PHILOTORAH

Parshat Vayeitzei

Yerushalayim in/out times for VAYEITZEI

4:00PM <> Plag 3:31PM  <>  5:14PM <> R' Tam 5:51PM

For other locales, click on Z'MANIM link


CALnotes

Kiddush L'vana 

The molad of Kislev was on Wednesday (Nov 23) 22h 28m 8p

The last op for KL is the (average) NIGUD (opposition), when the Moon and the Sun are opposite each other from our perspective on Earth.

The (average) NIGUD is the mid-point between the molad of the current month and the molad of the following month.

Since the average time of a lunation (the time it takes the Moon to cycle through its phases) is 29 days, 12 hours, 44 minutes and 1 cheilek (part - 3 and a third seconds), then the NIGUD will be 14 days, 18 hours 22 minutes and half of a cheilek after the molad of the current month.

For Kislev 5783, that puts the NIGUD on Thursday (Dec 8th - the 14th of Kislev) at 16h 50m 8.5p, which is before sunset of Thursday. 

All this means that the last opportunity for Kiddush L'vana this month is all night Wednesday, Dec. 7th (until dawn of Thu. Dec. 8th).

Remember that during the rainy season, there will probably be nights without a clear view of the Moon for KL - so keep checking.

First ops for different minhagim were/are Sunday night, Nov. 27th; Thursday night, Dec. 1st; and Motza"Sh, Dec. 3rd. It is highly recommended to try for the earlier first op, to minimize the risk of missing KL altogether.

The real first Chanuka?

The Gemara in Masechet Avoda Zara tells us that when Adam HaRishon noticed that the day was getting shorter and shorter (as winter approached), he said: Woe unto me, perhaps because I sinned (by eating from the Tree of Knowledge of Good and Evil), the world is getting darker and darker and is returning to TOHU VAVOHU (chaos and nothingness), and this is the death for me declared by Heaven. He stood (decided) and sat for 8 days in fasting and prayer. When he noticed that the days were beginning to get longer after T'kufat Tevet (the winter solstice), he said, this is the way of the world. He went and made an 8-day holiday. The following year, he made both 8-day periods into holidays. He acted for the sake of Heaven, but they (future generations) turn them (the mid-winter holidays) towards paganism and idolatry.

That's the Gemara. Here's an added thought... Adam HaRishon established an 8-day holiday in the middle of the winter, when the days begin to get longer. Pagans and idolaters perverted Adam's sincere motives with their mid-winter holidays.

More than 3600 years after Adam's holiday, the Chashmona'im declared and 8-day mid-winter holiday, for the sake of Heaven, to thank G-d for victories and miracles... and perhaps to restore Adam's original celebration, that for so long had lost its way, to the original goal of thanking the One G-d. Gives you something to think about (and another DT for one of the nights of Chanuka).


VAYEITZEI

7th of 54 sedras; 7th of 12 in B'reishit

Written on 235.3 lines, ranks 12th

Vayeitzei is one single very long (closed) Parsha. It's being a S'TUMA fits with the fact that it is a continuation of the To-l'dot story. It is the Torah's longest Parsha S'tuma, and second only to the Parsha P'tucha that is all of Mikeitz (254.6 lines)

148 p'sukim - ranks 6th in the Torah

2021 words - ranks 4th in the Torah

7512 letters - ranks 5th in the Torah

Ranks 3rd in B'reishit in P/W/L

MITZVOT

None of the 613 mitzvot are in Vayeitzei

This is one of 17 mitzva-less sedras, 9 of which are in Sefer B'reishit.

Aliya-by-Aliya Sedra Summary

[P>] and [S>] indicate start of a parsha p'tucha or s'tuma. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha

FYI: The Torah has 54 sedras and contains a total of 674 parshiyot - Average of about 12˝ parshiyot per sedra. Vayeitzei and Mikeitz are each one parsha only. At the other end of the range is Ki Teitzei with 44 parshiyot.


Kohen - First Aliya - 13 p'sukim - 28:10-22

[S> 28:10 (148)] Yaakov leaves Be'er Sheva and goes to Charan.

SDT: There are different explanations concerning the wording of this pasuk, as to why the Torah mentions Yaakov's departure (especially having mentioned it a couple of times at the end of To-l'dot). Rashi explains that a prominent person not only influences his surroundings, but his absence from a place is also felt, in a negative way. Therefore, the Torah not only tells us that Yaakov went to Charan; it also tells us that he left Be'er Sheva, and his absence was felt - even though Yitzchak (and Rivka) remained there. (Perhaps, especially because Yitzchak and Rivka remained in Be'er Sheva - they would feel Yaakov's absence the most!)

Another explanation - In leaving Be'er Sheva, Yaakov was fulfilling the wishes of his mother Rivka, who feared that Eisav would kill Yaakov if he remained. In going to Charan, Yaakov was fulfilling the wishes of his father, Yitzchak (and also his mother's), who sent him there to find a suitable wife. The pasuk tells us of Yaakov's departure from Be'er Sheva AND his journey to Charan, to show us that it was important to satisfy the wishes of BOTH his parents. (Rivka did not tell Yitzchak about the danger to Yaakov if he were to remain home.)

He encounters "The Place" (it is unidentified in the text, but is traditionally considered to be Har Moriah, the site of the Akeida, and the location of the future Beit HaMikdash) and stays the night. He dreams of a ladder with its feet planted on the ground and whose top reaches the heavens. Angels are ascending and descending the ladder.

VAYIFGA BAMAKOM... KI VA HASHEMESH - and he encountered the Place... for the Sun had set. VAYIGA is related to P'GI'A, which is a synonym for Praying (based on Yirmiyahu 7:16). From here the Gemara teaches us that the fixing of Arvit (a.k.a. Maariv) is attributed to Yaakov Avinu.

SDT: The S'fat Emet points out that the ladder in Yaakov's dream is described first as having its feet planted on the ground (representing worldliness and/or basic decency) and then its head reaching the heavens (representing spiritual pursuits). This is consistent with the famous maxim - DERECH ERETZ KODMA LATORAH, worldliness (should) precedes Torah.

In the dream, G-d appears to Yaakov at the head of the ladder and reiterates to him the promises He made to Avraham and Yitzchak. These oft-repeated promises have consistently included the possession of the Land and the "countless" nature of their descendants. This prophecy also includes G-d's promise of protection for Yaakov on his sojourn. 

Yaakov awakens from his sleep and acknowledges the sanctity of the Place. When Yaakov awakens in the morning, he takes the stone (formerly referred to in the plural) that was at his head, and erects it as a monument, which he then anoints. He names the place Beit El. Yaakov vows allegiance to G-d.

SDT: "And I will return to my father's home and HaShem will be for me, G-d." Ramban explains the connection between Yaakov's return home with his "acquisition of G-d". The Gemara in Ketuvot states that he who lives in Eretz Yisrael is like one who has G-d; he who lives outside Israel is like one without G-d. Yaakov's return from Lavan's house to his father's was a physical and spiritual Aliya - as is Aliya to Eretz Yisrael in our own time. 

Avraham Avinu was born in Chutz LaAretz and was commanded by G-d to go and live in Eretz Yisrael, the land that he and his descendants would receive from G-d in perpetuity.

Yitzchak Avinu was born and raised in Eretz Yisrael, lived here all his life, never having stepped foot outside the Land, and was "reminded" of that fact by G-d, when Yitzchak might have left because of a famine (as did his father).

Yaakov Avinu was born in Eretz Yisrael and left the land for an extended time. In Parshat Vayishlach, we find his returning to Eretz Yisrael is both a physical return and a spiritual one.

Jews - as far as Eretz Yisrael is concerned - have one of three role models to emulate. You are either born in Israel and live your whole life here. Or you come on Aliya from the place of your birth, or - if you were born in Israel (or lived here at one time) and left to live elsewhere, you work your way back to Eretz Yisrael.

And the Gemara/Rambam's point: Coming on Aliya is not just a mitzva, it is the way a G-dless person acquires G-d for himself. 


Levi - Second Aliya - 17 p'sukim - 29:1-17

Assured of G-d's protection upon leaving the Land (something Yaakov had reason to be unsure of), his pace quickens. He sees a well in a field, with three flocks of sheep gathered around. The well is covered by a large rock. It was the practice of the shepherds to gather at the same time each day so that they would have the manpower necessary to remove the rock and then replace it after the sheep drank. (This, to prevent water from being stolen by one shepherd or another.) Yaakov asks the shepherds who they are and why they gather so early in the afternoon to water their sheep.

When they tell him that they work for Lavan, Yaakov asks about his uncle's wellbeing. The shepherds point out the approaching Rachel, daughter of Lavan. They explain to Yaakov that they must cooperate with each other in order to physically remove the stone from the well. Just then, Yaakov sees Rachel, his cousin, and approaches the rock and single-handedly removes it from the mouth of the well in order to give water to his uncle's sheep. Yaakov kisses Rachel and weeps bitterly. (He weeps because he sees with Ru'ach HaKodesh that they are destined not to be buried together.)

Yaakov tells Rachel who he is - what their relationship is - she runs off to tell her father. When Lavan hears, he runs to welcome Yaakov, and brings him home to hear "the whole story". Lavan "offers" Yaakov a job and tells him "to name his price". Lavan had two daughters - Leah, the older one and Rachel, the younger one. Leah had "weak" (sensitive) eyes and Rachel was very beautiful.


Shlishi - Third Aliya - 31 p'sukim - 29:18-30:13

Yaakov loves Rachel and offers to work for seven years in exchange for her hand in marriage. Lavan agrees and the time flies by in Yaakov's eyes because of his great excitement. At the end of the seven years, Yaakov asks that the marriage take place.

Lavan gathers the locals for the wedding festivities and substitutes Leah for Rachel (with, we are taught, the consent of the girls).

SDT: Although Lavan was the deceiver, and had his own motives, our Sources indicate that it was Rachel who facilitated the switch, motivated by love and compassion for her sister. Rachel gave her private "signals" to Leah to save her from a probable marriage to Eisav, Yaakov's biological elder. This compassion serves her descendants well many years later, when she "intercedes" before G-d following the destruction of the Beit HaMikdash. Tradition tells us that G-d "softened" the punishment with a promise of our return, only after Rachel pleaded before Him. According to Tradition, the Avot and Moshe Rabeinu had not succeeded in their pleas on behalf of the people. 

When Yaakov confronts Lavan about the deceit, Lavan says that it is improper to marry off the younger before the older. (This is the minhag in many communities, despite its Lavanic origin.)

Yaakov agrees to work an additional seven years for Rachel. Zilpa and Bilha are the hand-maidens of Leah and Rachel respectively (commentaries say they too were daughters of Lavan, from a pilegesh - there are other opinions as to who exactly they were, including a Midrash that says they were nieces of Devora, Rivka's nursemaid). Yaakov showed his obviously greater love of Rachel. As a result, G-d made Leah fertile and Rachel barren.

Next the Torah tells us, in rapid succession, of the births of Reuven, Shimon, Levi, Yehuda. Leah names each son (Levi was named by Yaakov or perhaps by an angel) with a name that expresses her thanks to G-d and her feelings under the unusual circumstances of her life.

Rachel, jealous of Leah, complains to Yaakov that she has no children. Yaakov gets angry with her, saying that it is G-d's doing, not his.

Rachel gives Bilha to Yaakov to have children whom she will raise as her own. Dan and Naftali are born. Leah, realizing that she has stopped having children, gives Zilpa to Yaakov. Gad and Asher are the results.

Notice the rapid fashion the Torah employs to tell us of the build-up of Yaakov's family. With Avraham and Yitzchak having such a difficult time fathering children, Yaakov has 8 sons in a span of 16 p'sukim!


R'vi'i - Fourth Aliya - 14 p'sukim - 30:14-27

Rachel begs Reuven to give her the special (fertility) herbs (DUDA'IM, mandrake) that he had gathered for his mother, Leah. When Leah complains to her, Rachel promises that Yaakov could sleep with her that night in exchange for the herbs. When Yaakov returns from the fields, it is Leah who goes out to greet him - something Yaakov questions, and Leah explains. G-d answers Leah's prayers of despair, and she gives birth to Yissachar and then Zevulun. Then Leah gives birth to a girl, Dina. Finally, G-d "remembers" Rachel and she becomes pregnant. 

She gives birth and names her son Yosef, praying that she will have yet another son (giving her not fewer than the handmaidens had. Leah has also prayed to G-d that her sister should not be shamed by having fewer sons than the hand-maidens).

After Yosef is born, Yaakov asks his leave of Lavan. He desires to return to his fathers' home. He asks for his wives, children, and compensation for all the work he has done for Lavan. Lavan acknowledges that he has been blessed because of Yaakov.


Chamishi - 5th Aliya - 32 p'sukim - 30:28-31:16

They make an arrangement by which Yaakov will be paid. Lavan repeatedly attempts to minimize the births of the goats and sheep that will be Yaakov's. G-d has other plans and Yaakov becomes very wealthy. The details of the speckled, banded, spotted animals and how which gave birth to what, are obscure. The bottom line is that Lavan attempts to cheat Yaakov (again) and is completely unsuccessful. 

Lavan's sons feel that Yaakov has cheated their father. G-d tells Yaakov to return to his birth-place. Yaakov calls to his wives and explains the situation to them. He tells them of being instructed by an angel as to what to do with the animals. Rachel and Leah feel as strangers in their father's house, as if they have no share in Lavan's wealth, and they will do as G-d commands.


Shishi - Sixth Aliya - 26 p'sukim - 31:17-42

Yaakov prepares to leave. Meanwhile, Rachel takes her father's TERAFIM in his absence. When Lavan becomes aware of Yaakov's departure, he sets out in pursuit. G-d appears to Lavan in a dream and warns him not to harm Yaakov in any way. When Lavan catches up to Yaakov, he confronts him about the unannounced departure and the missing terafim.

Rav Aryeh Kaplan z"l in The Living Torah, explains Terafim according to different opinions. Some say they were idols that were worshiped. This opinion adds that Rachel took them to save her father from the sin of idolatry. Others are of the opinion that they were meditative devices that would enable Lavan to divine the whereabouts of Yaakov. Thus Rachel's motive was to prevent Lavan from pursuing Yaakov & Co.

Yaakov answers in kind, expressing his anger at Lavan's repeated attempts to cheat him. As to the terafim, Yaakov permits Lavan to search for them and boldly declares that the one who took them shall not live. Lavan fails to find his terafim because Rachel convinces him not to search her person or belongings. Had it not been for G-d's protection, Yaakov tells Lavan, you would have left me with nothing.

In the Hagada we read/say: VAYEIRED MITZRAIMA (Yaakov went down into Egypt), and this is qualified by, ANOOS AL PI HADIBUR, usually translated as "Forced by Divine Decree". There is another explanation offered: It was Yaakov's DIBUR, his statement, that forced himself down into Egypt. How so? He inadvertently condemned Rachel to an early death by his words to Lavan. This can be construed as killing B'SHOGEIG. Punishment (and atonement) for that is EXILE. (Really, to a city of refuge, but for this "drash", exile to Egypt will do.) Not only does this explanation fit the DIBUR part, but it can also explain why the Hagada connects Yaakov's descent into Egypt with Lavan.

[Another explanation of a connection between Yaakov's time with Lavan and his (Yaakov's) descent into Mitzrayim goes like this: Lavan's switching of Leah for Rachel led to the friction between Leah's sons - Yosef's Brothers - and Rachel's son, Yosef. That resulted in Yosef being sold into slavery in Egypt, which in turn brought Yaakov and family down to Egypt.]
Sh'VII - Seventh Aliya - 15 p'sukim - 31:43-32:3

Lavan answers that the women are his daughters, that the children are his (grand)children, and the animals are his as well. Yaakov and Lavan make a pact and form a mound of rocks as a sign of their agreement. Yaakov offers a sacrifice to G-d and swears to the covenant. In the morning, Lavan kisses his children and grandchildren, blesses them, and returns home. 

Yaakov continues on his journey and encounters angels (of Eretz Yisrael - the sedra thus comes full circle - he left Eretz Yisrael with Vayeitzei and now is about to return to the Land). On the way, Yaakov names the place Machanayim. 

Last 3 p'sukim are repeated for Maftir.


Haftara - 28+2* p'sukim - Hoshei'a 12:13-14:10

*Sources suggest concluding the haftara with Yoel 2:26-27, in order to end the haftara on a better note than Hoshei'a ends with.

S'faradim read the 17-pasuk portion of Hoshei'a that precedes the Ashkenazi reading, 11:7-12:12. Chabad do also, but they continue for two more p'sukim - namely, the first two p'sukim of the Ashkenazi reading.

This concluding portion of the book(let) of Hoshei'a begins with reference to Yaakov's journey to Aram to find (and work on behalf of) a wife (wives) - hence its obvious connection to the sedra. The prophet points out to the People of Israel their humble origins, in an attempt to put things in perspective and restore their faith and reliance upon G-d.

The last 9 p'sukim of the haftara are also the first 9 p'sukim of the haftara of Shabbat Shuva. 

UNSHALMA FARIM S'FATEINU "... so will we offer the words of our lips instead of bulls." This is the textual link between prayer and korbanot. Remember, the origin of Maariv is found in the sedra.

CLARIFICATION:

UNSHALMA FARIM S'FATEINU does not mean that there is a trade-off between Korbanot and T'fila (sacrifices and prayer). It does not mean that when there are no korbanot, we pray and when there are korbanot, we don't. No way! Prayer predates korbanot. Prayer existed before and DURING and after, and IYH when the Beit HaMikdash will be rebuilt. We will always have prayer. The text will be different for some of the prayers, depending upon whether we have a Mikdash or not. But there always was, is, and will be prayer.

The meaning of the words of Hoshei'a tell us that between Beit HaMikdashes (Batei Mikdash), our T'filot do double duty. They continue to be prayer, and they (temporarily) take the place of the korbanot. We daven Shacharit at the same time as the morning Tamid was brought. We daven Mincha at the time when the afternoon Tamid was brought. We daven Musaf when the Musafim were brought in the Mikdash. (Actually, Musaf's fate might be different from the three davenings of the day. The gemara makes it clear that davening is more than korbanot. Davening is asking G-d for mercy (and many other things). It is praising Him, thanking Him, acknowledging that everything comes from Him. 

Imagine how exciting and special it will be to daven Shacharit WHEN the Avoda is being done in the Mikdash, not just at the same time it used to be done. May we merit that, speedily in our time.


Bringing the Prophets to Life

Weekly insights into the Haftara
by Rabbi Nachman (Neil) Winkler
Author of Bringing the Prophets to Life (Gefen Publ.)

Vayeitzei

Sefer Hoshe'a, the first book of the Trei Asar, the twelve "minor" prophets, is a collection of prophecies replete with condemnation and criticism of the Northern Kingdom of Israel Throughout its 14 p'rakim, the navi Hoshe'a focuses upon the faithlessness of "Efrayim", and her abandonment of Hashem. In order to better understand the message of this book and, therefore, this week's haftara, we should understand the specific time and the historical events that took place during this era.

Hoshe'a prophesied during the reign of Yerov'am ben Yo'ash (Yerov'am II) who ruled over the Northern Kingdom for 41 years. Like his namesake, Yerov'am angered Hashem, following the idolatrous and corrupt ways of his predecessor. Nonetheless, the text describes his military victories, through which he succeeded in restoring Israel's original northern border. Her military successes and the lengthy reign of her king, allowed Efrayim to believe that the era of stability and security was proof enough that the prophet's claim of Hashem's anger of their corrupt behavior and devotion to false gods, was unfounded.

Our haftara opens with the nation's claim that deception and falsehood was part of our very past. The Malbim offers a unique approach to understanding the words of Hoshe'a and explains that these opening verses reflect the people's argument against the navi's criticism. Denying that they were guilty of dishonesty, they claimed that deception was part of Israel's past: Ya'akov was forced to escape to Aram due to his deception and he was then deceived by Lavan and, despite this, he still continued to "protect" the flocks he guarded. Likewise, they argued that Hoshe'a's criticism of their idolatrous worship of the "calves" (agalim) was also untrue since it was a navi who was sent by Hashem to release the nation from Egypt and a navi, who, despite their worship of the golden calf, "protected" them from punishment!  Remarkably, the people were telling Hoshe'a that it was, therefore, his responsibility to defend them before G-d - not condemn them!!!

The navi rejects their arguments, reminding them that their "powerful" king had turned to idols only because of his fear that, were the people to return to worship Hashem, they would rebel against him, joining the Southern Kingdom in their worship of Hashem in the Beit HaMikdash, just as Yerov'am I had feared, years earlier. Hoshe'a fills his message with the warnings of the coming disasters that would befall the Kingdom if they do not cease their idolatrous ways. Powerfully, the prophet also brings up their past history, reminding the nation of all the kindnesses that G-d had done for them and how they had paid back those favors by forgetting His love abandoning His worship.

Perhaps more than any other theme, Hoshe'a - throughout his sefer - calls out Israel for her lack of gratitude to G-d and appreciation for what He had done for them. He resorts to bringing up the past when speaking to the sinful nation in the hope that they would finally be able to remember what they owe their Heavenly Father and, as a result, return to Him. 

The harsh words of the prophet's message do not complete his Sefer. On the contrary, the final message of the haftara - and Hoshe'a's book - is one of comfort and promise. The book - replete with warning, criticism and reproach of the nation - closes, fittingly, with a call for repentance and with the promise of G-d's eventual return to His people. 

It is this "coda" that opens the haftara that precedes Yom Kippur. Indeed, it is that cry SHUVA!, that gives the title to that Shabbat itself. 


ParshaPix explanations

The fun way to go over the weekly sedra with your children, grandchildren, Shabbat guests

To-l'dot

<> find the four pictograms that represent Rehovot 

City emblem, building complex, emblem of Weizmann Institute, particle accelerator

<> there are 5 Yitzchaks - sort of. Figure them out 

President of Israel, Yitzchak Herzog, Rabbi Yitzchak Breitowitz, Sid Caesar - his Hebrew name was Yitzchak, Isaac Newton under the apple tree, Shai Abram-son

<> Five new Unexplaineds

Speech bubble in heart for Eisav saying in his heart that he would kill Yaakov after their father died

Rick Hunter of the police detective series by the same name, for Eisav the hunter

Minnesota Twins cap for the twins - Yaakov and Eisav. This cap is red; it must be Eisav's

The new name for Ponagansett, Mass. is Padanaram

20 switching with 200 is for B'CHORA and B'RACHA (the KAF and REISH switching place in the word)

Kol HaKavod to Rabbi Meir Salasnik for his solutions. Others should send in answers too. Even partial.


Vayeitzei

Note to (grand)parents: You should pick and choose from the PP with your (grand)child in mind. Some elements are straightforward and can lead to a review of the sedra. Others are puzzle-type for older kids and you can prompt them accordingly.

<> The first five photos down the left side are goats and sheep with different patterns <> next to the animals are two sticks <> and a peeler. The peeler is for the sticks and the sticks are for the ewe and nannies to look at so their offspring will have different patterns <> two photos of mandrakes, as in the DUDA'IM that Reuven picked for his mother and which Rachel acquired from Leah in a deal <> the road signs were seen by Yaakov after he left Be'er Sheva, which is why B7 is pointing back where he came from, with Charan indicating the direction he must take. In that same direction was HAMAKOM, the place which he encountered <> Herby's Bakeshop, is in Beit El <> across the bottom - kind of obvious, but ask your family and/or guests <> the stone Yaakov rested his head on when he slept (after establishing Maariv). That is, when he awoke. When he went to sleep there were many (12) stones. The rock is also the one that covered the well that Yaakov removed so that Rachel (and the other shepherds) could water their sheep <> It also stands for the rock that Yaakov set up as a MATZEIVA to mark his agreement with Lavan (GAL-EID) the rock is at the base of a sculpture near Givat Mordechai, which represents Yaakov's ladder <> ice cream - in Hebrew, G'LIDA, which is taken for the Aramaic word for ice, as in mentioned in Targum Onkeles, when Yaakov mentions the cold icy nights he spent tending Lavan's flocks <> the logo for the Philadelphia Phillies. That team has the ignoble honor of being the losingest team in MLB and in all major league sports (in the US). They have lost 11,112 times (since 1883). Perhaps, then, they are the incarnation of the teams that did play in LUZ, an older name for Beit El <> an owl with a speech bubble. Owls say HOO. add the extraterrestrial and we get HU ITI, said by Yaakov when he set the conditions for his wages <> sine wave; that's wave, as in GAL, as in GAL-EID <> a South Park character playing dodgeball, which is similar to the game MACHANAYIM, as in the concluding word (and pasuk-count siman) of Vayeitzei, referring to the twin camps of angels <> The kipa is for an old corny joke (groan quietly so no one nearby with think you are under the weather). How do we know that Yaakov Avinu wore a Kipa? It says, Vayeitzei Yaakov, Yaakov went out... Would he go out without a kipa?! <> Yaakov promised to give G-d MAASER, one tenth, .1 <> the emoji is an Unexplained <> the oil can represents the oil Yaakov used to anoint the stone at the beginning of the sedra <> three pics from the haftara. The matador waving his red cape at - not a bull, but a pair of lips. As in the haftara, UNSHAL'MA FARIM S'FATEINU, and our lips (voices in prayer) will replace the bulls (sacrifices), for the time being. When the Beit HaMikdash is rebuilt, prayer will become just prayer once again. Since the Churban, it has been doing double duty <> Paddington Bear with the Cubs baseball cap Xed out represent DOV SHAKUL, a bear without offspring <> the smiley with the dunce cap - of Efrayim it is said, HU VEN LO CHACHAM, he is a not-smart child <> sheep at the well are sheep around the well <> Perry WHITE is for Lavan <> a couple of Unexplaineds


In Memory of Rabbi Jonathan Sacks z"l

How the Light Gets In

Vayeitzei

Why Yaakov? That is the question we find ourselves asking repeatedly as we read the narratives of B'reishit. Yaakov is not what No'ach was: righteous, perfect in his generations, one who walked with God. He did not, like Avraham, leave his land, his birthplace, and his father's house in response to a divine call. He did not, like Yitzchak, offer himself up as a sacrifice. Nor did he have the burning sense of justice and willingness to intervene that we see in the vignettes of Moshe's early life. Yet we are defined for all time as the descendants of Yaakov, the children of Israel. Hence the force of the question: Why Yaakov?

The answer, it seems to me, is intimated in the beginning of this parsha. Yaakov was in the middle of a journey from one danger to another. He had left home because Eisav had vowed to kill him when Yitzchak died. He was about to enter the household of his uncle Lavan, which would itself present other dangers. Far from home, alone, he was at a point of maximum vulnerability. The sun set. Night fell. Yaakov lay down to sleep, and then saw this majestic vision:

He dreamed and, look, there was a ladder set on the earth, with its top reaching heaven; and look, angels of God were ascending and descending on it. And look, the Lord stood beside him and said, "I am the Lord, the God of Avraham your father and the God of Yitzchak; the land on which you lie I will give to you and to your offspring; and your offspring shall be like the dust of the earth, and you shall spread forth to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed through you and through your offspring. And look, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you." Then Yaakov woke from his sleep and said, "Surely the Lord is in this place - and I did not know it!" And he was afraid, and said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven." (B'reishit 28:12-17)

Note the fourfold "and look", in Hebrew V'HINEI, an expression of surprise. Nothing has prepared Yaakov for this encounter, a point emphasised in his own words when he says, "The Lord is in this place - and I did not know it." The very verb used at the beginning of the passage, "He came upon a place", in Hebrew VAYIFGA BAMAKOM, also means an unexpected encounter. Later, in rabbinic Hebrew, the word HaMakom, "the Place", came to mean "God". Hence in a poetic way the phrase VAYIFGA BAMAKOM could be read as, "Yaakov happened on, had an unexpected encounter with, God."

Add to this Yaakov's night-time wrestling match with the angel in the following parsha and we have an answer to our question. Yaakov is the man who has his deepest spiritual experiences alone, at night, in the face of danger and far from home. He is the man who meets God when he least expects to, when his mind is on other things, when he is in a state of fear, and possibly on the brink of despair. Yaakov is the man who, in liminal space, in the middle of the journey, discovers that "surely the Lord is in this place - and I did not know it!"

Yaakov thus became the father of the people who had their closest encounter with God in what Moshe was later to describe as "the howling wasteland of a wilderness" (D'varim 32:10). Uniquely, Jews survived a whole series of exiles, and though at first they said, "How can we sing the Lord's song in a strange land?" (T'hilim 137:4) they discovered that the Shechina, the Divine Presence, was still with them. Though they had lost everything else, they had not lost contact with God. They could still discover that "the Lord is in this place - and I did not know it!" Avraham gave Jews the courage to challenge the idols of the age. Yitzchak gave them the capacity for self-sacrifice. Moshe taught them to be passionate fighters for justice. But Yaakov gave them the knowledge that precisely when you feel most alone, God is still with you, giving you the courage to hope and the strength to dream.

The man who gave the most profound poetic expression to this was undoubtedly David in the book of T'hilim. Time and again he calls to God from the heart of darkness, afflicted, alone, pained, afraid:

Save me, O God, 

for the floodwaters are up to my neck. Deeper and deeper I sink into the mire; 

I can't find a foothold. 

I am in deep water, 

and the floods overwhelm me. (69:2-3)

From the depths, O Lord, 

I call for Your help. (130:1)

Sometimes our deepest spiritual experiences come when we least expect them, when we are closest to despair. It is then that the masks we wear are stripped away. We are at our point of maximum vulnerability - and it is when we are most fully open to God that God is most fully open to us. "The Lord is close to the broken-hearted and saves those who are crushed in spirit" (34:18). "My sacrifice, O God, is a broken spirit; a broken and contrite heart You, God, will not despise" (51:17). God "heals the broken-hearted and binds up their wounds" (147:3).

Rabbi Nachman of Bratslav used to say:

A person needs to cry to his Father in heaven with a powerful voice from the depths of his heart. Then God will listen to his voice and turn to his cry. And it may be that from this act itself, all doubts and obstacles that are keeping him back from true service of Hashem will fall from him and be completely nullified. 

We find God not only in holy or familiar places but also in the midst of a journey, alone at night. "Though I walk through the valley of the shadow of death I will fear no evil for You are with me" (23:4). The most profound of all spiritual experiences, the base of all others, is the knowledge that we are not alone. God is holding us by the hand, sheltering us, lifting us when we fall, forgiving us when we fail, healing the wounds in our soul through the power of His love.

My late father of blessed memory was not a learned Jew. He did not have the chance to become one. He came to Britain as a child and a refugee. He had to leave school young, and besides, the possibilities of Jewish education in those days were limited. Merely surviving took up most of the family's time. But I saw him walk tall as a Jew, unafraid, even defiant at times, because when he prayed or read the Psalms he felt intensely that God was with him. That simple faith gave him immense dignity and strength of mind.

That was his heritage from Yaakov, as it is ours. Though we may fall, we fall into the arms of God. Though others may lose faith in us, and though we may even lose faith in ourselves, God never loses faith in us. And though we may feel utterly alone, we are not. God is there, beside us, within us, urging us to stand and move on, for there is a task to do that we have not yet done and that we were created to fulfil. A singer of our time wrote, "There is a crack in everything. That's how the light gets in." The broken heart lets in the light of God, and becomes the gate of heaven.

Around the Shabbat Table:

Have you ever felt the presence of God during a difficult experience?

Why do you think it is important that we have several different forefathers and foremothers as role models?

Out of all the forefathers and mothers, why do you think we became known as "Bnei Yisrael", children of Yaakov?


PTDT - PhiloTorah D'var Torah

MAARIV

The Gemara in Brachot teaches us of two opinions as to the origin of our three daily davenings.

Rabi Yosi b'Rabi Chanina says, our prayers were established by our Patriarchs.

Rabi Yehoshua ben Levi says, our prayers were established to correspond to the daily korbanot in the Mikdash.

Each view is presented in detail, and the two views do not negate each other, but rather enhance each other.

Without going into the full details, let me present Maariv (or Arvit - take your pick) as being noticeably different from Shacharit and Mincha, in practice and in origin.

As to Temple service, Shacharit and Mincha correspond to the two daily T'MIDIM, the sacrifices of two lambs, one in the morning and the other in the afternoon. Maariv, on the other hand, corresponds to the simmering of parts and fats of the day's sacrifices that were not fully burned during the day, but were left on the Mizbei'ach throughout the night.

Shacharit and Mincha - concrete connections to specific korbanot. Maariv - kind of vague.

Avraham arose early in the morning to the place where he had stood (before G-d). Strong connection to praying in the morning.

Yitzchak went out into the field to commune (converse) before evening. A strong connection to prayer in the afternoon.

Yaakov was traveling and he 'encountered' the Place because night had fallen. He slept there, had his famous dream and his awareness of the sanctity of the place came in the morning. Because of the word VAYIFGA, a connection is made to P'GI'A being a synonym for prayer - but the pasuk quoted is about G-d asking the navi NOT to pray to Him.

Shacharit and Mincha have specific times during the day - first time and last time. Maariv has timings too, but the language in the Mishna is that Maariv has no set time (meaning all night).

Shacharit and Mincha were set as requirements from the beginning. Maariv, it seems, was optional from the start and later became required.

Originally, it was prayed by people who knew how to daven by heart, but for those who didn't know how to pray without a siddur, it was optional. This is why there is CHAZARAT HASHATZ - repetition of the Amida for Shacharit and Mincha - it was originally instituted so that the chazan would say his Amida out loud so that people who didn't know how to daven on their own would be able to answer AMEIN to each bracha and have that count as if they said the Amida. 

No repetition for Maariv, because those who did not know how to daven, were exempt.

To make it clear, a man is obligated to daven three times a day, with equal requirement to daven Shacharit, Mincha, and Maariv. Nothing optional about Maariv anymore.

Women, who are obligated in one or both of the daytime davenings, are considered to not having been required to daven Maariv.

A woman may chose to daven Maariv, but the majority of authorities do not consider it to be obligatory at all.

Therefore, a woman who decides to daven Maariv, should say that she is doing so B'LI NEDER, without it becoming an obligation due to repeated performance.

A woman's davening Maariv on Leil Shabbat would not obligate her to daven Maariv during the week. There is more to say about a woman and davening, but we'll leave the topic at what we've already written.

It is important to remember that our Sages joined the nighttime requirement of saying SH'MA with the davening of Maariv. This makes Maariv - as well as Shacharit - a double fulfillment - Prayer and Sh'ma.

And, it should be noted, that besides being a mitzva to recite Sh'ma morning and night, the further mitzva of remembering the Exodus "all the days of our lives" is fulfilled by the recitation of the final pasuk of the Sh'ma's third passage.

None of the above presentation of Maariv as being different from its daytime bothers - Shacharit and Mincha, was meant to give Maariv a lower status than the other daily T'filot.

Just as the simmering of the parts and fats on the Altar all night served to declare that our service in the Beit HaMikdash is 24/7 - and not just for daytime, so too, Yaakov Avinu's Maariv declares that praying to G-d is also 24/7 - a day and night, every day and night - challenge of the Jew throughout his lifetime.

May our prayers be carefully said and sincerely meant and may HaShem answer them all positively for each of us and all Klal Yisrael. 


Walk through the Parsha with Rabbi David Walk

THE MAN OF TRUTH

Vayeitzei

Ya'akov Avinu, our third Patriarch, takes center stage this week. The 'tent dweller' steps out of his comfort zone into the wide world. He must have been terrified. In the ancient world, nighttime was frightful. But God came to our ancestor in a vision upon a ladder, and assures him, 

'I am the God of your father Avraham and your father Yitzchak... Remember, I am with you: I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I have promised you' (B'reishit 28:13 & 15). 

At this point, Ya'akov finds his voice, 'If God remains with me, protecting me on this journey that I am making, and giving me bread to eat and clothing to wear, and I return safe to my father's house, the Eternal shall be my God (verses 20-21). Voila! We have the heir to Avraham, the third and last Patriarch, the 'choicest of the Patriarchs', based on 'For God chose Ya'akov for Himself (T'hilim 135:4 & Midrash Rabba 76:1).

So, why was Ya'akov B'CHIR HA'AVOT? The usual answers include that all of his children remained in the covenant and that he transformed the Hebrews from a clan to a fledgling nation, B'nei Yisrael. But I think that we have all the information we need in just this verse.

At first glance, this verse could paint Ya'akov in a negative light. He's seemingly making a deal with God. Does he not trust the B'RACHA Yitzchak gave him before leaving home, 'May He grant you the blessing of Avraham, that you may possess the Land which God assigned to Avraham' (verse 4)? Why is he conditioning his loyalty to the promise of safety?

Rashi's famous answer is that Ya'akov was asking of God that all of his progeny should be loyal to the covenant. He couldn't bear to repeat the agony his beloved father bore over the defection of Eisav. Others follow the Ramban who avers that there is no condition in our verse. The word IM (usually 'if') in verse 20 should be translated 'when', so there is no doubt or uncertainty in his statement at all.

Rabbeinu Bechaye, suggests that his great spiritual status is suggested by the nature of his request. Most people given the opportunity to make a request of God might ask for wealth or fame. Ya'akov merely asks for safety, bread and a shirt on his back. Radak opines that his greatness was desiring his name to be coupled with God's in the mouths of mankind.

But I think that the best answer to our query is found in the very famous verse at the inspiring end of the book of Micha: You shall give truth (EMET) to Ya'akov, loving-kindness to Avraham; as You have promised in an oath to our Patriarchs from the days of antiquity (KEDEM, 'days of the beginning', 7:20). From this verse, our Sages have often reported that Ya'akov was the man of EMET and Avraham the one of CHESED.

What made Ya'akov the man of EMET? From last week's Torah reading, it would seem that he had a fraught relationship with truth. I know that we can explain away all his obfuscations, but on a literal level he's played fast and loose with the EMET.

So, what does make him the man of EMET? I strongly believe that it has nothing to with 'truth' per se. The EMET here has to do with fulfilling promises; keeping deals. Everything Ya'akov receives, he earns (at least from this moment on). Not so Avraham. God gives great wealth to Avraham out of love and care. There are no tit-for-tat deals between Avraham and his Maker. That kind of providing is called CHESED. The commodities are not worked for or bargained for. They arrive as largesse from our Creator.

Now pay attention to the exact words of Ya'akov: If You will protect me on this journey and give me bread to eat and clothes to wear, then YUD-HEI-VAV-HEI will be my ELO-HIM. What exactly is he saying? I believe that he's announcing that the God of kindness and forgiveness (the four-letter name) will become for me my ELO-HIM, God of power and judgment. I will work so hard at being good and righteous that I will no longer fear any Divine judgment. 

Ya'akov commits himself at this specific difficult and terrifying juncture to be the deserving heir to Avraham and Yitzchak. He feels ready to face the adversity facing him. He is ready to encounter the third manifestation of EMET. 

The S'fat Emet explains in parshat Vayishlach (B'reishit 32:11) that when Ya'akov says, 'I am unworthy (KATONTI) of all the CHASIDIM (kindnesses) and all the EMET which You have done for Your servant.' The Rebbe interprets this use of EMET to mean 'what one succeeds in actualizing himself... In every person there exists a unique Torah that is able to be realized or actualized, and is a divine gift offered according to each person's portion.' Ya'akov did it. He became all that Ya'akov could ever be. That accomplishment is rare if not unique. That made him the man of EMET, his own unique EMET.

Ya'akov Avinu emerges as the 'choicest of the Patriarchs' because he is the model for us to become all that we can be. There is no greater accomplishment than to fully fulfill one's potential. That was Ya'akov's life trajectory and we must follow that paradigm. 


Walk thru Davening with Rabbi David Walk

GOD'S ON GUARD

UVA L'TZIYON - part 2

This is the second in a short series on the famous prayer K'DUSHA D'SIDRA, which is most commonly called UVA L'TZIYON. To most people this long paragraph looks like a collection of inspiring verses, but that point of view is far too simple. In reality, this is a carefully organized prayer made up of five parts. We covered the first two in Part One of this series. It begins with two verses from Yeshayahu, which replace an ancient custom to learn passages from NACH (Prophets and Writings) after daily prayers. Part two is a reprise of the doxology, the Holy, Holy, Holy declaration, but this time with Aramaic translation, again adding the element of studying the material.

The third section begins by asking the God of Avraham, Yitzchak, Yisrael and our ancestors to guard (SHOMER) THIS forever, in the desire and thoughts of the hearts of Your people, and direct their hearts towards You (Divrei HaYamim Alef 29:18). Beautiful verse, but what does the demonstrative pronoun ZOT (this) refer to? 

In the actual context from Tanach, it refers to donations or offerings in the Beit HaMikdash. However, in our prayer most observers believe that we are referring to issues within our text. Probably, the most popular approach is to assume that we beseech God to SHOMER or protect our declaration of God's sanctity in the doxology. Perhaps, but I strongly believe our focus lies elsewhere.

In the larger framework of the prayer, we're discussing Torah study. The doxology is just one example of the genre. The continuation, I think, proves my point. The end of the verse discusses guiding our thoughts and feelings towards God. Our proclamation of God's KEDUSHA is very important but doesn't guide the entirety of our lives as Torah study does.

We now confront one of the most prominent verses in all of our davening: 

He is compassionate; He forgives iniquity and does not destroy; He suppresses anger time and again, never rousing His full wrath (T'hilim 78:38).

It's been pointed out that this is the middle verse in the book of T’hilim, and therefore is a lynchpin to our attempts to approach God and receive Divine attention. It points out God's compassion and patience for our people. 

This verse introduces our weekday evening service, and is often paired with the verse: O LORD, grant victory! May the King answer us when we call (20:10), which we will encounter in just five more verses here. These two verses, begging for God's attention to our needs, bracket these other verses which refer to similar requests. We next turn to why God is so long suffering when dealing with our stiff-necked tribe.

The first reason for God's forbearance is the reality, 'That You, My Lord, are good and forgiving, abundantly kind to all who call on You' (86:5). In other words, patience and kindness are the basic attributes of God when dealing with those who seek out the Divine Presence. To those less inclination to seek out God, power and infinite strength would seem to be the overriding reality of God, but those of us who really try to know God realize that love, compassion and kindness are the principal realities of the Creator.

Next, we arrive, I believe, at the central issue of our request for God's attention: Your righteousness is eternally righteous; Your Torah is truth (119:142). People often (especially when suffering) question the righteousness of the world God created and rules. We loyal Jews, however, daily express our firm belief that God's universe is just, even when we have difficulty fathoming the reality we face.

This verse ends by declaring, as well, our belief in the truth of our Torah. Rav Soloveitchik explained this phrase to mean that Torah demands 'authenticity'. Torah is the opposite of SHEKER, dishonesty and deception. 

At this point, we quote the verse, 'Grant truth (EMET) to Yaakov; kindness (CHESED) to Avraham, as You promised to our ancestors in days of yore (Micha 7:20). Often this verse is understood to state that Yaakov was the man of truth; Avraham the man of kindness. No argument here, but I don't believe that is the point of our verse. Our verse in its literal meaning is explaining that God's largesse to Yaakov was the fulfillment of a deal or covenant (B'reishit 28:20-22), and, therefore, all of God's help was an act EMET, fulfilling the deal.

Avraham, on the other hand, also received great gifts and promises from God. However, there hadn't been any previous agreement. When God, or anyone, gives without any previous commitment, that giving is a CHESED, an act of kindness, not a required act.

Moving on, we next encounter a verse which has become a famous response to the question, 'How're you doin'?' This verse begins, BARUCH HASHEM YOM YOM! (Blessed is God each and every day). Our Sages learned from this statement that we should repeat the appropriate blessings daily (B'rachot 40a). But on the literal level this phrase leads into the next statement, 'He has loaded us (with blessings).' Because God is the Power of salvations.

Then we declare God to be our Protector, who provides us a refuge in this cruel and dangerous world (T'hilim 46:8). The penultimate verse quoted, 'God, Master of Legions, fortunate is the one who trusts in You! (84:13). This tandem of praises emphasize how much we rely on God in this life on Earth. In our prayers, we must both make our requests, but also declare our faith that God is the proper address for all these petitions.

Finally, we end this middle section of Kedusha D'Sidra with the well-known verse: God save! May the King answer us on the day we call (20:10). This verse expresses our confidence that God will be there in our time of need. Our nation has survived because God intervened when our plight was dire. We conclude this part of the prayer by making this declaration of hope and confidence in God's supervision over Jewish destiny. It's only because of this faith that we engage in prayer.

So, this concludes the middle of UVA L'TZIYON, which more than anything else is a statement about the efficacy of prayer, and is, as well, a declaration of our trust in God. Three parts down; two to go.


Rav Kook Torah

by Rabbi Chanan Morrison <> www.ravkooktorah.com

The Rivalry between Rachel and Leah

Yaakov did not have an easy life. He loved Rachel, but was tricked into marrying her sister Leah. And when he finally married Rachel, his home suffered from rivalry between the two sisters.

This strife was not limited to Yaakov's household. It continued on in future generations: in the struggle between Rachel's son Yosef and Leah's sons; and in the conflict between King Saul, a descendant of Rachel, and David, a descendant of Leah. Why did Yaakov need to endure so many obstacles when setting up his family - complications that would have such a long-term impact on future generations of the Jewish people?

The Present vs the Future

We live in a divided reality. We continuously deliberate: how much should we live for the moment, and how much should we work for the future? We must constantly balance between the here-and-now and the yet-to-come. This dilemma exists across all levels of life: individual, familial, communal, and national.

God's original design for the world was that the entire tree, even the bark, would taste as sweet as its fruit (B'reishit 1:11). In other words, even during the intermediate stages of working toward a goal, we should be able to sense and enjoy the final fruits of our labor. When the world is functioning properly, the present is revealed in all of its glory and serves as a suitable guide toward a loftier future. In such a perfect world, our current desires and wishes do not impinge upon our future aspirations.

But the physical universe is fundamentally flawed. The earth failed to produce trees that taste like their fruit. We endure constant conflict between the present and the future, the temporal and the eternal. As individuals and as a nation, we often need to disregard the sensibilities of the present since they will not lead us toward our destined path.

Rachel and Leah

Yaakov's marriage to two sisters, and the ongoing rivalry between them, is a metaphor for this duality in our lives.

Like all things in our world, Yaakov's home suffered from a lack of clarity. Yaakov should have been able to establish his family on the basis of an uplifted present, blessed with integrity and goodness. He should have been able to marry and set up his home without making calculations with an eye to the future. The natural purity and simple emotions of his holy soul should have sufficed.

Rachel, whom Yaakov immediately loved for the beautiful qualities of her soul, is a metaphor for the simple and natural love we feel for the revealed present. Yaakov felt that Rachel's external beauty was also in harmony with the unknown realm of the distant future.

But God's counsel decreed that the future destiny of the people of Israel belonged not to Rachel, but to Leah. 

Six of the twelve tribes of Israel, including those designated for spiritual and political leadership (Levi and Yehuda), were born to Leah.

Leah would be the principal matriarch of the Jewish people. Yet this future was so profoundly hidden, that its current state - in Leah - was hidden from Yaakov.

This concealed quality of Leah is embedded in the very foundations of the Jewish people. Because of the legacy of Leah, we can raise our sights afar, skipping over the present circumstances, in order to aspire toward a lofty future. Just as Yaakov found himself unexpectedly wed to Leah, so too, the path of the Jewish people throughout history does not always proceed in an orderly fashion. The future often projects its way into the present so that the present time may be elevated and sanctified.

Two Kings and Two Mashiachs

The rivalry between Rachel and Leah, the conflict between the beautiful present and the visionary future, also found expression in the monarchy of Israel. The temporary reign of Sha'ul, a descendant of Rachel, struggled with the eternal dynasty of David, a descendant of Leah. 

Saul, who is described as "the most handsome young man in Israel, head and shoulders above the people" (Shmuel Alef 16:2), was a natural choice for king. And yet God chose to appoint David - a simple shepherd boy whose leadership qualities even his own father failed to see - as the true king of the Jewish people. As God explained to the perplexed prophet Shmuel: "Look not upon his appearance, or the height of his stature, for I have rejected him. For it is not as man sees [that which is visible] to the eyes; the Lord sees into the heart" (16:7).

Even in the Messianic Era, the divide between Rachel and Leah will continue, with two Messianic leaders: the precursive redeemer, Mashiach ben Yosef, a descendant of Rachel, and the final redeemer, Mashiach ben David, a descendant of Leah.

Nonetheless, we aspire for the simpler state in which the present is uplifting, and by means of its light, the future acquires its greatness. For this reason, Rachel was always honored as Yaakov's primary wife. Even Leah's descendants in Beit Lechem conceded: "Like Rachel and Leah who both built the house of Israel" (Ruth 4:11), honoring Rachel before Leah.

Sapphire from the Land of Israel. Adapted from Ein Eyah vol. IV, pp. 44-46


Rabbi Ephraim Sprecher

Endless Light of Education

Chanuka 5774

There is an interesting Talmudic passage in Tractate Shabbat: 23: "One who is careful about the Chanuka lights will have children who are talmidei Chachamim (scholars)." Rashi explains this enigmatic passage by referring to the verse in Mishlei 6 which says: "A candle is a mitzva and the Torah is light." On the basis of the mitzva of the candles of the Shabbat (Yom Tov) and Chanuka, the light of Torah will come. This explanation still leaves the passage unclear. We will come back to it.

Some of the laws of Chanuka also seem somewhat strange - e.g., even a poor person is required to light the Chanukiya, even if this entails begging from door to door to get enough money to purchase the oil. A question is asked: if a person can only afford to purchase either wine for Shabbat Kiddush or oil for his Chanukiya, which should he buy? The answer is that he should purchase the oil for Chanuka.

Why is there such a tremendous stress on the lighting of the Chanuka lights? How can it be that this simple mitzva should take precedence to buying wine for kiddush? And how can it be that by observing this mitzva, we can, in some way, guarantee that we will have worthy and learned children?

To answer these questions, we must face one very simple reality: lights burn out. It was a miracle that the oil lasted for a week longer than expected. The Menorah of the Temple had to be tended and refueled daily. When the little oil lasted for eight days, it was considered miraculous. This seems like such an obvious fact, but it often passes us by. The mitzva of Chanuka is so important because it reminds us of this elementary fact of life: We must constantly provide fuel if we expect lights to burn. And this fact is also true regarding the Light of Torah. Because whatever is true in the physical world is certainly true in the spiritual world. Chanuka teaches that in matters of spirituality there is no status quo. If we are not progressing spiritually, we are automatically regressing. This is what Shlomo Hamelech means in Mishlei: The candle of G-d is the soul of the human being. That just like a candle needs constant refueling in order to give light, so too the G-dly soul needs the constant light of Torah.

Chanuka is related to the word, chinuch - education, teaching, and dedication through understanding. Our existence as a people depends on chinuch - on education, on communicating our beliefs, observances, and feelings on a constant and continual basis.

Chanuka reminds us to light the candles; it reminds us that we must be involved daily in matters of spirit. Therefore the Talmud tells us that if we are careful in the mitzva of Chanuka, our children will be scholars, will be worthy Jewish people. And perhaps the reason now becomes clear - because our children will understand what the meaning of total constant commitment to Torah is. For a candle is a mitzva, and the Torah is light. And as Rashi explains, on the basis of the mitzva of the candles of Shabbat and Chanuka, the light of Torah comes continuously into our homes. From these very elementary mitzvot, lighting candles, we come to the realization that we need a constant refueling of spirituality and mitzvot. Chanuka is related to chinuch (Education) - it is never too late to learn. ESP


CHIZUK & IDUD

Divrei Torah from the weekly sedra
with a focus on living in Eretz Yisrael

Chizuk for Olim & Idud for not-yet-Olim

by Rabbi Yerachmiel Roness - Ramat Shiloh, Beit Shemesh

Vayeitzei 5777

Years ago, when I sat shiva for my Mother a"h, in Montreal. her first cousin came to console. She had been born and bred in Winnipeg and told me that her two sons had "wonderful" wives: "But", she added, "You would not sanction such marriages since they married out." At that point I asked her how it could be that 2 brothers, her father and my grandfather, both of whom came from the same town in Poland (Przemysl), had the same upbringing, the same cheder education, yet their grandchildren had a radically different status. Her children's children are not considered Jewish halachically whereas my mother and her siblings married Jews and stayed shomrei mitzvot. 

Her answer was instructive. "Though my father was chazan in shul on the High Holy Days, my mother, who had been born in Canada, was not observant." She let me know that my mother once visited them in Winnipeg and would speak to them in Yiddish asking them if they had recited "Modeh Ani" upon waking in the mornings. She also informed me that when my mother had been offered a shiduch with a West Coast Jewish lawyer (a Jewish lawyer in the 1930s!) she turned it down because he was not Shomer Shabbat! There were very few Shomer Shabbat people in those days in Canada!

This then is the secret of Jewish survival. The woman is called AKERET HABAYIT - The Homemaker. The Midrash of B'reishit Rabba 71 says: "call her not AKERET HABAYIT but IKAR HABAYIT - the bastion of the home. The woman maintains and steers the Jewish family through stormy seas while steering the family ship with an all-Jewish rudder.

This was my mother. (whose Yahrzeit is this week). Maybe she was that way because her mother's maiden name was Langsam and that family traces it roots to the tsadik Rav Elimelech Shapiro of Dinov, the Bnei Yissaschor. In truth, her Midot can be traced back to Rachel Imeinu.

Rachel was a very beautiful young woman, and our Rabbis tell us that her external beauty was more than matched by her inner beauty. We might ask why Yaakov chose Rachel over Leah. We assume that Leah was as beautiful as Rachel - so why was Rachel chosen. 

Some suggest that while both sisters were righteous, the difference was that Rachel went out of her way to do good for others. Leah's goodness was kept inside her - this is line with the suggestion of Ibn Ezra who comments on the 50 Tzadikim within the city - Avraham in dialogue with Hashem could have said 50 Tzadikim why "in the city" - Ibn Ezra states - within the city - in Public - B'FARHESYA. To be a true Tzadik one must operate in the midst of society. It is not enough to be a tzadik when one is alone. That was the difference between Rachel and Leah. That is why Yaakov chose Rachel.

Most of us remember the Haftara for the second day of Rosh Hashana where Rachel is mentioned- Yirmiyahu 31:15-17:

 "Thus says HaShem: A voice was heard in Rama, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they are not.

Thus says HaShem: Refrain your voice from weeping, and your eyes from tears: for your work shall be rewarded, says HaShem; and they shall come again from the land of the enemy.

And there is hope in your end, says HaShem that your children shall come again to their own border.

Rachel is crying for her children who are not. Could it be that 'they are not' means they cease to be Jews? Most commentators understand the tears of Rachel are caused by her children going out to Galut.

Many visit Kever Rachel, Rachel's Tomb, to pray, to be inspired by her memory and draw strength from her spiritual image, knowing as we do that Rachel refuses to be comforted for her children (plural), crying that we may yet return home, KI EINENU, for he (singular) is not yet here (31:14). Rachel does not cry for us as a collective, but rather, like every mother, she weeps over each and every one of her children. Seeing the unique characteristics of each and every one of her children she will not forsake them, hoping that even the most distant will ultimately return home.

The Almighty answers Rachel telling her to: "keep your voice from weeping and your eyes from shedding tears, for your children will come back from the land of the enemy. There is hope for the future, V'SHAVU VANIM LIGVULAM, your children shall return to their own border."

Rachel is buried "by the wayside" to enable her to beseech the Almighty on behalf of her children in exile (Rashi B'reishit 48:7). We have to strive to make Rachel's tears our own!


Q&A

Reprinted from Living the Halachic Process by Rabbi Daniel Mann - Eretz Hemdah, with their permission [www.eretzhemdah.org]

Festive Meals on Chanuka

Question: Is one supposed to celebrate Chanuka with festive eating? How and why is it different from Purim?

Answer: There is no set obligation to have a meal in honor of Chanuka, as there is on Purim. Let us begin by discussing why there is such a difference. 

The broadly accepted general distinction between the two holidays in this regard is based on the difference between the types of danger that were involved. In the Purim story, there was danger of physical annihilation. In contrast, in the Chanuka story, the Jews' ability to keep the Torah was attacked, but had they agreed to forsake the Torah, there would not have been a physical danger. According to the Taz's understanding of the Levush, the Chanuka salvation was therefore less important and thus did not warrant as much festivity. The Taz, however, disagrees based on the idea that one who causes someone else to sin is worse than one who kills him. 

The Taz himself argues that physical salvation, which relates to "this world", is most appropriately celebrated with physical celebration, whereas spiritual salvation is to be celebrated in a spiritual manner (i.e., the Chanuka lights). However, this idea seems inconsistent with other sources. For example, a festive meal is required on Shavuot because it is the day on which the Torah was given. Furthermore, the Rama writes that there should be some festivity on Chanuka and gives as the reason that it was the time of the dedication of the mizbei'ach (altar), which was a spiritual event, and the Taz himself seems to agree. Perhaps the Taz meant that the preservation of life deserves physical celebration; regarding spiritual matters, one celebrates physically only if there is something new, as occurred on Shavuot and in the dedication of the mizbei'ach. 

Mishnat Ya'avetz adds halachic reasoning to explain why there actually could be a preference not to have a full obligation of a festive meal on Chanuka. He points out that a full obligation could have caused a problem of bal tosif (the prohibition of adding on to the mitzvot of the Torah) for creating a day significantly akin to Yom Tov. 

Nevertheless, there are sources that seem to indicate that there is a mitzva of having festive eating on Chanuka. The Rambam refers to the days of Chanuka as "days of simcha (joy) and hallel (songs of praise)", and the former term usually relates to festive eating. At the very least, this includes a prohibition of fasting during Chanuka. The Shulchan Aruch, who rules that there is no obligation to have festive meals, implies that there does indeed exist a practice to have them, but that they are reshut (voluntary). The Rama, as mentioned, cites an opinion that there is a slight mitzva to have special meals for Chanuka, with the reason relating, as above, to the dedication of the mizbei'ach.

The Rama adds that the practice is to sing and praise HaShem at special meals made in honor of Chanuka, and if one indeed does so, then the meal is a seudat mitzva. The status of seudat mitzva can mean one of two things: One is that there is a mitzva to have the meal; the other is that the meal has religious significance when one has it, even if it is not required. For example, on Yom Tov or after a brit mila, one is required to have a festive meal. In contrast, if one completes a unit of learning that warrants a siyum, he is not obligated to make a celebration, but if he does celebrate, the celebration has a special status - which, for example, allows one to eat meat during the Nine Days. On Chanuka, there is no requirement to have a seuda; there is simply an obligation not to fast. However, if one does have a special seuda, it is quite clear that he has fulfilled a mitzva by so doing. 

This makes sense particularly when there is some sort of praising of HaShem at the seuda. After all, if one does not praise HaShem, then what makes it a Chanuka party? Since, as the Rambam writes, these are days of simcha and hallel, a simcha that is not accompanied by some sort of hallel lacks significance. It is possible that mentioning or having in mind that one is eating a little more or nicer food in honor of Chanuka suffices, but going beyond this is at least appropriate.


OzTORAH - Rabbi Raymond Apple

Finding Faith: Yaakov & the Ladder

Yaakov's famous dream was of a ladder linking earth and heaven. The angels of the Lord went up and down, connecting the earthly and the heavenly realms.

How could Yaakov be afraid, knowing that the Divine messengers were with him and God was aware of his situation? Yaakov's faith said, HASHEM LI V'LO IRA - "The Lord is with me: l shall not fear."

The same faith sustained the patriarch's descendants throughout the centuries. "The Lord is with me: I shall not fear" was a Yaakov's ladder for millions of Jews through millennia of time.

That is, according to some critics, until our present age, when some have said that the Jew has become "Yaakov without the ladder".

This seems to suggest a person who has come adrift from God. Possibly it is God who has cast man adrift and left him to suffer alone. Possibly it is man who has cast God adrift and decided he can manage by himself.

After 11 September, one well-known American religious leader used this terminology in relation to the twin towers disaster.

She asked why any modern person could imagine that the tragedy showed that God did not care, when for so long man had proclaimed his self-sufficiency and told God to keep out of human affairs.

Jews have a different problem. Until the Holocaust, the vast majority of Jews were believers, certain there was a God and that God would protect His people. There was no thought that God had no place in history, no thought of Yaakov abandoning his ladder.

Then came the catastrophe. Many who had been religious now lost patience with God. What kind of God was He, they said, when He let His people down at precisely the moment when He was needed?

It was once the nations that said, "Where is your God?" (T'hilim 19:10). Now the Jews themselves said, "God, where are You?"

Decades of Holocaust theology have tried to find an answer. Some blame the Jews themselves for supposed sins that range from assimilation to anti-Zionism. Some say that God cannot grant free will without running the risk that evil nations and ideologies will misuse it. Some say it is God testing our faith as He tested our ancestor Avraham.

The theories are innumerable and none seems to bring much comfort. More than seventy years after the event there are still Jews who cannot say "The Lord is with me", who cannot believe in Yaakov's ladder.

Some call this a holy loss of faith. Jews argue with God, but somehow they keep talking to Him.

It's tempting to brush aside Yaakov's ladder but they are trying not to. They know that their ancestors were able to say with Iyov, "Though He slay me, yet will I trust in Him" (13:15).

As Rashi puts it, "Even though He slay me, I will not be separated from Him but will constantly hope in Him. There is no running away or rebellion in my words." OZ

Editor's note: Rabbi Apple's thought-provoking piece this week, brought to my mind the following passage in the Monday & Thursday addition to Tachanun:

HABEIT MISHAMAYIM UR-EI... Look from heaven and see how we have become a scorn and a derision among the nations; we are accounted as sheep brought to the slaughter, to be slain and destroyed, or to be smitten and reproached.

UVCHOL ZOT... Yet, despite all this, we have not forgotten Your Name: we beseech You, forget us not.


HAAMEK DAVAR - Dr Jacob Solomon

Vayeitzei

Within his dream about the angels going up and down the ladder:

G-d said [to Yaakov]: "I am G-d, the G-d of Avraham your father, and the G-d of Yitzchak. The ground on which you are lying I will give to you and your descendants…" (28:13).

Wasn't Avraham Yaakov's grandfather, not his father?

The Meshech Chochma's explanation puts the entire emphasis on the words before: Ani HaShem, I am G-d. For G-d used the words Ani Hashem to Avraham only, and that was just once, early on. It was with Ani HaShem that He declared to him "Ani HaShem, who brought you out of Ur Casdim to give you to this land to inherit." To which Avraham queried: "By what means shall I know that I will inherit it?" (15:6-7). The Gemara (Nedarim 32a) explains that it was for this querying of G-d (who appeared to him as Ani Hashem) that his descendants would suffer 210 years of exile before coming into their inheritance. 

From then on, G-d would appear to the Avot in the frame of Keil Shaddai, G-d who is sufficient, G-d who supplies what is needed at the time (17:1, 35:11). Not with the same degree of fullness as Ani HaShem. He had appeared as Ani Hashem to Avraham Avinu only, as He reminded Yaakov now: Ani Hashem to G-d of Avraham your father, and by that close ancestral connection (thus 'father'), indirectly to you in that way. But that would not happen again until Moshe Rabbeinu: "G-d spoke to Moshe and said to him Ani HaShem", reminding him pointedly that He appeared to his ancestors as Keil Shaddai only (Sh'mot 6:2,3).  

And indeed, Yaakov kept his prayer to G-d in the frame of Keil Shaddai only. Even though he woke up overawed, he asked only for what he needed for survival, what would be sufficient for him: "If G-d will be with me, will guard me on this way that I am going; will give me bread to eat and clothes to wear; and I return in peace to my father's house and G-d [Hashem] will be a G-d [Elokim] to me. Just bread to eat, clothes, to wear and a safe passage with His guidance. As the Radak explains, the righteous ask only for what they need, and no more. That much and no more. Keil Shaddai.

And G-d did answer him with Keil Shaddai. He managed to earn a living with a safe passage, though, as the Haamek Davar observes, not in the way that he had expected. He didn't merely earn his living as a shepherd. On the contrary, he had to bargain, struggle, and watch his back in the slippery business environment of Lavan his father-in-law: one wrong move spelling destitution or worse. He couldn't just take leave and go home: he had to keep his newly-formed family escape plans to himself for a propitious moment, and even then Lavan caught up with him, charging him with the theft of his household gods. The Haamek Davar emphasizes that G-d looked after him in a way that indeed showed that He was Keil Shaddai. For by taking care of his needs in such a way that at every step he knew that it was not merely the normal course of events, but G-d's special demonstration of putting him into almost impossible situations and then giving him the means to extricate himself from those situations, every time with honor. With Lavan, with Eisav. And even with the people of Shechem, on whom had fallen the fear of G-d (35:4). 

Perhaps this gives us an indication of the way G-d relates to individuals that put their trust in Him. He helps them, but not in the way that they expected. Instead of a mere safe passage through life, He puts them into situations often way beyond their control and then subtly orchestrates events that not only lead to a safe emergence, but a whisper in the person's ear: I am G-d, Keil Shaddai, who provides your needs in such a way that you never forget where they come from. Your personal revelation… I am with you. 


Menachem Persoff

With Faith and Fortitude

In Parshat Vayeitzei, Yaakov embarks on a life-changing odyssey, leaving Eretz Yisrael for Charan. However, his journey was not just a matter of changing geographical locations: Yaakov was leaving his spiritual comfort zone for unknown pastures replete with challenges to his world-view.

The question is oft asked: Why did Hashem create a world where instead of dwelling in tranquility while observing His mitzvot, we face many vicissitudes, including dealing with the internal and external influences that threaten our well-being and challenge our faith?

Let us visit Yaakov and observe his take on that question. How did he prepare for the upcoming trials related to living in a spiritual wilderness? 

First, suggests the Lubavitcher Rebbe, Yaakov recognized that he was put into this world to be part of it, to interface with reality with all its incumbent difficulties, and not to be a recluse whose only focus was Torah study. More so, Yaakov understood (as perhaps we should) that we must embrace the material world in order to raise it to a higher spiritual level of Kedusha.

Yaakov would not seek trouble, but he knew to be prepared for eventualities and confrontation with the "other side". Indeed, if NISYONOT - spiritual challenges or tests - came his way, he would accept, even welcome them. Rather than despairing, he internalized that overcoming these kinds of adversities was his purpose in life.

When Yaakov laid down to rest, he placed stones around his head, ostensibly (following Rashi) to protect himself from wild animals. But why, asks the Rebbe, did he place stones only around his head? - Because, for the Rebbe, the head needed to be protected from the spiritual wild beasts about to impinge on Yaakov's cognition, moral fiber, and ethical sensitivities.

Yaakov needed to remain cool-headed and determined in his new environment. Yes, he would take care of his material concerns and provide for his (future) family. But he would not sacrifice the standards of right and wrong inherited from his holy fathers for an easier godless existence.

In that context, the Rebbe reminds us of David Hamelech's assertion (T'hilim 128):

"When you eat the labor of your hands

Happy you shall be, and it shall be well with you."

May we be blessed with finding that balance between Kodesh and Chol with the same faith and fortitude as our forefather, Yaakov. MP


The Daily Portion - Sivan Rahav Meir

Not fleeing from trouble, but going towards a glorious future

Translation by Yehoshua Siskin

Life does not always go as planned. Dismissal from a job, separation from a spouse, financial troubles, and other pressures can jolt us out of our comfort zone and force us into an unknown future.

Such is the situation in which Ya'akov finds himself in the end of To-l'dot and in Vayeitzei. Ya'akov is an ISH TAM YOSHEIV OHALIM, a wholesome man living a contemplative life who is forced to leave his home since his brother Eisav wants to kill him. He flees to Charan, alone and penniless.

But our commentators explain how, just before leaving, one event changes everything. His father Yitzchak summons him, blesses him, and charges him with a mission: to continue the lineage established by his grandfather Avraham and to build the nation of Israel. Go to Charan, find a wife, raise a family, guide and lead them with the values of your forebears.

Ya'akov is transformed from a refugee on the run to an individual who builds a glorious future not only for himself but for the entire nation. He is no longer "fleeing from" but "going towards".

This outlook of looking forward to the future with a sense of purpose is worthwhile to adopt in our personal and national lives. It's always possible to change our perspective, especially when our team at work, our children, or just ourselves are given a task, a purpose, and a mission; then, all of a sudden, everything looks different as life takes on new meaning with greater potential than ever before.

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The Weekly 'Hi All' by Rabbi Jeff Bienenfeld

Vayeitzei 5779

How might we describe Yaakov's frame of mind when, in the face of his brother Eisav's hatred, he is forced to leave his parents' home and save his life?

The Torah tells us that as evening approached, Yaakov "encountered the place" (28:11) and fearful of the dangers of the night, surrounded himself with a protective wall of stones. He then experiences his memorable dream of the ladder, "set up on the ground and its top reaching the heaven". When Yaakov awakes, he remarks in wonderment: "Indeed, the Lord is in this place and I did not know" (28:16). How are we to understand this statement? Why would Yaakov even entertain the possibility that Gd was not everywhere?

Based in part upon the insightful comments of the HaK'tav V'haKabala (R' Yaakov Mecklinburg, 18-19th c.) and the Oznayim LaTorah (R' Zalman Sorotzkin, 19-20th c.), the following drama unfolds.

Yaakov was fleeing the wrath of his brother. He had earlier engaged in a major subterfuge to wrest the blessings of the first born from Eisav. True, the deception was done upon the urging of his mother Rivka, but we may assume that Yaakov, the ISH TAM, the man of deep ethical sensitivity, was assailed by the guilt nevertheless. Moreover, according to the Midrash (D'varim Rabba 2:20), Yaakov was robbed penniless by Elifaz, the eldest son of Eisav, leaving him destitute. And, if this tormenting insecurity was not enough, he was heading toward a strange land where his uncle, Lavan, had an appalling reputation as a malicious trickster and fraud.

Yaakov was terribly lonely, scared and shadowed by a fearful unknown. Back in Be'er Sheva, in the comfort and spiritual security of his righteous parents, Yaakov, the "dweller of tents", felt secure and safe. In his religiously serene sunshine surroundings, he sought out Gd in tranquility, eager to discover divine verities and thrilling at the challenge of scaling greater spiritual heights.

But now, his life had suddenly turned, swallowed up by a dark foreboding cloud. Night was quickly descending upon him and, while never doubting Gd's existence, perhaps Yaakov felt that at this moment, HaShem was far away, distant, in another "place". A "place" that much later, the prophet would identify with Gd's withdrawal from man (see Yechezkel 3:12). Had Gd abandoned him, forgotten about him?

And then, the dream, and with that startling revelation, one of Judaism's most important and vital lessons is divulged to Yaakov. To wit: that very often, HaShem is to be found in the whirlwind, in the terror of the night, in the black misery of an afflicted soul. (Iyov 38:1).

Here is how Rav Soloveitchik understood what was disclosed to Yaakov on that exalted night.

"Gd's revelation at times of crisis, from the depths of despair and distress, is a basic principle in Judaism. Sometimes, Gd does not reveal Himself to the contented soul; He reveals Himself to the mute soul, battered by weariness and exertion … Sometimes, He does not reveal Himself to the rational individual, but to one who is confused about life, who is bankrupt and has lost track of his world … Even the most spiritually elevated members of the Jewish people first encountered their Lord at a time of raging fear, helplessness, or distraction, when they were not anticipating such an encounter and were thoroughly surprised by it. Yaakov comes close to his Gd in a nocturnal dream, while sleeping on cold stones …

"Judaism has firmly established the halachic principle that even when man confronts the unchangeable evil decree coming from Gd - even when his rejected prayers are thrown back in his face - he must see Gd and conjoin with Him, in spite of the tragedy that weighs him down" (Chumash, Mesorat HaRav, B'reishit, pp. 213-15).

When Yaakov awakes, he discovers that the "place" which appeared empty of Gd was, in fact, suffused with His Presence. Indeed, Gd is every place, omnipresent! He is with us in our moments of joy and He is equally close to us when we suffer. Indeed, the Midrash tells us (B'reishit Rabba 68:10) allegorically, on a play of words (KI VA = KAVA) describing the ominous sunset closing in upon Yaakov, that there are times that HaShem shuts the lights, as it were, so that He might talk to us in private intimacy. How true are the words of the Psalmist: "I [Gd] am with him in his affliction" (91:15). 

And so, with that powerful existential truth in hand, Yaakov "lifts up his feet and heads off to the land of the easterners" (29:1). Rashi, quoting the Midrash (B'reishit Rabba 70:8), comments that Yaakov became light-footed, "his heart lifted his feet" and he confidently strode off to meet his destiny (see also Radak ad loc). 

Were all his problems resolved? Did his worries disappear? Did some miracle occur to rescue Yaakov from his many anxieties? Of course not. Yaakov's trouble-filled life would continue, more painful challenges awaited, frustrating setbacks to deal with, more sorrow and distress. Indeed, he would later confess to Pharaoh that "few and bad have been the days of my life" (47:9). And yet, Yaakov never forgot the lesson he learned on that lonely night. He not only perseveres, but later, wrestles with his demons, and overcomes to emerge triumphant, earning the glorious name of Yisrael, signifying this greatest of victories. 

And who can know if precisely in confronting these very difficult challenges lie the seeds of a person's potential greatness. The Ba'al HaTurim (28:12) avers that sometimes dreaming of angels comes after one has been thrown to the ground (see B'reishit Rabba 68:4), slapped in the face by some cruel, nonsensical fate. 

In every life, "a little rain must fall", sometimes a lot. But when that happens, as it will, remember, as Yaakov's life revealed, that HaShem forsakes us never. As the popular aphorism has it, "If He brought us to it, He will see us through it." And more, in sustaining that faith, stamina and courage, the terrible storm will yield a sunshine of wonderful and great vistas and destinies fulfilled. 


Afterthoughts - Yocheved Bienenfeld

MA NORA HAMAKOM HAZEH / VE'EZUZ NOR'OTECHA YOMEIRU

The most famous descriptions of Gd are probably GADOL, GIBOR, and NORA. There are various definitions of these characteristics. One of the definitions of NORA is that it is a combination of GADOL - CHESSED, and GIBOR - DIN, judgment. Regarding Gd, it means that He is 100% GADOL - giving and full of CHESSED, at the same time that He is 100% GIBOR - holding back, the trait of DIN. Of course, to us, this seems impossible - to be completely each of these things - and so we say in the Sh’moneh Esrei after these descriptions, KEIL ELYON, which means He is above our understanding and we cannot really fathom how He functions.

There is another meaning of NORA that adds meaning to part of my davening. This understanding is that  NORA refers  to the presence of the Shechina in the ARON in the Beit HaMikdash (see Mima'amakim on Parshat B'ha'alot'cha; p.144-148). [Not so coincidentally, NORA spelled backwards is ARON]. The fact that Gd wants an ARON on earth, the fact that His presence is in the ARON, tells us that NORA implies a connection between heaven and earth. When Ya'akov has his dream of the ladder connecting heaven and earth, he describes it as MAH NORA... How awesome is this place! This is none other than the abode of Gd and this is the gate of the heavens. This tells us that the characteristic of NORA has to do with the connection of that which is heavenly with that which is earthly. Gd 'restricted', as it were, His heavenly aspect to allow Himself to be revealed in the lower world, on earth. This same connection that Ya'akov witnessed is expressed in the giving of the heavenly Torah to the Jews on earth many years later.  [Interesting: the 'gimatriya' of SULAM (ladder) equals that of SINAI, 130].

This idea of the awareness of the presence of Gd here on earth can be seen from what the gemara tells us about this word. In discussing the greatness of the Men of the Great Assembly, it refers to their having reintroduced the characteristic of NORA into the description of Gd, when composing the Sh’moneh Esrei. Previously, the prophet Yirmiyahu referred to Him only as GADOL and GIBOR, feeling that he couldn't use NORA to describe Gd when goyim were prancing through the Beit HaMikdash. And the reasoning behind the return of the word NORA to the description was: "were it not for this 'fear' (attribute of NORA) of Gd, how could one nation (Israel) continue to exist among the nations? (Yoma 69:2). The continued existence of Israel, of the Jewish people alone among the nations of the world is a result of Gd's attribute of NORA - His clear presence here on earth. In addition, all that Israel does to spread the knowledge of Gd and to succeed, despite the exile, all increases Gd's being known as NORA in the world. And this was the role of the ARON with the presence of the Shechina on it - to pronounce Gd's involvement in this world.

Given this, I choose to understand a phrase in ASHREI in an additional way: VE'EZUZ NOR'OTECHA YOMEIRU - when the nations of the world talk of Gd's being NORA, it is a sign that Gd is being GADOL - good to the Jewish people and having mercy on them, helping them to survive among the nations. Therefore, when the world's nations talk of this power of nora, then UGDULAT'CHA ASAP'RENA - I will tell of His goodness to us, the people of Israel.


Insights into Halacha - Rabbi Yehuda Spitz

Ohr Somayach (yspitz@ohr.edu)

Chanuka, O Chanuka…

Just thinking about the holiday of Chanuka should be enough to warm the cockles of anyone's heart. With Menorah lighting, dreidel spinning, latkes, sufganiyot, family time and plenty of L'HODOT UL-HALLEL, not to mention extra Torah learning, Chanuka gives us eight memorable days and nights. But even once you decide which opinions to follow regarding where and when to light the Menorah, there still remains an annual halachic debate that has been simmering since the time of the Rishonim. I am referring to whether one should light the Menorah or make Havdala first on Motza'ei Shabbat Chanuka.

Important note: This question is only relevant if one has already ended Shabbat by reciting either ATA CHONANTANU in Maariv or HAMAVDIL BEIN KODESH L'CHOL. And the Shabbat out-time has past. Otherwise one would not be allowed to light Chanuka candles while it is still Shabbat for him.

Light the Menora

Motza'ei Shabbat Chanuka is unique as it presents a situation of competing halachic principles. This has been the basis of the centuries-old debate regarding which mitzva has priority and should therefore be performed first. The Shulchan Aruch rules that on Motza'ei Shabbat one should light the Chanuka Menora in Shul before making Havdala.

Although in his Beit Yosef (Orach Chayim 681:1) he merely cites both sides of this debate, between the Abudraham (pg. 201, Seder Hadlakat Ner Chanuka), who advocated making Havdala first, and the Terumat HaDeshen (60), on the other hand, in the Shulchan Aruch (Orach Chayim 681:2), he rules definitively like the Terumat HaDeshen, that one should light Chanuka candles before Havdala in Shul.

The Rema adds that certainly at home one must do so as well, as lighting the Menora precedes making Havdala.

This is based on the Terumat HaDeshen's applying the Talmudic dictum of AFUKEI YOMA M'ACHRINAN, delaying the leaving of Shabbat (see Gemara Pesachim 105b). Meaning, if one can delay ending Shabbat, he should do whatever is necessary to keep the holiness of Shabbat a bit longer. Therefore, they rule that it would be preferable to light the Menora before making Havdala, especially as it will augment the PIRSUMEI NISA by at least a few precious minutes.

Taz: Tadir Tonight

However, the Taz counters that the famous Talmudic adage of TADIR V'SHEINO TADIR, TADIR KODEM takes precedence. When one is faced with doing two different Mitzvot and is in doubt which one to perform first, he should begin with the one that is performed more frequently. A prime Biblical example is that even on Shabbat, Yom Tov, and Rosh Chodesh, the Korban Tamid, the communal daily sacrifice, was offered before the Korban Musaf, the special sacrifice exclusive for those particular days.

The Taz applies this TADIR principle to Motza'ei Shabbat Chanuka. He maintains that since Havdala is made every Saturday night, whereas Chanuka candles are only kindled eight nights a year, making Havdala takes precedence. Additionally, he argues, once one lights Chanuka candles on Motza’ei Shabbat, he is showing that he intrinsically already ended Shabbat; if so, what further gain can there be by delaying Havdala further?

The Elya Rabba (Orach Chayim 681:1) "answers up" this rhetorical question of the Taz and Pri Chodosh, explaining that until one actually makes Havdala, even if he already ended Shabbat and started doing Melacha, remnants of the holiness of Shabbat remain.

He adds that the great Maharal MiPrague (this author's namesake) also ruled to make Havdala before lighting the Menora.

Taking Sides

As mentioned previously, this halachic debate has been ongoing for centuries, with many Poskim taking opposing sides. Those who sided with the Rema to light the Chanuka Menora first at home include such luminaries as the Levush, Magen Avraham, Vilna Gaon, Elya Rabba, and Chayei Adam,

Another proof that several poskim cite is based on the Shulchan Aruch and Tur (Orach Chayim 681:1) who rule like the Yerushalmi (which although quoted by many early sources, interestingly, is not found in our editions of the Yerushalmi), that one may not make Havdala on the Neirot Chanuka. This, they say, shows that the Neirot Chanuka had to have already been lit in order for one to even think he may also make Havdala on it, proving that the Menora should be lit before Havdala.

while other renowned decisors, including the Pri Chodosh, Chida, Ben Ish Chai, Kitzur Shulchan Aruch, and Aruch HaShulchan conclude that the Taz was correct and one should make Havdala first.

Many decisors offer additional rationales and reasons to explain why they feel that the other opinion is incorrect. For example, the famed Avnei Nezer wrote a point-by-point refutation of the Taz's proofs, while the Chedvat Yaakov later did the same to his arguments. And, interestingly, although Rav Yaakov Emden cites that his father, the renowned Chacham Tzvi, scorned those who would light Chanuka candles first, he nevertheless personally concluded that that is the correct course of action.

Contemporary Kindling

Contemporary authorities also have taken sides on this issue. The Chazon Ish zt"l, Rav Yosef Elyahu Henkin zt"l, Rav Moshe Feinstein zt"l, Rav Shmuel HaLevi Wosner zt"l, and Rav Ovadia Yosef zt"l, all personally made Havdala first

The Chazon Ish, Rav Henkin, and Rav Moshe did not actually take an active stand on topic, rather agreeing to the Mishna Berura's conclusion of D'AVID K'MAR AVID, D'AVID K'MAR AVID; yet, all personally made Havdala before lighting the Menora.

while the Tukachinsky Luach Eretz Yisrael, Rav Shlomo Zalman Auerbach zt"l, and Rav Yosef Shalom Elyashiv zt"l ruled that Neirot Chanuka should be kindled first.

Rav Yosef Shalom Elyashiv also ruled this way, that one must light the Menora at the "earliest possible minute on Motza'ei Shabbat Chanuka", even before Havdala. Interestingly, there are those who opine that this difference of opinion is dependent on the locale. In Yerushalayim, where the common custom is to light Neirot Chanuka outdoors, the inyan of Pirsumei Nisa of passersby still exists. Ergo, the delay in lighting while making Havdala might somewhat lessen the potential Pirsumei Nisa. That is why many Yerushalayim-based poskim maintained preference for lighting before Havdala, while other poskim, from Bnei Brak and Chutz Laaretz, where the custom is to light indoors, did not feel this pressing need to mandate lighting Chanuka licht at the earliest possible moment, while there still is the Mitzva of Havdala to perform. Certainly an interesting theory.

In fact, Rav Shlomo Zalman and Rav Elyashiv were such ardent supporters of lighting the Menora immediately after Shabbat that they ruled that even those who normally wait 72 minutes for Shabbat to end (Rabbeinu Tam time) should not do so on Motza'ei Shabbat Chanuka; rather they should end Shabbat at an earlier z'man and immediately light Chanuka candles, followed by Havdala. This is also how the Chazon Ish and Steipler Gaon personally were noheg on Motza'ei Shabbat Chanuka. (Although they personally made Havdala first, they still would perform both before Rabbeinu Tam time.

On the other hand, Rav Moshe Feinstein zt"l, Rav Moshe Sternbuch, and Rav Ovadia Yosef zt"l do not agree, maintaining that those who normally wait 72 minutes should do so as well on Motza'ei Shabbat Chanuka, and only then light the Menora.

However, a further qualification is made by Rav Moshe Sternbuch and the Karlsberger Rav, Rav Yechezkel Roth, that even according to those who hold to make Havdala first, nevertheless, if the setup and making Havdala would delay the Chanuka lighting more than a half hour after nightfall, then it would be preferable to light the Menora first, to ensure that one does not miss an opportunity for the optimal time of the Mitzva of kindling the Menora.

Lighting It Up

So, knowing that there is such a huge difference of opinion as to the proper halacha, what is one to do? The Mishna Berura, asking that very same question, famously concludes that in shul one should light Chanuka candles before making Havdala (if applicable; many, if not most, shuls nowadays do not make a communal Havdala), 

As in shul there would be a greater 'Pirsumei Nisa' and only one person effectively has to end Shabbat in order to light the shul's Menora; therefore the dissenting opinions would not preclude lighting the Menora before making Havdala in Shul. 

Rav Yosef Dov Soloveitchik gives a fascinating explanation why everyone agrees that in shul Menora lighting is performed prior to Havdala. The public Chanuka lighting in shul is chovat hatzibur, a communal obligation, to publicize the Chanuka miracle. However, generally speaking, once Maariv ends, the congregants are no longer considered a tzibur, as they already finished their communal obligation for prayer and individually head home. Yet, on Motza'ei Shabbat, even after the conclusion of the actual prayer of Maariv, they are still considered a tzibur, until Havdala is made - as it is considered a communal Havdala. Hence, on Motza’ei Shabbat Chanuka, the shul's communal lighting of the Menora must take place prior to the communal Havdala, in order to ensure that they are fulfilling the chovat hatzibur, while still maintaining tzibur status.

yet at home D'AVID K'MAR AVID, D'AVID K'MAR AVID, whichever shita one decides to follow, he is acting correctly. Accordingly, even if you have a minhag to light the Menora first while your neighbor is busy making Havdala first, both of you should realize that both are equally halachically valid opinions.

It is told that Rav Yosef Chaim Zonnenfeld zt"l used to ask his wife to prepare his Menora for him on Motza'ei Shabbat Chanuka outside his house (observing Minhag Yerushalayim) while he was still in shul. This way, when he came home, he would not have to enter into this machloket haposkim and decide which opinion to follow, but rather immediately light the Menora (before Havdala) before actually entering his house, in order not to "pass over a Mitzva".

It is reported that Rav Yisrael Yaakov Fischer zt"l had an interesting custom as well. If Motza'ei Shabbat Chanuka fell out in the first half of Chanuka and he was therefore able to prepare the Menora on Erev Shabbat for Motza'ei Shabbat (meaning set up the full amount needed for both days in his one Menora), he would light the Menora first, as soon as he would arrive home from shul. However, if Motza'ei Shabbat Chanuka fell out in the second half of Chanuka, and he would need to set up the Menora on Motza'ei Shabbat itself, he would first make Havdala and only then prepare and light his Menorah.

Don't Mix and Match

The noted Melamed L'Hoyil, Rav Dovid Tzvi Hoffman zt"l (late 1800s), wrote an interesting responsum, relating a personal anecdote. Apparently, after following the Taz's approach of making Havdalah first for twenty-five years in his role as the Rav of Berlin, one Motza'ei Shabbat Chanuka he decided that he was going to follow the Rema's opinion and light the Menora first, as it was getting late. As he was about to light, he suddenly remembered that he had uncharacteristically forgotten to say ATA CHONANTANU in Maariv, and technically had not yet ended Shabbat. He realized that according to the Magen Avraham, he was now required to make Havdala before lighting the Menorah. He understood that he was receiving a Heavenly sign from Above. Thus, he concluded, as should we all, that although both positions might be officially correct, with many great halachic authorities through the generations to rely upon for whichever opinion one chooses to follow, nonetheless, it is improper for one to change his longstanding Minhag without strong reason.

However, the Mishna Berura (681:2) writes that according to those who hold that Neirot Chanuka precedes Havdala, if one realized as he was about to light his Menora that he forgot to say ATA CHONANTANU in Maariv, then he should say BARUCH HAMAVDIL BEIN KODESH L'CHOL - effectively ending Shabbat, then light Chanuka candles, and only afterwards make Havdala, and not like Magen Avraham's psak. The Tukachinsky Luach rules this way as well.

There is a related story told of Rav Avrohom Pam zt"l, Rosh Yeshiva of Torah Vodaas, who was well known for his sensitivity and concern for others. He originally followed the shita of the Rema, and on Motza'ei Shabbat Chanuka would light the Menora before making Havdala. One year one of his young children protested, claiming "I don't care what you do - I'm not lighting my Menora before Havdala." Rav Pam perceived right away what was troubling his son: how can one kindle a fire before properly reciting Havdala? Wasn't it still Shabbat? Rav Pam realized that no matter how well he could justify his actions, explaining that one may engage in activities forbidden on Shabbat after reciting the formulaic insert ATA CHONANTANU in Maariv or BARUCH HAMAVDIL, still, he was concerned that his son might come away with a lessened appreciation of the severity of Shabbat desecration. He therefore immediately agreed with his son, saying that "from now on, we will do it your way", and proceeded to recite Havdala before kindling the Menora.

Whether we are contemplating the lights of Chanuka or the Havdala candle, regardless which we ended up lighting first, let us internalize their message that Hashem's hashgacha in this world, showing us the triumph of light over darkness, is eternal and everlasting.

Postscript: This final psak of D'AVID K'MAR AVID, D'AVID K'MAR AVID, regarding the kindling of Chanuka candles or the Havdala candle first applies to Ashkenazic practice due to said dispute over the centuries. However, regarding Sefardic practice, it seems to be that they must make Havdala before lighting the Menora at home (as opposed to in Shul, which would be the opposite, as explained above, which was the Shulchan Aruch's actual psak), as virtually all Sefardic Poskim, including the Pri Chodosh, Chida, Ben Ish Chai, Kaf Hachaim, Rav Ovadiah Yosef zt"l, Rav Mordechai Eliyahu zt"l, and the Yalkut Yosef, ruled this way.

Disclaimer: This is not a comprehensive guide, rather a brief summary to raise awareness of the issues. In any real case one should ask a competent Halachic authority.

Rabbi Yehuda Spitz's English halacha sefer, "Food: A Halachic Analysis" (Mosaica/ Feldheim) containing over 500 pages featuring over 30 comprehensive chapters discussing the myriad halachic issues pertaining to food, is now available online and in bookstores everywhere."


Gimatriya Match (GM) - VAYEITZEI

At the end of the sedra, Yaakov, on his journey back home, is met by angels who will be with him and protect him as he enters Eretz Yisrael. The angels are changing with the ones who had accompanied him in Chutz LaAretz. (The pasuk that follows this one, refers to MACHANAYIM, two camps or groups of angels.) B'reishit 32:2 - 

"Jacob also continued on his way. He encountered angels of God."

In the style of MAASEI AVOT SIMAN LABANIM, the deeds of our AVOT & IMAHOT are indicators for their descendants, we find in B'haalot'cha, that Bnei Yisrael are also protected on their journeys by a different agent of G-d, so to speak - Bamidbar 10:34 -

"When they began traveling from the camp by day, God's cloud remained over them."

The two p'sukim are GMs at 873.