ‫ כסלו‬3 ‫משה יצחק בן חיים דייויס ז”ל‬ ‫ כסלו‬6 ‫זאב בן יקותיאל יהודא ויסברג ז”ל‬ Wednesday, Nov 18 - Rabbi Kimche’s shiur was sponsored by Raymond Jackson and sons Simon, Jonathan & Howard in Loving Memory of their wife and Mother on her 2nd Yahrzeit Chaya Chana bat Yona HaKohen a”h- Yahrzeit 3 Kislev Thursday, November 19 - Rabbi Kahn’s shiur is sponsored In memory of my mother, Simha Esther bat Luna a”h on her 52nd yahrzeit, 4 Kislev. Forever loved and deeply missed. Dr. Joseph R. Bensimon and family Sunday Nov 22 - Rabbi Breitowitz’s shiur is sponsored by Esther Bar-Tov in loving memory of her father ‫לע”נ ר’ שמואל יעקב בן פנחס שרגא ז”ל‬ Yahrzeit ‫ו כסלו‬ Tuesday Nov 24 - Rebbetzin Shira Smiles shiur is sponsored by Heidi Wolf in Loving Memory of her father Peretz ben Avraham z”l - Yahrzeit 8 Kislev OU ISRAEL CENTER

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TORAH TIDBITS / TOLDOT 5781

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TORAH TIDBITS / TOLDOT 5781

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35

SIMCHAT SHMUEL

BY RABBI SAM SHOR

Program Director, OU Israel Center

P

arshat Toldot opens with the birth and brief description of the youth and development of Yaakov Avinu and his twin brother Eisav. The verse describes the different trajectories of these twin boys:

֙‫ַעקֹב‬ ֲ ‫ׂ ֶד֑ה ְוי‬ ‫֣יש ָש‬ ׁ ‫֛יש י ֵֹד ַ֥ע ַ ֖ציִד ִא‬ ׁ ‫ׂ֗ו ִא‬ ‫ַֽו ּי ְִג ְּדל ּ ֙ו ַה ְּנ ָע ִר֔ים ַוי ְִה֣י ֵע ָש‬ ‫ֹש֖ב א ָֹה ִֽלים׃‬ ׁ ֵ ‫֣יש ָּת֔ם י‬ ׁ ‫ִא‬ When the boys grew up, Eisav became a skillful hunter, a man of the outdoors; but Yaakov was a mild man who dwelled within the tents.

Why does the Torah describe Yaakov as Yosheiv Ohalim-staying within the tents, rather than the expression Yosheiv B’oheldwelling within (his own) tent-a homebody?

Rashi points to a well known Midrash to answer this question:

:‫ׁשל ֵע ֶבר‬ ֶ ֹ‫ְאהֳלו‬ ָ ‫ׁשם ו‬ ֵ ‫ׁשל‬ ֶ ֹ‫ ָאהֳלו‬.‫ישב אהלים‬ ‫ יושב אהלים‬Dwelling in tents — the tent of Sheim and the tent of Eiver-Yaakov Avinu spent his time learning together from both Sheim and Eiver.

In explaining this insight of Rashi, Rabbi Berel Povarsky, one of the Roshei Yeshiva of Yeshivat Ponovitch, suggests that the reason that the Torah describes Yaakov Avinu as

‫רפואה שלמה‬ ‫יהודה מאיר בן יקירה‬ 36

TORAH TIDBITS / TOLDOT 5781

staying in multiple tents, in spending time learning from both Sheim and Eiver, is to demonstrate how one who is a true seeker of the Torah’s wisdom, should pursue that wisdom. One who is truly interested in the beauty of Torah, will seek to learn and gain insights from all Sages. As the gemara in Avoda Zara 19a states: Kol HaLomeid Torah MeiRav Echad, eino roeh siman bracha L’Olam-Whoever learns Torah from just one teacher, will not live to see any sign of blessing. Rav Povarsky suggests further, that the true way of Torah study is to learn from every single person, as the Mishna in Pirkei Avot with which we are all familiar states: Eizeh Hu Chacham-HaLomeid MiKol Adam- Who is considered Wise? One who learns from every individual.

Yehi Ratzon, May each of us be blessed to heed this beautiful message, to strive to be true students of Torah, to be Yoshvei Ohalim, and to learn from one another....

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OU KASHRUT RABBI EZRA FRIEDMAN PAGE BY Director, The Gustave & Carol Jacobs Center for Kashrut Education

Cooking in an “Eino Ben Yomo” Utensil

A

ccording to halacha, a utensil that was used to cook non-kosher food in the last twenty four hours and then used to cook a permissible food renders the permissible food non-kosher. This is due to the absorption of flavor from the non-kosher food into the new food. In halacha a utensil used within the previous twenty four hours is known as a ben yomo utensil. The same law applies to meat and milk. It is strictly prohibited to cook meat in a pot used within the last twenty four hours for milk (see Shulchan Aruch YD 93).

If the utensil has not been used in the last twenty four hours it cannot transfer desirable taste further and thus cannot prohibit

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02-970-1100

TORAH TIDBITS / TOLDOT 5781

any further food cooked in it. This is called an eino (not) ben yomo utensil. Our Sages forbid using a utensil in this manner, yet the food cooked inside is not prohibited (Shulchan Aruch YD 122:2).

The same ruling applies in regards to asking another Jew to cook in eino ben yomo utensils. Even if another person would agree to do so, the initiator of the request is transgressing the commandment of “lifnei iver” (the halachic concept that prohibits placing a stumbling block before a blind person; the same applies to telling another Jew to do a prohibition for you).

Asking a non-Jew to cook in an eino ben yomo utensil: Early authorities debate whether asking a non-Jew to cook in an eino ben yomo utensil is also included in the decree of our Sages. The Tur makes no mention of this addition and it would seem that since a non-Jew is not obligated in this decree it is permitted for a Jew to ask a non-Jew to make him food in an eino ben yomo utensil. Even though asking a non-Jew would be an apparent loophole of the halacha, it is still permitted since in many instances our Sages do not extend decrees infinitely (see Tosofot, Avodah Zara 75:B).

In contrast, the Rashba (Torat Habayit 4:4) rules that our Sages also decreed that ask-

The OU Israel Gustave & Carol Jacobs Center for Kashrut Education was created to raise awareness and educate the public in all areas of Kashrut in Israel. Rabbi Ezra Friedman, a Rabbinic Field Representative for the OU is the Center's director.

ing a non-Jew to cook in an eino ben yomo utensil is prohibited. The Rashba brings proof from different areas of halacha that when something is prohibited, the same prohibition is extended to asking a non-Jew to do so. The Rashba’s logic is based on the understanding that our Sages also intended to prevent any loopholes of their decrees.

The Shulchan Aruch (YD 122:6) rules clearly like the Rashba, who prohibits asking a non-Jew to cook in an eino ben yomo utensil on a Jew’s behalf. All later authorities accept this ruling (see Aruch Hashulchan YD 122:15; Halichot Olam 7 p.71).

Food that was intentionally cooked in an eino ben yomo utensil.

The Rashba (ibid) writes that not only is it prohibited to cook in a utensil that is eino ben yomo, if the utensil was intentionally used, then even the food is prohibited to eat. This ruling seems a bit extreme, since according to Torah law food cooked in an

eino ben yomo utensil is completely kosher.

The Shulchan Aruch (ibid) does not explicitly mention the ruling of the Rashba, which prohibits benefiting from food intentionally cooked in an eino ben yomo utensil. However, in the Beit Yosef (the detailed outline of the Shulchan Aruch’s rulings) it would seem Rav Yosef Caro accepts this ruling.

Rav Ovadia Yosef (Yabia Omer YD 8:14) discusses in detail the halacha regarding intentional cooking in an eino ben yomo pot.

He cites certain later authorities who dispute the Rashba’s ruling (see Shem Ariyeh YD 23). Rav Ovadia rules that most early authorities agree with the Rashba, and all proofs against this ruling are refutable.

As such, the stringent approach should be adopted. Rav Ovadia also insists that the Shulchan Aruch ruled like the Rashba.

Rav Moshe Feinstein in his responsa (Igrot Moshe YD 2:41) is adamant that it would

OU ISRAEL CENTER

39

have been illogical for our Sages to extend their decree to the intentionally-cooked food. Rav Moshe claims that there is no proof in the Talmud for such a precedent.

In addition, food made in an eino ben yomo utensil is permitted. The decree only applies to the utensil. If the food is completely permitted, how could our Sages extend the decree so far? Rav Moshe concludes that even though it is permitted to eat food that was intentionally cooked in an eino ben yomo utensil, it is still proper to avoid if possible.

It would seem that in areas of great need, Rav Feinstein would be lenient.

To summarize: •

It is prohibited to cook in an eino ben yomo utensil.

40

TORAH TIDBITS / TOLDOT 5781

•

It is also prohibited to ask another Jew to cook something for you in such a utensil.

•

Authorities agree that asking a nonJew to cook in an eino ben yomo utensil is also prohibited.

•

There is a dispute between later authorities regarding the food itself that was cooked intentionally in an eino ben yomo utensil. It would seem that according to Rav Moshe Feinstein there is room to be lenient in times of need.

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RABBI AARON Editor, Torah Tidbits GOLDSCHEIDER

Yitzchak’s Countenance ‫י ְִצ ָחק‬-‫ הו ִֹליד ֶאת‬,‫ ַא ְב ָר ָהם‬:‫א ְב ָר ָהם‬-‫ן‬ ַ ‫ ֶּב‬,‫ְא ֶּלה ּתו ְֹלדֹת י ְִצ ָחק‬ ֵ‫ו‬ )‫יט‬:‫(בראשית כה‬ “These are the offspring of Yitzchak, son of Avraham; Avraham begot Yitzchak.”

(B’reishit 25:19) Rashi notes a glaring redundancy: ‘Why does the verse repeat the fact that Yitzchak is Avraham’s son? There is no apparent need to restate “Avraham begot Yitzchak.”

Rashi answers that the Torah felt compelled to add that “Avraham begot Yitzchak’’ to address the fact that the scoffers had been saying that Sarah, who had lived for so long with Avraham without bearing a child, must have become pregnant by Avimelech.

In order to refute this slander, God made Yitzchak’s features so undeniably similar to Avraham’s that even the scoffers had to admit that it was indeed “Avraham who had begotten Yitzchak” (Rashi, 25:19).

scoffers. They claimed that Avraham, the righteous leader of the generation, was not Yitzchak’s legitimate father. Would it not have been more accurate for Rashi to employ the word reshaim, the wicked of the generation?’

The Beit HaLevi follows with a second query: The people were aware that Avimelech was punished for absconding Sarah. To assert that Avimelech is the biological father is simply ludicrous. What was their intent in making this claim?

Rabbi Soloveitchik (1903-93) responds to his great grandfather’s query. In this context the Rav offers a conceptual idea which more broadly elucidates Yitzchak’s unique role as a forefather of the Jewish nation.

Yitzchak’s Identity

The Beit HaLevi’s Question

We know so little about Yitzchak’s life.

Strikingly, the Torah assigned three parshiot to the life of Avraham and even more parshiot to the life of Yaakov. In contrast there is not a single parsha, with the possible exception of Toldot, in which Yitzchak is the dominant figure.

Rabbi Yosef Soloveitchik’s zt”l namesake and great grandfather, Rabbi Yosef Dov HaLevi Soloveitchik (1820-1892) in his work ‘Beit HaLevi’ asked: ‘Why call them “scoffers?” They were much worse than

One of the only episodes the Torah shares about the life of Yitzchak is the event surrounding ‘the wells’. The Plishtim had stopped up his wells by filling them with dirt. The Plishtim claimed that invading

42

TORAH TIDBITS / TOLDOT 5781

armies could use these wells for water supply and they needed to be destroyed (Rashi).

Additionally, the verse which follows, describing the wells, employs the term ‘Be’er mayim chayim’ which literally means a ‘well of living water.’ Fresh water is a symbol of Torah and wisdom and sustenance. In biblical times the well was also a place where it was common for people to gather and disseminate and receive information.

According to the Rav, the Plishtim stopping up the wells of Avraham symbolically alludes to the idea that in their eyes Yitzchak had little chance of retaining his father’s doctrines. ‘The scoffers of the generation’ refused to believe that Yitzchak would inherit his father’s ideology. They laughed at the idea that a young lad of the new generation would continue to carry on Avaraham’s vision. When Avraham died, people said, his entire philosophy will perish (Mesorat HaRav, Bereishis, p.195) Moreover, the scoffers contended that he will be drawn to other influential personalities of his day. This is the meaning of Rashi’s comment that the scoffers said that Yitzchak was ‘a descendant of Avimelech”. He would be apt to be influenced by the milieu and societal

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Rabbi Soloveitchik stated that this is more than a story about wells. The following verse in the passage is essential to interpreting its deeper meaning: “And Yitzchak again dug the wells of water which they had dug in the days of his father, Avraham (26:18).”

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OU ISRAEL CENTER

43

norms of his day.

Tiferet.

Therefore Rashi states that Yitzchak’s features were identical to his father Avraham. This can be understood figuratively. He mirrored his father’s pathway. Yitzchak courageously carried on the precious legacy of his parents.

Yitzchak’s persona is identified with the trait of Gevurah. How is this to be understood?

The name given to Avraham’s son at the time of birth is emblematic of the notion that others questioned Yirzchak’s capability of maintaining his father’s teaching.The Rav quoted the commentary of Yonatan ben Uziel who translated the word Yitzchak to mean laughter. In other words, people laughed at the event. They sneered at the idea that this child would be the bearer of his father’s teachings and uphold his enormous legacy.

Finally, returning to the pasuk cited above, Rabbi Solovetichik cited the Ibn Ezra who posited that the Hebrew term holeed, as in, Avarahm holeed et Yiztchak, does not merely mean that he begot a son.

Rather it means to raise, or to nurture.

Therefore there is no redundancy in the verse. The Torah is teaching that Avraham successfully inculcated his values in his beloved child. Throughout his lifetime Yitzchak loyally embraced and solidified the principles and ethos he imbibed during his upbringing. (Mesorat HaRav, Bereishit, p. 184)

The simplest way to translate Gevurah is strength. Yitzchak’s gevurah relates to his inner strength and conviction. He was determined to internalize the successes and accomplishments of his father.

Avraham was a revolutionary, Yitzchak was not.

The tradition which teaches that Yitzchak was the quintessence of gevurah relates to his distinctive capacity to retreat and withdraw. Yitzchak was concerned with preserving his fathers’s innovations.

Yitzchak was the perfect man to follow in the footsteps of his trailblazing father.

Avraham’s contribution would have been completely lost had it not been for Yitzchak. He ‘unplugged all the wells’ - he also ‘called the wells by the same name that his father had named them.’ The intent of this episode is meant to teach that Yitzchak does not seek his own fame. Yitzchak heroically succeeded in concretizing his father’s legacy.

The Face of the Vilna Gaon

Yitzchak in the Eyes of the Kabbalah

The Rav shared the following personal episode which sheds light on his perspective regarding the personality of Yitzchak.

In this context the Rav cited the classic Kabbalistic notion that each forefather represents a particular trait: Avraham = Chesed, Yitzchak = Gevura, and Yaakov =

“The Rav recalled that when he was a youth in Khaslavichy, the secretary of the bet din, who was a very old man, recounted to the young Yosef Dov that he recalled as a boy

44

TORAH TIDBITS / TOLDOT 5781

having seen a very old cantor, who when he was a child, had been a member of an itinerant choir that would go from town to town. The cantor had himself recalled that once, when this choir was in Vilna to perform, he had seen a very imposing man, tall and handsome, walking in the street surrounded by his disciples in a semi-circle. When he inquired who the man was, he was told that he was the Hasid of Vilna [In his lifetime, the Gaon of Vilna (1720-1797), because of his pious ways, was called the Hasid).

Hearing this made a powerful impression on the Rav. He had met another man who had met another man who had seen the Gaon.

“I felt the link between generations, the confluence of the mighty streams of the mesorah, not only in the immediacy of the relationship between the generations of the tradition, the dialogue that transcends time.” (The Rav, Rakeffet, Vol 1, p.410)

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Each forefather contributed an essential teaching to the character of the nation of Israel for eternity. To be a Jew means steadfastly safeguarding the teachings received from the previous generation.

The idea of meeting a person, who met a person who saw the face of the Vilna Gaon is emblematic of an unbroken chain.

The face of Yitzchak took on the facial features of his father Avaraham. The mesorah of our people lives on in those who possess the gevura, the deep devotion to our faith’s glorious past. Ensuring a celebrated future.

OU ISRAEL CENTER

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DIVREI MENACHEM

BY MENACHEM PERSOFF

Special Projects Consultant, OU Israel Center mpersoff@ou.org

The Good, the Bad, and the Ugly1

T

raditionally, Esav is the ugly one; Yaakov is the tzaddik. Indeed, the Midrash tells us that from the getgo, Yaakov was contesting his redheaded brother. By clinging to Esav’s foot during their birth, Yaakov was laying claim to the birthright based on “first-in (to be conceived); first out.”

Like Rashi, some say that Esav, the hunter, was bad from birth; others claim that the twins were alike until they came of age.

Only later did the evil side of Esav emerge.

But does it matter? The Torah narrative pits the brothers, one against the other, in any event.

Yaakov is a tent-dweller; Esav is a man of the field. Yaakov sits and learns Torah while his brother is busy killing, raping, and worshiping idols (Bava Batra 16b).

Yaakov is passive (or so it seems); Esav is active. Esav is the beloved of his father; Yaakov is his mother’s pride. No wonder that Shimon bar Yochai said: “Halacha.

1 Inspired, independently, by Rabbi Dr. Abba Engelberg and Rabbi Mendy Kessen 46

TORAH TIDBITS / TOLDOT 5781

Beyadua she´Esav soneh leYa´akov” – It is axiomatic that Esav hates Yaakov.

In other words, Esav is an archetype. He represents the ongoing oppression of the Jewish people by those who deny God’s dominion over the world. Esav is evil personified, the antithesis of all the moral and ethical principles that define who we are. However, an “Esav” must exist as the representative of the “other side” to trip us up, to challenge us, to put us to the test.

Is there not a dichotomy to be harnessed in our world? For God created heaven and earth, Tahara and Tum’ah, and that, which is holy, and that, which is mundane. It is written, after all: ‫יוצר אור ובורא חשך עושה שלום‬ ‫‘ – ובורא רע‬Who fashions light and creates darkness, who makes harmony, and creates evil’ (Isaiah 45:7).

Perhaps Yitzchak recognized that there had to be a Yaakov and an Esav. Just as his father, Avraham, initially entreated Hashem to let Yishmael succeed him (Bereishit 17:18), so now Yitzchak yet sees in Esav potential assets.

The Hebrew name ‫( עשו‬Esav) conjures up associations with the root ‫עשה‬, indicating the one who does. So, Esav, it appears, is not all bad. He supplies the food for the family and prepares for his father the dishes that he loves. Despite those who saw in

Esav’s actions deceit, some commentators conceive him as the archetype of “Kibbud Av Va’em” – giving honor to one’s parents.

Indeed, Esav is the ancestor of Edom.

Edom is Rome, which transforms into America, the initiator of Father’s Day and Mothers’ Day!

When Yaakov and Esav finally meet, Esav embraces his brother. For some, his kiss was genuine; it was an act of reconciliation.

Esav even concedes the birthright to Yaakov: “Take what is yours” (ibid 33:9).

Nevertheless (following the Midrash), Yaakov desists from exposing his daughter Dina lest Esav ends up marrying her. Then Esav, perhaps, would have been reformed, a possibility entertained when later he and Yaakov together attend to Yitzchak’s funeral (35:29).

Esav, it appears, had potential that was not nurtured. His task was to go out to the nations, to be part of them, and to spread Hashem’s word in this world. Eventually, Yaakov took on that mission too. But Esav’s better side yet filtered down to Antoninus, the Roman governor who befriended Yehudah Hanassi and enabled the Mishnah to be compiled.

Some have posited that Trump followed Antoninus’ example and that moves to support Israel and change the Middle East map were all “messianic moves” orchestrated by Hashem – to bring about the Ge’ulah, speedily, and in our days.

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OU ISRAEL CENTER

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FROM THE VIRTUAL DESK OF THE

OU VEBBE REBBE RAV DANIEL MANN

Tefillin Prepared by Children under Bar Mitzva Question: Several years ago, when I was 11, my (Orthodox) shul brought in a person who makes tefillin batim (boxes) and guided several friends and me to more or less make our own tefillin. Someone questioned me as to whether the tefillin are kosher because I was not yet bar mitzva. I would rather not ask my rabbi, who brought him in. Are my tefillin kosher?

Answer: The gemara (Gittin 45b) derives from the proximity of the commandments to write Torah texts (mezuza) and to attach them (tefillin) to the arm (Devarim 11:1820) that only one who is obligated to and fulfills the mitzva of tefillin can write them.

The Rambam (Tefillin 3:16) extends this rule to making batim, as does the Shulchan Aruch (Orach Chayim 39:2). Children are

48

TORAH TIDBITS / TOLDOT 5781

not obligated in tefillin on the level of Torah law, and thus the tefillin they make before bar mitzva may not be used after they are fully obligated. Poskim discuss which actions suffice with adult coaching (gadol omed al gabav) to provide proper intent (lishma) and which a katan cannot do at all (see Bi’ur Halacha ad loc.).

Therefore, if a tefillin-making workshop leader knows how to do his job properly, he can involve children significantly and still have an adult do the halachically required parts of the process. A few years ago, we at Eretz Hemdah were among those who approved and wrote specific guidelines for such a person. If you were led by him, we are fully confident your tefillin were made kosher. Since tefillin need to remain kosher, we remind you to not overly expose them to heat and avoid dampness and pressure.

You should also periodically ascertain that it remains in good repair (e.g., the surfaces remain straight).

Since you did not tell us who led your workshop or who your rabbi is/was, on a certain level, we cannot fully attest your tefillin’s kashrut. But we urge people to follow an important rule – a member of a respectable Orthodox community should trust his rabbi’s judgment and communal standards. If one cannot do that, he has major problems in various areas. Baruch Hashem, rabbis in the United States have

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 OU Israel’s Torah Tidbits.

earned their communities’ trust.

Now a word to our readers – the tefillin owner who asked is not among them.

The operation which Eretz Hemdah approved (information can be given to individuals who approach us) teaches prebar mitzva boys many halachot they would otherwise not learn or remember and has developed an inspiring curriculum. He correctly teaches that ketanim may not do the most critical steps themselves. This young man might have forgotten that over the years, or perhaps the person who led his workshop did not make it as clear as he might have. The rationale of having the children “make the tefillin themselves,” when that is not exactly the case, is that the involvement creates a greater connection to this important mitzva. In some cases, this can make the difference between their being life-time tefillin wearers or not. One can argue that as long as the tefillin are kosher, the kids don’t need to know that is only because they were helped. That is a tenable approach, but one we would not advocate under normal circumstances.

Batim made in such workshops could not be gassot (from a large animal, which requires serious equipment), but dakkot (hopefully, not peshutot). We will skip the intricacies, but gassot have advantages, especially their excellent longevity in

good, kosher condition without needing renovation or replacement. The best (and most expensive) tefillin on the market are gassot. The tefillin produced in the operation we approved are higher quality than “inexpensive” ones, but are not of the highest “quality” echelon. A rabbi or educator who would bring in such a workshop must weigh the pluses and minuses and determine (and/or discuss with parents) what is best for his bar mitzva boys. Having two pairs or donating the one he made to a good cause might be a nice option for those who can afford it, as the opportunity is educationally powerful even for those who will anyway be lifelong tefillin wearers.

Eretz Hemdah has begun a participatory Zoom class - "Behind the Scenes with the Vebbe Rebbe" - an analytical look at the sources, methodology, and considerations behind our rulings, with Rav Daniel Mann.

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Having a dispute?

For a Din Torah in English or Hebrew contact ‘Eretz Hemdah - Gazit’ Rabbinical Court: 077215-8-215 • fax: (02) 537-9626 beitdin@eretzhemdah.org OU ISRAEL CENTER

49

Puah for Fertility and RABBI GIDEON Machon Gynecology in Accordance with Halacha WEITZMAN

The Androgynous Precedent

L

ast week we saw the complex question posed by the Minchat Chinuch, whether we should accept witnesses who would disqualify themselves. Rabbi Yosef Babad, the author of the Minchat Chinuch, answered that when the witnesses were accepted they were bona fide witnesses. As such, their testimony should be valid and admitted despite the consequences, that if it is accepted they will be disqualified.

Rabbi Ariel used this same principle to suggest that we should interfere and operate on the child who looks to be a girl but has male internal organs and genes.

In the same way that we decide to sanctify the new month even though it may have negative ramifications, similarly we can determine the childâ&#x20AC;&#x2122;s gender even though, in so doing, we have to make a

decision as to whether the child is male or female. Our decision may be mistaken and there are negative ramifications for whatever we choose, still, we do not sit back and let nature take its course.

Rather, we determine that the child is male and operate to make it look like a male child as well.

However, if the child is halachically similar to an androgynous, a child that is both male and female, how can we remove part of the childâ&#x20AC;&#x2122;s gender?

This depends on how we define the androgynous, and there are several possibilities and opinions.

One possibility is that the androgynous is either male or female but we cannot determine which. The Rambam and most poskim are of this opinion. Rabbi Avraham ben David, the Raavad, is of the opinion that the androgynous is half male and half female. The Mishnah (Bikkurim 4:5) writes in the name of Rabbi Meir that the androgynous is a distinct being and is a separate gender being both male and female. The Rabbis in the Mishnah were unable to determine whether it was male or female.

If we follow the latter opinion, then we cannot make it into one or other gender since by doing so we castrate the child.

If the child is half male and half female

50

TORAH TIDBITS / TOLDOT 5781

then, by changing it into one gender, we are not making a significant change and there is no halachic problem of castration. If the androgynous is an undetermined gender, then we can also operate and determine the gender without concern for the prohibition of castration.

Rabbi Yaakov Ariel concludes that the child is considered an androgynous and can be operated on to be made into a boy.

More on this next week.

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TOWARDS MEANINGFUL REBBETZIN ZEMIRA OZAROWSKI TEFILLA BY Director of OU Israel L’Ayla Women’s Initiative

‫אשרי‬

W

hen I was 12, my friends and I used to make up acrostic poems in honor of our friends’ Bat Mitzvahs. We would take each letter of the Bat Mitzvah girl’s name and write something about her starting with that letter. When it was a girl that we knew really well and she had a lot of great characteristics, it was really easy to write the poem. But when it was a girl we weren’t as friendly with, or there wasn’t anything too outstanding to write about her, it was a lot more difficult to find something for each letter.

In Tehillim and in various piyyutim, acrostics are used fairly often, in order to describe Hashem. Except in those instances, the challenge is even greater, because very often the entire alphabet is used for these acrostics. Meaning, the

author needs to find something to say about Hashem using every letter of the alphabet! Although one might think that this is a difficult challenge, in reality it is not, because we spend our lives getting to know Hashem better and better and because there is never a lack of things to say about Hashem. After all, He is everything, “from A-Z”! By praising Hashem in this alphabetized way, we show how much we are overflowing in our desire and ability to praise Hashem.

One example of this type of acrostic is the Tefilla of Ashrei. The bulk of Ashrei is found in Tehillim Perek 145. However, there are two additional lines starting with the letter Alef that were added to the beginning of Ashrei. Do these extra lines have any significance other than completing the acrostic? Gemara Berachot 32b explains that the pasuk of ‫אשרי יושבי‬ ‫“ ביתך‬praiseworthy are those who sit in

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TORAH TIDBITS / TOLDOT 5781

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Your house” comes to teach us that a person should sit quietly in shul for an hour before davening starts in order to help himself collect his thoughts and concentrate during davening. In fact, Dovid Hamelech (author of that pasuk) is quoted in the Midrash Yalkut Shimoni as having stated that he never davened to Hashem without sitting and preparing first. This is a powerful message to us. Dovid Hamelech is the author of Tehillim, the expert in davening, and yet he understood that the key is in the preparation. We can’t expect to run into davening at the last second (or ten minutes late) and expect to be able to have a good davening. In order to focus, we need to take some time (even if it’s only a few minutes and not an entire hour) to remind ourselves of what we are about to do, and only then can we succeed at our Tefilla.

Before discussing the significance of Ashrei in more detail, I wanted to take a step back and understand the context of Ashrei within Pesukei D’Zimra. In this column, we have been discussing Pesukei D’Zimra for some time now, but the truth is that the Tefillot we have discussed so far (Mizmor Shir, Baruch Sheamar, Hodu, and Mizmor l’Todah), were all really an introduction to the actual core Tefillot of Pesukei D’Zimra.

What are these core Tefillot? Gemara Shabbat 118b quotes Rebbe Yosi, who said that he always wanted to be among those who complete the “Hallel” every day. The Gemara explains that the Hallel he is referring to is not the Hallel we say on Rosh Chodesh and Chagim; Hallel here is referring to Sefer Tehillim. Since OU ISRAEL CENTER

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Rebbe Yosi was unable to say the entire Sefer Tehillim daily, he adopted a custom to at least “finish” Sefer Tehillim every day, meaning to say the last six Perakim of Tehillim. These six Perakim consist of Ashrei and the 5 Hallelukahs, which today are known as the essence of Pesukei D’Zimra.

Ashrei is considered to be an extremely fundamental Tefilla. Gemara Brachot 4b states ‫“כל האומר ‘תהילה לדוד’ בכל יום שלש פעמים‬ ”‫ מובטח לו שהוא בן עולם הבא‬Whoever says Ashrei three times a day (twice in Shacharit and once at Mincha), it is guaranteed that he is a person worthy of the Next World”.

The Gemara goes on to explain that there are two reasons why this is true. The first reason is because Ashrei goes according to the letters of the Alef Bet (as we mentioned above). The second reason is because Ashrei includes the words ‫“פותח את ידיך‬ ”‫ ומשביע לכל חי רצון‬- “You open up Your Hands and satiate all living creatures”.

The ‫( משך חכמה‬Bechukotai 26:4) explains that these two reasons are actually interconnected. He explains that the reason why Ashrei is written in a very orderly alphabetized way is because in Ashrei, we focus on the orderly, systematized ways of nature. Similarly, the reason why the Gemara picks out the pasuk "‫ "פותח את ידיך ומשביע לכל חי רצון‬is because this is the climax of the entire Ashrei. It points to the fact that Hashem runs the world single-handedly through nature. Using a natural, systematized methodology, Hashem provides for each and every single creation in the entire world, personally making sure that each

one has what they individually need.

The ‫ משך חכמה‬contrasts Hallel and Pesukei d’Zimra. Gemara Shabbos 118b states that ‫ הרי זה מחרף ומגדף‬,‫ הקורא הלל בכל יום‬One who says Hallel every day is considered to be a scorner and a mocker. Why? Because in essence what he is saying is that Hashem only deserves to be praised for the big miracles. In contrast, we are told in the Gemara above (Brachot 4b) that one who says Ashrei three times a day will go to Olam Haba. Why? Because Ashrei is all about Hashem’s mercy within nature, it’s about the everyday, ordinary, natural way that Hashem takes care of us.

These daily non-“miracles” are what we need to focus on.

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The Avudraham explains that by reviewing this idea three times a day, we slowly but surely make ourselves deserving of Olam Haba. Of course this only works if we pay attention to what we are saying. So let’s try to focus for a minute each time we say Ashrei, and remember to thank Hashem for the amazing fact that He is able to provide for and sustain billions of creatures day-in, day-out, through the nonmiraculous means of nature. Im Yirtzeh Hashem, in this way, we can all grow to become ‫בני עולם הבא‬.

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DIVREI TORAH FROM YESHIVOT AND SEMINARIES Torah Tidbits is proud to highlight the many outstanding Rabbis and teachers that lead the various Yeshivot and Seminaries here in Israel.

YESHIVAT ERETZ HATZVI, YERUSHALAYIM Yeshivat Eretz HaTzvi is a leading Zionist, Modern Orthodox Yeshiva located in Jerusalem. Students engage in rigorous learning in a warm and supportive environment that prepares them for the independence of university life while rooting them firmly in Torah values.

Rabbi Todd Berman Associate Director & Ra"m Yaakov and Esav King Solomon remarked in Proverbs, “Instruct the child according to his way, and when he ages it will not leave him.” (Proverbs 22:6) Adapting to each child’s educational needs demands careful thought in order to succeed. In one of the most moving passages regarding Jewish education, Rabbi Samson Raphael Hirsch suspects the patriarchs of not always living up to the challenge. The Torah recounts: Isaac pleaded with the LORD on behalf of his wife, because she was barren; and the LORD responded to his plea, and his wife Rebekah conceived. … When her time to give birth was at hand, there were twins in her womb. The first one emerged red, like a hairy mantle all over; so they named him Esau. Then his brother emerged, holding on to the heel of Esau; so they named him Jacob.

56

TORAH TIDBITS / TOLDOT 5781

… When the boys grew up, Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.

Isaac loved Esau because he had a taste for game; but Rebekah loved Jacob. (Genesis 25: 21-28) The reader knows that Esau and Jacob will eventually become competitors and enemies. The rabbis describe their struggle in national and existential terms. On the immediate level, however, Rav Hirsch uses his educational acumen to explain how the two brothers ended up on the brink of war:

Our sages, who never objected to draw attention to the small and great mistakes and weaknesses in the history of our great forefathers, and thereby make them just the more instructive for us here too, on “They grew up” make a remark which is indeed a “signpost” for all of us. They point out that the striking contrast in the grandchildren of Abraham may have been due, not so much to a difference in their temperaments as to mistakes in the way they were brought up… both had exactly the same teaching and educational treatment, and the great law of education “instruct the child according to his way” was forgotten: That each child must be treated differently,…

To try to bring up a Jacob and an Esau in the same manner, make them have the same habits and hobbies, want to teach and educate them in the same way for some studious sedate, meditative life is the surest way to court disaster. A Jacob will, with ever increasing zeal and zest, imbibe knowledge from the well of wisdom and truth while and Esau can hardly wait for the time when he can throw the old books…

Had Isaacs and Rebeca studied Esau’s nature and character enough, and asked themselves how can even an Esau with all

OU ISRAEL CENTER

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the strength and energy, agility and courage that lies slumbering in this child, be won over to be used in the service of God… then Jacob and Esau, with their totally different natures could still have remained twin-brothers in spirit and life.

We need to open our hearts to both the Jacobs and the Esaus of this world Rav Hirsch critiques the educational methodology of Isaac and Rebecca. Far from blaming the “victim” as it were of a failed system, R. Hirsch accuses the cookie cutter manner of Esau’s and Jacob’s upbringing.

dents’ various capabilities, the rabbi of the Warsaw Ghetto, Rabbi Kalonymus Kalman Shapira, spelled out his own educational theory. He begins his work, Chovot HaTalmidim, declaring, King Solomon wrote, “instruct [“Chanoch”] the child according to his way, for when he ages it will not abandon him,” this is the foundation of education that not only when the person is a child and his parent’s hand is upon him that he should listen and do the mitzvoth, but also when he grows up…“Chinuch” according to Rashi … means “beginning”. Now, it is obvious that it doesn’t mean every beginning… But rather as Rashi further explains on the verse “Chanichav” (Genesis 14:14) etc. “that [Abraham] initiates them [in the performance of] mitzvoth. This [word] expresses the beginning of initiating a person or vessel into the craft it will perform in the future...

According to Rabbi Shapira, education is bringing the unique latent potential in the child to fruition. He further elaborates: Therefore, education is not the same for each child; it depends on each and every one according to his nature, aptitude, character etc. And it is incumbent on the educator to perceive these things...

40 years or so before Harvard professor Howard Earl Gardner published his famous work, Frames of Mind: The Theory of Multiple Intelligences, describing the need for educators to relate to their stu58

TORAH TIDBITS / TOLDOT 5781

Education, argues Rabbi Shapira as Rav Hirsch did before him, must be adapted and oriented to the qualities, abilities, and desires of each student. We need to open our hearts to both the Jacobs and the Esaus of this world. Let us begin to educate each and every child according to his or her own way.

TORAH VEHA'ARETZ RABBI MOSHE BLOOM INSTITUTE BY en.toraland.org.il

Separating Terumot and Ma’aserot before Planting in My Garden (Part 2)

L

ast week we saw that it is forbidden to plant tevel seeds that disintegrate, but the ensuing crops are permitted.

We saw that according to Bartenura, this refers to snacking on the crops before tithing (while still in the field).

The Mishnah continues that seeds that do not disintegrate (such as onions and garlic), ensuing crops are forbidden. Bartenura explains that it would be forbidden to snack on them before tithing; after tithing, however, these crops are permissible for consumption.

Rambam (Ma’aser 6: 6) holds that those who sow tevel seeds are penalized and must uproot the plants. However, if crops grew already, they need not be uprooted and are considered non-sacred produce.

However, if the seeds do not decompose, the Sages penalize growers and the crop is forbidden due to the terumat ma’aser and terumah gedolah within the crops.

This implies that even if we separate terumot and ma’aserot from such crops, there will still be terumah in the crops.

The Chazon Ish rules accordingly (Shevi’it 8:2), explaining that such crops would be permissible to pure Kohanim only (no one is ritually pure today, so they are forbidden for everyone).

Others understand that the Rambam here means that it is forbidden to snack on such produce before tithing, similar to the Bartenura’s understanding of the Mishnah.

In conclusion: We should not plant seeds before separating terumot and ma’aserot.

If planted – we should remove the seeds from the soil. If the plants sprouted, though, most crops may be eaten after separating terumot and ma’aserot and may be snacked on like other crops before terumot and ma’aserot are taken.

For plants such as onions and garlic: Rambam forbids the crops, even after tithing, while most Rishonim permit them after tithing—but forbid snacking on such produce before tithing.

Stay tuned: in practice, things are more complicated.

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TORAH 4 TEENS

BY TEENS NCSY ISRAEL Rabbi Michael Kahn Co-Regional Director, NCSY Israel Positive Environments The Torah tells us that Yaakov and Esau were “struggling with one another” while Rivka was pregnant with them. Rashi explains that Yaakov would push against her when she would walk by a house of Torah and Esau would push when she walked by a house of idolatry. Rav Alexander Zusha Friedman in his ‫מעינה‬ ‫ של תורה‬asks why did Yaakov feel the need to leave his mother’s womb to learn? The Talmud teaches us that he was learning the whole Torah with an angel while in utero, what could be better than that?!

He answers that the problem wasn’t his angel chavruta, his problem was who else was in the “class”. Esau was already expressing the negative traits and desire that he would one day actualize and Yaakov wanted to have nothing to do with him. The lesson for us is to strive to

surround ourselves with good friends and influences who help shape us to be the best version of ourselves. If we catch ourselves surrounded by people that are negative, who gossip and speak falsehood, and bring down others- we should stand strong and walk away and surround ourselves with positive, optimistic, and truthful influences. Shabbat Shalom!

Moshe Horn 10th Grade, Neve Daniel DidAvraham Keep All The Mitzvos You Thought He Did? I would like to share with you 3 different opinions that the Rishonim offer, Rashi, Rashbam and Ramban (Bereshit 26,5).

Rashi says that Avraham kept all the mitzvos, including rabbinic stringencies.

According to Rashbam, Avraham didn’t keep all the mitzvos. He kept the ethical ones, for example he didn’t steal, he avoided illicit sexual relations and jealousy, as well as followed basic morals and continuously invited guests into his home.

Ramban says that Avraham only kept mitzvos in Eretz Yisrael and not in Chutz La’aratz. Ramban offers a proof that the

60

TORAH TIDBITS / TOLDOT 5781

Avos, including Avraham, kept the mitzvos in Eretz Yisrael, from Yaakov. After all, Yaakov married two sisters in Chutz La’aratz. Marrying two sisters would have otherwise been forbidden. We see that what Yaakov did was ok because it was in Chutz La’aratz.

Torah, they did it as a chumra. Chumras should not be prioritized at the expense of someone’s feelings. If Yaakov were to keep this chumra, he would have crushed Rachel. Therefore, by Yaakov marrying her, he was observing the right halachic laws.

According to the Ramban and Rashbam that say that the Avos didn’t keep the mitzvos, at least in Chutz La’aratz is understood. However, according to Rashi this poses a very strong question. How could the Avos have kept all 613 mitzvos, everywhere, when Yaakov married two sisters?

According to Rashi (Bereshit 32,5), Yaakov kept all the mitzvos. This implies that he was doing the right thing.

The Lubavitcher Rebbe offers an insight that might help Rashi.

He says that when the Avos kept the

-----------------------------------NCSY Israel is the premier organization in Israel, dedicated to connect, inspire, empower, and help teen olim with "Klita" to the Land of Israel by encouraging passionate Judaism through Torah and Tradition. Find out more at israel.ncsy.org

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