Shabbat-B'Shabbato – Parshat Vayeitzei
No 1551: 7 Kislev 5775 (29 November 2014)
AS SHABBAT APPROACHES
Heaven and Earth - by Rabbi Oury Cherki, Machon Meir, Rabbi of Beit Yehuda
Congregation, Jerusalem
Different sectors within Judaism read different versions of the Haftarah for
this week's Torah portion. Ashkenazim read from the verse starting, "And
Yaacov fled" [Hoshaya 12:13], until the end of the book (14:10). The
Sephardim and the Yemenites read from "And My nation hesitate about
returning to Me" [11:7], until "on the furrows of my field" [12:12]. And
some Sephardi communities continue until "... in a parched land" [13:5].
We can search for the essential elements of the Haftarah in verses near
sections which are shared by all the different communities, since it is a
good assumption that these verses represent the combined strength of all
sectors of the nation.
Near the verses shared by the various Haftarot are two verses that are very
similar to each other:
"And I am your G-d from the Land of Egypt, I will yet bring you back in
tents, as in past days" [12:10]. "And I am your G-d from the Land of Egypt,
you will never know another god, and there is no savior except for Me"
[13:4].
The two verses echo what was said in the first of the Ten Commandments, "I
am your G-d" [Shemot 20:2], but they omit the phrase "who took you out (of
the Land of Egypt)." This shows us that in addition to our obligation to
accept the authority of G-d because He took us out of Egypt (see Rashi: "The
fact that I took you out of Egypt is sufficient to make you obligated to Me"
[20:2]), Bnei Yisrael also are inherently linked to G-d, even before they
received any physical benefit from Him. This link is what is called
"segulah" by our sages – an innate unique inner quality. And this rises up
at the time of redemption: "He brings the redeemer to their children's
offspring" [from the first blessing in the Amidah; see also the letters of
Rav Kook volume 2, pages 186-187]. Our inherent outstanding characteristic
does not negate our need for merits, rather it is an element of our most
important merit: the fact that we have a unique identity of our own.
The knowledge that "I am your G-d" sets Yisrael free from bondage, because
"only a slave of G-d is truly free" [Rabbi Yehuda Halevi]. As a consequence
of our innate freedom, we are involved in two missions: Torah and politics.
Economic independence, which came to the fore when Yisrael dwelt in tents
around the Tabernacle while eating heavenly manna, facilitated the adoption
of the Torah as a permanent possession within Yisrael, corresponding to the
first of the two verses quoted above. Sovereign independence is possible for
Yisrael because we do not recognize any other authority over us except for
that of the Creator, as is noted in the second verse. It is impossible to be
truly faithful to the G-d of Yisrael without fulfilling these two missions.
It may be that the combination of Torah and political action is hinted at in
Yaacov's vision of the ladder at the beginning of the Torah portion, which
showed him that even at the time of going out to exile it is possible to
combine heaven and earth. Torah without political independence, without a
political outlook, becomes something that is not relevant to "tikun" –
improving the state of the world. The political dimension brings Yisrael
together with its historic mission, which is to reveal that no external
means are needed in order to have an encounter with the Creator. All that is
necessary is to cling to His nation, which is free and idependent.
Rabbi Cherki is the head of Brit Olam – Noahide World Center, Jerusalem
POINT OF VIEW
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Only a Jewish National Homeland can Vanquish Terrorism - by Rabbi Yisrael Rozen,
Dean of the Zomet Institute
The week after I write this article is expected to be very stormy. That is
not only the weather forecast as of now, it is mainly a forecast of the
general mood in the country. The level of security and national controversy
will come to a crest, and I hope and pray that He who Dwells on High will
hear our prayers to decrease the levels of anger and wrath.
Terrorism Equals Islam
In the matter of security, we are facing an enemy of a type with which our
ancestors were not familiar – terrorism. This is a murderous and satanic
enemy who holds a sword dripping with blood, infused with cruel insanity,
who is not backed by a specific country or an army that is ready for handto-hand combat. Semi-anonymous terrorism has become the ultimate enemy of
the free world, the world of culture – and not only in the Western World. In
the past we spoke about terror nations (such as that of Stalin and others),
but today the concept of terrorism has changed and it now refers to gangstyle murders and callous ideological violence, without specific national or
governmental links.
Here is a quote from "The Oracle," (The High Priest of all knowledge) Wikipedia: "According to Prof. Ehud Sprinchak the definition of terrorism is
'performing harsh violence against non-combatant citizens as a symbolic act
and as a means of giving a message of fear to the entire population.' Dr.
Boaz Ganor adds, 'The objective of terrorism is to achieve political goals
or to change overall policies.' Such actions do not target individuals but
rather an entire population, such that a terrorist is usually not interested
in the identities of his or her victims. Murder of a specific person, even
if it is carried out by a terrorist organization, is considered political
murder and not terrorism. This is true, for example, of the murders of
Kennedy, Rabin, and others." I assume doctoral candidates all over the world
are "making their living" from research on terrorism, and are avidly
defining and redefining all the relevant terms. Meanwhile, "the sun rose,
the system has bloomed, and the slaughterer continues to slaughter" [Chaim
Nachman Bialick, "B'Ir Haharigah," on the subject of the pogroms of
Kishinev, 1903). And this is true not only in Jerusalem, "Har Nof, the joy
of the entire land" [Tehillim 48:3].
What is missing in all the learned definitions is a very simple sentence:
"Any mention of terrorism is a reference to Islam!"
Collateral Punishment
During the last decade terrorism has taken on a monstrous character,
seemingly without any conventional solution – when it was transformed into
the suicidal act of a shahid who sanctifies death. No punishment has yet
been invented in any earthly court that will serve as a suitable punishment
for a suicidal person for his or her murders. The only possible deterrence
is related to his surroundings, by making his close relatives pay for his
deeds in a way that corresponds to his level of murder. Questioning of
Islamic prospective suicides who were caught on the way to performing the
deed has shown that only harsh treatment of their parents (and especially
their mother) together with other family members – might perhaps be some
sort of a deterrent for their actions. If it will not deter their actions,
it can at least serve to create a warning. Family members who can expect to
be punished might be induced to "spill the beans" before the terrorist can
act.
Our Minister of the Interior speaks – and more power to him for that – about
revocation of the individual rights of those who support terrorism, such as
social security benefits. I hope that we will pass emergency legislation
that goes much further than this – expulsion, expropriation of property, and
revocation of rights of parents of suicidal terrorists, and their wives and
children, and perhaps the same for other close relatives in their extended
family (the "chamulla"), unless they can prove that they did everything they
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could to stop the action and that they are strongly opposed to his or her
actions. The crime would be defined as supporting or not preventing
terrorism, related to what appears in the Torah: "And I will set my face
against that man and h-i-s f-a-m-i-l-y, and I will cut him off" [Vayikra
20:5]. Based on the words of the sage, Rashi writes, "What was the sin of
the family? ... The answer is that they all cover for him... Should we say
that the whole family can be punished by karet, being cut off? No, because
it is written, 'I will cut him off.' He will be cut off but not the whole
family, who will be punished with suffering."
I am not naive. This emotional cry will be opposed by a strong legal wall
that will cry out: "Collective punishment! Individual rights! Democracy
above all else!" Well, this may be satisfactory when learned experts in
academia have discussions of how to define terrorism, and there it may not
do any harm. But when legal professionals get involved, we may well be in
deep trouble! In the war between the religion of individual rights and the
religion of the shahidim, the discouraging results are predictable...
The Jewish State Law – A Ray of Hope
And this is our opportunity to move on to another current topic – defining
our country as the National Homeland of the Jews! The root of the dispute
over the proposed new Jewish State Law revolves around the question whether
democracy as defined by the Israeli Supreme Court is the ultimate value
which will always prevail, or whether it can be superseded by values of
nationality and Judaism. Since the details of one or more proposed laws are
not yet available at the time that I am writing this article, and since the
matter is fluid and depends on considerations related to the coalition,
primaries, and elections – this is neither the right time nor place to
discuss the matter in depth. However, there is one thing that I know. Only a
law defining the Jewish State will give us the capability of fighting
against suicidal Islamic terrorism. Only lowering democracy and legalism,
the roots of the religion of individual rights, from their exalted positions
can put us on track to eradicate terrorism. And at the same time, only a
Jewish State Law will allow us to fight against the infiltration of Sudanese
and prevent the courts from rejecting laws to put them in prison. Only a
Jewish State Law will allow us to destroy homes of shahidim and not to
destroy homes of Jews which were built on national land. There are other
benefits of such a law, which the anti-Jewish leftists so violently oppose,
no doubt for reasons that they know very well...
(Written at the end of Shabbat Toldot.)
LET YOUR WELLSPRINGS BURST FORTH
A Melody is the Quill Pen of the Heart - by Rabbi Moshe Shilat, Director of "The Torah
of Chabad for Yeshiva Students"
From the earliest days of Chassidut, music has played a major role in the
service of G-d. Every movement within Chassidut has its own special tunes,
songs of both happiness and sadness. In spite of its penchant for deep
analysis and its serious depth, Chabad too has not neglected the subject of
song. Just the opposite – a melody comes to replace something that is
lacking, to serve as a way of expressing something that cannot be expressed
in words. It is a way to communicate with G-d, to listen to Him, and to make
improvements within the soul and in the world. "The 'Elderly Rebbe'
influenced the world through Torah and through melodies." [Rabbi Yosef
Yitzchak of Lubavitch].
Most of the tunes of Chabad were composed by the Chassidim. There are very
few tunes that were composed or were taught by the Rebbe himself, and they
are called "hanigunim hamechuvanim" – directed melodies. In this case, every
movement, every emphasis, is precise and deliberate. The most famous of
these melodies is the "Arba Bavot," a tune related to the four different
worlds, which is sung only on very special occasions.
Another ancient and very exalted melody is the "Three Movements," which is
made up of three segments. The first was composed by the Baal Shem Tov, the
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second was added by his disciple the Maggid of Mezeritch, and the third was
composed by his disciple – the elderly Rebbe, the author of the Tanya.
The Melodies of the Rebbe
The two most prominent rabbis in terms of melodies were the Tanya, who
composed ten tunes, and the last Rebbe, who taught ten melodies that were
not well-known by the public.
For nine years (5716-5724), on the eve of Simchat Torah, after the "Hakafot"
ended a few hours after midnight, the Rebbe would go up to his room and eat
a light meal. He would them come back down to the Beit Midrash in the very
early hours of the day, when it was neither dark or light, in a very special
atmosphere, and teach the people a new tune (in the ninth year he taught two
melodies).
The Chssidim described a very rare event, where the Rebbe would teach a very
old melody, one section at a time, and they would repeat it until they had
fully mastered it. The tunes expressed outstanding dedication in addition to
happiness, and most of them were set to words from the prayers of the Days
of Awe and Succot. It seems that he did not compose these tunes himself but
learned them in his home in his youth.
The Rebbe gave enlightening explanations for each melody, both during the
early-morning session and the next day, on Simchat Torah. After teaching the
song the Rebbe would share a "mashkeh" – a drink – from his goblet with
anybody who promised to broaden his study of Chassidut during the following
year.
The "Tzam'ah" Project
Most of these melodies became popular very quickly, but to this very day
they have not been gathered together, and they have not been accompanied by
modern arrangements, of the type which not only doesn't lose the internal
charm of the tune but even brings it closer to the heart of the listener.
Recently, the work has finished on preparing a new CD-ROM of these tunes, by
the name "Tzam'ah" – (My Soul is) Thirsty. On this recording, top musical
artists will perform the songs, one song for each singer. Each melody has
its own unique "touch," and the set taken as a whole is a deep and exciting
creation. The CD-ROM will come with a booklet full of explanations about the
melodies, based on the discussions led by the Rebbe when he taught them, all
in the modern language of Israel. Listen, and enjoy.
THE LIGHT STARTS IN THE EAST
You Must Know when to Close your Book – by Chezi Cohen, Yeshivat Maaleh Gilboa
and Midreshet Ein Hanatziv
In our last article (Chayei Sarah, issue 1549), we discussed the Rashash
(Rabbi Shalom Sharabi), and we will continue this discussion now. Rabbi
Sharabi (1720-1777) was one of the greatest masters of the Kabbalah. He was
the head of the Kabbalah-oriented yeshiva Beit El, and he is considered as
the most important commentator on the works of the ARI. The Rashash was
involved day and night in Torah study and prayer, and he wrote a Siddur
which described deep internal intentions of the prayers, based on sources
within mysticism. But he also knew when it was necessary to close his books
and take action.
* * * * * *
One day, when Rabbi Shalom Sharabi was on his way to the Beit Midrash, he
saw a blind woman, barefoot and dressed in rags, holding the hand of her
small daughter. There was heavy rain that day, the street was full of mud,
and there were many puddles for the entire length of the street. The Rashash
had pity on the woman and on her daughter, and he asked her to come home
with him. He removed his cloak and wrapped it around them both, and he took
his shoes off and gave them to the woman. And they continued walking in the
street, with the rabbi barefoot and wearing only the garment he wore inside
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his home. When they reached his home, the rabbi gave the woman and her
daughter warm clothing, food, and money. She asked him his name, but he
refused to tell her, only saying that he too had once been a poor orphan,
and that G-d had helped him, and that he therefore wanted to help her. The
woman insisted again on knowing his name, and he told her, "Shalom." But she
was persistent, and he finally gave her his full name, "Shalom Sharabi." The
woman was shocked to hear who he was, and she started to apologize that
because of her this great righteous man was interrupted in his Torah study
and that because of her he had gone around outside barefoot and without his
cloak. The Rashash calmed her down, saying, "You have done me a great
kindness. For years I have been studying Torah, and today I was able to see
that my studies were worthy." The woman didn't understand, and the rabbi
explained further: "Only a man who knows when to stop studying in order to
help another person can be considered one who truly knows how to study."
* * * * * *
This story shows us a scene where the Rashash is on his way to the Beit
Middrash, the natural place for him as Rosh Yeshiva. This is where his great
spiritual undertaking takes place, where he studies the Torah of mysticism.
However, it teaches us that there are times when the spiritual labor takes
place while he is on the way, and not only in the Beit Midrash while he is
holding a holy book or a Siddur (even if it is the one that he wrote). His
labor can consist of helping a poor widow and her orphan daughter who find
themselves out in the street on a rainy day. He can be involved not only in
exalted spiritual study but also in down-to-earth activity.
The Rashash understands that he cannot ignore the widow and her daughter,
and he abandons his plan to go to the Beit Midrash. But he tries not to
reveal his name to the woman. He wants his act of kindness to be simple and
humane, without receiving any special recognition for his deed. But the
woman insists, and his secret is revealed.
The Rashash spent his life studying the names of G-d and the secrets of the
Kabbalah, and here, in this case, what he wanted to keep secret is revealed
and his name becomes known. This is something that he wanted to avoid, but
in the end the revelation of the secret leads to a deeper understanding of
the true concept of Torah study.
The widow is embarrassed when she hears the rabbi's name. She feels that she
caused harm to a Torah scholar and to the holy Torah by delaying the rabbi
on his way to study. She makes the common error that Torah study is the only
way to perform a significant spiritual act. In his reply, the Rashash shows
his approach, which is the opposite of her own. There are times when "to
refrain from study is the way to accomplish it." The obligation to act in a
moral way takes precedence over Torah study. We should also note that in
this story we are being taught a new understanding of the concept of "Torah
study." The act of leaving the book closed teaches us the proper way to open
it – we must study the Torah of G-d with full intention to act in a moral
and spiritual fashion in this world. In fact, this is not an interruption of
the study, it is rather an attempt to internalize it and transform it into
practical action. This story does not involve the laws of helping other
people. Rather, it is a story that elucidates the concept of Torah study.
e-mail: hhcohen4@gmail.com (I will be happy to hear any stories you have
about the wise men of the east.)
A FAMILY NAMED "YISRAELI"
A Timely Loss - by Rabbi Yikhat Rozen, Director of the Or Etzion Institute – Publishing
Torah Books of Quality
Naama's Story
Imma put the phone down, looking upset. "What happened?" I asked her.
"That was my sister Yaffa. You know that she lives in the United States
because her husband's entire family is there. She has been working for years
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as a teacher in a private school. The school year starts next week, and she
has been busy getting ready for the new year. She organized the material,
she reviewed the different courses, and she eagerly anticipated the first
day of class."
"And what happened?"
"Now, everything has changed. She just received a letter and here is what
was written: 'With the beginning of the new year we are making changes in
the teaching staff. Starting with the beginning of this school year you will
no longer work for us, you are hereby fired. We wish you success in all your
endeavors. (Signed, the principal.)'"
"Yaffa has always been considered a good teacher. The students love her, she
is very good at teaching the class material, and she was successful in
teahing the students to behave properly. She assumes that she is not losing
her job because her work is unacceptable but rather because of staff changes
or problems with the budget. But she is still frustrated, and well she
should be! It upsets her and insults her that she has been singled out to
lose her job. She is also worried! She had a good job in this school, what
will she do now? Where will she earn a living? Will she be able to find
other work as a teacher or in some other profession?"
Imma looked very worried about her sister, who was so far away. In the weeks
that followed, there were other long conversations between Imma and her
sister.
Yaffa found one consolation in her new situation. The management of the
school was at least decent enough to give her severance pay, to help her
during the time she would be looking for a new job.
For the next few months, Yaffa looked for other work. In a short time, she
found a new and very interesting job, where she found satisfaction and was
quite successful. She felt that G-d accompanied her in everything that she
did, and that He had led her to find a better job than the one she had in
the school. While looking for the new job she used up some of the severance
pay, but some of the money remained and she saved it to be used when she
might need it.
But she was still not aware of the real support that the Divine guiding hand
had given her.
And then one day the phone rang. It was Yaffa, and she sounded very excited.
"Just listen to this," Yaffa said. "As you know I was working in a private
school. Soon after I was fired, the school found that it had severe
financial difficulties. The management was therefore forced to fire many
other teachers. They all received a letter similar to mine, but with an
important difference. These people were not given as short a notice as I
was. They were warned several months in advance that they would lose their
jobs. According to the law in the United States, they did not get any
severance pay. It did not take very long before most of the teachers in the
school were out of work, without honor, without severance pay, and without
any money to help them out even for a short time."
And then Yaffa continued, "Now I understand how good G-d was to me. Clearly,
I would not have been able to continue working in the school for very long.
Almost all the teachers that worked with me have been fired. But I was able
to start looking for a new job. And I had my severance pay, which gave me an
opportunity to make a new start. But all of my old friends had to start out
without any financial support!"
"Don't you see?" Imma said. "It's really amazing! Not everything that we
think is best for us really is the best thing. You thought that being fired
was terrible, but now you see that it was really a Divine plan to help you.
It was the best thing for you to lose your job quickly. You found a job that
you like more, and you even got some extra money that helped you along the
way."
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(With thanks to Rabbi Tuvia Litzman)
(Note: The stories of the "Yisraeli" family are based on true events or on
stories that could have been true.)
Reactions and suggestions for stories: yikhat@gmail.com
RESPONSA FOR OUR TIMES
Praying on the Temple Mount - by Rabbi Re'eim Hacohen, Rosh Yeshiva and Chief
Rabbi, Otniel
Question: Is there any merit to the claim of those who say that we are not
allowed to pray on the Temple Mount since this is a rebellion against the
other nations of the world?
Answer:
The verse, "I have made you swear, daughters of Jerusalem... Do not awaken
the love until it is rightfully desired..." appears three times in Shir
Hashirim (2:7; 9:5; 8:4). The sages derive the following from these verses:
"Rabbi Yossi Bar Rabbi Chanina said: What is the purpose of these three
oaths? One is that Yisrael should not climb up over the wall. One means that
the Holy One, Blessed be He, made Bnei Yisrael swear not to rebel against
the other nations of the world. And one is that the Holy One, Blessed be He,
made the idol worshippers take an oath not to oppress Yisrael too much."
[Ketuvot 111a].
This Midrash was used as one of the central arguments against Zionism and
against Aliyah to Eretz Yisrael. It is the main theme of the book written by
the Rabbi of Satmar, "Vayoel Moshe."
Great men of Yisrael throughout the generations completely rejected this
claim. My grandfather, Rabbi Shmuel Hakohen Weingarten, summarized some
responsa and proofs against the "prohibition of climbing the wall" in a
pamphlet by the name of "Hishba'ati Etchem" (I made you take an oath), which
was published in 5736 (1976).
The Halachic Validity of the Three Oaths
The Avnei Nezer writes: "The
not bring the three oaths to
matter of halacha." In fact,
Shulchan Aruch did not quote
Rambam and all the halachic decision-makers did
which Yisrael swore, because this is not a
the RIF, the ROSH, the Rambam, the TUR, and the
the oaths in their halachic works.
The Avnei Nezer quotes the opinion of the Hafla'ah that the oaths referred
only to the exile of Babylon. This is also the opinion of Rabbi Yehoshua
from Kutna, disagreeing with the Kessef Mishna who interprets the Rambam as
saying that the prohibition to leave Babylon also includes going to Eretz
Yisrael:
"This is hard to understand, for it was only said referring specifically to
the land of Babylon and not to other lands outside of Eretz Yisrael. The
reason is that after the people were lazy in the time of Ezra they did not
want to return to the land because they thought that they had not been given
an absolute command... However, the people from our lands, who were part of
the exile of Titus from Eretz Yisrael together with all the other nations,
are not included in this at all, and it (moving to Eretz Yisrael) is a great
mitzva..." [Yeshuot Malko 66].
Rashi too implies that the Midrash Agadah about the oaths is not relevant
for the Third Temple:
"There are many examples of Midrash Agadah which do not correspond to the
final order of things, for I see that Shlomo prophesied and spoke about the
redemption from Egypt, the giving of the Torah, the Tabernacle, the return
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to the land, the Temple, the Babylonian exile, and the return to the Second
Temple and its destruction." [Commentary on Shir Hashirim 2:7].
Rabbi Chaim Vital writes that the oaths were in effect only for a thousand
years:
"Behold, there was a great Divine oath that the people should not awaken the
redemption until the time for love had returned... Until the desire would
come at the end of the oath, after a thousand years, as is written in a
Baraita of Rabbi Yishmael in Pirkei Haichalot, based on the book of Daniel."
[Introduction to Etz Hachaim.]
Rabbi Herzog quoted from the author of Shevet Mussar (one of the wise men of
Izmir from about 300 years ago) that "the oath is no longer valid from the
beginning of the sixth century."
We can also add a point based on the text of the Midrash itself – that at
the same time the other nations were required to swear that they would not
oppress Yisrael "too much," corresponding to the exile of Babylon, which
lasted for only seventy years. (And it is not reasonable to say that the
oath is also relevant for another exile, and that even though the other
nations did not abide by the oath we are still obliged to do so.)
Another claim of the wise men in the beginning of the era of Zionism is that
even those who feel that there is a prohibition to "go up on the wall" must
admit that the oath lost its validity with the publication of the Balfour
Declaration, where the other nations explicitly agreed that the time has
come for Yisrael to return to its land.
The Obligation to Anticipate the Rebuilding of the Temple
The anticipation of the rebuilding of the Temple is at the very heart of our
service of G-d. Every Jew prays three times a day, "Let our eyes see Your
return to Zion, with mercy." And on Shabbat, in the Mussaf prayer, we say,
"Let it be Your will... that You shall raise us up with joy to our land...
and there we will fulfill for You our obligations of bringing sacrifices..."
No option was ever considered to forbid prayer and yearning for the
fulfillment of the prophecies of redemption. The Rambam and the Radbaz and
other great rabbis in all the generations went up to the Temple Mount in
order to pray close to the site where the Shechina dwells.
These days, a claim is being made that we should completely remove from the
agenda or at least remain silent about our yearning to fulfill the vision of
the prophets to rebuild the Temple, and that we should at the very least
refrain from praying on the Temple Mount. The reason given is to avoid out
of a fear of making our Yishmaelite "cousins" angry (together with the other
nations of the world). Similar cries could be heard in the year 1929 on the
issue of praying next to the Western Wall. However, the truth is that
refraining from entering the Temple Mount will not stop the incitement or
the horrible murders. What makes our "cousins" angry is the very fact that
we continue to exist in our own land, based on the visions of the prophets
about the return to Zion, as is expressed in our prayers.
In fact, the opposite is true. Any hint that we do not have faith in the
prophecies will give our enemies an opportunity to spread more oil on the
horrible flames. Exile-style despair that implies giving up on the vision of
the prophets in our time can only serve to strengthen the victorious feeling
of our enemies, who have been waiting for a long time for this to happen.
What we must do is to double down and continue to believe and to act. With
G-d's help, we will be privileged in the future to witness a full return to
Zion and a transformation of the holy mountain into a House of Worship for
all the nations. "And it will come to pass in the end of days, the Temple
Mount will be at the head of all the mountains... And all the nations will
flow towards it... And they will say, come let us rise up to the Mountain of
G-d... For the Torah will emanate from Zion, and the Word of G-d from
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Jerusalem... No nation will lift up a sword against another, and war will no
longer be taught." [Yeshayahu 2:2-6].
NATURE AND THE TORAH PORTION
"Armon" – A Chestnut - by Dr. Moshe Raanan, Herzog College and the Jerusalem
College for Women
"And Yaacov took a fresh rod of poplar, and hazel and 'armon' (chestnut). He
peeled white stripes in them, exposing the white of the rods" Bereishit
30:37].
Castanea
The identity of the "armon" which Yaacov used for his "trick" in his dispute
with Lavan is a matter of dispute between Torah commentators and scientists.
In modern Hebrew, this word refers to a tree, Castanea, which in English is
called sweet chestnut. It is a well-known tree whose fruit is eaten roasted,
used as an ingredient in cooking, or made into a puree. The chestnut tree is
a large deciduous tree (which sheds it leaves in winter) which can reach a
height of 20-25 meters. The wood is an excellent raw material for making
furniture, barrels, and fences. The chestnut was used in a very interesting
way during the First World War. Chaim Weizmann (Israel's first President),
who was a chemist, advised the British on how to produce acetone from
chestnuts for use in making gunpowder. Children from all over Great Britain
volunteered their services for the war effort and collected chestnuts in the
forests.
Identifying the "armon" as a chestnut corresponds to the tradition of the
commentators of Europe. In this week's Torah portion, Rashi writes, "Armon –
in a foreign language is castinier." The word armon also appears in
Yechezkel together with "erez" (cedar) and "brosh" (cypress trees). "Cedars
could not block it in G-d's garden, cypresses could not compare to its
boughs, and chestnut trees were nothing compared to its branches, no tree in
G-d's garden was its equal in beauty" [31:8]. Here again Rashi writes,
"Armonim – cashtenish in a foreign language." RADAK, who was born in
Provence, an area rich in Castanea, writes on this verse, "armonim – like
poplar and hazel, this is a tree and it is called castinier." In the Book of
Roots it is written, "This is what is called 'dolphi' by our sages, as
appears in the Targum, 'dadalov.'" And it is said that this is the tree
called cashtenish."
Platanus, the Dolev
There is a different translation based on the fact that most of the ancient
traditions equate the armon with the "dolev" tree (Platanus, or plane tree).
Onkeles in the verse in Bereshit translates armon as "dolev." In the Talmud
it is written, "Armonim – dolbi" [Rosh Hashanah 23a]. The same appears in
the Talmud Yerushalmi, "Armonim – dolbi" [Ketuvot 7:31; see also TUR 4:7].
Similar terms appear in the Pshitata ("dolba") and Rabeinu Saadia Gaon's
commentary on the Torah ("dalab"). In modern Arabic, the eastern dolev
(Platanus orientalis) is called "dalb." In the Septuagint armon appears as
"platanos" and in the Vulgate it is "platanus." All of these translations
equate the armon (dolba) with the eastern dolev. Those who feel that the
armon is a Castanea are forced to postulate that "dolev" is a synonym for
"armon."
The Hadas and the Lulav
One key to determining which of the two traditions described above is
correct comes from an unexpected source – a discussion of the identity of
the "anaf etz avot" [Vayikra 23:40], one of the four species used in the
ritual of Succot. "We have been taught: This means that the branches cover
the tree. This means that it is hadas (myrtle). Why not say it is an olive
tree? Because it must have a form of a braid (avot), and this is not like
that. Why not say it is 'dolba?' The branches must cover the tree, and this
is not so." [Succah 32b]. The conclusion of the Talmud is that this must be
referring to the myrtle. The olive tree is rejected because the leaves do
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not have the form of a braided chain. The "dolev" (armon) is also rejected
because although its leaves form a braid they do not completely cover the
tree.
Based on the above discussion, Rabeinu Tam rejects the possibility that a
dolev is a Castanea, since this tree is not braided at all. "Rabeinu Tam
proves from this that armon is not what is called 'cashtenish' because in
the Talmud it is written that etz avot means that it covers the tree, which
means that it is a myrtle. And they ask why it is not an olive tree, and the
reply is that the olive is not braided. And they ask why it is not a dolev –
but if armon is a dolev, that is cashtenish, the question makes no sense,
since this is not braided either." [Bava Batra 81a]. Rashi writes, in fact,
that "Dolba is the armon, cashtenier, which is braided but not in a way that
is continuous and which covers the entire tree." [Succah 32b].
Eye Infections
Dioscorides, who was a physician and a botanist, and Galinus, a physician,
described the armon as causing an itch because its leaves are covered with a
thorny fuzz. The chestnut tree does not cause itching. It is also not part
of the flora of Eretz Yisrael or of Aram Naharayim, where we are told in
Bereishit that Yaacov used the armon. The descriptions by Dioscorides and
Galinus fit the eastern dolev, the plane tree, since its leaves are indeed
covered with fine thorns that are picked up by wind and can cause an eye
infection. For this reason, the tree is not used for decoration, and in some
countries rows of the tree have been uprooted. Some people suggest that the
word "armon" is related to "arum," naked, since the trunks of the trees are
light-colored and smooth because the bark falls off in thin layers. This is
a phenomenon that occurs with the eastern plane tree (in very old trees, the
trunk is full of grooves). One problem that I have not solved is the
question by Rabeinu Tam about identifying dolba as Castanea. At first
glance, it would seem that the eastern dolev doesn't have "braided" leaves
(as is stated by Rashi). One possible idea to check is whether the terms
"avot" and "kalu'a" refer to the open structure of the leaves, which gives
them an appearance of fingers linked to each other in a chain. Z. Amar
suggested that the confusion between the eastern dolev and Castanea stems
from the similar appearance of their fruits, which are both covered with
"thorns."
(For more information in Hebrew and to correspond with the author: see the
Daf Yomi portal, daf-yomi.com, Succah 32b, "Leharchiv".)
HOLY AND SECULAR
The Hostage - by Rabbi Amichai Gordin, Yeshivat Har Etzion
The media are reporting an unusually severe cold front that is attacking the
United States. But it seems that the country was not only overtaken by cold.
The record-breaking cold has also been accompanied by wave after wave of
evil and contemptible acts, which have attacked the world power, especially
the man who today holds the office of President of that great country.
* * * * * *
About half a year ago the negotiating teams of Israel and the Palestinian
Authority almost agreed to an extension of the negotiations in which they
were engaged. According to the agreement, Israel would release a number of
prisoners and put in force a building freeze beyond the Green Line that once
separated the two territories.
There was a third side to this developing agreement. It concerned our friend
from across the ocean. The friendly country was supposed to free one single
prisoner – Yehonatan Pollard.
* * * * * *
To parole Pollard at this time "would depreciate the seriousness of the
offense and promote disrespect for the law." That is what the American
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parole commission wrote to him last week when it rejected Pollard's request
for a parole.
Half a year after an agreement was reached in principle to release Pollard
as part of international negotiations, the American government remembered
that to free him would be to depreciate the seriousness of the crime that he
committed. Release of the spy who has spent four or five times as much time
in prison as any spy who was ever convicted of a similar crime would be a
display of disrespect for the law...
It has once again been shown that the friendly American government is
holding a Jew as a hostage. Yehonatan Pollard will remain in prison until
Barack Obama achieves some political gains from the State of Israel. "G-d,
save me from my friends, I will watch out by myself for my enemies."
* * * * * *
James Wolsey was the head of the Central Intelligence Agency of the United
States, the CIA. Dennis DeConcini and David Durenberger were heads of the
Intelligence Committee of the United States Senate. Bernard Nussbaum was the
legal advisor of the White House. Lawrence Korb was an Undersecretary of
Defense in the United States.
All of these men who held senior positions have detailed knowledge of the
secret files about Yehonatan Pollard, and they all signed a letter with
sharp accusations against the way the American government has behaved.
In their letter, which was published last week, these senior officials voice
harsh criticism against the proceedings of the parole commission which
studied Pollard's request. They define the process as "deeply flawed," and
they declare that the decision of the commission "characterizes the actions
of Pollard in an erroneous way, and raises completely false claims about
him..."
"Denying a man his freedom based on a claim of damage that is patently
false, while ignoring exculpatory documentary evidence and hiding behind a
veil of secret evidence, is neither fair nor just, and it simply is not the
American way..."
* * * * * *
If after the above words there remains any doubt about the reason that
Pollard is still wasting away in prison, just take a look at what was
written by Dennis Ross, the American coordinator for the Middle East. "I
also said that I support the release of Pollard because I believed that he
received a harsher punishment than others who had committed similar crimes.
I preferred not to link his release to any other agreement..."
In spite of this, Ross is not embarrassed to write that in the end his final
recommendation to President Clinton was that because of his value as a
bargaining chip Pollard should not be released until final agreements are
reached. "It would be a huge payoff for Bibi; you don't have many like this
in your pocket... You will need it later, don't use it now..."
* * * * * *
The American government is using the tactics of a terrorist organization.
Barack Obama is keeping a man in prison only in order to extort our country.
Pollard should have left the prison a long time ago. The doors of the prison
remain locked because he is a bargaining chip in the negotiations that the
President of the United States is conducting. Just like the actions of a
crime syndicate.
The conclusion that Pollard is being held as a hostage has operational
ramifications. We must act towards Barack Obama by the rules used in
negotiating for the release of hostages.
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First of all, we should make it clear to Obama that he will not receive any
benefits from releasing Pollard. We must make sure that Pollard is no longer
a bargaining chip. He should be released because that is the right thing to
do, not in exchange for ransom.
In addition, Obama must know that we will pursue him wherever we can, and we
will expose the fact that he is holding a human being hostage. We will do
this as long as Obama remains the President, and even afterwards. Obama must
be aware that in any contact with the Israeli public he will be forced to
explain why he held a Jewish hostage in his prison.
Mr. President, if you continue to use the methods of terrorist organizations
we will do everything in our power to remind you and the world of this fact,
and we will do everything we can to harm your public image. Even twenty or
thirty years from now we will not forget your despicable behavior. We will
not forget, and we will make sure that you do not forget either. Beware, we
are Jews, and that means that we are very stubborn...
For reactions and comments: benkodesh@gmail.com
THE TABLE OF THE KINGS
Was King Shlomo a Prophet? - by Bar-on Dasberg
(Melachim I, chapter 3)
"At Givon G-d was revealed to Shlomo in a nighttime dream" [3:5]. Does this
mean that King Shlomo was a prophet?
According to the Rambam, there are some dreams that are a prophecy, and
there are others that are "merely" a dream (Moreh Nevuchim 2:45). The only
one who can tell which is which is the dreamer himself or herself. After
Yaacov's dream he declares, "The G-d of Shaddai appeared to me in Luz"
[Bereishit 48:3]. This is a description of a prophecy. With respect to
Shlomo, on the other hand, it is written, "And Shlomo woke up, and behold it
was a dream" [Melachim I 3:15]. David, Shlomo, and Daniel were not prophets
but dreamers and the books that they wrote are in the Writings and not in
the Prophets.
On the other hand, Abarbanel claims (in his commentary on this chapter of
Melachim) that it was only through prophecy that Shlomo was able to receive
the four visions that he saw.
This dispute is based on a deeper principle. In order to be a prophet, a
person must be wise, wealthy, and courageous. According to the Rambam, these
conditions represent human effort, and a person must make the effort to
achieve them in order to reach the level of prophecy. According to Rav
Chisdai Krashkrash (who was followed by Abarbanel), only after a person
becomes a prophet will he be helped in fulfilling the prophecy by having
these traits. Shlomo obtained wisdom and wealth as a result of the
revelation. However, the Rambam does not agree that a person will ever
receive prophecy and wisdom as a Divine gift. In order for a person to
become close to G-d, he or she must make an effort.
Both according to the Rambam and Abarbanel, we will see as this story
unfolds what happens to a person that reaches the very top but did not make
any special effort to get there.
RIDDLE OF THE WEEK
by Yoav Shelosberg, Director of "Quiz and Experience"
Vayeitzei
We are two words in the Torah portion
Two words that are almost the same, with a difference in only one letter
One word was linked to a name of a child
And the other was the cause of jealousy and competition.
Taken together, we are a familiar pleasant blessing.
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Answers to last week's riddle –
The question was about two Jerusalem neighborhoods whose names were taken
from the Tanach. "I am the third generation after one whose name is the same
as the first one who left the walls. Who was first, and what is the third
generation?"
The one who left the walls was Moshe Montifiore, who was the first to build
a neighborhood outside Jerusalem, "Mishkenot Shaananim" (established in
1860). The name is based on the verse, "And My nation will dwell in Nave
Shalom, in Mishkenot Mivtachim, and Menuchot Shaananot." [Yeshayahu 32:18].
"Rechavia" is named after Moshe's grandson. "And the children of Eliezer
were Rechavia, the chief. Eliezer did not have any other sons, but Rechavia
had many children." [Divrei Hayamim I 23:17].
Note: There are other proposed explanations of the name Rechavia. But in any
case, the name does appear in the Tanach.
* * * * * *
Do you have a bar/bat mitzva coming up? Are you looking for a special quiz?
To order: www.hidonim.com
e-mail: info@hidonim.com
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SHABBAT-ZOMET is an extract from SHABBAT-B'SHABBATO, a weekly bulletin
distributed free of charge in hundreds of synagogues in Israel. It is
published by the Zomet Institute of Alon Shevut, Israel, under the auspices
of the National Religious Party.
Translated by: Moshe Goldberg
To subscribe: http://www.zomet.org.il/eng/?pg=subscribe&CategoryID=165
Visit the Zomet Institute web site: http://www.zomet.org.il
Contact Zomet with comments about this bulletin or questions on the
link between modern technology and halacha at: zomet@netvision.net.il
Or: Phone: +972-2-9931442; FAX: +972-2-9931889 (Attention: Dan Marans)
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