Wednesday, November 24, 2010

Yitzi’s Parsha Preview- Vayeishev



This week’s Parsha Preview is co-dedicated to the refuah of the ‎following people:‎

Men
Dov Ber Ben Yehudit, Reuven Mordechai Ben Chana Batya, ‎Menachem Mendel Ben Faigie Ruchel, Gilon Chaim Ben Yonit, Ofek ‎Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, ‎Baruch Kalman Ben Leiben Jacobs, Mendel Ber Ben Sarah, Aharon ‎Ben Tamar, Shmuel Baruch Ben Golda.‎

Women
Sarah Rivkah bat Yehudis, Michal Bat Aziza, Meira Bat Sarah, ‎Natalie Bat Sarah. Sarah Bat Channah, Chana Leah Bat Esther, ‎Kreindel Bat Esther, Kreynah Leah Bat Rachel, Simcha Bat Mazel, ‎Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, Leiba Bat Devorah ‎Esther, Tova Rochel Bat Chaya and Yocheved Yaakovite bat Leah.‎

May Hashem grant them all a speedy recovery and a complete ‎healing. ‎

Daven for the release of Gilad Shalit-Gilad Ben Aviva-may Hashem ‎bring him home safe and sound. If you asked to have someone put on ‎the refuah list please update me on how these people are doing. If you ‎would like to add someone to the list please send me an e-mail ‎parshapreview@gmail.com ‎

Once again, you can have this Parshah Preview dedicated in honour ‎or memory of a loved one, you can ask for a refuah or simply ‎acknowledge a milestone. It does not cost a thing all you have to do is ‎ask. There is a tremendous zechut (benefit/reward) to have someone ‎learn on your behalf. ‎

Join my blog @ http://parshapreview.blogspot.com/2010/11/yitzis-parsha-preview-vayeishev.html



Happy Birthday to:
Ashley Silver, Monday, November 22‎
Debbie Isaacman, Mondaym, November 22‎
William Grossman, Wednesday, November 24‎
Pia Journo, Wednesday, November 24‎
Esther Malka, Thursday, November 25‎
Janina Oyarzun Israel, Friday, November 26. ‎
‎“Ad Meyah Vesrim Shannah”‎

Parshah Vayeishev - Genesis 37:1-40:23‎
Torah Reading for Week of November 21-27, 2010 - Kislev 14-20 ‎‎5771 Candle Lighting for Toronto is 4:26 P.M.‎
Candle Lighting for Thornhill is 4:25 P.M.‎

Number Of Mitzvot in Parshat Vayeishev‎ ‎ ‎: 0‎
‎0 Mitzvot Aseh (Positive Commandments) ‎
‎0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)‎

Vayeishev is read on the Shabbat before Chanukah when Rosh ‎HaShanah was not on Shabbat. (On rare occasions, it is Shabbat ‎Chanukah, and not Mikeitz. When Chanukah starts on Shabbat, ‎both Vayeishev & Mikeitz are read on Chanukah.) ‎

Haftora: (Additional portion, from Prophets, which is read after the ‎Parsha) Amos 2:6-3:8 ‎

Chanukah starts at sundown, Wednesday, December 1, and lasts for ‎eight days thru Thursday, December 9.‎

New Torah Webinar
Every Wednesday evening starting at 8:00 P.M. via Skype-Torah ‎direct to you in the comfort of your home. The shiur is ½ hour long I ‎will be looking at the Parsha of the week, some Mussar (Jewish ‎Ethical Teachings) and the halochot (Jewish Law) ‎pertaining to ‎Shabbat.. If you would like to participate please email me with your ‎Skype contact details and I will add you as a contact and call you for ‎the seminar @ parshapreview@gmail.com ‎ or add me on Skype @ ‎Yitz007 or “Yitzchak Alloul”. ‎

Vus Titzuch
President Obama calls in the head of the CIA and asks, How come the ‎Jews know everything before we do?" ‎

The CIA chief says, "The Jews have this expression - 'Vus titzuch?' ‎

The President says, “What's that mean?" ‎

Well, Mr. President", replies the CIA chief, "It's a Yiddish expression ‎which roughly translates to "what's happening". They just ask each ‎other and they know everything." ‎

The President decides to personally go undercover to determine if this ‎is true. He gets dressed up as a Chasid and is secretly flown in an ‎unmarked plane to New York, picked up in an unmarked car and ‎dropped off in Brooklyn's most Jewish neighbourhood Boro Park. ‎Soon a little old man comes shuffling along. The President stops him ‎and whispers, "Vus titzuch?" ‎

The old guy whispers back: "Obama is in Boro Park."‎

Parsha Summary – Parshah Vayeishev
In the year 2216, Yakov was settled in Canaan. Yoseph was 17 years ‎old and Yakov presented him with the multi-colored coat. Yoseph ‎related his two dreams to his brothers. ‎

The brothers conspired to kill Yoseph, but Reuven intervened. He ‎suggested throwing Yoseph into a pit to buy time, during which he ‎would have been able to save Yoseph. ‎

During Reuven's absence, Yehudah suggested selling Yoseph into ‎slavery. The brothers presented Yakov with contrived evidence of ‎Yoseph's death, and he was inconsolable. ‎

The story of Yehudah and Tamar is related. In the end, their first son, ‎Peretz, is the progenitor of Mashiach. ‎

Yoseph had been purchased by Potiphar and was quickly recognized ‎for his managerial skills and integrity. He was appointed to run ‎Potiphar's household. ‎

Potiphar's wife attempted to seduce Yoseph, but Yoseph withstood ‎temptation and fled his mistress's presence. He was thrown into the ‎royal prison and was soon chosen by the warden to run the prison. ‎

Due to his managerial position, Yoseph came in contact with the ‎former royal wine steward and baker. He successfully interpreted ‎their dreams and the wine steward was re-appointed to his position. ‎Yoseph asked the wine steward to intervene on his behalf with ‎Pharaoh. In the year 2227 Yoseph is 28 years old. ‎

Parshah Vayeishev
There Is A Time For Compromise and A Time For Remaining Firm ‎

When we learn about the incident of Yosef and his brothers, how ‎should we judge the actions of Yehudah who, in effect, saved Yosef's ‎life? ("What good is it that we should kill our brother? Let us sell him ‎to the Ishmaelites." [Bereshit 37:26-27]) Was Yehudah's act ‎commendable or was it an act to be condemned? Was it something to ‎commend or something to condemn? ‎

The Talmud answers this question [Sanhedrin 6b]. "Rabbi Meir ‎teaches that any person who praises the compromise of Yehudah is ‎committing blasphemy." This was a terrible act of Yehudah's to have ‎offered such a compromise. ‎

The Medrash teaches a similar idea in the name of Rabbi Yochanan: ‎‎"Whoever begins to do a mitzvah but does not complete the mitzvah, ‎will in the end bury his wife and children... as we see from what ‎happened to Yehudah." Yehudah should have carried Yosef on his ‎shoulders back to their father. Since Yehudah only went part of the ‎way, he suffered a 'measure for measure punishment' by having to ‎bury his own children. It was a measure for measure punishment in ‎the sense that since he only did half a job in the mitzvah that he ‎fulfilled, Heaven only allowed him half the job of raising his children -‎‎- and only allowed him half the lifetime that he would have wished to ‎spend with his wife. ‎

These ancient sources notwithstanding, we need to understand -- why ‎was Yehudah's action so terrible? Doesn't the Talmud praise the ‎institution of compromise? [Sanhedrin 6b] The first thing a judge is ‎supposed to ask the litigants is "will you accept compromise?" ‎Yehudah advanced a compromise here. What was his great sin? ‎

Rabbi Avigdor Nebenzahl provides the following explanation. There ‎are many occasions when compromise is appropriate, but there can be ‎no compromising the truth. When the brothers said, "Yosef is ‎deserving of death", they issued that ruling based on the conclusion ‎that Yosef had the law of a 'pursuer' (rodef) who according to Jewish ‎law is deserving of death. If their conclusion was correct, then Yosef ‎should have been killed. If their conclusion was wrong, then Yosef did ‎not deserve to be sold as a slave either. The truth was either with the ‎brothers or with Yosef -- there was no room for compromise. From ‎Yosef's perspective a compromise that sold him into slavery was a ‎travesty of justice. He claimed that he was innocent, a Tzaddik! ‎

Yehudah had the opportunity to do what was right. Unfortunately, ‎he did not seize the moment. ‎

We see this concept still more dramatically from the Medrash in the ‎Book of Exodus, Shemot. The Medrash says that when the brothers ‎went to try to comfort their father, he refused to accept consolation. ‎The brothers then blamed Yehudah: "Had Yehudah asked us not to ‎sell Yosef, we would not have sold him, just like we listened to him ‎when he asked us not to kill Yosef." ‎

Yehudah was the future monarch. Monarchs are supposed to lead, ‎not follow. If Yehudah believed that the brothers were correct in their ‎analysis of Yosef's character, then he should have supported their ‎position. If he believed that they were wrong, then there was no moral ‎basis for compromise. Yehudah was to be the King. He had an ‎obligation to lead. The brothers themselves testified (in the Medrash) ‎to the fact that they would have listened to him. ‎

Yehudah compromised in a situation where he had the opportunity ‎and the ability and the duty to do what was right. For this he was ‎condemned. ‎

There are certain occasions in life when one cannot compromise. In ‎situations where we are supposed to compromise, the evil inclination ‎comes and whispers in our ear "Do not compromise. Stick to your ‎guns." On the other hand, in situations where we are supposed to be ‎firm and stand up for principles, the evil inclination comes and ‎whispers "compromise." ‎

The Chofetz Chaim (1838-1933) once organized a campaign against a ‎group of merchants in Radin that began to keep their stores open on ‎Shabbat. He spoke to them privately and he spoke publicly about the ‎issue. Finally, the merchants agreed to keep their stores closed on ‎Shabbat. They only had one request from the Chofetz Chaim. "We ‎expected to be open for Shabbat and on that basis greatly increased ‎our inventory of perishable items. If we close for the next two ‎Saturdays we will take a severe loss. Just let us stay open these two ‎weeks to unload our extra merchandise, and then we will stay closed ‎for Shabbat after that." ‎

The Chofetz Chaim responded, "I am sorry gentlemen, but it is not ‎my Shabbat." In other words, I am not the owner of the institution of ‎Shabbat that I have the license to grant you compromise on this issue. ‎Shabbat belongs to G-d. There is no way that I am justified in ‎compromising. ‎

Here too, it was Yosef's life at stake. Yehudah had no right to make ‎compromises with it. ‎

There are times in life when compromise is necessary and there are ‎times when it is unacceptable. Our challenge is to figure out when we ‎must compromise and when we must stand our ground. ‎

Halacha of the Week
Please note that the Halachot discussed here are according to Sephardic ‎Tradition as outlined by The Maran Shulchan Aruch. This is just a ‎summary and in no way deemed as a Halachic ruling. Please contact ‎your local Orthodox Rabbi for help. ‎

I will be reviewing the laws concerning Shabbat observance. ‎

The Requirement to Eat or Drink Wine After Kiddush ‎
‎ ‎
There is a famous Halachic principle known as “En Kiddush Ela ‎Be’makom Se’uda,” which means that one does not fulfill the ‎obligation of Kiddush on Shabbat unless Kiddush is recited in the ‎context of a meal. When one recites or hears Kiddush on Friday night ‎or Shabbat morning, he does not fulfill the obligation of Kiddush ‎unless he eats a Kezayit of bread or Mezonot food such as cake, or ‎drinks a Revi’it of wine. If a person hears Kiddush and does not eat ‎or drink anything, or if he drinks something other than wine or eats ‎foods like rice, fruits and vegetables, he has not fulfilled his obligation ‎of Kiddush. And since he has not fulfilled the Mitzvah of Kiddush, it ‎turns out that he acted wrongly by eating, since one may not eat or ‎drink on Friday night or Shabbat day before fulfilling the ‎requirement of Kiddush.‎

Many synagogues have a Kiddush or breakfast for the congregants ‎after the Shacharit or Musaf service on Shabbat morning. The Rabbi ‎customarily recites Kiddush and drinks a Revi’it of wine, and thereby ‎fulfills his requirement of “Kiddush Be’makom Se’uda.” Others at the ‎Kiddush will generally eat a Kezayit of bread, cake, crackers and the ‎like, in which case they fulfill their obligation of Kiddush. ‎Theoretically, they would not have to recite Kiddush again at all that ‎Shabbat, since they fulfilled the Mitzvah through the Kiddush in the ‎synagogue. In practice, men usually recite Kiddush when they return ‎home for lunch, on behalf of family members who had not recited ‎Kiddush. But they personally have fulfilled their Kiddush obligation ‎by listening to the Kiddush in the synagogue and then partaking of a ‎Kezayit of bread or cake.‎

Some people, however, prefer not eating in the synagogue, and after ‎hearing the Rabbi’s Kiddush take a drink or eat some nuts or fruit. ‎This is improper, as they do not fulfill the Kiddush obligation and ‎have thus violated the prohibition of eating before Kiddush. ‎Therefore, a person who at a Kiddush does not plan on eating a ‎Kezayit of bread or cake and the like, or drinking a Revi’it of wine, ‎should not eat or drink at all. Furthermore, those who organize the ‎Kiddush in the synagogue must ensure to provide enough cake, ‎crackers and cookies for everyone to eat a Kezayit and thereby fulfill ‎the Kiddush obligation.‎

It should be noted that Hacham Ovadia Yosef, in a famous ‎responsum published in his Yabia Omer (vol. 2, Orah Haim 19), finds ‎a possible basis for justifying the practice of taking a drink or small ‎snack with Kiddush on Shabbat morning. He writes that this practice ‎could perhaps be defended by combining two minority views. First, ‎there is a view among the Halachic authorities that the rule of “En ‎Kiddush Ela Be’makom Se’uda” only applies on Friday night. On ‎Shabbat day, according to this view, one does not have to drink wine ‎or eat after Kiddush to fulfill the obligation. Furthermore, there is an ‎opinion that if the person who recites Kiddush drinks a Revi’it of ‎wine, this suffices for everyone who heard Kiddush, and they ‎therefore fulfill the obligation without any eating or drinking. ‎Although we do not follow either of these opinions, Hacham Ovadia ‎maintains that we may invoke them as a possible justification for ‎those who do not eat or drink wine at a Kiddush. This practice is ‎certainly wrong, but one should not protest against it, since there may ‎be some justification for it.‎

Mesillat Yesharim-Path of The Just-By The Ramchal
Each week I will be reviewing one chapter and providing my notes. I ‎recommend that you look deeper into each chapter.‎

Rabbi Moshe Chaim Luzzatto, also known as the Ramchal after his ‎initials, is best known for his classical work on piety, Mesilas Yesharim ‎‎(Path of the Just). This book is studied in all Yeshivot and is ‎considered the finest such work ever written. Indeed, Rabbi Yisroel ‎Salanter, founder of the Musar movement which stressed the study of ‎such books on piety, said, "All the classical works of Musar ‎demonstrate that man must fear God. The Mesilat Yesharim tells us ‎how." ‎

Author’s Introduction
The purpose of this work is to remind people of well-known truths ‎that are ignored and forgotten by even the most intelligent people.‎

The goal of this book will be obtained by continuous and repeated ‎review.‎

Most capable people dedicate themselves to various other fields of ‎knowledge in Yahadut (Jewish religion). When they focus on Torah it ‎tends to be focused on Talmud, Chumash (5 book of Moses), Medrash ‎or the formulation of legal decisions. The works of Mussar are ‎shunned. ‎

Although most recognize the importance of perfecting their ‎interpersonal relationships with man and G-d few will focus on ‎perfecting this.‎

Most of those who do end up delving onto this discipline lack the ‎skills. ‎

The result of this attitude is that true piety is unknown. ‎

Piety cannot be left to natural development. It requires a methodology ‎for its acquisition.‎

What response can there be for ignoring our obligation to this study?‎

The branches of piety that require study are fear of love of the ‎Eternal, cleaving to the Eternal, purity of thought, and refinement of ‎personality. ‎

The need to establish fixed times for the study of this subject.‎

Fear of the Eternal required wisdom.‎

There are five elements in the perfection of Divine Service.‎
‎1.‎ Fear of the Eternal.‎
‎2.‎ Walking in his Ways.‎
‎3.‎ Love.‎
‎4.‎ Perfecting the Heart.‎
‎5.‎ Observance of all the Mitzvot.‎

The Baraisa of Rebbi Yair breaks this down as follows:‎

• Torah brings one to vigilance.‎
• Vigilance brings one to alacrity.‎
• Alacrity brings one to spiritual cleanliness.‎
• Cleanliness brings to abstinence.‎
• Abstinence brings one to purity.‎
• Purity brings one to piety.‎
• Piety brings one to humility.‎
• Humility brings one to fear of sin.‎
• Fear of sin brings one to holiness.‎
• Holiness brings one to Divine inspirations.‎
• Divine Inspiration brings one to the resurrection of the dead.‎

The work will expand on scheme found in the baraisa. ‎

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Thursday, November 18, 2010

Yitzi’s Parsha Preview-Vayishlach‎



This week’s Parsha Preview is co-dedicated to the refuah of the ‎following people:‎

Men
Dov Ber Ben Yehudit, Reuven Mordechai Ben Chana Batya, ‎Menachem Mendel Ben Faigie Ruchel, Gilon Chaim Ben Yonit, Ofek ‎Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, ‎Baruch Kalman Ben Leiben Jacobs, Mendel Ber Ben Sarah, Aharon ‎Ben Tamar, Shmuel Baruch Ben Golda.‎

Women
Meira Bat Sarah, Natalie Bat Sarah. Sarah Bat Channah, Chana ‎Leah Bat Esther, Kreindel Bat Esther, Kreynah Leah Bat Rachel, ‎Simcha Bat Mazel, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, ‎Leiba Bat Devorah Esther, Tova Rochel Bat Chaya and Yocheved ‎Yaakovite bat Leah.‎

May Hashem grant them all a speedy recovery and a complete ‎healing. ‎

Daven for the release of Gilad Shalit-Gilad Ben Aviva-may Hashem ‎bring him home safe and sound. If you asked to have someone put on ‎the refuah list please update me on how these people are doing. If you ‎would like to add someone to the list please send me an e-mail ‎parshapreview@gmail.com ‎

Once again, you can have this Parshah Preview dedicated in honour ‎or memory of a loved one, you can ask for a refuah or simply ‎acknowledge a milestone. It does not cost a thing all you have to do is ‎ask. There is a tremendous zechut (benefit/reward) to have someone ‎learn on your behalf. ‎

Join my blog @
http://parshapreview.blogspot.com/2010/10/yitzis-parsha-preview-Vayishlach.html
or

Join my facebook group:
http://www.facebook.com/group.php?gid=124915804223995 ‎

Happy Birthday to:‎
Shaun Goodman, Thursday, November 18‎
Isaac Oziel, Saturday, November 20‎
Eldan Kahan, Saturday, November 20‎
‎“Ad Meyah Vesrim Shannah”‎

Parshah Vayishlach - Genesis 32:4-36:43‎
Torah Reading for Week of November 14-20, 2010 - Kislev 7-13 5771 ‎Candle Lighting for Toronto is 4:30 P.M.‎
Candle Lighting for Thornhill is 4:30 P.M.‎

Number Of Mitzvot in Parshat Vayishlach ‎ ‎: 0‎
‎0 Mitzvot Aseh (Positive Commandments) ‎
‎0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)‎

Haftora: (Additional portion, from Prophets, which is read after the ‎Parsha) Amos 2:6-3:8 ‎

New Torah Webinar
Every Wednesday evening starting at 8:00 P.M. via Skype-Torah ‎direct to you in the comfort of your home. The shiur is ½ hour long I ‎will be looking at the Parsha of the week, some Mussar (Jewish ‎Ethical Teachings) and the halochot (Jewish Law) ‎pertaining to ‎Shabbat.. If you would like to participate please email me with your ‎Skype contact details and I will add you as a contact and call you for ‎the seminar @
parshapreview@gmail.com ‎ or add me on Skype @ ‎Yitz007 or “Yitzchak Alloul”. ‎

Talking Dog
A guy gets a new dog, a nice Jewish dog. So he calls him Irving. He ‎can't wait to show him off to his neighbor, so when the neighbor ‎finally comes over, the guy calls Irving into the house, bragging about ‎how smart he is. ‎

The dog quickly comes running and stands looking up at his master, ‎tail wagging excitedly, mouth open, tongue hanging out, eyes bright ‎with anticipation. ‎

The guy points to the newspaper by the door and commands "Okay, ‎Irving, Fetch!" ‎

Immediately, the dog climbs on to the couch and sits, his tail wagging ‎furiously. Then all of a sudden, he stops. His doggie smile disappears. ‎He starts to frown and puts on a sour face. ‎

Looking up at his master, he whines, "You think this is easy, wagging ‎my tail all the time? Oy ... This constant wagging of the tail puts me in ‎such pain, you should only know! And you think it's easy eating that ‎junk you call designer dog food. Forget it...it's too salty and it gives ‎me gas. And also the runs, but what do you care? Why don't you try ‎it if you think it's so good? You try it. Junk I say! Then you push me ‎out the door to take care of my business, twice a day. It's disgusting I ‎tell you! And when was the last time you took me for a nice long ‎walk? I can't remember when!" ‎

The neighbor is absolutely amazed ... stunned. In astonishment, he ‎says, "I can't believe it. Irving can speak. Your dog actually talks. ‎
Here he is sitting on the sofa talking to us." ‎

‎"I know, I know." says the owner. "He's not yet fully trained yet. He ‎thought I said, 'Kvetch'."‎

Parsha Summary – Parshah Vayishlach
It is the year 2205 and Yakov is 97 years old. He sends messengers to ‎greet Eisav and is informed that Eisav is approaching, prepared to do ‎battle. He applies a three pronged strategy in preparation for the ‎confrontation: a) Tefilah - prayer b) diplomacy c) war. Prior to the ‎actual confrontation, Yakov bests Eisav in a spiritual battle with ‎Eisav's Angel, and earns the name "Yisrael." Due to the wound he ‎sustained in the battle, G-d prohibits Yakov and his family from ‎eating the Gid Hanashe - the sciatic nerve. Yakov and Eisav meet ‎after 34 years. ‎

Yakov and Eisav agree to separate peacefully. Eisav returns to his ‎kingdom of Seir, and Yakov settles outside of the city of Shechem. ‎

Dina is abducted and raped by Shechem the son of Chamor, and ‎Shimon and Levi devise a strategy for successfully killing the entire ‎male population of Shechem. According to Chazal, Shimon and Levi ‎were 13 years old. Hashem (G-d) instructs Yakov to move to Beth El. ‎Rivka's nurse Devora dies, and Hashem confirms the name Yisrael ‎upon Yakov. ‎

Rachel dies while giving birth to Binyamin and Yakov buries her in ‎Beis Lechem. Following Rachel's death, Reuven switches the bed of ‎Yakov from Bilha's tent to Leah's tent. Although Yitzchak will live ‎another 21 years, the Torah relates his death at the age of 180 (2228). ‎The remainder of Vayishlach lists Eisav's descendants as well as the ‎specific Kings of Seir who ruled prior to King Saul - the first king of ‎Israel. (2882) ‎

Parshah Vayishlach
‎'Yosef' is the Antidote for 'Eisav' ‎

The Ramba"n writes in his introduction to Parshas Vayishlach that ‎this parsha is the prime example of a theme that recurs throughout ‎the book of Bereshit: Everything that happened to the Patriarchs ‎foreshadows that which will happen to their children (ma'aseh Avot ‎siman l'banim). In particular, this portion gives us guidance how to ‎deal with Eisav, the classic soneh Yisrael (hater of Israel). ‎

Ramba"n cites a Medrash that before Rabbi Yannai would meet with ‎the Roman authorities, he would read Parshas Vayishlach. This ‎parsha instructs us how to deal with Eisav on two levels-- on a ‎spiritual level and on a physical level. ‎

How do we deal with Eisav on a spiritual level? In last week's parsha, ‎after Yosef was born, Yaakov tells his wife Rachel that this was the ‎opportune moment to return to Eretz Yisrael and face Eisav. Rashi ‎comments on the implication that until Yosef was born, Yaakov could ‎not face Eisav, but with Yosef's birth, he was able to face Eisav. ‎

He relates this insight to a verse in our Haftorah: "And the House of ‎Yaakov will be a (spark of) fire and the House of Yosef with be a ‎flame and the House of Eisav will be as straw (that will be consumed ‎by this flame)..." [Ovadiah 1:18]. Rashi comments that Yaakov is ‎only a spark, he is unable to deal with Eisav by himself. But when ‎Yosef, the flame, is born then Yaakov can deal with him. ‎

There is a famous Chazal: The descendants of Eisav will only be given ‎over to the descendants of Rachel. ‎

What is it about Yosef that can overcome the peril of Eisav? The ‎Shem MiShmuel answers by pointing out that names in Tanach are ‎meaningful. They are not arbitrary labels. Names define the essence of ‎the person. Eisav, he says, comes from the word 'asui' (fully done). ‎When Eisav was born, he didn't look like an infant; he was like a ‎complete individual. ‎

The spiritual threat that Eisav provides is a threat called 'asui' -- I'm ‎finished. One who feels that he is perfect and has no room to improve ‎‎-- that is what an Eisav is about. "I am fine. My Midot are fine. My ‎character is fine. There is no room for improvement. I am OK. I am ‎more than OK -- I'm perfect." ‎

This is the spiritual danger that Eisav provides, the complacency that ‎one is totally fine, with no need to improve. ‎

The opposite end of that spectrum is Yosef. He represents the constant ‎need to add on to (mosif) and grow from where one is today. ‎

Any person who thinks he can remain still and stagnant will ‎eventually descend. The antidote to the philosophy of being an 'asui' ‎‎(complete) is Yosef -- one must always add on. There is no such thing ‎in this world as standing still. One either ascends, or he automatically ‎descends. ‎

I once heard the following example: Life is like trying to go 'up' a ‎‎'down' escalator. If one tries to stay the same, he will go down. The ‎only way to go up is to exert oneself. Recognizing the need to put out a ‎maximum effort to get anyplace is the only way to ascend. ‎

This is the spiritual antidote to the philosophy of Eisav. The ‎descendants of Eisav will only be given over to the descendants of ‎Rachel. ‎

Halacha of the Week

Please note that the Halachot discussed here are according to Sephardic ‎Tradition as outlined by The Maran Shulchan Aruch. This is just a ‎summary and in no way deemed as a Halachic ruling. Please contact ‎your local Orthodox Rabbi for help. ‎

I will be reviewing the laws concerning Shabbat observance. ‎

Cutting Vegetables for a Salad on Shabbat ‎
‎ ‎
One of the thirty-nine Melachot (categories of forbidden activity) that ‎apply on shabbat is the prohibition of “Tohen,” grinding. In light of ‎this prohibition, the question arises as to whether one may cut ‎vegetables into small pieces for a salad on shabbat. For example, ‎many people prepare “Israeli salad” by cutting fine pieces of ‎cucumbers and tomatoes. Would this be permissible on shabbat, or ‎does this violate the prohibition of “Tohen”?‎

The Shulhan Aruch writes, “It is forbidden to cut vegetables very ‎fine.” According to the Shulhan Aruch, it seems, there is no basis for ‎allowing the slicing of vegetables into small pieces on shabbat, and one ‎must make the pieces bigger than he normally does when cutting ‎vegetables on shabbat.‎

However, in his Bet Yosef, Maran (author of the Shulhan Aruch) cites ‎the ruling of the Rashba (Rabbi Shelomo Ben Aderet or Barcelona, ‎‎1235-1310) that one may slice vegetables into small pieces shortly ‎before the meal in which they will be served. The Rashba draws a ‎comparison between the prohibition of “Tohen” and the prohibition ‎of “Borer” (separating undesirable items from desirable items). He ‎writes that just as Halacha permits separating undesirable food from ‎desirable food in preparation for a meal that will soon be served, ‎similarly, one may slice vegetables in close proximity to the meal. ‎Maran, after citing this ruling, notes that no authorities disputed the ‎Rashba’s position. One might therefore argue that when the Shulhan ‎Aruch codified the prohibition against finely cutting vegetables on ‎shabbat, he relied on his comments in the Bet Yosef permitting doing ‎so shortly before the meal. He forbade cutting small pieces only when ‎one cuts them for later on shabbat, but allowed cutting small pieces ‎while preparing for a meal that will soon be served, within a half-hour ‎or so of the meal. The Ben Ish Hai (Rav Yosef Haim of Baghdad, ‎‎1833-1909) observed that the prevalent practice in Baghdad followed ‎this lenient reading of the Shulhan Aruch’s ruling.‎

Hacham Ben Tzion Abba Shaul (Israel, 1923-1998), however, ‎disagreed with this reading. In his work Or Le’sion (both in vol. 1 and ‎in vol. 2), he contended that since the Shulhan Aruch made no ‎mention of this stipulation, we must assume that he forbade finely ‎slicing vegetables on shabbat under all circumstances, even just prior ‎to the meal. According to Hacham Ben Sion, one who wants to cut ‎vegetables into small pieces on shabbat may do so only if he deviates ‎from his normal manner of slicing. For example, if he normally cuts ‎vegetables on a cutting board, he should cut them on shabbat directly ‎on the counter.‎

As for the final Halacha, Hacham Ovadia Yosef, in his work Halichot ‎Olam, follows the lenient position, and allows one to cut vegetables ‎into small pieces on shabbat shortly before the meal at which they will ‎be served. He adds that one who wishes to act stringently to satisfy all ‎opinions “is worthy of blessing,” but those who wish to be lenient ‎certainly have a legitimate Halachic basis on which to rely.‎

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Yitzi’s Parsha Preview- Vayeitzei ‎




This week’s Parsha Preview is co-dedicated to the refuah of the ‎following people:‎

Men
Dov Ber Ben Yehudit, Reuven Mordechai Ben Chana Batya, ‎Menachem Mendel Ben Faigie Ruchel, Gilon Chaim Ben Yonit, Ofek ‎Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, ‎Baruch Kalman Ben Leiben Jacobs, Mendel Ber Ben Sarah, Aharon ‎Ben Tamar, Shmuel Baruch Ben Golda.‎

Women
Meira Bat Sarah, Natalie Bat Sarah. Sarah Bat Channah, Chana ‎Leah Bat Esther, Kreindel Bat Esther, Kreynah Leah Bat Rachel, ‎Simcha Bat Mazel, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, ‎Leiba Bat Devorah Esther, Tova Rochel Bat Chaya and Yocheved ‎Yaakovite bat Leah.‎

May Hashem grant them all a speedy recovery and a complete ‎healing. ‎

Daven for the release of Gilad Shalit-Gilad Ben Aviva-may Hashem ‎bring him home safe and sound. If you asked to have someone put on ‎the refuah list please update me on how these people are doing. If you ‎would like to add someone to the list please send me an e-mail ‎parshapreview@gmail.com ‎

Once again, you can have this Parshah Preview dedicated in honour ‎or memory of a loved one, you can ask for a refuah or simply ‎acknowledge a milestone. It does not cost a thing all you have to do is ‎ask. There is a tremendous zechut (benefit/reward) to have someone ‎learn on your behalf. ‎

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Happy Birthday to:‎
Inga Biniashvili, Thursday, November 11, 2010‎
Orly Salter. Thursday, November 11, 2010‎
Leslie Brown, Saturday, November 13, 2010‎
‎“Ad Meyah Vesrim Shannah”‎

Parshah Vayeitzei - Genesis 28:10-32:3‎
Torah Reading for Week of November 7-13, 2010 - Cheshvan 30-‎Kislev 6, 5771 ‎
Candle Lighting for Toronto is 4:37 P.M.‎
Candle Lighting for Thornhill is 4:37 P.M.‎

Number Of Mitzvot in Parshat Vayeitzei‎: 0‎
‎0 Mitzvot Aseh (Positive Commandments) ‎
‎0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)‎

Haftora: Additional portion, from Prophets, which is read after the ‎Parsha) ‎
Hoshea 12:13-14:10 (Ashkenazim);‎
Hoshea 11:7-12:12 (Sepharadim);‎
Hoshea 11:7-13:5 (Sepharadim)‎

New Torah Webinar
Every Wednesday evening starting at 8:00 P.M. via Skype-Torah ‎direct to you in the comfort of your home. The shiur is ½ hour long I ‎will be looking at the Parsha of the week, some Mussar (Jewish ‎Ethical Teachings) and the halochot (Jewish Law) ‎pertaining to ‎Shabbat.. If you would like to participate please email me with your ‎Skype contact details and I will add you as a contact and call you for ‎the seminar @
parshapreview@gmail.com ‎ or add me on Skype @ ‎Yitz007 or “Yitzchak Alloul”. ‎

Presidential Dreams
Mahmoud Ahmedinijad, Iran's latest President, called George W. ‎Bush on the phone late one night. ‎
‎"I've had a remarkable dream, Mr. Bush", he said, "and it's ‎something you should know about." ‎
‎"Well Mr. Mindinajar, what was your dream all about?", queried the ‎President. ‎
‎"I dreamed that the USA had gone through an enlightening ‎reformation", he said, "and in front of every house was a huge ‎banner." ‎
‎"That's intriguing, Mr. Mindinajar. Tell me, what did it say on these ‎banners?", asked Bush. ‎
‎"They all said the same thing: Allah is God, Allah is great", stated ‎Mahmoud, as if he could taste victory. ‎
‎"It's quite odd that you should call me about a dream, as I had one ‎the other night as well", said Bush. ‎
‎"And what was your dream about, Mr Bush? ‎
‎"I dreamed that Iran had gone through a reformation as well, and on ‎every house was a flagpole." ‎
‎"So, what was on the flags?", asked the Iranian. ‎
‎"I have no idea", said Bush, "I can't read Hebrew."‎
The Torah Reading on Shabbat day is divided into 7 sections. Each ‎section ‎is called an Aliya (meaning to go up) since for each Aliya, one ‎person "goes ‎up" to make a bracha on the Torah Reading. We invite ‎the Cohen first, ‎followed by a Levite who then in turn is followed by ‎an Israelite. When a ‎Cohen is not in attendance we call an Israelite in ‎their place, if a Levite is ‎not in attendance then the same Cohen is ‎called in their place.‎

Parsha Summary – Parshah Vayeitzei ‎ ‎
Yaakov experiences the famed prophecy of "Yaakov’s Ladder". ‎

Yaakov arrives in Charan, encounters Rachel, and contracts with ‎Lavan for her hand in marriage. ‎

Lavan switches Leah for Rachel forcing Yaakov to negotiate another ‎‎7 years of service for Rachel. Leah gives birth to Reuven, Shimon, ‎Levi, and Yehudah. Rachel marries off Bilhah to Yaakov who gives ‎birth to Dan and Naftoli. Leah marries off Zilpah to Yaakov, and she ‎gives birth to Gad and Asher. ‎

Rachel contracts with Leah for Reuven's mandrakes, after which ‎Leah gives birth to Yisachar and Zevulen. Rachel finally gives birth to ‎Yoseph, and Yaakov approaches Lavan to negotiate a proper salary ‎for continued service. ‎

Yaakov's uses his vast knowledge of nature and husbandry to amass ‎a fortune in sheep and cattle. After 6 years he decides with Rachel and ‎Leah to flee from Lavan. ‎

They flee and Lavan catches them. Hashem intervenes and Yaakov, ‎while confronting Lavan for his years of duplicity, unwittingly curses ‎Rachel. ‎

Yaakov and Lavan separate and Yakov arrives at the border of ‎Canaan in 2205. ‎

Parshah Vayeitzei ‎ ‎
A Ladder Is a Perfect Representation of the Jewish People ‎

The pasuk [verse] says, "And Yaakov left Beer Sheva and he went to ‎Charan..." Yaakov had a dream about a ladder whose feet were on the ‎earth and which stretched all the way up to the heaven. ‎

The Medrash says that when the verse refers to the ladder "emplanted ‎on the earth" it refers to the fact that Yaakov was (prophetically) ‎shown Korach about whom it is written, "and the earth opened its ‎mouth (to swallow Korach)". The Medrash goes on to say that when ‎the pasuk says that the head of the ladder reached the heaven, it refers ‎to the fact that Yaakov was (prophetcially) shown Moshe about ‎whom it is written "Come up to HaShem [G-d] (in Heaven)." ‎

What does this Medrash mean? Rav Mordechai Ilan comments that ‎what G-d showed Yaakov was the essence of the nation who would ‎descend from him. Klal Yisrael is like a ladder. ‎

The Talmud in Megilah says, "This nation is compared to the dust and ‎compared to the stars -- when they go down they descend to the dust; but ‎when they go up they ascend all the way to Heaven." ‎

A ladder is the perfect representation of the Jewish people. No one ‎ever remains standing on a ladder. It is either used to go up or to go ‎down. People sit on chairs, on sofas, or beds. Those are pieces of ‎furniture used for stationary positioning. Nobody ever uses a ladder ‎for simply standing. ‎

That is what the Jewish People are all about. We are a nation that ‎cannot remain stagnant. Either we will ascend and achieve wondrous ‎heights or we will go in the opposite direction -- to the dust! ‎

This is what the Medrash means by saying that G-d showed Korach ‎and Moshe to Yaakov. They were the two ends of the spectrum. On ‎the one hand there was a person who was consumed with jealousy ‎and what was his end? "The earth opened its mouth..." Because he ‎was not ascending, he descended to the greatest depths possible. On ‎the other hand, there was a Moshe Rabbeinu [our teacher], who ‎demonstrated the far outer limits of what a human being is capable of ‎achieving. ‎

There is no standing in the middle. Stagnation itself is descent. Klal ‎Yisrael (and indeed life in general) is a ladder with feet on the ground ‎and the top reaching toward the heavens. It is up to the individual to ‎decide which direction he will be heading -- up toward Heaven or ‎down to the greatest depths. This was the dream that G-d showed ‎Yaakov about his future nation. ‎

Halacha of the Week

Please note that the Halachot discussed here are according to Sephardic ‎Tradition as outlined by The Maran Shulchan Aruch. This is just a ‎summary and in no way deemed as a Halachic ruling. Please contact ‎your local Orthodox Rabbi for help. ‎

I will be reviewing the laws concerning Shabbat observance. ‎

Reheating Solid Food With Some Liquid on Shabbat ‎
‎ ‎
The Shulhan Aruch, in a famous ruling, distinguishes between solid ‎and liquid foods with regard to the permissibility of reheating on ‎Shabbat. When it comes to liquids, the Shulhan Aruch rules that ‎‎“Yesh Bishul Ahar Bishul,” which means that once a liquid food has ‎cooled, reheating it constitutes cooking and is forbidden. It is therefore ‎forbidden to reheat cold liquid food on Shabbat in any manner. With ‎respect to solids, however, the Shulhan Aruch maintains that “En ‎Bishul Ahar Bishul,” meaning, the food cannot be “cooked” twice. ‎Even after the cooked food has cooled, reheating it does not constitute ‎a new “cooking.” It is therefore permissible to reheat solid foods on ‎Shabbat over a covered flame or hotplate. Common examples of such ‎food include rice and Kugel.‎

The authorities debate the question of whether or not one may reheat ‎on Shabbat food that is mainly solid, but has some liquid, as well. It ‎must be clarified that we do not refer here to foods that contain liquid ‎inside; nearly all foods have some water inside them. We refer here to ‎a situation such as a roast which is a solid food but has some gravy ‎sitting on the bottom of the pot. This question depends on how one ‎interprets a certain passage in the Bet Yosef, as well as the correct text ‎of the passage in question. In short, the Minhat Kohen, based on his ‎interpretation of the Bet Yosef, held that a food which is primarily ‎solid has the status of a solid food with respect to this Halacha. Even ‎though it contains some liquid, the food’s status is determined by the ‎majority, and therefore it may be reheated on Shabbat despite the ‎presence of some liquid. It is recorded that the practice in Jerusalem ‎was to follow this ruling.‎

Hacham Ovadia Yosef, in his work Yehave Da’at, accepts this lenient ‎position of the Minhat Kohen and allows reheating on Shabbat food ‎that contains some liquid. Interestingly, in a recorded public lecture, ‎Hacham Ovadia appeared to express some ambivalence on the matter, ‎and many understood that he rescinded the ruling issued in Yehave ‎Da’at. But in a later publication (Yabia Omer, vol. 9), Hacham ‎Ovadia clarified that he did not retract his ruling, and that he indeed ‎permits warming such foods on Shabbat. He does, however, add that ‎those who are stringent are “worthy of blessing,” as they satisfy all ‎opinions. This point is made by Hacham Ovadia’s son, Hacham ‎Yishak Yosef, in Yalkut Yosef. Strictly speaking, though, according to ‎Hacham Ovadia, Halacha follows the lenient view of the Minhat ‎Kohen.‎

Other authorities, however, disagreed. Hacham Ben Tzion Abba ‎Shaul (Israel, 1923-1998), for example, ruled stringently on this issue ‎and maintained that one may not reheat liquid under any ‎circumstances, even if the liquid constitutes the minority of a food ‎which is mainly solid.‎

As for the final Halacha, those who have a non-Jewish housekeeper ‎working on Shabbat should preferably ask the housekeeper to place ‎such a food on the Blech or hotplate, rather than doing so themselves. ‎This is permissible according to all views. Those who do not have a ‎non-Jew working in their homes may reheat food that contains some ‎liquid, though it is preferable to be stringent in this regard.‎

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Thursday, November 4, 2010

Yitzi’s Parsha Preview- Toldot

This week’s Parsha Preview is co-dedicated to the refuah of the ‎following people:‎

Men
Dov Ber Ben Yehudit, Reuven Mordechai Ben Chana Batya, ‎Menachem Mendel Ben Faigie Ruchel, Gilon Chaim Ben Yonit, Ofek ‎Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, ‎Baruch Kalman Ben Leiben Jacobs, Mendel Ber Ben Sarah, Aharon ‎Ben Tamar, Shmuel Baruch Ben Golda.‎

Women
Meira Bat Sarah, Natalie Bat Sarah. Sarah Bat Channah, Chana ‎Leah Bat Esther, Kreindel Bat Esther, Kreynah Leah Bat Rachel, ‎Simcha Bat Mazel, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, ‎Leiba Bat Devorah Esther, Tova Rochel Bat Chaya and Yocheved ‎Yaakovite bat Leah.‎

May Hashem grant them all a speedy recovery and a complete ‎healing. ‎

Daven for the release of Gilad Shalit-Gilad Ben Aviva-may Hashem ‎bring him home safe and sound. If you asked to have someone put on ‎the refuah list please update me on how these people are doing. If you ‎would like to add someone to the list please send me an e-mail ‎parshapreview@gmail.com ‎

Once again, you can have this Parshah Preview dedicated in honour ‎or memory of a loved one, you can ask for a refuah or simply ‎acknowledge a milestone. It does not cost a thing all you have to do is ‎ask. ‎

This week’s Parsha Preview is dedicated in memory of Harav ‎Mordechai Bensabat Ben Hacham may his Neshama have an aliyah.‎

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Oy-The Good News
Sara, Freidi and Channah are in Mt. Sinai Hospital’s maternity ward, ‎each of them awaiting news of their own daughter’s impending birth. ‎

Soon, a nurse goes over to Sara and says, "Mrs. Levy, I have ‎wonderful news for you. Your daughter has just given birth to twins. ‎She’s fine and you’re now the bubbeh of two lovely healthy boys. ‎Mazeltov!"‎
‎ ‎
As Sara gets up to leave, she turns to Freidi and Channah and says, ‎‎"Oy, what good news I’ve just heard. My daughter Frummy has just ‎given birth to twins. But what’s very strange about it is that my son-‎in-law works for the Twin Brothers fish market." ‎

Later, a nurse goes over to Freidi and says, "Mazeltov to you Mrs. ‎Gold. Your daughter has just given birth to triplets. She’s fine and ‎you’re now the bubbeh of three lovely healthy girls."‎
‎ ‎
As Freidi gets up to leave, she turns to Channah and says, "Oy, what ‎good news I’ve just heard. My daughter Shprintzah has just given ‎birth to triplets. But what’s strange is that my son-in-law works for ‎the Triple Springs Water Company."‎
‎ ‎
On hearing this, Channah gets up and says, "Oy Veh! I’m going to ‎leave with you." ‎

‎"Why?" asks Freidi.‎
‎ ‎
‎"Because my son-in-law works for Seven-Up!!”‎

The Torah Reading on Shabbat day is divided into 7 sections. Each ‎section ‎is called an Aliya (meaning to go up) since for each Aliya, one ‎person "goes ‎up" to make a bracha on the Torah Reading. We invite ‎the Cohen first, ‎followed by a Levite who then in turn is followed by ‎an Israelite. When a ‎Cohen is not in attendance we call an Israelite in ‎their place, if a Levite is ‎not in attendance then the same Cohen is ‎called in their place.‎

Parsha Summary – Toldot ‎
Yitzchak is 40 years old when he marries Rivkah. After 20 years, Esav ‎and Yakov are born. The Parsha jumps from their birth to Yakov's ‎purchase of the 1st born rights from Esav at the age of 15. ‎

The Parsha returns to the story of Yitzchak and Rivkah and the ‎famine which forces them to settle among the Plishtim. Yitzchak, like ‎his father before him, has a moral confrontation with Avimelech, ‎after which his fields are uniquely prolific and financially successful. ‎

Yitzchak's financial success leads to jealousy with his Plishtim ‎neighbors. He re-digs Avraham's wells, resulting in a confrontation ‎with the Plishtim over water rights. He moves back to Beer Sheva. ‎

Hashem (G-d), in a dream, confirms for Yitzchak the future of his ‎children. Avimelech, the King of the Plishtim, and his General, Phicol, ‎approach Yitzchak to make a peace treaty. ‎

The treaty between Yitzchak and the Plishtim is celebrated. The ‎Parsha returns to the story of Yakov and Esav. Esav's marriage to ‎two Canaanite women at the age of 40 brings disappointment to ‎Yitzchak and Rivkah. When Yakov and Esav are 63 and Yitzchak is ‎‎123, Yitzchak blesses Yakov and Esav. The Parsha details the ‎duplicity of Yakov and Rivkah in fooling Yitzchak. ‎

Yitzchak blesses Yakov with spiritual and material gain, after which ‎Esav returns to discover Yakov's plot. He receives his own blessing for ‎material gain, and is determined to kill Yakov. Rivkah, fearful for ‎Yakov's life, convinces Yitzchak to send Yakov to her brother Lavan ‎in search of a shiduch - a wife. Yitzchak confirms on Yakov the future ‎of the Jewish nation before his departure to Lavan. ‎

Yakov departs for Padan Aram, and Esav marries the daughter of ‎Yishmael. (his 1/2 1st cousin). ‎

Parsha – Toldot ‎
The hardest work is to go idle. ~Yiddish Proverb‎

‎(Based on a Parsha class that I gave in October 2009) ‎

In this week’s Parsha we are introduced to Yitzchak, the second of our ‎Avot (forefathers) and ‎seemingly the most puzzling. I choose this ‎week’s parsha to discuss the comparisons and contrasts as ‎the Torah ‎hardly speaks of Yitzchak and when it does speak of him it is in ‎Parshat Toldot (The Parsha ‎known as Parshat Yitzchak). ‎Furthermore, even parshat Toldot is taken up in good part by ‎Yaakov ‎‎(Jacob) and Eisav (Esau) and the brachot (blessings) to ‎‎Yaakov‎. Avraham has 2.5-3 parshiyot dedicated ‎to his life and ‎Yaakov has many parshiyot dedicated to his life.‎

Avraham and Yaakov merited name changes through their deeds; ‎Avram to Avraham and Yaakov to ‎Yisrael. Yitzchak was born ‎Yitzchak and remained Yitzchak. The name itself is enigmatic. His ‎principle ‎character trait was defined by midat hadin – (strict justice) – ‎as opposed to chesed (kindness) as ‎represented by Avraham and ‎rachamim (mercy) as represented by Yaakov. Yet his name was ‎Yitzchak ‎‎“because of laughter (tzchak).”

The Gemara Shabbat 89b(Talmud) states that in the future Hashem ‎‎(G-d) will say to Avraham ‎‎(chesed), “Your children have sinned,” and ‎he will answer, “Let them be wiped out for the Holiness of ‎Your ‎Name.” Hashem is not happy with this answer, and therefore goes to ‎Yaakov (rachamim) and ‎says, “Your children have sinned,” He ‎receives the same answer that Avraham gives. He then goes to ‎‎Yitzchak (strict justice), “Your children have sinned.” Yitzchak, ‎however, argues (as it were) the point ‎and ultimately saves them. This ‎whole Gemara is about as enigmatic as you can get – chesed and ‎‎rachamim opting for punishment (G-d forbid) and the trait of strict ‎justice saving them. This Gemara ‎could have a whole parsha page ‎dedicated to a discussion all by itself. Nevertheless, we see here the ‎‎concept of Yitzchak – to laugh, not now, but in the future.” Az ‎yimalei Tzchak pinu” (then, in the ‎future, will our mouths be filled ‎with laughter).‎

‎“Vatizchak l’yom acharon” (and she will laugh on the last day). This ‎refers to Shmini Atzeres which ‎itself is a reference to the future world.‎

It seems from Yitzchak’s actions that he does not do anything new or ‎anything that can be called ‎distinctive or unique to him. He has no ‎hand in finding his future wife-shiduch (marriage partner). ‎Eliezer ‎‎(Avraham’s servant) is charged with this task via the shlichut (proxy) ‎of his father Avraham. He ‎dug up the same wells that Avraham dug ‎found and digs up. In fact he keeps the same names of the ‎wells that ‎Avraham used. Yitzchak uses the same ruse that Avraham and Sarah ‎use in Egypt that Rivka ‎‎(Rebecca) was his sister as opposed to his ‎wife. He makes a covenant with Avimelech, the king of the ‎Philistines.‎

The differences from the other avot are that Yitzchak cannot leave the ‎boundaries of Eretz Yisrael and ‎the there is no need for Hashem to ‎change his name.‎

We find that the middah (character trait) as stated before, is strict ‎justice which translated into action ‎is pure unadulterated service to ‎Hashem. The supreme level of an eved (servant) is that he negates ‎his ‎actuality to his master. These concepts are taught to us by the sefer ‎Mesilat Yesharim “What a ‎servant owns belongs to his master.”, “Do ‎not be like servants who serve their master in order to ‎receive reward ‎but like servants who serve not for re-compensation.” The meaning in ‎this is that a ‎person should endeavour to serve Hashem with no ‎ulterior motive of receiving reward, whether in ‎this world or the next. ‎Why? Because only then is the service pure and without personal ‎agendas.‎

Here is where we start to experience a problem. One of the thirteen ‎ikrim (essentials) of emunah ‎‎(belief) – Number 11 –as outlined by the ‎Rambam is that Hashem will indeed give reward for Torah ‎and ‎mitzvot that a person does. Seemingly this is in conflict with what the ‎Mesilat Yesharim counsels. ‎The simple answer is that the majority of ‎people do not have in mind the reward when they do a mitzvah. For ‎‎the majority of people the reward is not the motivating factor. ‎However a problem does arise when ‎the person in question has a ‎specific talent (e.g. a chazzan, a public speaker, an artist) will, ‎‎nevertheless, also feel a certain pride, a sense of accomplishment that ‎they can accomplish the ‎mitzvah with ease and superiority. Therefore, ‎if a person knows that he will be rewarded for a good ‎deed, that ‎knowledge will automatically affect his actions. ‎

Yitzchak’s Yirat shamayim (awe of heaven) was and is unparalleled. ‎Unlike us, for example during the recitation of the Shmonei Esrai our ‎minds start to wander. I ‎often have to catch myself. I move through ‎the teffilah without realizing and catch myself at Modeim ‎wondering ‎how did I get here so quickly and can’t remember reciting the brachot ‎along the way. ‎Yitzchak, however, whose very essential trait was strict ‎justice and purity of service, was in constant ‎fear and dread (Pachad ‎Yitzchak) of the potential of making a mistake and the potential lack ‎of purity ‎of intention and service. Therefore, Yitzchak’s service was ‎non-service. Better not to venture into the ‎unknown to possibly do ‎something wrong either in actuality or intention. “His self-negation ‎vis-à-vis ‎the holiness of Hashem’s Name was complete and perfect. ‎Therefore, this brought him to minimize ‎action for fear of mistakes or ‎that he would mix personal agendas in his thought processes. Hashem ‎‎only sends nisionot (tests) that we can handle. Perhaps the reason why ‎Hashem commands Yitzchak ‎to remain in Eretz Yisrael without the ‎ability to ever leave, for he knows that Yitzchak would be unable ‎to ‎handle the trials of Chutz Laretz (lands outside of Israel) because he ‎was a Korban to Hashem he ‎never lost this status of being consecrated ‎to Hashem. Therefore Yitzchak’s fear caused him to ‎minimize his ‎actions.” This did not come from an inferiority complex, chas ‎v’sholom, but a tremendous ‎recognition of the Greatness of Hashem ‎and the potential and possibility of dishonoring Him. L’havdil, ‎‎(to ‎separate) like a person working on a bomb squad – one small mistake ‎and it’s over. Therefore, he ‎did nothing on his own, only what he ‎knew Avraham had done before him. “The holiness of Yitzchak ‎was ‎shechideish ha’avodah bat bli chidush (he originated the service of ‎non-origination).”‎

Certainly Yitzchak would have wanted to do action instead of ‎inaction. Obviously doing positive mitzvot ‎brings a person zchar ‎‎(reward). Yitzchak was therefore willing to give up a greater share of ‎olam habah ‎‎(the future world) in order that there should not be an ‎iota of blemish in the completeness of his self-‎negation of being a ‎trustworthy servant in the strictest sense of justice. “Yitzchak ‎sacrificed his soul to ‎Hashem and negated his whole essence and ‎actuality, his will and yearnings, on the altar of Hashem. ‎Therefore, it ‎is considered as if the ashes of Yitzchak are still gathered up and lying ‎on the altar.” So it’s ‎not that Yitzchak has an incredible talent but the ‎contrary he was able to scale back his action so that ‎his devotion to ‎Hashem would be in perfect harmony with his yirat shamayim. (awe ‎of Heaven) ‎

This in no way means that Yitzchak’s devotion was more l’shem ‎shamayim (for the sake of Heaven) ‎than Avraham and Yaakov. They ‎approached their avodah (service) differently. Avraham was the ba’al ‎‎chesed (giving to others); he brought Hashem’s Name into the world. ‎This requires constant positive ‎action. Yaakov built the Jewish nation ‎and was constantly beset with problems – Eisav, Lavan, Shchem , ‎‎Reuven, the loss of Yoseph, the premature death of Rachel, – all this ‎required action. Through their ‎actions they merited a name change – ‎an added letter (hai) to Avraham and Yaakov to Yisrael. “The ‎‎original service of Yitzchak which he planted into the Jewish people is ‎that you don’t necessarily have ‎to be original (shehischadeish ‎ho’avodah bas bli chidush). One has to do – not necessarily create.” ‎‎Avraham and Yaakov created. Yitzchak served by carrying on.‎

The Gemara in Shabbat 89b which I quoted earlier states that in the ‎future Hashem will come to the ‎three fathers and say, “Your sons ‎have sinned.” Avraham and Yaakov – chesed and rachamim – will ‎‎say, “Let them be wiped out for the holiness of Your Name.” Only ‎Yitzchak will argue the point and ‎save them. It does not mean that ‎Avraham and Yaakov will actually use these words. It means they ‎‎won’t have what to say and by the lack of response would be as if ‎they said it. At the end of days it will be a ‎time when the world will be ‎judged based on the middah of din (justice), when the righteous will ‎be given their zchar (reward) and the wicked otherwise. ‎Therefore, ‎chesed and rachamim will have no input then – it is not their time. ‎Yitzchak, however, ‎whose trait is din, will have input through that ‎very trait and therefore will be listened to.‎

Halacha of the Week

Please note that the Halachot discussed here are according to Sephardic ‎Tradition as outlined by The Maran Shulchan Aruch. This is just a ‎summary and in no way deemed as a Halachic ruling. Please contact ‎your local Orthodox Rabbi for help. ‎

I will be reviewing the laws concerning Shabbat observance. ‎

Pouring Into a Sink With a Strainer on Shabbat ‎
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Most sinks today have an insert, a strainer, that is placed over the ‎drain to prevent large solid objects from going into the drain. Often, a ‎liquid with large pieces is poured into the sink, and the insert catches ‎the large pieces while allowing the liquid to fall down the drain. The ‎question arises as to whether one may pour liquids into a sink that has ‎such a contraption on Shabbat. The Shabbat prohibition of Borer ‎forbids separating mixed items. When one pours a liquid with solid ‎pieces into a sink, he in effect separates the liquid from the solid pieces, ‎as the strainer catches the large pieces and removes them from the ‎liquid. Seemingly, then, pouring into a sink on Shabbat would violate ‎the prohibition of Borer.‎

In truth, however, it is permissible to pour liquid into a sink with a ‎strainer on Shabbat, even if the liquid has solid pieces that will be ‎separated from the liquid. One of the conditions for violating the ‎prohibition of Borer is that one separates “Pesolet” – something which ‎he deems undesirable – from “Ochel” – something which he desires. ‎When a person pours something down the drain, his intention is to ‎discard all of it – liquid and solid alike. Although he indeed separates ‎the solid pieces from the liquid, he is not separating something he ‎doesn’t like from something he likes; he doesn’t like either substance. ‎Therefore, it is permissible to pour liquid containing solid pieces into a ‎sink with a strainer on Shabbat, and doing so does not transgress the ‎prohibition of Borer. This is the ruling of the work Shemirat Shabbat ‎Ke’hilchata, and also appears to be the position of the Mishna Berura.‎

May Crock Pots be Used for Shabbat? ‎
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It is very common among Shabbat-observant Jews to use a “crock ‎pot,” or slow cooker, for preparing food – such as Hamin – for ‎Shabbat morning. The crock pot consists of a pot that is placed inside ‎a mechanism that has a heating element on the bottom and surrounds ‎the pot of food. The food inside the pot cooks slowly, at a speed that ‎can be determined with a dial. Because the food cooks at a slow pace, ‎this device is very well-suited for preparing meals for Shabbat, when ‎cooking is prohibited. Many people place the raw Hamin in the crock ‎pot and turn it on before Shabbat, and the food cooks throughout ‎Friday night and is ready to be eaten fresh at Shabbat lunch. ‎

One might, at first glance, question the Halachic propriety of using ‎crock pots for Shabbat in light of the prohibition of “Hatmana,” or ‎‎“insulating.” The Sages enacted a prohibition against insulating a pot ‎of food before Shabbat to keep it warm for the Shabbat meal. Even ‎though the insulation is prepared before Shabbat, and even if the ‎insulation only maintains the food’s heat, and does not generate ‎additional heat, insulating food for Shabbat is forbidden. In ‎Talmudic times, hot food was commonly insulated in smoldering ‎coals, and the Sages feared that in a person’s anxious desire to keep ‎the food warm, he may stoke the coals on Shabbat, which would ‎constitute a Torah violation. They thus forbade insulating food ‎before Shabbat as a safeguard against stoking the coals. ‎

Would it be permissible, then, to place food in a crock pot before ‎Shabbat to cook on Friday night? After all, the crock pot operates ‎through “insulation,” as the pot of food is surrounded by the outer ‎mechanism which generates heat through an electric current and ‎cooks the food. ‎

Hacham Ovadia Yosef addressed this question and ruled that one ‎may use a crock pot for cooking food on Shabbat, due to a ‎combination of a number of different factors. ‎

First, some Halachic authorities held that the “Hatmana” prohibition ‎applies only to food that one wishes to eat on Friday night. In this ‎case, a person is anxious to keep the food warm for the Friday night ‎meal, and he might therefore stoke the coals. But if one insulates food ‎that he intends to eat only on Shabbat morning, he does not even ‎think about the food at all. In the case of a crock pot, after one turns ‎on the mechanism before Shabbat, it is not on his mind at all until he ‎removes the food on Shabbat morning. Although other authorities ‎dispute this ruling, we may combine the lenient position with other ‎factors as a basis for allowing the use of crock pots. ‎

Secondly, according to some authorities, one violates the “Hatmana” ‎prohibition only if he covers the entire pot. In the case of the crock ‎pot, the outer mechanism does not cover the top of the pot. Of course, ‎the pot is covered with a lid, but the lid is considered part of the actual ‎pot of food, and not part of the insulation. Hence, the pot is not ‎entirely covered. It should be noted that it would thus be improper to ‎cover the top of the crock pot with towels or rags to maintain the heat, ‎as this would result in the insulation of the entire pot. ‎

Thirdly, some authorities held that one violates “Hatmana” only if the ‎pot of food comes in direct contact with the insulating material. In a ‎crock pot, there is a small space of air in between the pot of food and ‎the outer mechanism, such that it would not violate the “Hatmana” ‎prohibition according to this view. ‎

Yet a fourth consideration is a view among the Poskim that limits the ‎‎“Hatmana” prohibition to situations where there is indeed cause for ‎concern that one may mistakenly increase the heat in his anxiety to ‎maintain the food’s temperature. As mentioned, in Talmudic times, ‎food was generally insulated with coals, which gradually lose their ‎heat over the course of time. This gave rise to the concern that one ‎may stoke the coals to maintain or increase their temperature. The ‎mechanism of a crock pot, by contrast, operates through an electric ‎current, and thus its heat remains constant and does not diminish with ‎time. There is thus no reason to fear that a person may tinker with ‎the mechanism in an effort to maintain or increase the food’s ‎temperature. ‎

Taking into account these considerations, Hacham Ovadia concludes ‎that it is permissible to place raw food in a crock pot before Shabbat ‎and have it cook in preparation for the Shabbat morning meal. He ‎adds, however, that one must either cover or remove the knob that ‎controls the speed of cooking, in order to ensure that one may not ‎mistakenly change the pot’s temperature during Shabbat. For ‎example, one can take a small piece of aluminum foil and tape it over ‎the dial, as a reminder not to turn it on Shabbat. ‎

Rav Yosef Shalom Elyashiv likewise ruled leniently on this issue. A ‎crock pot was brought to him in his home and he was shown how it ‎operates. After viewing the demonstration, he ruled that it is entirely ‎permissible to use it for Shabbat in the manner described. ‎

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul