OnegShabbosפרשת תולדות

21 Nov ‘14 כ”ט חשון תשע”ה

בס”ד

פ' תולדת . הפטרת מחר חודש . מברכין החודש . הפטרה: שמואל א' כ' י''ח-מ''בהדלקת נרותLondon 3.48pmManchester 3.48pm

מוצש’’קLondon: 4.58pm ( 5:16 pm)Manchester: 5.02pm

מולד כסלו: יום ש’’ק(Shabbos) 9 hours 46 minutes 17 Chalokim

:ר’’ת

יעבדוך עמים וישתחוו לך לאמים הוה גביר לאחיך וישתחוו לך בני אמך ארריך ארור ומברכיך ברוך:

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My Father My King with Rabbi Zelig Pliskin

Next Week

This week’s parsha begins with the episode of

Rivka seeking the guidance of Hashem in relation

to her pregnancy.

The response she received is recorded in the Torah and

revealed that she is in fact carrying twins. Of all the facts

about the fate of these two children she is told that “ורב יעבוד

Later on in the parsha we are told of Yitzchak’s intention .”צעיר

to give the brochos to his eldest child Esav and we find that

the general theme of the brocho is that his younger brother

would be subservient to him.

When reading these two incidents one cannot ignore the

obvious: How did יצחק plan on going against the נבואה which

his wife had received which stated explicitly that the older one

would serve the younger?!

There are various approaches among the מפרשים as how

to reconcile this difficulty and I would like to present some

of them.

The החיים צעיר of נבואה explains that the אור יעבוד is ורב

not to be translated as the older one will serve the younger,

rather the greater one will serve the one who is less great. The

meaning of this is that their respective success and failure

have an inverse relationship and there is a cycle in which the

one who was in power will then become subservient to the

one who he himself has suppressed. Esav’s subjugation is

directly linked to Yaakov’s dominion and vice-versa. It was for

this reason that they had such an intense animosity for one

another which led to her unusual pains. Accordingly, we can

better understand how ורב יעבוד צעיר was a valid response to

her issue, as many explain she was troubled by the unusual

pains which she was experiencing. With this interpretation,

the question falls away, as all Yitzchak was bestowing was

a ברכה that the older one should be in power for the majority

of the time.

Another approach is based on the words of the בית הלוי. It

states in פרק כה פסוק כה: ויצא הראשון אדמוני...ואחרי כן יצא אחיו

explains that Esav was born first מדרש We find that the .'וכו

to clean the way for Yaakov much like a bathhouse will be

washed before the prince bathes. The בית הלוי asks why does

the פסוק say ואחרי כן and afterwards, it should say ואחריו and

after him? Additionally, what is the מדרש trying to convey?

Why did it choose this comparison specifically?

Explains the הלוי that we find there is a distinction בית

between the word ראשון and הראשון. The Gemara in Pesachim

means the thing which is primary, as ראשון proves that (.ה)

we find that the first day of טוב ראשון is called יום while ,יום

טובmeans the thing which precedes, as הראשון יום is ערב

called יום הראשון. Therefore when the פסוק writes ויצא הראשון

the meaning is that Esav’s birth preceded Yaakov’s אדמוני

but Yaakov was the primary child. For this reason the מדרש

compares Esav’s birth as a mere preclude to Yaakov’s. This

also explains the usage of the expression ואחרי כן as Yaakov

was born after the area was prepared and it is irrelevant who it

was who actually made the preparation, much like the prince

who bathes after the caretaker prepares the bathhouse. It is

after an occurrence rather than after a person.

Says the בית הלויthat already with the birth of Esav, being

that in this instance it was an act of preparation for the birth

of the younger child, the נבואה of ורב יעבוד צעיר was fulfilled.

Accordingly, the fact that Yitzchak wanted to bless the older

child with the servitude of the younger was not in conflict

with the נבואה as it has already been fulfilled.

ה we should experience speedily the ultimate 'בעזרת

expression of ורב יעבוד צעיר with ביאת המשיח במבי"א.

Home Grownfrom the Golders Green KolelThis week: Rabbi Elisha Yaari

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www.divreitorah.co.uk

Sour Lentils

“I am going to die!” (Bereishit 25:32) wailed Esau as he

returned home on the afternoon of Avraham’s funeral after

a rage-filled rampage of murder and promiscuity (Gemara

Bava Batra 16b). Our Rabbis explain that these acts were a

rebellious reaction to the death of his saintly grandfather. The

Torah tells us that he returned home, “hungry and exhausted”

(Bereishit 25:30) . His brother, Yaakov, understood Esau well

and seized the moment. He offered him a steaming bowl of

immediate tangible satisfaction, cloaked as hot red lentil

soup, in exchange for an intangible piece of spirituality, his

birthright. Esau rationalizes: “I am going to die, so why do

I need a birthright?” Obviously, Esau had no regard for the

birthright or the spiritual ramifications it carried, i.e. blessings,

priesthood and most importantly, the privilege to be the

guiding force behind the traditions of his parental lineage.

He agreed to trade it all for a bowl of lentil soup. Amazingly

enough, when Yaakov claims his allotment and receives the

blessings from Yitzchak, Esau goes into a frenzy (Bereishit

27:41) . He wants to kill Yaakov over something for which he

claimed to have had no use. Where are the roots, asks Rabbi

Mordechai Kamenetzky, of this transformation?

Rav Chaim Soleveitchik was once approached by a wealthy

man who owned a slaughterhouse. The man asked Rav

Chaim to inspect a recently slaughtered steer that was worth

a large sum of money. The steer had a questionable infection

on its lung that might have rendered it non-kosher. Rav Chaim

looked at the animal and shook his head. “Your fears prove

true,” he said. “I’m sorry but this animal does have a diseased

lung and is not kosher.” The man accepted the ruling with an

open mind. “It’s all right Rebbe,” he replied, “I can afford to

make a sacrifice once in a while.”

A month later, the same person appeared before Rav

Chaim together with another man. They were arguing about

an insignificant sum of money, and the wealthy man insisted

that they present their case before the Rabbi. Once again, Rav

Soleveitchik issued a ruling against the butcher, but this time,

however, his reaction was very different. He ranted and raved

that the Rav did not know how to adjudicate even a simple

question. He threatened the Rabbi and verbally assaulted him.

Rav Soleveitchik stood silent through the man’s tirade, and

eventually his children expelled the man from their home.

“Wasn’t this the man that revered your judgment regarding

the cow? Wasn’t his loss in that case almost one hundred

times the amount of this particular loss? Why was he so

amenable then and so incensed now?” his children asked.

Rav Chaim smiled. “This man is basically a good person.

He didn’t even mind taking a large loss when I prohibited the

sale of the meat. However, today I awarded someone money

that he perceived to be his. People are willing to lose for

Heaven’s sake, but they can not handle the fact that another

person is getting what they believe is theirs.”

Esau had to make a choice -- birthright or soup. He

chose soup. The birthright and all its spiritual values held

no meaning for him, until his brother reaped the reward. At

that moment Esau declared that “the days of my father’s

mourning shall come soon and I shall kill my brother Yaakov”

(Bereishit 27:41) . The Torah sums up his frustration exactly

the way Rav Chaim explained: “And Esau hated Yaakov for

the blessings that he (Yaakov) received from his father.” Esau

was not bothered about the blessings that he lost. Esau was

bothered about the blessings that Yaakov won! Esau was

willing to sell the blessings. When the sale bore the fruit of

its ramification, Esau went on a rampage. He was willing to

abandon his entire spiritual future for a bowl of soup, as long

as no one else would profit. When they did profit however,

then things turned very sour. We should look at the personal

and inherent ramifications of our own losses and gains, and

not judge ourselves by how someone else fares. We’d all be

much happier!

The Commuters ChavrusaReb Howard Jacksonon the Train from Yerushalayim to Tel Aviv

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For questions on this topic or for requests for other topics to be coveredin the future, please email: koshermoney365@gmail.com

The הלכות of מחוסר אמונה are very relevant to our everyday lives; whether it’s cancelling a purchase, a photographer, retracting an offer to give someone a lift; or after accepting an offer on one’s house, wanting to accept a higher offer from a third party.

Not giving a present that one has said he would give

The גמרא in בבא מציעא דף מ“ט , says, “If a person agrees to give a present; if it’s a small present, and he doesn’t give it then he’s

“lacking trust”! However if it’s a large present, he isn’t. The גמרא explains the difference: “A person who is told he will receive a small present, is confident and assured that he’ll receive that which he’s been promised. However when a person is promised a large present, although he hopes he will receive it, he knows that he might not; and he doesn’t count on it.”

The וויל ,explains, what’s called a big or small present מהר’’י depends on the wealth of the person giving it; seeing as the main factor is the likelihood of the person honouring his word. Similarly it would depend on the relationship between the person giving the present, and the recipient (e.g. a father is more likely to buy his son a car, than a friend is). Therefore if a person failed to give a large present, he wouldn’t have transgressed the איסור. However if a person failed to give a small present, in a situation where the recipient really thought they would receive it, then he has acted in a way which is אמונה and ,רשע writes that such a person is a מהרש’’ם The .מחוסר have a duty to embarrass him in public as a deterrent against בית דיןfuture offenders!

Going back on a sale that’s been agreed upon

Sometimes after two parties have agreed on a sale, and have already fixed the price; one side wants to retract his offer. There can be different reasons for this:

When there’s been no change in circumstances

If the circumstances haven’t changed, just that he has changed his mind; the ערוך ר’’ד in שולחן סימן משפט says that he’s forbidden חושן from breaking his original agreement. However this is only when the price was fixed between both parties; because if not, then the sale is not seen as being finalized. If the deal has been agreed pending the purchaser receiving his mortgage; neither party is allowed to back out, because they’ve only allowed for outside factors to prevent the completion of the sale.

When there’s been a change in circumstances

In חושן משפט סימן ר’’ד, the רמ’’א at the end of the סימן brings two opinions. The first is the רא’’ש, who holds that there’s only an איסור when the situation is the same as it was when the agreement was made. However if, for example, the market price of the item changes תרעי“) then either side are allowed to back out. The reason is (”תרי because the buyer can say “I only gave my word to buy it, if that was the market price; but now I can buy cheaper elsewhere!” Similarly, with the seller, when the market goes up more than expected. The second opinion in the רמ’’א is the רמב’’ם. He holds that we don’t make exceptions with sales, and a person’s obliged to honour his word.

The רמ’’א paskens like the רמב’’ם; and the סמ’’ע explains that the s failure to differentiate between scenarios, seems to imply that’מחברhe too paskens like the רמב’’ם, that there is an איסור with to retract from a sale or purchase; irrelevant of any price fluctuation! However the גר’’א , חת’’ם סופר and ערוך השולחן all pasken like the רא’’ש that if there has been a change in price one can retract one’s offer. The חת’’ם holds the same will apply with any change in circumstances, for סופרexample when the buyer no longer requires the item. The מהרש’’ם brings the חכם צבי who paskens like the רא’’ש, however he remains unclear who the הלכה is like. The ר’’ו סימן ו’ (חלק הלוי writes (שבט there’s only anאיסור מדאורייתא if a person never intended honouring his word; however if he was sincere at the time, and now changes his mind; there’s only an איסור מדרבנן. Therefore since it’s unclear how to pasken when there’s a change in circumstances, we say “דרבנן ספק !and one is allowed to go back on his word ”לקולה

However the ערוך השולחן adds there would be an element of מידת .to honour one’s word even in such a situation חסידות

The בית אפרים is מחדש, that if there’s a drastic change in price, even the רמב’’ם, מחבר ורמ’’א would agree that one’s allowed to cancel the agreement. His reasoning is that this would be like “a large present” where the גמרא explains there’s no איסור. The שבט הלוי agrees to this.

Practical Ramification

If this is the case, then if a person ordered a Jewish taxi, and then someone offers him a free ride (which he couldn’t have known would happen), then it would seem that as long as the taxi hasn’t incurred any losses as a result of accepting his trip; and hasn’t left yet to pick him up; he would be allowed to cancel the taxi, according to all opinions!

Retracting on an offer to do a favour

There’s a מחלוקת if the איסור of מחוסר אמונה is restricted to קניניםsuch as: the purchasing of an item, the giving of a present, or the hiring of an employee. This is the opinion of the רא’’ש who explains that there’s only an איסור when all that’s lacking is a קנין; however something which one cannot make a קנין on, like telling someone you’ll do a favour for him; wouldn’t result in a person being עובר, if he fails to . Reb Moishe Feinstein ztz’l amongst others, agrees with this opinion and therefore holds there wouldn’t be an איסור if a person doesn’t lend money that he had previously said he would. However the סופר to not going back איסור amongst others extends the,חת’’ם on favours one has offered others. The מהרש’’ם seems to remain undecided!

Practical Ramification

It would seem if a person wants to retract his offer to do a favour, because of a change in circumstances, he would be permitted. Firstly it is unclear if the איסור applies to something that’s not possible to enforce through a קנין.

Secondly there’s a מחלוקת if there’s an איסור when there’s a change in the circumstances. Therefore it would seem one can say

.”ספק דרבנן לקולה“

Kosher MoneyRabbi Yehoshua PosenUOHC Golders Green Beis Din

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“Feeling Yechy? Not me!”

I have been blessed, over the years, to have my home frequented

by a wide variety of Shabbos guests. I’m selfish: I like to bentch with

a mezuman every week!

There’s one particular former guest who didn’t just come for the

occasional Shabbos—he was one of the people who seemed to never

be able to get enough of being at the Ginzbergs. Shabbos, Yom tov,

weekday, you name it. During that time, this person was attached to

our house as if with an invisible bungee jumping cord.

And now, we practically never hear from him. If I meet him on the

street when in New York, he will be very nice to me. But in terms of

letting me know what’s going on in his life-- if he moved, had a child,

or whatever-- I am out of his orbit, far, far away from him.

But why? What have I done to deserve the silent treatment?

In the beginning, I felt bad when I was given the silent treatment.

Clients can also be silent, but it usually means that they’re happy,

they paid, and they got results. It’s the unusual one who makes a

point to thank me which often happens in the context of hiring me

for a longer engagement. With my former Shabbos guest and friend,

there seemed to be no rhyme or reason for the total breakdown in

communication.

The first thought that came to mind was that I somehow wronged

the person, and I wondered what on earth it could be. And then I

realized the following. Now that this person is successful in life, being

in touch with me seems to mentally put him back in a place that he is

not too thrilled remembering.

He doesn’t want to be “there.” As a general rule, it’s painful to

remember that in times gone by, you might not have been the

successful person you are today, and you don’t want to put yourself

mentally in a place that makes you feel yechy. Ask yourself: “How

many people who have helped you at a different stage in life do you

keep up with today?” That realization certainly makes me unable to

harbor ill feelings against this person I did so much for.

And here’s the big “aha”: When you want someone to take a

specific action, the goal of copywriting and marketing essentially

is to get them to visualize being in a certain state, and then to help

them see that you, your service, your product, or your request is the

pathway out of that feeling and situation and the gateway to a better

place.

This is true for fundraising, getting someone to invest in a business,

having someone buy a house, sign up for a course, or whatever your

goal might be.

If I want you to get your cavities filled, I have a hard job. People,

for the most part, don’t like going to dentists unless they are in pain

(which is usually in the middle of the night or on holiday weekends,

for some reason, when dentists are closed).

I can awaken you to what it felt like the last time you had tooth

pain and visually place you there feeling the sharp pain you have as

you jump up and down after getting something stuck in a cavity and

making you miserable. Once that happens, the thought of the whine

of the dentist’s drill can be downright pleasant by comparison.

Yeshivas catering to baalei teshuva, or “non A-Plus bachurim”

have this issue in a big way. Depending on the personality of the

former student, they will be unwilling to “face up” to the fact that

they went to those yeshivas. It’s not because of anything the yeshiva

did, but rather, it’s because these former students have become very

successful, card carrying members and pillars of the community. The

emotional triggers brought on by thinking of their times of confusion

make them feel a feeling that they’d rather not feel.

I can sell a weekly, one page, faxed newsletter for $99 a month to,

say, the Chief Security Officer of major banks quite easily. Why would

a fax be worth such an obscene amount? Well, because the one thing

between such an executive’s happy retirement and fat salary and

being fired with no future in the field is one computer break in on the

network they are in charge of.

For $99 a month, I’m selling job security, future prospects of an

even better job and pay raises, the preservation of one’s prominence

in the company, and a good retirement. And isn’t $1200 a year a small

price to pay for that, especially if his company, not he, will pay the

cost? You are selling him a good night’s sleep, not once, but every

night from here on forward. And compared to the alternate reality, it’s

a no brainer, right?

Have a wonderful Shabbos!

Parnasah PsychologyRabbi Issamar Ginsberg

A W A R D W I N N I N G E N T R E P R E N E U R Marketing Expert Columnist Speaker

www.issamar.com

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The Weekly Halachic Conversation

Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah

Hilchos Shmittah in the UKQ. Is shmittah nowadays prohibited by the Torah or only at the

rabbinic level?

A. The consensus of the majority of Poskim is that nowadays shmittah is only

forbidden rabbinically.1

Q. What produce has kedushas sheviis?

A. Any food that is fit for human (or animal) consumption that grew in Eretz

Yisrael on Jewish-owned land during the shmittah year has kedushas sheviis.2

Anything that is no longer fit for human or animal consumption has now lost

its kedushah.

Q. Does every fruit and vegetable that one purchases during

shmittah have kedushas sheviis?

A. Although the shmittah year starts and ends on the first day of Tishrei,

kedushas sheviis depends on the type of crop, how much it had grown prior to

shmittah, and when it was picked.

FRUITS: Generally, any fruits that reach the stage of chanatah during the year

of shmittah have kedushas sheviis, regardless of when they ripen or are picked.

[The term chanatah means when the fruit is one-third grown.] Fruits that

reached this stage before shmittah do not have kedushas sheviis.

VEGETABLES: Vegetables that are picked during shmittah, regardless of when

they started to grow, have kedushas sheviis. 3 Vegetables that began growing

during the year of shmittah are forbidden as sefichim (unless they grew on land

belonging to a non-Jew).

Q. When buying canned fruit or vegetables, is there a way to

determine if the product is from the seventh year?

A. Yes, by way of the product code. For example, a code appearing as 06 273 2

indicates that the product was processed on the 2nd shift, day 273, year 2006.

Shmittah in Chutz L’aretz

Q. Does one have to be careful of shmittah produce when one is

outside of Eretz Yisrael?

A. Yes. Shmittah produce from Eretz Yisrael retains its kedushah even when

exported. Therefore:

• Up to thirty percent of the flowers sold in many places are imported

from Israel, and if they have a scent and were grown during shmittah,

they may be forbidden, depending upon where they came from within

Israel. One should ask in the shop where they came from.

• Israeli fruit is sold commonly throughout Europe, and plenty makes

its way to America as well. One must therefore consult local kashrus

authorities for details of what must be done upon purchasing produce

that has been imported from Israel [Most kashrus authorities suggest

not to buy produce of Israel, and if one realizes that it was bought, it

should be left to rot, and once rotten may be thrown away normally].

1 עי' גמ' גיטין לו. וכרבי שאין שביעית נוהגת אלא בזמן שיובל נוהג. כ"כ ברמב"ם פ"י ה"ט, סמ"ג סי' קמו וסמ"ק רנח, חינוך מצוה פ"ד, טור וב"י יו"ד סי' שלא, מבי"ט ח"ב סי' סב, פאה"ש סי' כג, גר"ח הל' שמו"י והחזו"א. וי"א שהוא מה"ת אפי' בזמה"ז, ויש מדייקים זה מהרמב"ם עצמו שכ' דשביעית נוהגת בפני הבית בין שלא בפני הבית, ודיייק הכס"מ שם

ששביעית נוהג מה"ת אפי' אחרי החורבן.2 משנה שביעית פ"ז מ"א "כלל גדול אמרו בשביעית כל שהוא מאכל אדם ומאכל בהמה וממין הצובעין...יש לו

שביעית". וע"ע ברמב"ם פ"ה הכ"ב, חזו"א סי' יד ס"ק ט ד"ה והא.3 דאזלינן בתר לקיטה, רמב"ם ורמב"ן ועוד. ואין להם איסור ספיחין כיון שתחילת צמיחתם היתה בשישית.

• One must be especially watchful for vegetables that were exported from Eretz Yisrael, which is very common, since they may be forbidden to eat because of sefichim and other problems.4

• Labels on cans sometimes barely mention that they contain produce grown during shmittah. An abbreviation of H-M on the container will indicate heter mechirah. One should be (ה-מ)especially weary of bottles/cans of fruit drinks.

Q. What is the halachah of foods that have kedushas sheviis?A. Produce that grows during the shmittah has kedushah and carries with it many different halachos:

1. It is hefker – ownerless.

2. The Torah allows us to eat the produce of shmittah, but not to destroy it.

3. It may not be used for other purposes but, rather, only for its main use.

4. We may not allow non-Jews to eat shmittah produce.

5. It may not be taken out of Eretz Yisrael.

6. The Torah forbids commercial use of shmittah produce, i.e., it may be eaten but not sold.

7. At the end of the season, biur [destroy or make hefker] must be done.

Taking Shmittah Produce out of Eretz Yisrael

Q. May one take shmittah produce out of Eretz Yisrael?A. No.5 If it was taken out, some Poskim hold that it may not be eaten there but, rather, must be returned to Eretz Yisrael.6 Additionally, according to some Poskim, such produce should not be moved from place to place within chutz l’aretz.7 Some opinions even forbid them to be returned to Eretz Yisrael.8

According to all opinions, shmittah produce in chutz l’aretz may be used for mitzvah purposes (lulav, esrog, kiddush, etc.).9

Q. Does this mean one cannot take fruit/vegetables that have kedushas sheviis for one’s journey by plane?A. No. One may take along such produce; whatever is needed for the journey, even if it will only be eaten when one is in chutz l’aretz, is not included in this prohibition.10 Some prefer that one should be stringent and pack only non-kedushah foods whenever possible.11

Q. May an individual take an esrog with him from Eretz Yisrael to chutz l’aretz?A. Yes, provided he will bring it back upon returning. (Some are machmir and forbid this.

4 ועוד לדעת האוסרים "שמור" )פירות שלא הופקרו כדין( ו"נעבד" )פירות שנעשתה בהם מלאכה האסורה בשביעית( שמא הם פירות שמור ונעבד. כ"כ הגר"מ שטרנבוך שליט"א בקובץ קול התורה )קובץ ה אלול תשלט(.

5 שנאמר "בארצך תהיה כל תבואתה לאכול" ]ויקרא כה-ז[. משנה שביעית פ"ו מ"ה, רמב"ם הל' שמו"י פ"ה הי"ג. וי"א שאיסור זה אינו מה"ת אלא מדרבנן, והדרשה הנ"ל אינו אלא אסמכתא, כ"כ בית רידב"ז על פאת השלחן פ"ה

הי"ח. 6 הגרח"ק שליט"א בדרך אמונה פ"ז ציון ההלכה ס"ק קכה.

7 כי שינוי מקום נחשב הוצאה חדשה, רמב"ם הל' שמיו"י פ"ז הי"ב. וכ"כ החזו"א שביעית סי' יג ס"ק ד'. וע"ע בדרך אמונה פ"ז בציון ההלכה ס"ק קכה.

8 מנחת ביכורים על התוספתא שביעית ריש פ"ה.9 ולא נפסלו משום מצוה הבאה בעבירה, חזו"א סי' י ס"ק ו, שו"ת משיב דבר ח"א סי' ו.

10 חזו"א שביעית סי' יג ס"ק ד' עפ"י תירוץ ראשון בתוס' בפסחים נב: שאין איסור הוצאה לחו"ל אלא כדי למוכרם אבל לצורך אכילתו מותר, אבל לתירוץ שני אסור, והר"ש מסכים לתירוץ שני. וכ"כ הגרח"ק שליט"א הובא בס' פירות

שביעית עמ' רא שהחזו"א הורה לאסור להוציא אף לצורך צידה לדרך אא"כ יש צורך בכך. ובחוט שני פ"ה הי"ג כ' שלמעשה לצידה לדרך מיקל בזה.

11 שבט הלוי בקוב' מבית לוי חט"ז עמ' לה.

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Chapter One - Introduction

1. What is the meaning of prayer?

The Hebrew word for prayer - tefillah - is derived from the word

pallel - to think. The reflexive form of this root - lehispallel - to pray,

therefore means to make oneself think. The purpose of prayer is to

bring into one’s mind and to declare the fundamental truths about

Hashem, and man’s relationship with Him. The classic work Chovos

Halevavos (Duties of the Heart) lists five goals that can be achieved

by prayer:

1. To express the yearning of the soul to make contact with

Hashem.

2. To feel humility towards Hashem.

3. To recognize the greatness of Hashem.

4. To praise and thank Hashem for His many kindnesses.

5. To cast one’s burden on Hashem by requesting all one’s

needs and realizing that all one’s affairs are in His hands.

In addition, Rabbi Moshe Chaim Luzzato writes that although

Hashem knows exactly what we require, he will not bestow His

blessings upon us until we ask for them. Even if a person has a

multitude of merits, the gates of the Heavenly storehouses remain

closed, and the only way that one can open them is through prayer.

It is no wonder that our Sages state that prayer stands at the peak

of the universe, yet people belittle it. Prayer is an immense challenge,

and if used correctly can be one of the greatest opportunities for

spiritual growth.

2. Does prayer without thought have any value?

The problem of lip service is not a modern one. The prophet

Yeshayahu berated the Jewish people in the name of Hashem,

“Behold this nation approaches Me, they honor Me with their mouth

and lips, but their heart is far from me” (29:13). Intelligent people

will surely realize that prayer is not a mitzvah to be performed solely

with one’s mouth by reciting certain words found in the siddur, while

one’s thoughts wander to entirely different areas. Our Sages describe

prayer as service of the heart, and this idea has become a well-known

saying: “A prayer without thought is like a body without a soul”.

Although a person does not fulfill his obligation with a prayer recited

without any thought, it is not regarded as a prayer in vain (see also

questions 558 and 599).

3. What if a person does not understand the Hebrew words?

The Avudraham writes, “Most of the masses raise their voices

in prayer before Hashem, but are aimlessly going about like a blind

man in darkness, not understanding the words they are praying”. The

first step towards davening with thought must surely be to study a

translation of the prayers. Only after mastering the meaning of the

words can one hope to proceed to deeper levels of concentration.

4. May a person daven in English?

• If he cannot read Hebrew, he may temporarily daven using a

reliable English translation, until he is able to read Hebrew.

• If he can read Hebrew, he should daven in Hebrew. In this

day and age, when there is a proliferation of siddurim that

provide a running translation, there is no excuse for davening

in English. With persistent use of such a siddur, a person

will soon master the Hebrew language, making his davening

more meaningful.

In extenuating circumstances, a rav should be consulted.

The Davening DiscussionRabbi Elozor Barclay Rabbi Yitzchok Jaegerauthors of the Guideline Series

These halachos are excerpted with permission from the authorsfrom the best-selling Guidelines series of Questions and Answers in Halacha.

8

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A Berel Wein/Destiny Publication

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Rabbi Prof. Avraham Steinberg, MD is the chief editor of the Talmudical Encyclopaedia. More information to follow

The Beginning of Life

Some Halakhic Reflections

The fundamental Jewish position toward the status of an embryo/fetus is based upon the assumption of a progressive acquisition of a human status. The gamets (sperm, egg), the zygote1, the early organogenesis, and the progressive physical development and viability of the pre-embryo/ embryo/ fetus all indicate and express a progressively growing potential for human life and existance. The biological progression of the fetal development also reflects a moral and halakhic progression of rights and dignity. Full, complete and unrestricted rights as a human being are achieved only after childbirth.

Halakhah sharply distinguishes and differentiates between pre-implanted embryos and those who are already implanted in-utero.

Ensoulment

Chazal as well as some subsequent Jewish scholars, have debated the theological and meta-physical question whether or not a fetus acquires a soul, and if he does – at what stage of its development does this occur2.

Nonetheless, these theological debates have an insignificant impact on the application of halakhah concerning the rights appropriated to the different stages of fetal development. Whether or not ensoulment occurs at fertilization, conception or formation of the fetus, and whether or not the fetus is or is not an appendage of the mother is irrelevant to the issue of rights and claim for life for the following considerations:

On the one hand, the developing human being from the gamet to the newborn deserves respect and dignity and should not be emitted and/or destroyed for naught. On the other hand, in face of conflicting values and rights the decisions will shift for or against the rights of the fetus depending on the fetal stage of development and on the moral-legal weight of the opposing values and rights, as will be shown below.

Jewish-legal position regarding stages of embryonic development

Several stages of the human fetal development have particular significance in halakhah. These are: semen, pre-embryo (i.e., a pre-implanted fertilized ovum), embryo in-utero up to 40 days, embryo/fetus in-utero from 41 days on, and a newborn.

Pre-implantation embryo

This entity deserves dignity and respect as a human part and as a potential for future life, but it is not considered as life. The potential for future life of this entity is still very low and very remote. It also requires further unnatural human intervention in order to continue its existence and to enable it to become a human being. Hence, this entity has no humanhood status.

One of the basic sources for the Jewish position designating an inherent different legal and moral status to a pre-implanted embryo as compared with an in-utero embryo is the following:

The Bible states “One who spills the blood of a human in a human, his blood shall be spilled”3. This verse teaches us that the prohibition of murder applies exclusively to a human formed within another human, i.e., a fetus within its mother’s womb4. Hence, a pre-implanted fertilized ovum does not have the status of a human being regarding the prohibition of murder.

Pre-implanted zygotes or blastocytes, as such, are entitled to full protection and dignity. However, when these rights come into conflict with other values one ought to weigh the relevant merits and rights and balance between them.

1 the initial cell formed when two gamete cells are joined.2 See the dispute on the matter between Antoninus and Rebbe in Sanhedrin 91b. 3 Genesis 9:6.4 Sanhedrin 67b.

One of the consequences of such a balance is the permission to perform a pre-implantation genetic diagnosis (PGD)5 and to discard defective pre-embryos. The potential damage of giving birth to a seriously defective child overrides the minimal dignity that the zygote deserves and the remote potential of life of a pre-implanted fertilized egg.

Another consequence of current importance is the permission to derive stem cells from superfluous frozen fertilized eggs in order to advance potential cures for many people with chronic, debilitating, fatal, degenerative disorders. Here again the balance between the enormous potential benefit of life-saving derived from stem cells outweighs the responsibility of dignity towards the fertilized egg.

Embryo in-utero – first 40 days

According to the Talmud, until forty days post conception, the fetus is “mere fluid”6. Current obstetrical calculation of the gestational period starts from the first day of the last menstrual period. Since Chazal calculated the gestational period from conception, this “forty day” stage is at the end of the seventh week of pregnancy according to current obstetrical terminology.

This stage per se does not yet constitute a status of a human being. Hence, all Rabbinic authorities agree that if a woman miscarried within forty days of conception, the laws of uncleanness of childbirth do not apply to her, because the aborted embryo at that stage is not considered a human being7.

However, since the embryo at this stage is already implanted in the womb, its potential for becoming a human being is a natural process. Nonetheless, this is still a remote possibility. These two sides of the coin have generated a debate amongst the Rabbinic authorities concerning a deliberate cessation of the embryo’s existance. Some Rabbis assert that up to forty days one can be very lenient in regard to abortion and it is not forbidden to abort a defective fetus at that stage, or at least it is an additional reason to permit the abortion when other reasons exist8. Other Rabbis, however, state that it is biblically prohibited to abort any fetus, even prior to forty days, just like it is prohibited after forty days9.

Embryo in-utero – after 40 days

At this stage, the potential of becoming a full and complete human being is getting greater and closer. Hence, a negative attitude toward abortion is expressed unanimously among the rabbinic decisors and commentators. Nearly all agree that some type of prohibition is involved in the performance of an abortion. However, there are differing views as to the nature of the prohibition, its seriousness, the reason for the prohibition, and the conditions under which abortion may be considered. It is beyond the scope of this article to discuss in-depth all the aspects of abortion according to halakhah.

Many of the current authoritative Rabbis consider abortion as a moral and theological form of murder, though all agree that the fetus still has no full claim for life at this stage. Hence, on the one hand, it is strictly forbidden to abort a fetus, but on the other hand, the life of the mother takes precedence over the life of the fetus, so that if the mother’s life or health is seriously threatened by the continuation of the pregnancy than abortion is not only permissible but actually required.

5 i.e., testing a pre-implanted fertilized egg for genetic diseases causing severe disability in the child that mught be born of this zygote.6 Yebamot 69b; Rambam Terumot 8:3 and Issurei Biyah 10:1.7 Niddah 30a; Rambam, Issurei Biyah 10:2; Shulchan Aruch, Yoreh Deah 194:2.8 Responsa Chavat Yair #31; Responsa Seridei Aish, Part 3 #127; Responsa Tzitz Eliezer, Part 7 #48:1:8.9 Rabbi I. Y. Unterman, Noam 6:1-11, 5723 (1963); Responsa Iggrot Moshe, Choshen Mishpat, Part 2 #69.

Medical Ethics & HalachaRabbi Prof. Avraham Steinberg, MDDirector, Medical Ethics Unit & Senior Pediatric Neurologist, Shaare Zedek Medical Center, Jerusalem, Israel; CEO and Head of Editorial Board, Talmudic Encyclopedia, Jerusalem; Editor-in-Chief, Talmudic Micropedia, Jerusalem; Author of Encyclopedia Hilchatit-Refuit.

11

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Your Weekly Spark of Chassidus

Rabbi Tal Moshe ZweckerMipeninei Noam Elimelech

Fear, Love, and Awe in the Service of Hashem

These are the offspring of Yitzchak the son of Avraham; Avraham gave birth to Yitzchak. (Bereishis 25:19)

[We can explain this verse] by first explaining the pasuk “And Yitzchak planted...and he found one hundred blessings... [literally, ‘measures’ or ‘gates’]” (Bereishis 26:12). * We can say that this alludes * to the idea that the mission of the righteous Tzaddik must always be to elevate the Shechinah, the Divine Presence, which is represented by the final letter hei [in the fourletter Name of Hashem]. We derive this from Rashi’s commentary of this verse: “This estimation was for ma’aser, tithing.” Rashi is hinting at what we previously explained, that Yitzchak measured himself as one measures ma’aser, which in this case means terumah, for the verse calls ma’aser “terumah.”

Many sources explain that terumah can be read as “tarum hei,” elevate the letter hei back to its place.1 [The Tikunei Zohar explains that the four-letter Name of Hashem - Yud- Hey-Vav-Hei - is fractured in our exile, and the final hei, which represents the divine aspect of Malchus, Kingship, and the Divine Presence called the Shechinah, is in exile. Our mission in exile is to reunite the Holy Name and restore Hashem’s Kingship, thus uplifting the final hei to its proper place.] The primary divine service is performed with awe and love;2 this, too, is alluded to in the word terumah which can be broken up to read, “trei mime’ah - two from among one hundred.” A Jew is obligated to recite one hundred blessings daily with the two attributes of love and awe. For a Tzaddik, this is considered “planting seeds,” because through these two attributes, awe and love, a great spiritual light is planted. This is the hidden meaning of the verse “Ohr zarua laTzaddik - A light is planted by the Tzaddik” (Tehillim 97:11). Through this planting we find “meah shearim,” one hundred gates - with each blessing that the Tzaddik makes, he opens one of the hundred heavenly gates in the upper worlds. These gates are called “one hundred blessings” - that is, breichos, pools and wellsprings from which the divine influx of blessing flows [ברכות , “blessings,” has the same root as בריכות ,

“wellsprings”]. This then is the meaning of the verse:

“Yitzchak planted [with love and awe] and he found one hundred gates of blessing.”3 It is taught that fear of Heaven precedes divine love in the service of Hashem, because the feelings of love grow from the initial fear of punishment.

There is, however, a higher level of awe, which develops from the love. This is implied in our verse, “These are the offspring of Yitzchak ben Avraham.” Yitzchak is the origin of Avraham, who represents love.4 In this way, “ben Avraham” is read to mean that Avraham is the ben, or the son, of Yitzchak, who represents yirah, implying that love is born of fear.

The verse continues: “Avraham gave birth to Yitzchak.” This refers to the higher level of fear or awe which is in turn born from love.5 This is hinted at in Rashi’s comment that “toldos,” offspring, refers to Yaakov and Esav, who are mentioned later in the parashah. In other words, what is the practical outcome of all this? He answers that it is Yaakov and Esav, Yaakov referring to rachamim, mercy, and Esav to

din, strict justice. Serving Hashem with awe and love awakens mercy and breaks the harsh decrees of judgment.

“Afterwards his brother [Yaakov] was born holding on to the heel of Esav” (Bereishis 25:26) - this implies that sometimes the nations of the world are empowered and wish to harm Israel, Heaven forbid. It may even seem that this tragedy is imminent and that once it starts, there is nothing more to be done, that the matter is finished. Yet even if this plan almost comes to fruition, the Tzaddik has the power to grasp the root of the matter and prevent it. This is the “hand” grasping the “heel of Esav” - the Tzaddik’s power takes hold of the situation, even if it is coming to its final stages, and prevents it from transpiring. Even though Esav continues to try to finish us off, the Tzaddik holds him back and causes great mercy to be awakened to aid the Jewish people, Amen.*

Trembling from Fear of Hashem

Reb Menachem Mendel of Rimanov once related to Reb Moshe Chaim Efraim of Sidalokov, the author of Degel Machaneh Efraim and grandson of the Ba’al Shem Tov: “My holy master and teacher Rebbe Elimelech of Lizhensk used to meditate on the awe and fear of the Almighty every day. Each day when he would do this, his whole body would shake and tremble, and fear and trepidation would seize him. Everyone present could see him trembling violently from the sheer awe of Hashem and the majesty of the Almighty. All his tendons and ligaments could be seen, thick and taut as ropes; his face would change colors and a certain vein below his ear would begin bulging. I received a tradition from my Rebbe that there is a vein located below the ear that only trembles from fear of the day of death. With my Rebbe, this vein trembled daily from his great fear of Hashem.” (Eser Tzachtzachos 2; Seder Doros HeChadash, part 4)

Wings

Once, the Rebbe Elimelech was traveling, and he entered the local beis midrash and remarked, “This beis midrash is full of Torah study and prayer!” Those who heard the Rebbe’s statement naturally thought he was praising them - until they heard the Rebbe’s conclusion: “This beis midrash is so full because Torah and prayer that lack fear, awe, and love do not fly upwards. It has all remained down here in this beis midrash. This is why your beis midrash is so full of Torah and prayers!” (Ohel Elimelech 179):1. In a similar vein, the Tomer Devorah (ch. 1, attribute 7) quotes the Ramak, who explains that teshuvah, repentance, is a composite of the words “tashuv hei,” return the letter hei to its source, or alternatively, return through the opening in the hei. (See also Talmud Bavli, Menachos 29b.) The concept of terumah as “tarum hei” is also discussed in parashas Terumah in Ohev Yisrael and Me’or Einayim. 2. See Vayeira, “Actualizing Our Hidden Potential,” above, in the name of Reb Chaim of Chernowitz, where it says that awe and love are like two wings. Mitzvos that are done without love and fear lack wings - and then how should they fly and rise upward? See also Tanya, ch. 16, on this concept.3. The word for “blessing” in Hebrew, berachah, connotes that Hashem is the source of blessing, like a pool is a source for a spring. If we looked at the simple meaning of the word baruch that is used in all blessings, we would be saying that we are blessing Hashem. But what can we possibly bless Him with? Therefore, the commentators explain that we are asking Him to bless us with abundant blessing since He is baruch - the source of blessing - and a bereichah, a wellspring of blessings. See Sefer HaChinuch and Rabbeinu Bechaya on Ekev, on the commandment to say Birkas HaMazon. 4. In classical Jewish thought the patriarchs symbolize the three qualities of Chesed, Gevurah, and Tiferes - love and kindness, constricted might and judgment, and mercy and splendor. This is characterized by the verse “Titein emes l’Yaakov chesed l’Avraham - Give truth and tiferes to Yaakov and kindness to Avraham” (Michah 7:20). And Yitzchak is often referred to as “Pachad Yitzchak,” denoting fear and awe (see Zohar, Bereishis 213b, based on Bereishis 31:53). See Sha’arei Orah; Michtav MeEliyahu, Lech Lecha through Toldos, and Ohev Yisrael, Toldos. 5. See Noam Elimelech, Vayechi, on the pasuk “Yehudah atah yoducha,” (Bereishis 49:8), where Rebbe Elimelech applies the idea of “yirah ila’ah” - awe stemming from love - to explain the wording of the Ahavah Rabbah blessing where we say “to love and fear your Name” and love is mentioned first. This would indicate that fear is a loftier level. As we explained, this refers to the higher level of awe. This concept is further expounded by the Mezritcher Maggid in Maggid Devarav L’Yaakov (siman 38), by his son in Chesed L’Avraham (Toldos), and also in more detail in Ma’or VaShemesh (Toldos). See also Kedushas Levi, Toldos.

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Har Nof Massacre:

Torah versus Terror and Tears versus TumahAs I sit and write these words I cannot get the morning’s

current events out of my head, the shock and the horror,

the pain and the anguish to hear yet again once more of a

cold blooded Terrorist attack in Yerushalayim Ir HaKodesh.

We have had just too much bloodshed too many holy

kedoshim attacked, injured and killed R”L. More orphans

and mourners, and more tears and heartache.

Jewish Tears The Ohr Yitzchok of Radvil points out that when Esav

wept (27:38) that he lost the Bechorah the Midrash says

that because of his tears he merited all the good that he

has . Rav Yitzchok of Radvil says that Rav Shmelka of

Nikolsberg asked, why do Esav’s tears count for so much?

Have we the Jewish people not shed countless tears over

our plights and tragedies? Why don’t our tears cancel out

Esav’s, like in the laws of kashrus where there is bitul be

shishim ? He answers that when two things are similar,

min be’mino, then they are not batel, they do not cancel

each other out. Esav cried because he was denied the

goodness and pleasure of this world. We too cast our tears

and cry for the same reason, therefore the tears are the

same and they do not cancel each other out, they are min

be’mino and are not batel. However says Rav Shmelka,

if we would cry for the end of the exile, for our spiritual

needs, for the sake of the holy Shechinah for Hashem Who

is with us in exile Imo Anochi BeTzara (Tehillim 91:15)

then our tears would be oif a different character and nature

and one would cancel the other.

The Ohr Yitzchok disagrees however and he says an

amazing thing: The nature of our crying is different. When

Esav cries it is a form of protest against Hashem. Why

don’t I have this when I deserve it! Why are You denying

me what I have rights to?! Even when Esav was granted

the goodness of this world look what he uses it for and

does with it, what a chillul Hashem. Thus his entire crying

and tears are of a different nature then ours. When we cry

we are not protesting, it is out of our pain that we know we

are unworthy and undeserving, we cry because we know

we could be better. Thus surely our tears are ayno mino,

since they are of a different nature they must cancel out

Esav’s. May our tears drown his out and overcome them

and bring our redemption.

Torah Trumps Terror And Esav went to Yishmael and took Machlas the

daughter of Yishmael ben Avraham as a wife. (28:9) The

Modzizter Rebbe explains that Esav and Yaakov had

similar pedigrees. Their yichus was equal as the children

of Yitzchak and Rivka and as grandchildren of Avraham.

Esav sought to overcome this and tip the balance in his

favor by marrying Yishmael’s daughter. Since Ishto

keGufo, since a wife is like oneself (Berachos 24a), he

sought thereby to gain an extra bond between himself and

his yichus to Avraham. How did Yaakov overcome this

dual bond? He reasoned as follows: What was Avraham’s

greatness? Torah! I will therefore attach myself to the root

of Avraham’s success by Torah study and therefore the

commentary to this pasuk finds a hint that Yaakov hid

himself in the Yeshiva of Shem and Ever for 14 years. The

way to overcome the unholy bond of Esav and Yishmael

is through Yeshiva and Torah. By attaching ourselves to

Torah we can trump their “yichus,” and overcome their

bond. When the nations surround us and support our

greatest enemies and champion cold blooded terrorism

over helpless innocent Jewish blood and victims our

answer must be Torah and more Torah! Only through our

Torah do we triumph.

The Har Nof MassacreA message from Rabbi Tal Moshe Zwecker

Please Daven forחיים יחיאל בן מלכה נ”י

איתן בן שרה נ”י

שמואל ירוחם בן ביילה נ”י

אריה בן ברכה נ”י

לרפואה שלימה

Rav Avraham Shmuel ben Rav Aharon Goldberg HY”D Z”LRav Aryeh ben Rav Shlomo Kupinsky HY”D Z”L

Rav Kalman Ze’ev ben Rav DovBer Levine HY”D Z”LHaRav Moshe ben Rav Yitzchak Twersky HY”D Z”L

14

The Long Lasting Impact of Childhood Memories

When Eisav was 40 years old, he married two

idolatrous Chitite women -- which caused grief to

Yitzchak and Rivka. They were upset at his choice

of mates. The Medrash asks why Yitzchak is

mentioned first in the pasuk, as it says, “And they

caused bitterness of spirit to Yitzchak and to Rivka”

[Bereshis 26:35]. The Medrash answers that this

was because Rivka herself grew up in the home

of idol worshippers, so she was not as concerned

about such practices. Yitzchak, who grew up in the

holy family of Avraham and Sarah, was more upset

by the actions of his daughters-in-law.

Let us remember that at this point Rivka was over sixty years

old. (Eisav was 40 and Rivka was childless for 20 years after she got

married.) Rivka had been out of her childhood home for more than

half a century. We would think that at this point in time, after being

the wife of the righteous Yitzchak for so many years, the thought of

idolatry must certainly have been abhorrent to her. And yet, it was

less of an abomination to her than it was to Yitzchak, based on those

childhood memories of Avodah Zarah practiced in her own home!

At one time Rivka her life, she witnessed Avodah Zarah. It is

the nature of people that once they see something, they become

accustomed to seeing it, developing a certain tolerance for it. A

certain Gadol came to America from Europe in the 1920s. The first

time in the Gadol’s life that he witnessed a Jew desecrating Shabbos,

he fainted. We on the other hand, or even people of that era who were

used to seeing desecration of Shabbos, are not moved by witnessing

Chilul Shabbos. It is something we have become used accustomed,

for better or worse.

The Medrash is saying a fantastic thing. Of course Rivka was

upset by the Avodah Zarah. Of course it was an abomination. Of

course it gave her grief. But it did not give her as much grief as it gave

Yitzchak. Why? Yitzchak never witnessed Avodah Zarah. Therefore,

the thought of his daughters-in-law worshipping Avodah Zarah was

anathema to him.

The lesson of this Medrash is that after a while, whatever we are

exposed to stops bothering us to the same degree. It is no wonder

that in the United States of America, there is a certain tolerance for

violence. The typical American kid who watches an average of 3

hours of television a day in the course of his youth sees thousands

of murders. Granted, he only sees it on television rather than in “real

life”. But it does not matter. The specter of murder is just not the same

for such a child.

Yad Yechiel Institute (Rabbi Frand’s Shiurim)www.yadyechiel.org | tapes@yadyechiel.org

410-358-0416www.torah.org

The Torah Shiurim of Rabbi FrandRabbi Yissochor FrandMaagid Shiur, Yeshivas Ner Yisroel, Baltimore

15

Parshas Toldos

This week’s parsha begins with the words, V’Eileh

Toldos Yitzchak ben Avraham, Avraham Holid es

Yitzchak. The commentators deal with the question

of why the Torah repeats the words Avraham Holid

es Yitzchak, Avraham bore Yitzchak, when the first

words of the pasuk already teach us that Avraham

was Yitzchak’s father. Rashi answers by quoting

the Medrash which states that the Laitzanei HaDor,

the scoffers of the generations, were questioning

Yitzchak’s lineage. They said it didn’t make sense

that all the years Sarah lived with Avraham she

didn’t get pregnant, yet suddenly now she became

pregnant after having been taken by Avimelech.

They questioned whether Avimelech was the

father. Therefore, Hashem made Yitzchak similar

in features to Avraham in order to clearly indicate

that Avraham was the father. This is why the Torah

stresses and repeats Avraham Holid es Yitzchak.

Everyone realized that Avraham was the father of

Yitzchak.

The Ramban gives a different explanation. He teaches that the

Torah repeats Avraham Holid es Yitzchak as a means of indicating

that Yitzchak was the main offspring of Avraham. He shows in

other places in Tanach as well, that whenever there is a counting of

generations, a return to the beginning of the line indicates the main

progeny. The repetition back to the beginning of the line, Avraham

Holid es Yitzchak, is a way of illustrating that this is Avraham’s

essential and complete lineage, as it continues later with Yaakov. He

teaches that this pasuk is in contradistinction to the pasuk at the end

of Chayei Sarah. The pasuk over there says (Chapter 25, Pasuk 12),

V’Eileh Toldos Yishmael ben Avraham, Asher Yaldah Hagar HaMitzris

Shifchas Sarah L’Avraham. Here the Torah begins the generations

of Yishmael in a similar manner to that of Yitzchak, but the pasuk

continues and relates Yishmael to Hagar. Even though he was “ben

Avraham”, his lineage was from Avraham’s maid servant Hagar.

The Ibn Ezra teaches that the word Holid does not mean he

fathered Yitzchak and is not repeating the first words of the pasuk.

The word Yalad can indicate not only the biological relationship, but

also the spiritual one as well. We read at the end of parshas Vayechi

(Chapter 50, Pasuk 23) regarding Yosef’s descendants, Yuldu al Birkei

Yosef. They were raised and brought up by Yosef. Similarly in our

parsha, the words Avraham Holid es Yitzchak indicate that Avraham

not only fathered Yitzchak but he brought him up and raised him as

well.

The Sfas Emes explains the repetition in the following manner.

Avraham was known as excelling in his Avodas Hashem, particularly

in the trait of Ahavas Hashem. The pasuk in Yeshayahu (Chapter 41,

Pasuk 8) refers to Avraham as “Avraham Ohavi”. Yitzchak, however,

was known more for his trait of fear, of Yir’as Hashem, as we read

in this week’s parsha (Chapter 27, Pasuk 33), Vayecherad Yitzchak

Charadah Gedolah ad Me’od. The trait of fear can come from a good

source, or it can come from not such a good source. Sometimes fear

comes as a result of punishment. This type of fear disappears once

the threat of punishment is gone. And this type of Avodah is one from

distance. We keep our distance from that which we think will hurt us.

Yitzchak’s fear was a different type of fear. It was a Yir’as Hashem

which was based on Ahavas Hashem. The Ramban explains that

typically love and fear are mutually exclusive. Yet in Avodas Hashem

they merge together to create the perfect level of Yir’ah. How is this

done? When the fear is based on love it means, I feel such love for

Hashem that I fear I will not do His will. I tremble at the thought

of doing an aveirah, not because of the punishment, but because I

don’t want to distance myself from Hashem. This is a Yir’ah which is

based on closeness, not distance, and combines the trait of Ahavah

with Yirah.

This is what the Torah was teaching when it says Avraham Holid

es Yitzchak. Yitzchak’s yir’ah was “ben Avraham”, it was based on

Avraham’s midah of ahavah. It was a yir’ah of closeness and not of

distance. Yitzchak was the spiritual descendant of Avraham, and he

took his trait of ahavah and developed it into yirah. His love was so

great, he was afraid to miss the closeness.

All of these peirushim, though quite disparate in their teaching, are

based on the same principle. Being a father has many different layers

to it. The father-son relationship between Avraham and Yitzchak was

complete, physically and spiritually. And the physical similarity was

an expression of the depth of the connection between them. Yitzchak

was the true progeny of Avraham. He was his spiritual heir and he

was raised by him, and he in turn developed the love for Hashem he

received from Avraham into an intense and devoted fear.

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MiYemini MichoelRabbi Michoel JablinowitzRosh Yeshiva Ateret Yerushalayim

16

Positive Parenting with Rabbi Dr Abraham Twerski

Next Week

True Love

I love steak, sushi, my iPhone, my Camry, is a common refrain, but can one truly love an object?

I recall hearing the great Maggid, Rav Sholom Shvadron once describe with great humor the ridiculous notion of loving “things”.

Imagine, he would pose, someone declares his love for grilled tuna. They serve the delicacy adorned with delicious accoutrements and he hungrily proceeds to take fork and knife in hand and “lovingly” stabs the fish, continuing to slice it to pieces!

With a flourish the Maggid would ask, “Is this any way to treat the poor fish you “love” so dearly? Evidently it is your belly that you cherish so much and seek to placate!”

Yet, we read this week how Yitzchok Avinu desiring to create an environment to make his “beloved” son Esav worthy of blessing requests of him: נפשי תברכך בעבור אהבתי... כאשר מטעמים לי ועשה Then make me delicacies such as I love... so that my ,)בראשית כז ד(soul may bless you.

It would seem, contrary to the Maggid’s suggestion, that Yitzchok Avinu was quite the connoisseur and indeed had a “love” for haute cuisine!

Could we possibly maintain that Yitzchok “loved” steak?

The first object of one’s love in the Torah was Yitzchok who is described to Avraham Avinu as the,)בנך... אשר אהבת )שם כב ב , your son... whom you love.

The first demonstrative expression of love in the Torah appears when Yitzchok discovers his new bride, Rivka, brings her into the tent of his mother Sarah, and the Torah goes on to testify that, .he loved her , ויאהבה )שם כד סז(

The “lovefest” continues after the birth of their children where the Torah reports: )יעקב )שם כה כח ורבקה אוהבת את יצחק את עשו... ,ויאהב Yitzchok loved Esav... but Rivka loved Yaakov.

Love is not an emotion, it is rather a testament of absolute commitment to another. When one is selflessly dedicated to an entity one can then said to be in “love” with it. The word אהבה is rooted in (בראשית כב ב RSRH) .to give ,הב

Every item in the magnificent creation of the world that the Almighty has offered for us can serve as a tool for dedicating ourselves to the larger goal of closeness to G-d, the ultimate love. It must never be about ingratiating ourselves however, but rather how these pleasures can be utilized to bring us closer to Him.

Yitzchok needed not the exquisite taste inherent in the game Esav was to capture for him to simply savor the flavor.

Yitzchok realized however, that in the world of Esav, partaking of these pleasures and special gifts from G-d were important. That being the case, Yitzchok would acquire that “taste” as well, so that he may connect with the son he loved so dearly by validating Esav’s right to partake of these joys that G-d offers so lovingly to us.

It was now within the realm of Yitzchok’s avodas Hashem to dedicate himself to truly appreciate the qualities in these delicious foods so that he would find a common ground with Esav. He surely

“loved” the food in the sense that he devoted his energies to developing an understanding that would now enable him to bond with Esav in a greater fashion, with the ultimate hope of his inspiring Esav to utilize his talents in the service of G-d.

This chain of love first began when Avraham Avinu sensed the absolute love of the Creator. Avraham indeed acquires the ultimate appellation of )אברהם אוהבי )ישעיהו מא ח, Avraham My friend.

Observing an exquisite world that reflects the sheer benevolence of the Almighty, Avraham

sought to emulate that attribute too. Avraham understood that his own self confidence he had achieved in the knowledge that G-d loved him and was devoted to him unconditionally is what enabled him to confront the world without fear.

Avraham realized that this attitude could be duplicated in our relationships. It would have a profound impact on our children, spouses and friends, infusing them with a sense of worthiness and ability that would equip them with an inner confidence necessary to fulfilling their unique roles in life as well.

No doubt this notion of “love” gave Rivka the self-assurance to stand up for her viewpoint even in the face of her Holy husband Yitzchok.

It was the love Yaakov received as well that empowered him to take on with sureness an adversary as mighty as Esav.

Yishmael as Yitzchok, was also a beneficiary of the love of his father Avraham, as we are taught that when G-d told Avraham at the Akeidah to take “the son whom you love”, Avraham responded that he loved them both. G-d then clarified by stating Yitzchok explicitly.

Avraham sought to instill this sense of self-reliance in Yishmael just as Yitzchok would attempt with Esav. But it went awry. Yishmael took that confidence and distorted it into a notion of selfish entitlement that nailed his destiny outside of the House of Avraham. Esav too lost his chance to share in the glory of his father’s legacy.

At the end of last weeks portion we read a detailed description of Yishmael’s geneaology. It concludes with the phrase; כל פני על יח( )בראשית כה נפל over all his brothers he dwelt, ostensibly a ,אחיו fulfillment of the promise to his mother Hagar על פני כל אחיו ישכן )שם .and over all his brothers he shall dwell ,טז יב(

The Baal HaTurim notes that here it uses the word נפל rather than which can alternately mean to “fall”. This he says is a prophetic ישכןallusion to the downfall of Yishmael that will take place when the very next words are fulfilled, אלה תולדות יצחק בן אברהם, And these are the offspring of Yitzchok, a reference to the Mashiach the definitive offspring of Yitzchok.

Perhaps the message therein is that when we live our lives emulating the selfless love of Avraham and Yitzchok, seeing the opportunities in life as vehicles towards dedicating ourselves fully to coming closer to G-d, only then we will quash the power of Yishmael and he will meet his final fall.

May we continue to display the form of love our Avos exemplified, so that we may see the offspring of Yitzchok, the Mashiach, in our days very soon.

Eretz HaTzviRabbi Zvi TeichmanCongregation Ohel Moshe, Baltimore, MD