Yitzi's Parsha Preview

Yitzi’s Parsha Preview- Miketz-Shabbat ‎Channukah

2010-12-02T15:11:00.000-08:00

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@hotmail.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/2010/12/yitzis-parsha-preview-miketz-shabbat.html ‎ ‎ ‎

or

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

Happy Birthday to:

Rafi Lipner, Wednesday, December 1‎
Ariana Marchevsky, Wednesday, December 1‎
Nathalie Halioua Narbonne, Friday, December 3‎
Igaella Laloum, Friday, December 3‎
‎“Ad Meyah Vesrim Shannah”‎

Parshah Mikeitz - Genesis 41:1-44:17‎
Torah Reading for Week of Nov 28-Dec 4, 2010 - Kislev 21-27 5771 ‎Candle Lighting for Toronto is 4:23 P.M.‎
Candle Lighting for Thornhill is 4:23 P.M.‎

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

Shabbat Chanukah / Day 3. ‎

This year 5771/2010, we take out two Sifrei Torah; in the first Sefer ‎Torah we have seven Aliyahs in the weekly Sidrah (Miketz); ‎

The Maftir reads in the second Sefer Torah from Parshat Naso (7:24-‎‎7:35) from “Byom Hashilishei " until "Elitzur ben shdaiur”. ‎

The Haftorah is read in Zechariah 2:14 4:7. ‎

Shabbat Mevarchim - Chodesh Tevet ‎
Rosh Chodesh - Tuesday & Wednesday Dec 7 & 8‎
The Molad for Rosh Chodesh Tevet is Monday December 6, 2010, ‎‎‎9:48 A.M. + 4 Chalakim Jerusalem Time.‎

Motzei Shabbat, December 4, 2010, 27 Kislev, we begin to include ‎‎“vtayn tal umatar” in the Maariv Shmoneh Esrei. (Askenazim)‎

Motzei Shabbat, December 4, 2010, 27 Kislev, we begin to include ‎‎“Barech Alenu” in the Maariv Shmoneh Esrei. (Sepharadim)‎

Parsha Summary – Parshah Miketz
Yoseph has been in prison for 12 years. Pharaoh has two similar ‎dreams and demands their interpretation. The wine steward ‎remembers Yoseph and his gift for dream interpretation, and Yoseph ‎is rushed into Pharaoh's presence. ‎

Yoseph interprets Pharaoh' dream and suggests to him how to best ‎administrate the seven years of plenty and the seven years of famine. ‎‎(The extent of Yoseph's brilliance will first be revealed in next week's ‎Parsha.) ‎

Yoseph is appointed viceroy over Egypt, and puts into effect the plan ‎that he had outlined to Pharaoh. He marries the daughter of Potiphar ‎‎(the daughter of Dina) and has two sons, Menashe and Ephrayim. ‎

The seven years of famine begin, and the only food available is in ‎Mitzrayim. Yoseph, unrecognized by his brothers, recognizes them ‎when they come to buy food. He accuses them of treachery and ‎imprisons them for three days. ‎

Yoseph demands that Binyamin be brought to Egypt and keeps ‎Shimon as a hostage. The brothers relate their adventure to Yakov ‎who refuses to send Binyamin. The increasing famine forces Yakov to ‎concede to Yehuda's guarantee that Binyamin will be safe, and the ‎brothers return to Egypt. ‎

The brothers are reunited with Shimon and invited to eat at the table ‎of Yoseph. All appears to be forgiven and Yoseph sees Binyamin for ‎the first time in 22 years. ‎

Yoseph hatches his final plot against his brothers. His famed chalice is ‎planted in the Binyamin's saddlebag forcing the brothers to return to ‎Mitzrayim and a confrontation with Yoseph. ‎

I will be off till Parshat Vayechi wishing you all a very illuminating ‎and spiritual Chanukah.‎

Yitzi’s Parsha Preview- Vayeishev

2010-11-24T18:58:00.000-08:00

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

or

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

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

Yitzi’s Parsha Preview-Vayishlach‎

2010-11-18T17:19:00.000-08:00

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 ‎

2010-11-18T17:03:00.000-08:00

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-%20‎Vayeitzei.html%20‎
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or

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

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

Yitzi’s Parsha Preview- Toldot

2010-11-04T09:32:00.000-07:00

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 ‎
‎ ‎
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? ‎
‎ ‎
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

Yitzi’s Parsha Preview- Chayei Sarah‎

2010-10-26T15:06:00.001-07:00

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

Men
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
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. ‎

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Happy Birthday to:‎
Elie Arrobas-Wednesday, October 27‎
Robert Fleischer-Thursday, October 28‎
Sheila Weverman Shalva-Thursday, October 28‎
Devorah Silbershlag-Thursday, October 28‎
Leah Chwaiewsky-Friday, October 29‎
Michel Bouganim-Saturday, October 30‎

‎“Ad Meyah Vesrim Shannah”‎

Chayei Sarah - Genesis 23:1-25:18‎
Torah Reading for Week of October 24-30, 2010 - Cheshvan 16-22 ‎‎5771 Candle Lighting for Toronto is 5:54 P.M.‎
Candle Lighting for Thornhill is 5:54 P.M.‎

Number Of Mitzvot in Parshah Chayei Sarah‎‎: 0‎
Although none of the Taryag (613) mitzvot are counted from Chayei ‎Sarah , we learn about burial of the dead, and funeral practices such ‎as eulogizing the dead. We also find lessons relating to marriage in ‎this Parsha. ‎

‎0 Mitzvot Aseh (Positive Commandments) ‎
‎0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)‎

Haftora (Additional portion, from Prophets, which is read after the ‎Parsha): ‎
Melachim l / Kings I 1:1-31‎

New Torah Webinar
Every Wednesday evening starting at 8:00 P.M. via Skype-Torah ‎direct to you in the comfort of your home. 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. First seminar will ‎take place on Wednesday October 27, 2010 @ 8:00 P.M. I will be ‎looking at the Parsha of the week, some Mussar and the halochot ‎pertaining to Shabbat. E-mail me your Skype contact details @ ‎parshapreview@gmail.com ‎ or add me on Skype @ Yitz007 or ‎‎“Yitzchak Alloul”. ‎

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.‎

Converting A Bear ‎
One day a Priest, a Pastor and a Rabbi were talking. Then suddenly ‎the Priest says "let’s see who can convert a bear to their religion". ‎

So the Priest the Pastor and Rabbi all take turns in going into the ‎woods and finding a bear to convert. ‎

First the Priest comes back with some scratches on his face and says " ‎The bear was fierce but as soon as I put some holly water on its head ‎it just stopped". ‎

Then the Pastor comes out with what looks like a broken arm and ‎says "The bear was tackling me to the ground but as soon as we fell ‎into a lake and I baptized it he was calm. ‎

Then, 2 days later, the Priest and the Pastor go to the Hospital to find ‎the Rabbi lying in bed with full body in cast. They asked "What ‎happened?" the Rabbi replies "Maybe circumcision wasn't the best ‎way to start". ‎

Parsha Summary – Chayei Sarah ‎
Avraham negotiates with Ephron the Hittite to purchase the Cave of ‎Machpelah as a burial place for Sarah. Tradition says that this is also ‎the burial place of Adam and Chava. ‎

Avraham sends Eliezar, his trusted servant, to Aram Naharayim, ‎‎(between the Tigris and the Euphrates) to find Yitzchak a shiduch - a ‎bride. ‎

Leading a caravan of supplies and riches, Eliezar arrives in Nachor. ‎While resting by "the well", he devises a test to ascertain the ‎worthiness of a potential mate for Yitzchak. Rivkah (Yitzchak's 1st ‎cousin once removed) meets all the criteria and Eliezar presents her ‎with the appropriate gifts. ‎

Eliezar is invited into Betuel's home (Rivkah's father) and he relates ‎the entire story of his mission and his encounter with Rivkah. Eliezar ‎asks for her hand in marriage to Yitzchak. Betuel and Lavan (Rivka's ‎brother) agree. ‎

Rivkah express her desire to depart immediately. Her family blesses ‎her, and Eliezar brings her to Canaan. Yitzchak marries Rivka in the ‎year 2108. ‎

Avraham marries Keturah (some say she was Hagar) and has 6 more ‎sons. Avarham dies in 2123 - 1638 b.c.e. at the age of 175. His two ‎sons Yitzchak and Yishmael bury him in the Cave of Machpelah. ‎Yishmael's 12 sons are listed and Yishmael dies at 137. ‎

‎“Silence is Golden, Repentance goes the distance”‎
‎“And Avraham expired and died at a good old age, elderly and full of ‎years, and was gathered to his people. And his ‎sons Yitzchak and ‎Yishmael buried him in the cave of Machpelah …” (Bereshit 25:8-9)‎

Parshat Chayei‏ ‏Sarah‏ ‏records Avraham's death at a ripe old age after ‎having lived a full‏ ‏life. He is buried by his two ‎sons, Yishmael and ‎Yitzchak, an indication of a‏ ‏rapprochement between the previously ‎estranged brothers. The ‎description of‏ ‏Avraham's'death reflects ‎tranquility and family unity.‎

Wait just a minute. When did Yishmael return home? From the ‎language of the pasuk, it is clear that Yishmael was an ‎active ‎participant at the funeral, even allowing his younger brother Yitzchak ‎to take the lead.‎
‎ ‎
Rashi comments: From here we understand that Yishmael repented ‎and placed Yitzhak before himself. ‎
‎
Yishmael's placing of Yitzhak first is evidence of repentance inasmuch ‎as it shows that he accepted his father's - and ‎G-d's - decision that ‎Yitzhak would be the sole heir to Avraham's blessings and that He ‎would take the lesser role. ‎

This is great news that the family has reunited and seemingly they are ‎happy. However, when did Yishmael return to ‎Avraham’s household ‎and what was he up too during all his time.‎

We must look at the midrash to help fill in the blanks. A midrash ‎from the school of Rabbi Eliezer ben Hyrcanus circa ‎‎100 CE - records ‎a narrative of Yishmael's life after his banishment from the house of ‎Avraham. ‎
‎
‎"Yishmael dwelled in the wilderness of Par'an (Bereishit 21:21).

‎
Yishmael sent for and took a wife from the plains of Mo'av. Her ‎name was Issa. Three years later, Avraham went to ‎see his son ‎Yishmael. He promised Sarah that he would not dismount his camel ‎in the place where Yishmael was ‎encamped. He arrived there at ‎midday and found Yishmael's wife at home. Avraham asked, 'Where ‎is Yishmael?' ‎She said, 'He and his mother have gone to bring fruit ‎and dates from the wilderness.' He said, 'Give me a bit of water ‎and a ‎bit of bread, for I am tired from traveling in the wilderness.' She said, ‎‎'There is no bread and no water.' He ‎said, 'When Yishmael returns ‎tell him as follows. Tell him that an old man came from the land of ‎Canaan to see you ‎and said "The doorstep to the house is no good."‎

When Yishmael came home his wife told him these things. He ‎banished her. He sent his mother to bring him a wife ‎from her father's ‎house. Her name was Petumah. After another three years Avraham ‎went to see his son Yishmael. ‎He swore to Sarah, as the first time, that ‎he would dismount his camel in the place where Yishmael was ‎encamped. ‎He arrived there at midday and found Yishmael's wife ‎there. He said to her, 'Where is Yishmael?' She said, 'He went ‎with his ‎mother to graze the camels in the wilderness.' He said, 'Give me a bit ‎of water and a bit of bread, for I am ‎tired from traveling.' She took ‎some out and gave him. Avraham stood there and prayed to G-d for ‎his son, and ‎Yishmael's house became filled with goodness and ‎blessings. When Yishmael came home his wife told him what had ‎‎happened and Yishmael knew that now his father's mercies were ‎upon him." (Pirkay DeRabbi Eliezer, ch. 30).‎

Yishmael realizes that he has strayed from the teachings of his father. ‎Chesed was paramount and a traveller at the ‎door would never be ‎treated in such a manner by Avraham or even a servant in his home. ‎When Yishmael banishes ‎his first wife he comes to the realization that ‎she would have never been able to live in the dynamic of Avraham’s ‎‎household. Furthermore, by receiving Avraham’s blessing via his ‎second wife, Yishamel, now understands that the ‎time has come to ‎return home. In Parshat Vayeira we are introduced to the following ‎pasuk:‎

And Avraham returned to his young men, and they arose and went ‎together to Beer sheva; and Avraham ‎remained in Beer sheva.‎

According to Midrash the young men that the pasuk is referring to ‎are Yishmael and Eliezer (Ber. Rab. 48, 13. So we ‎see that prior to ‎Akeidat Yitzchak the reconciliation has taken place. Yishmael is back ‎in the home of Avraham his ‎father.‎

The Jewish people have experienced tremendous benefit from having ‎Avraham Avenu as our forefather but the ‎question begs to be asked; ‎Do the Palestinian people have that benefit as having Yishmael as ‎there forefather?‎

Based on the information presented earlier it makes sense that that ‎through Yismael’s repentance and the fact that ‎he let Yitzchak take ‎charge in all matters regarding Avraham and continue his legacy ‎earned his descendants major ‎points.‎

Of the seventy nations named in the Torah only two nations have the ‎name of Hashem embedded in them. Yisrael ‎and Yishmael.‎ If we take ‎a closer look at the religion of Islam that has been adopted by the ‎Palestinian people and which Yishmael ‎laid the ground work to be ‎established; We see that it is a monotheistic religion. Further, Jewish ‎law accepts that is ‎not considered idolatry and if need be one may ‎enter a mosque. Unlike other religions that considered idolatry and ‎‎entrance into their houses of worship are not recommended. When the ‎religion of Islam worships they direct their prayers to Allah, one G-d ‎supreme over the world. During ‎prayers you can hear a “pin drop” ‎for their prayers are directed to the heavens and talking is non-‎existent. Finally, ‎they are committed to prayer. I recall on a trip from ‎Jerusalem to Tel Aviv the driver of our monit (special taxi) ‎pulled to ‎the side of the highway proceeded to remove his prayer rug and in ‎perfect meditation completed his ‎afternoon prayer despite the loud ‎protests from his Israeli passengers. Recently, while on a trip to New ‎York, I ‎attempted to get a cab in the late afternoon and was not ‎successful due to the fact that most of the cabs were idle ‎due to ‎worship time.‎

Why are Yishmael descendants considered the Palestinian people. ‎Yitzchak is promised that his descendants will ‎inherit the land of ‎Israel, however, no such promise is given to Yishmael. ‎
‎
The Torah is not kind in its description of Yishmael:‎

‎“And he will be a wild ass of a man, his hand against everyone, and ‎everyone’s hand against him” (Bereshit 16:12).‎

Throughout history we see that the descendants indeed due not inherit ‎a land from Hashem. ‎Notwithstanding the fact that they do not have ‎a land of their own and there brothers do not want them in their ‎‎lands it seems that world opinion is still not in favour of the Jewish ‎people. The next time we sit down in shul to ‎open our hearts we need ‎to remember that on the opposite side of the coin prayer is taking ‎place in quiet devotion ‎without the senseless talk that seems to have ‎permeated the fabric of houses of prayer.‎

Is it any wonder that Israel is in the predicament it is?‎
Silence is Golden. Repentance goes the distance.‎

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. ‎

Preparing Instant Coffee, Hot Chocolate and Tea on Shabbat ‎
‎ ‎
Is it permissible to prepare instant coffee, hot chocolate or tea on ‎Shabbat, by pouring hot water on the powder or tealeaves?‎

A Halachic principle establishes that when hot water is poured onto ‎raw food from a “Keli Rishon,” meaning, from the original utensil in ‎which it had been heated, it cooks the first layer of the food. ‎Accordingly, it is forbidden to pour water directly from an urn or hot ‎water kettle onto raw food. Seemingly, then, it should be forbidden to ‎pour hot water directly from an urn or kettle onto instant coffee or ‎hot chocolate powder.‎

However, there is another Halachic principle which states that one ‎does not violate the Shabbat prohibition of cooking by cooking a food ‎that had already been cooked previously. If a food had already been ‎cooked, cooking it a second time does not constitute “cooking” as ‎defined by Halacha. Therefore, it is permissible to pour hot water ‎directly over instant coffee or chocolate powder. All powders made for ‎instant cooking had already been cooked as part of their processing. ‎Whether it’s hot chocolate powder, milk powder or baby formula, the ‎processing of the powder entails cooking. Likewise, instant coffee has ‎already undergone a process of roasting, and cooking a food that had ‎been roasted does not violate the Shabbat prohibition of cooking. ‎Therefore, it is permissible to pour hot water directly from an urn or ‎kettle onto any instant powder or instant coffee on Shabbat.‎

This Halacha does not, however, apply to preparing tea from teabags. ‎The leaves inside the bags are raw, and had not been previously ‎cooked. As such, it is forbidden to pour hot water directly from an ‎urn or kettle onto a teabag. One who wishes to prepare tea on ‎Shabbat must first pour the hot water from the urn or kettle into an ‎empty utensil, and then pour the water from that utensil into the ‎teacup. Tealeaves are classified as “Kaleh Habishul” – a food that is ‎easily cooked - and therefore one may not place them in the “Keli ‎Sheni,” meaning, in a utensil into which water had been poured from ‎an urn. Instead, one should pour the water from that utensil into the ‎teacup. He may place the tealeaves into the teacup and pour the water ‎onto the leaves from the “Keli Sheni,” or he can pour the water into ‎the teacup and then place the tealeaves in the water in the teacup.‎

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Yitzi’s Parsha Preview- Vayeira‎

2010-10-21T17:26:00.000-07:00

New Torah Webinar
Every Wednesday evening starting at 8:00 P.M. via Skype-Torah ‎direct to you in the comfort of your home. 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. First seminar will ‎take place on Wednesday October 27, 2010 @ 8:00 P.M. I will be ‎looking at the Parsha of the week, some Mussar and the halochot ‎pertaining to Shabbat. E-mail me your Skype contact details @ ‎parshapreview@gmail.com ‎ or add me on Skype @ Yitz007 or ‎‎“Yitzchak Alloul”. ‎

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 – Vayeira‎
The three angels appear to Avraham and foretell the birth of ‎Yitzchak. Upon hearing the news, Sarah laughs to herself. ‎

The angels depart to destroy Sodom, and Hashem [G-d] tells ‎Avraham about His plans for destroying Sodom. Pasuk 18:18-19 ‎proclaims G- d's confidence in Avraham to teach the world the ‎concept of justice. Avraham negotiates, unsuccessfully, on behalf of ‎Sodom. ‎

The story of the destruction of Sodom is told. Lot's generosity to the ‎‎"two visitors" is rewarded and he, his wife, and only two of their ‎children are saved from Sodom. ‎
Lot's wife looks back upon the destruction of Sedom and dies, and ‎Lot and his two daughters escape into the mountains. Lot's daughters ‎conspire to rebuild humankind, and taking advantage of Lot's ‎drunkenness, they become pregnant from Lot resulting in the birth of ‎Ammon and Moav. Avraham encounters Abimelech after which ‎Sarah gives birth to Yitzchak in the year 2048. ‎

Yishmael and Hagar are forced out of Avraham's home, and an angel ‎reassures Hagar of Yishmael's destiny. ‎

Abimelech and his general Phichol resolve their conflict with Avraham ‎over water rights, and they "sign" a covenant of peace. ‎

In the year 2085, when Avraham was 137 and Yitzchak was 37, ‎Avraham is commanded to sacrifice Yitzchak. This amazing story ‎heralds the end of Avraham and Sarah's era, and the beginning of ‎Yitzchak and Rivkah's era. ‎

‎“Being in the right place at the right time”‎
This week’s Torah reading Vayeira contains the story of the ‎obliteration of the cities of Sodom and Gemorah, despite Avraham's ‎well-meant prayers for their rescue. Avraham attempts an extensive ‎process of debates with Hashem, the plain result of which is that, ‎assuming Sodom has a minimum of 10 tzaddikim (righteous ‎individuals), it will be saved. Clearly, it did not. The next morning ‎Avraham gets up, sees from a distance that Sodom was burning, and ‎returns "to the very place where he had stood before Hashem" the day ‎before when he prayed (Genesis 19:27). ‎

What is the significance of the fact that Avraham returned to the same ‎place? ‎

Anyone who sets aside a steady place for his prayer, the G-d of Avraham ‎will help him. Furthermore, when he dies, it is said about him, "What a ‎righteous man! What a humble man!" How do we know that Avraham ‎set aside a place for his prayer? As it is written, "And Avraham arose ‎early in the morning, [returning] to the place where he had stood before ‎Hashem." (Talmud, Brachot 6b) ‎

The Talmud promotes setting aside a place from where to pray. The ‎fact that one who does so will merit the help of the G-d of Avraham, ‎who teaches us its importance, is readily understood. However why ‎does the Talmud refer to such a person as "A righteous man - a ‎humble man?" While the component of stability in prayer is ‎undoubtedly commendable, in what way is it humble? Additionally, it ‎seems somewhat peculiar that the Talmud originates from this passage ‎that "the G-d of Avraham will help him," seeing that Avraham's plea ‎for the saving of Sodom was ultimately rejected! ‎

The story of Balak and Bila'am is well known. Balak, king of Moab, ‎hires Bila'am to curse the Jews on his behalf. They travel from one ‎spot to another in the desert, in each spot erecting an Altar and ‎offering sacrifices, in the hope that Hashem will accept their ‎‎"prayers." After each failure, Balak remarks to Bila'am, "Let us go ‎to another place - perhaps from there you will be able to curse them." ‎

For Bila'am and Balak to admit the fact that perhaps their prayers ‎were not worthy of being accepted was not a thought. If their prayers ‎weren't being accepted, some outside force must be preventing them ‎from being answered. Perhaps by going somewhere else, their evil ‎chants would somehow initiate the proper sequence of connections, ‎thereby facilitating their diabolical prayers to take effect. If, in its ‎place they would have taken the time to reflect on what they were ‎doing, they might have come to the apparent deduction that it was not ‎the place from where they prayed that was lacking, but the ‎individuals performing the praying, and the goal of their prayers. In ‎their extreme overconfidence, they simply couldn't gauge that perhaps ‎their entire undertaking was flawed from the start. ‎

Avraham likewise experienced disappointment in prayer. He had ‎beseeched urgently for the people of Sodom, yet it was to no gain. ‎With the exclusion of the family of his nephew Lot, who were ‎protected in his merit, the city was demolished. ‎

What caused him to fail? Where had he been unsuccessful? ‎‎"Perhaps," Avraham thought, "I simply was not worthy that my ‎prayers should be accepted. Am I so virtuous and worthy that two ‎entire cities should be saved because I deem it so?" Avraham ‎understood that notwithstanding all his well-meant supplications, it ‎simply was not meant to be. There was nothing that could be done for ‎the people of Sodom, and no prayer, no matter how worthy, was ‎going to transform that. ‎

Avraham definitely wasn't going to place any blame on the place ‎from where he prayed, as if to say that had he prayed somewhere else, ‎maybe things would have turned out differently. Instead of looking ‎for outward reasons for his failure, as did Bila'am and Balak, ‎Avraham looked within. We see this as Avraham returns to the same ‎place he had stood the day before. He prays once again for whatever ‎that day's needs were. In doing so, Avraham teaches us the correct ‎outlook towards prayer: Always return to the same place. If there's ‎something absent and your prayers are going unanswered, do not ‎look for outside answers like we are so prone to do. Look within; you ‎might find what's missing is really in you. ‎

This is why, regarding one who sets aside a place for his prayers, ‎following the patriarchal example, it is said, "What a righteous man! ‎What a humble man!" His humility lies in his ability to "take the ‎blame.‎

Instead blaming his environment or his surroundings, the righteous ‎man realizes that not always will he be worthy that his prayers be ‎answered, and not always will he pray for the right thing. He feels not ‎the least bit insulted or disparaged, and returns time and time again to ‎pray before Hashem, despite past disappointments. ‎

Prayer is a manifestation of our anticipation that what we recognize ‎good should come to pass. We recognize, however, that our very ‎perception of good may at times be flawed. In such instances, we ask ‎that Hashem not answer our prayers, but should rather do what only ‎He can know is truly the best thing. Avraham's prayers regarding ‎Sodom were answered. With the exception of his nephew and his ‎family. The answer was a resounding “No." Avraham’s prayers ‎would not be answered because they did not fit with the plans that ‎Hashem had set in motion and every situation has a reason. Those ‎prayers did certainly not go to waste but would be used and answered ‎on someone else’s behalf. Avraham had no way of knowing so. By ‎setting aside a place (and time!) for our prayer, we too merit the help ‎of the Hashem, G-d of Avraham. Magen Avraham. May He always ‎answer our prayers in the way He sees fit! ‎

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. ‎

Is it Permissible to Add Hot Water to a Pot of Dry Hamin(Cholent) on ‎Shabbat? ‎

Many people prepare Hamin (“cholent”) in a crock pot or other ‎utensil before Shabbat, and the Hamin cooks throughout the night ‎and is served at Shabbat lunch. It occasionally happens that a person ‎notices on Shabbat morning that the Hamin has begun to dry, ‎because not enough water had been added before Shabbat. If the pot ‎is taken off the fire or heating element, it will cool off by the time ‎lunch is served. What one would want to do in such a case is add hot ‎water to the pot in order to keep the Hamin moist so that it does not ‎burn. For example, if one has a kettle of hot water on the stove, he ‎might want to pour boiling water from the kettle into the pot of ‎Hamin. Is this permissible, or does this violate the prohibition of ‎cooking on Shabbat?‎

Ashkenazim and Sepharadim follow different customs in this regard. ‎The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) ruled that ‎one may pour hot water from a Keli Rishon (the original pot in which ‎the water was boiled) into a pot of hot, cooked food on Shabbat to ‎keep it moist. Since both the water and the food have already been ‎cooked and are still hot, nothing is being cooked when the hot water is ‎poured into the pot of food, and thus, according to the Rama, no ‎Shabbat prohibition is entailed. Ashkenazim, who generally follow the ‎rulings of the Rama, may therefore pour hot water from a kettle into ‎a pot of Hamin on Shabbat.‎

The Shulhan Aruch (Orah Haim 253:4), however, disapproves of this ‎practice. He writes (listen to audio recording for precise citation) that ‎those who pour water from a kettle into a pot of food on Shabbat ‎‎“must be reprimanded” as this violates the prohibition against ‎cooking on Shabbat. The reason is that as the water leaves the kettle it ‎briefly passes through the air, where it is cooled, albeit slightly. Then, ‎when it enters the pot of hot food, it becomes reheated. Halacha ‎follows the view that re-cooking a liquid is forbidden on Shabbat ‎‎(“Yesh Bishul Ahar Bishul Be’lah”), and therefore, according to the ‎Shulhan Aruch, one may not pour hot water from a kettle into a pot ‎of Hamin on Shabbat, as he thereby reheats the water that had ‎momentarily cooled after it left the kettle. Hence, Sepharadim, who ‎follow the rulings of the Shulhan Aruch, may not pour hot water into ‎a pot of Hamin on Shabbat.‎

If, however, one mistakenly poured hot water into the pot, the Hamin ‎is nevertheless permissible for consumption. For example, if a person ‎is a guest at somebody’s home for lunch, and the host told of how the ‎Hamin had dried out and he poured hot water into it so it wouldn’t ‎burn, thinking that this was permissible, the guest may eat the Hamin, ‎even though the host acted incorrectly. Food that was cooked on ‎Shabbat in violation of Halacha is forbidden for consumption only ‎‎“Miderabbanan” (by force of Rabbinic enactment), and there is a ‎famous Halachic rule of “Safek De’rabbanan Le’hakel” – we may act ‎leniently in situations of halachic uncertainty concerning laws enacted ‎by the Sages. Therefore, given the debate between the Shulhan Aruch ‎and Rama on this issue, we may follow the lenient ruling with respect ‎to the Rabbinic prohibition of eating food prepared on Shabbat. ‎Accordingly, even though a Sepharadi may not pour hot water into a ‎pot of Hamin on Shabbat, if this was done the Hamin is nevertheless ‎permissible. This is the ruling of Hacham Ovadia Yosef.‎

What, then, should a person do if he notices on Shabbat morning that ‎the Hamin is drying out?‎

In truth, the only option in such a case is to remove the food from the ‎fire, and serve it cold. However, one can avoid this situation before ‎Shabbat by filling a food bag with water, tying it, and placing it in ‎the pot of Hamin. If he notices on Shabbat morning that the Hamin ‎has begun to dry, then he can simply pierce the bag of water inside the ‎pot to release the water. In this case, the hot water enters the Hamin ‎pot without first passing through the air, and this is therefore ‎permissible even according to the Shulhan Aruch. If the Hamin does ‎not dry out, then one simply removes the bag from the pot on ‎Shabbat before he serves the Hamin.‎
‎ ‎
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Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Yitzi’s Parsha Preview- Lech Lecha

2010-10-14T16:38:00.000-07:00

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

Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, ‎Avraham Ben Sarah, 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 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. ‎

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Happy Birthday to:‎
Alegria Wahnich Tuesday, October 12 ‎
Andre Van Embden Wednesday, October 13 ‎
Malka Jacobs Wednesday, October 13‎
Shlomo Beldeb Thursday, October 14‎
‎“Ad Meyah Vesrim Shannah”‎

Parshah Lech-Lecha - Genesis 12:1-17:27‎
Torah Reading for Week of October 10-16, 2010 - Cheshvan 2-8 5771 ‎Candle Lighting for Toronto is 6:16 P.M.‎
Candle Lighting for Thornhill is 6:16 P.M.‎

Number Of Mitzvot in Parshah Lech-Lecha ‎: 1‎
‎0 Mitzvot Aseh (Positive Commandments) Circumcision ‎
‎0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)‎
Many mitzvoth are repeated in this week’s Parsha.‎

Haftora (Additional portion, from Prophets, which is read after the ‎Parsha) Yeshayahu / Isaiah 40:27 41:16‎

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 – Lech Lecha
Avram is commanded to leave Charan and travel 400 miles to the ‎Land of Canaan. (Charan was 600 miles from Ur Casdim) Upon ‎arriving, they are forced to leave Canaan, due to a local famine, and ‎travel to Mitzrayim in search of food. ‎

Avram plans for his encounter with the immoral and spiritual ‎depravity of Egypt. His and Sarah's confrontation with Pharaoh is ‎detailed. Avram and Sarah return home. ‎

Avram separates from his nephew / brother-in-law Lot, due to Lot's ‎defection from the teachings of Avram. Hashem reassures Avram that ‎he will have children, "like the dust of the earth", who will inherit the ‎Land and carry on his work. ‎

Avram is forced to rescue Lot from captivity. In so doing, he adjusts ‎the balance of power in Canaan and is recognized by the other ‎political leaders for his military and moral strength. His encounter ‎with Malki Tzedek (Shem) is in stark contrast to his confrontation ‎with the King of Sodom. ‎

Hashem again reassures Avram that he will have genetic children (not ‎just followers) who would be as numerous as the stars in the sky. ‎

The colossal "Covenant Between the Halves" takes place during ‎which the next 430 years of Jewish history is revealed. Avram is 70 ‎years old. Sarai instructs Avram to marry Hagar. The story of her ‎conflict with Sarai, her encounter with an angel, and the birth of ‎Yishmael in 2034 is told. Following the birth of Yishmael Avram's ‎name is changed to Avraham. ‎

Avraham is commanded with the Mitzvah of Circumcision. Sarai's ‎name is changed to Sarah, and Hashem assures Avraham he and ‎Sarah will have a son called Yitzchak. It is the year 2047 and ‎Avraham circumcises himself, Yishmael, and his entire household.‎

Hashem said to Abram, “Go for yourself from your land, from your ‎birthplace, and from your father’s house to the land that I will show ‎you. I will make you into a great nation; I will bless you and I will make ‎your name great. You will be a blessing, [and] I will bless those who ‎bless you; the one who curses you, I will curse. All the families of the ‎earth will be blessed through you." (Genesis 12:1-3)‎

As I sit in the Airport waiting to board my plane my thoughts turn to ‎the late 60’s. Israel thank G-d had ‎just been successful to the ‎onslaught of the combined Arab nations and the 6 day war ending ‎with the ‎re-unification of Jerusalem and access to the remnants of our ‎Beit Hamikdash restored to us. The call ‎went out to many Jews living ‎in Arab lands. The time has come to leave your homes, the land of ‎your ‎parents, the home of your father, the land where your families ‎are entrenched to a land that I will ‎reveal to you. In my parents ‎situation they had applied to France, Israel and Canada. Canada was ‎the ‎new land that we would be able to live in peace and continue in ‎the ways of our people as generations ‎before us did to serve Hashem.‎

Lech Lecha opens with Hashem's command to Avram to leave the ‎habitual backdrop of his homeland, ‎place of birth and father's ‎familiar surroundings of homeland, birthplace and father's household ‎and ‎journey to an unknown land. He was 75 years old, and from the ‎Talmud and Midrash we learn that this ‎was not the beginning of ‎Avram's devotion to G-d, but merely the start of a new and imposing ‎phase ‎of his career, the culmination of decades of dedication to ‎pursuing--and then spreading to mankind--‎the truth of His rule. Lech ‎Lecha marks the opening of G-d's prophetic revelations to Avram. ‎

Interestingly, Avram's original conclusion that the world was ‎controlled by One Supreme Being was ‎arrived at through ‎independent intellectual inquiry; lacking any teacher in his early ‎years, and ‎surrounded by idol - worshippers in the great city of Ur of ‎the Chaldees, Avram examined the ‎processes of nature and traced ‎them back to an original Cause. As Rambam writes in a famous ‎‎passage from Mishnah Torah ("Hilchot Yeshodei HaTorah"), ‎

‎"...his mind was busily working and reflecting until he had attained ‎the way of truth, apprehended the ‎correct line of thought, and knew ‎that there is one G-d, that He guides the celestial sphere and ‎created ‎everything, and that among all that exist, there is no god besides Him. ‎He realized that men ‎everywhere were in error, and that what had ‎occasioned their error was that they worshiped the stars ‎and the ‎images, so that the truth perished from their minds...Having attained ‎this knowledge, [at the ‎age of 40, according to Rambam, though the ‎Midrash offers alternative opinions of his age as well] he ‎began to ‎refute the inhabitants of Ur of the Chaldees..." (Yesodei HaTorah: 1, ‎‎2;).‎

Hashem's command to Avram to break with his past represents, ‎obviously, a great and gruelling test of ‎faith. At the same time, ‎Hashem promises him many blessings in return, chiefly the privilege ‎of ‎fathering a great nation dedicated to his own ideals; this is why the ‎Torah does not just say, "lech," ‎which would be a simple command ‎of, "go," but adds the word, lechah (for yourself, literally or as ‎Rashi ‎comments: "for your own benefit, for your good.")‎

Avraham took a real chance; he defied Nimrod who was the emperor ‎of the world. He went against his ‎father who was the supreme idol ‎maker of the world. If we could put things into perspective then it’s ‎‎possible that one of Terach’s idols might have had a stamp on the ‎bottom that read like, “Purveyor of ‎fine quality idols since the time of ‎Nimrod”. Nevertheless a respected member of the high court of ‎‎Nimrod. Finally, Nimrod orders Avrams execution, he is to be placed ‎in a fiery oven. With Hashem’s ‎help Avram is saved. Avram’s faith in ‎Hashem is absolute. After this episode Avram earns the title ‎‎“Ivri”.‎

The Avram from over there. The Avram with the strange ideas that ‎there is one supreme being ‎Melech Malechei Hamelachim-The King to ‎rule all kings. In contrast to the idea that one being ruled ‎the sun, one ‎for the earth, one for the moon……..you get the idea…‎

Avram’s notoriety spread and to this day we have the benefit and ‎merit of Avram’s faith in Hashem. ‎For this reason Hashem commands ‎Avram to leave.‎

Three times daily we invoke Avraham’s name during the Amidah ‎service. G-d its me!!! I am ‎bowing ‎down to your glory-bye the way in ‎case I am not worthy, my forefather was Avraham. If you ‎can’t help ‎‎me then remember Avraham as the only person to recognize your ‎specialness as the “One” ‎and only ‎master of the universe and in his ‎merit help me.‎

May we continue to benefit from Avraham’s merit for many ‎generations to come.‎

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. ‎

Asking a Gentile to Activate or Deactivate an Air Conditioner on ‎Shabbat ‎
‎ ‎
Is it permissible to ask a gentile to turn off the air conditioner in the ‎synagogue if it is too cold in the room? Many synagogues set the air ‎conditioner on a timer, so that it goes on during the day for the ‎Shabbat morning service. It occasionally happens that the air ‎conditioning is set on a timer, but the weather turns sharply colder, ‎such that the air conditioning makes it very uncomfortable in the ‎synagogue. In such a case, would it be permissible to ask a gentile to ‎turn off the air conditioning?‎

Rav Moshe Feinstein (Russia-New York, 1895-1986) addresses this ‎question and rules that one may, indeed, ask a gentile to turn off the ‎air conditioning if it is too cold in the synagogue. Rav Feinstein notes ‎the ruling of the Shulhan Aruch that people are at risk of taking ill ‎due to exposure to the cold, and this concern overrides the prohibition ‎of Amira Le’nochri (asking a gentile to perform an activity forbidden ‎for Jews). Moreover, he writes, uncomfortable conditions in the ‎synagogue may likely cause people to leave, and they will miss the ‎Torah reading, Kaddish, Kedusha and so on. Rav Moshe cites a ‎ruling of the Mishna Berura (Rav Yisrael Meir Kagan of Radin, ‎‎1839-1933) that one may ask a gentile to fix a dismantled Erub on ‎Shabbat, as this is necessary to prevent Jews from violating Shabbat. ‎Similarly, Rav Moshe writes, it would be permissible to ask a gentile to ‎deactivate the air conditioning in the synagogue to prevent people ‎from leaving.‎

In one’s home, there is even greater reason to permit asking a gentile ‎to deactivate the air conditioning in such a case, since one has nowhere ‎else to go. When the air conditioning causes discomfort in the ‎synagogue, one might have claimed, we should perhaps instruct ‎people to return home, rather than ask a gentile to turn off the air ‎conditioning. If this happens in one’s home, however, Halacha would ‎certainly not require him to go somewhere else. Therefore, if Halacha ‎allows asking a gentile to deactivate the air conditioning in the ‎synagogue, then certainly one may ask a gentile to turn off the air ‎conditioning in one’s home if it causes uncomfortably cold conditions.‎

Is it permissible to ask a gentile to turn on the air conditioning if it is ‎uncomfortably hot in the synagogue, or in one’s home? The Shulhan ‎Aruch allows asking a gentile to turn on the heat due to the fact that ‎people are sensitive to exposure to the cold and may become sick. ‎Would this also apply to turning on the air conditioning under ‎uncomfortably warm conditions?‎

The Minhat Yishak (Rav Yishak Weiss, 1902-1989) addresses this ‎question and notes an interesting story told in the Talmud ‎Yerushalmi. The Yerushalmi relates that Antoninus, the Roman ‎emperor, once embarked on a trip, and before he left he asked his ‎friend, Rabbi Yehuda Hanasi, to pray on his behalf. Rabbi Yehuda ‎prayed that God should protect the emperor from cold weather.‎

‎“I don’t need a prayer for protection against the cold,” Antoninus ‎said, “because if it gets cold I can put on a warm coat!”‎

Rabbi Yehuda then prayed that God should protect the emperor from ‎the heat. Antoninus thanked him for the prayer, noting the verse in ‎Tehillim (19:7), “Nobody can hide from His heat” (“Ve’en Nistar ‎Me’hamato”). There is no method of protecting oneself from heat, as ‎opposed to cold, from which one can shield himself by wearing layers ‎of clothing.‎

This story, the Minhat Yishak comments, demonstrates that heat ‎poses an even greater risk than cold. Therefore, if Halacha allows ‎asking a gentile to turn on the heat under cold conditions, then ‎certainly one may ask a gentile to turn on the air conditioning under ‎hot conditions. The Minhat Yishak further notes that activating an air ‎conditioner might constitute a Rabbinic prohibition (as opposed to a ‎Torah violation), and Halacha allows asking a gentile to perform an ‎act which the Sages forbade if this is necessary to alleviate discomfort. ‎Therefore, under uncomfortably hot conditions, one may ask a gentile ‎to activate the air conditioner. This applies both at home and in the ‎synagogue. This is also the ruling of the Yalkut Yosef.‎

Of course, if the home or synagogue can be made comfortable by ‎opening a window, this should be done instead of requesting the ‎services of a gentile. Our discussion here relates to especially hot ‎weather, under which conditions open windows will not alleviate the ‎discomfort.‎

This Parsha Preview is sponsored by Cars And Trucks 4 Less, Sales, ‎Leasing and Financing. If you are in the market for a New or Used ‎Vehicle give us a call “we will steer you in the right direction”. Please ‎call 416-829-1761.‎

If you would like your company or service listed here please do not ‎hesitate to ask. I do not take a fee for this. It is very important for us ‎to support and promote local Jewish businesses. We spend so much ‎time looking for the best deal possible that we lose sight of obligation ‎to support our “brothers”. It’s forbidden to give business to others; we ‎are obligated to do business with fellow Jews. Trust me when I say ‎that the other nations put the welfare of their own first and not ‎looking for the best deal in town. Again, there is no charge and would ‎be my pleasure to list your service, product or business. All you have ‎to do is ask.‎

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Yitzi’s Parsha Preview- Noach

2010-10-06T07:37:00.000-07:00

Tizku Leshanim Rabbat Neimot Vtovot!! Chodesh Tov Umevorach!‎

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

Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, ‎Avraham Ben Sarah, 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 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. ‎

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

or

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

‎
Happy Birthday to:‎
Joe Elmaleh Thursday, October 7 ‎
Arielle Sarah Elbaz Friday, October 8‎
Shoshana Rivka Saturday, October 9‎
‎“Ad Meyah Vesrim Shannah”‎

Parshah Noach - Genesis 6:9-11:32 Torah Reading for Week of ‎October 3-9, 2010 - Tishrei 25-Cheshvan 1, 5771‎
Candle Lighting for Toronto is 6:28 P.M.‎
Candle Lighting for Thornhill is 6:28 P.M.‎

Number Of Mitzvot in Parshah Noach: 0‎
‎0 Mitzvot Aseh (Positive Commandments) ‎
‎0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)‎
Many mitzvoth are repeated in this week’s Parsha.‎

Rosh Chodesh Cheshvan ‎ Friday & Shabbat Parshat Noach - ‎October 8 – 9, 2010.‎ We take out two Sifrei Torah; seven Aliyahs in ‎first Sefer Torah from the weekly Parsha - Noach: Maftir reads from ‎the second Torah from Parshat Pinchat. The Maftir reads the special ‎Haftora for Shabbat and Rosh Chodesh (Yeshayahu / Isaiah 66:1-24, ‎repeating verse 23 at the end).‎

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 – Noach
A righteous man is introduced in contrast to a generation that "has ‎perverted its ways". Hashem instructs him to build, an ark and place ‎in it every living creature on the land. ‎

Noach is told to enter the Ark along with all the animals. On ‎Cheshvan 17, 1656 - October 27, 2106 B.C.E. the flood began. ‎

For 40 days and nights the waters increased, destroying all living ‎things. The water raged upon the surface of the earth for 150 days, ‎and then diminished for the next 150. On Nissan 17, May 23, the Ark ‎rested upon Mt. Ararat. Noach sends out the Raven and then the ‎Dove, and on Cheshvan 27,October 27, exactly 1 solar year after it ‎began, the earth was dry. ‎

Noach and his family exit the Tayvah, and offer sacrifices to Hashem. ‎They are commanded to keep the 7 Noahide mitzvot. Hashem ‎promises to never again destroy the world and designates the rainbow ‎as the symbol of that covenant. ‎

The story of Noach, the vineyard, and the subsequent blessings and ‎curses is related. The descendants of Cham, Yefet, and Canaan are ‎listed. ‎

The story of the Tower of Babel in 1996 and Nimrod's world ‎dominance is told. The 10 generations of Shem, culminating in the ‎introduction of Avram and Sarai, are listed. The year is 2023. Note ‎that Avram was 48 years old when the Tower of Babel took place and ‎he was 56 years old when Noach died. ‎

Make yourself an ark of gopher wood; make the ark with compartments, and tar it inside and out with pitch. (Genesis 6:13)

Rashi’s (Shlomo Yitzhaki 1040 -1105, better known by the acronym RAbbi SHlomo Itzhaki), asks why did the Almighty command Noach to build an Ark? Was it not in Hashem’s power to bring salvation through different means. Rashi gives the answer. That people will see Noach building this monstrosity of an Ark and ask Noach what are you doing?

Noach’s answer to his generation. Hashem commanded me to build this Ark because he intends to destroy the world unless you change your evil ways and repent. This is the story that we are all taught as young children. After all it does make an excellent story book to help get children off to sleep. It has everything you need for a Disney blockbuster. Peril, storms, heroes, villains and a happy rainbow. Why is this story included in the Torah and why is it the second important message of the Book of Genesis?

In order to understand this story with greater depth we need to establish some basic ground rules that the Torah follows time and time again.

1. The Torah is not a history book.
2. The Torah does not use flowery or ten cent words to describe situations.
3. No extra words are used.
4. The Torah is not a book of Grammer. Words used are specific and direct.
5. If a person is named specifically by the Torah then they are considered righteous. E.g. Avraham, Yitzchak, and Moshe.
6. If a wicked person is specifically named by the Torah then it had no choice because they were central to the message. E.g. Nimrod, Ephron the Hittite, Balak, and Bilaam.? Otherwise they are given titles, Pharaoh, Potiphar.

What was the terrible sin of Noach's generation that God sought to destroy them? The Talmud (Sanhedrin 57a) tells us that the world was immersed in jealousy, greed, theft, violence, lying, intolerance, deception and fraud. The worst of all transgressions? Explain the great commentators Rashi and Ibn Ezra: People exploited each other sexually. Furthermore, this last item was not just exclusive to mankind but to the Animal kingdom as well.

Very little is known of Noach. We have no description of his youth, and the bulk of his life. What we do know is the following:

Noach lineage is given and at the age of 500 Hashem commands him to ‎build the Ark. Noach finds favour in the eyes of G-d. Noach is a Tzaddik ‎and perfect in his generation.

Hashem entrusts Noach with a tremendous responsibility. You are to save the world!

It took Noach 120 years to build the Ark. Its size to give you perspective was 21 NBA regulation basketball courts. It had three floors. It was built on a mountain top for all the people to see and thus aid them to repent. Could you imagine Noach building his Ark today say at Bathurst and Lawrence and advising each passerby “repent from your wicked ways, G-d is sending a flood to destroy the world”. How many text messages or emails would Noach have sent to save people of his generation? How many did Noach save? A grand total of eight!!! They were all his family.

Noach saw the Ark as his own ticket to survival ― a chance to build a big wall and insulate himself from the evils of society. He did not reach out to his fellow person.

Avoid contact with the general population, insulate your children, and interact with only those you see eye to eye with. Do business with only those of your kind. How far has this insular perspective gotten our people.

The Kabbalists explain that "taiva," the Hebrew word for "ark," also means "word." We need to use our words to influence our friends, relatives and neighbor’s. We all want to “protect” our families and our homes to build our own personal ark. Yet at the same time we are obligated to use the power of words to reach out and influence others. Noah was given 120 years to build his "taiva." We are given 120 years-ad meyah vesrim shana ― a full lifetime ― to do the same.

What can we do? We can attend a Torah class and teach over what we've learned to others. We can open our homes to the unaffiliated Jew. Invite a friend to attend a lecture on a Jewish topic. Invite a friend out during the week to a kosher dinner.

How successful do you think Noach would have been had it been our generation? We can ask the question of our generation. Since Noach built the Ark has mankind changed its ways?

We just spent the better part of a month engaged in the act of self-inspection. Looking at our actions and planning how we need to change. Making plans and promises to ourselves. Perhaps the story of Noach and his ark is presented here at this time and as the second major encounter with Hashem is too stir us to action. To put all of that self-inspection into action. Tou came closer to G-d through Tefilah (Prayer), Tseuvah (repentance) and Tzadakah (Charity), now go out and put it to good use.

It’s time to speak up, change, reach out and influence….

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. ‎

Allowing a Gentile to Voluntarily Perform a Melacha on Shabbat; ‎Making an Indirect Request to a Gentile on Shabbat
Generally speaking, Halacha forbids instructing a gentile to perform ‎Melacha (activity forbidden on Shabbat) on a Jew's behalf on ‎Shabbat (The exception to this rule is to safeguard life). Moreover, as ‎noted by the Mishna Berura (commentary to the Shulhan Aruch by ‎Rabbi Yisrael Kagan, 1839-1933) in Siman 276 (11), if a gentile ‎voluntarily offers to perform a Melacha on a Jew's behalf, the Jew ‎must object and instruct the gentile to desist. Even though the gentile ‎acts voluntarily, and not at the Jew's behest, the Jew must nevertheless ‎voice his objection since the gentile seeks to perform a Melacha on his ‎behalf. (Needless to say, one need not stop a gentile from performing ‎Melacha on Shabbat for his own purposes.) This applies even if the ‎Jew has no intention of deriving any benefit from the action the ‎gentile seeks to perform. If the gentile acts in order to do a service to ‎the Jew, the Jew must object.‎

One common example of this Halacha arises when a non-Jewish ‎housekeeper volunteers to turn on a light in a dark room for her ‎Jewish employer. Not only does Halacha forbid instructing or asking ‎her to turn on the light, it also requires the Jew to tell her not to turn ‎on the light if she offers to do so. Similarly, if the gardener arrives on ‎Shabbat to work on the lawn, one must instruct him not to do so. (Of ‎course, one should clarify from the outset when hiring a gardener that ‎no gardening work should be done on Shabbat or holidays.)‎

If a person sits in a dimly-lit room, where there is sufficient light for ‎whichever activity he wishes to perform in that room (e.g. reading or ‎eating), he may indirectly ask a gentile to turn on a light by indicating ‎his desire for additional illumination. Thus, for example, if the lights ‎are turned off but the sunlight from the windows provides enough ‎light to read, one who wishes some additional light may say to his ‎gentile housekeeper, "This room could use some more light." ‎Although he may not explicitly request that she turn on the light, he ‎may, in this situation, express his request indirectly. This is the ruling ‎of several authorities, including the Hida (Rav Haim Yosef David ‎Azulai, 1724-1806) in his Birke Yosef (307:6), the Ben Ish Hai (Rav ‎Yosef Haim of Baghdad, 1833-1909) in his Rav Pe'alim (Orah Haim ‎‎83), and Hacham Ovadia Yosef in Halichot Olam (vol. 3, p. 179).‎

If the room is dark, however, such that one cannot perform the ‎desired activity in the room, then he may not ask a gentile even ‎indirectly to turn on a light. Indirect requests are allowed only in cases ‎where there is sufficient light and one seeks additional illumination.‎

This Parsha Preview is sponsored by Cars And Trucks 4 Less, Sales, ‎Leasing and Financing. If you are in the market for a New or Used ‎Vehicle give us a call “we will steer you in the right direction”. Please ‎call 416-829-1761.‎

If you would like your company or service listed here please do not ‎hesitate to ask. I do not take a fee for this. It is very important for us ‎to support and promote local Jewish businesses. We spend so much ‎time looking for the best deal possible that we lose sight of obligation ‎to support our “brothers”. It’s forbidden to give business to others; we ‎are obligated to do business with fellow Jews. Trust me when I say ‎that the other nations put the welfare of their own first and not ‎looking for the best deal in town. Again, there is no charge and would ‎be my pleasure to list your service, product or business. All you have ‎to do is ask.‎

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Yitzi’s Parsha Preview- Bereisheet

2010-09-27T17:08:00.000-07:00

Moadim Lesimcha Chagim Lezmanim Lesason- Tizku Leshanim ‎Rabbot Neimot Vtovot!!‎

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

Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, ‎Avraham Ben Sarah, 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 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. ‎

Join my blog @ http://parshapreview.blogspot.com/2010/09/yitzis-parsha-preview-bereisheet.html

or

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

I am happy to inform you that Yitzi’s Parsha Preview has just ‎completed its first year in publication. I look forward to another good ‎year of Torah. Your feedback, encouragement, questions and ‎commentary have been much appreciated.‎

Happy Birthday to:‎
Harry Schertzer
David Nesry
David Frances
Guidy Mamann
Les Cowan
‎“Ad Meyah Vesrim Shannah”‎

Parshah Bereisheet - Genesis 1:1-6:8 Torah Reading for Week of ‎September 26-October 2, 2010-18th of Tishrei-24th of Tishrei

Candle Lighting for Shemini Atzeret on Wednesday September 29th, ‎in Toronto is 6:44 P.M.‎
Candle Lighting for Shemini Atzeret on Wednesday September 29th, ‎‎in Thornhill is 6:44 P.M.‎

Erev Tavshilin

Number Of Mitzvot in Parshah Bereisheet: 1‎
‎1 Mitzvot Aseh (Positive Commandments) ‎
‎0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)‎

Haftora: (Additional portion, from Prophets, which is read after the ‎Parsha) ‎
Yeshayahu / Isaiah 42:5 - 43:10‎

Shabbat Mevarchim Chodesh Cheshvan
Friday & Shabbat Parshat Noach - October 8 – 9, 2010.‎
The Molad for Rosh Chodesh Cheshvan is Friday October 8, 2010, ‎‎8:20 A.M. and 2 Chalakim Jerusalem Time.‎

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 – Bereisheet
The creation of the universe is detailed day by day concluding with ‎the creation of Shabbat. Note the emphasis on Speciation throughout ‎the six day account. ‎

The creation of Adam and Chava and the story of Gan Eden is ‎detailed. ‎

Adam and Chava are expelled from Gan Eden and the story of Kayin ‎and Hevel is related. ‎

Chronologically, the time covered in Parshat Bereisheet is from year 1 ‎‎(the creation of humankind) through the birth of Noach's three sons ‎in 1556. The final three Aliyot list the 10 generations from Adam ‎through Noach that lived during that time, as well as the degeneration ‎of man's relationship with Hashem. It is important to note that ‎Noach's generation was the first generation not to have personally ‎known Adam. ‎

In the beginning of G-d’s creating the heavens and the earth, (Genesis ‎‎1:1)‎

The first and one of the most famous Rashi’s (Shlomo Yitzhaki 1040 ‎‎-1105, better known by the acronym RAbbi SHlomo Itzhaki), of the ‎Torah asks why the Torah begins with B'reishit, rather than with the ‎first mitzvah commanded to B'nei Yisrael, the mitzva of Kiddush ‎HaChodesh (sanctification of the New Moon-The First commandment ‎given to Israel Exodus 12:2). Rabbi Yitzchak gives the answer that by ‎starting with B'reishit, G-d makes it crystal clear that he is in charge, ‎He is the Maker, the Boss, He is the Creator. Since, He is the one who ‎gives and takes away come the time that Bnei Yisrael are ready to ‎occupy the land of Eretz Yisrael they will not be considered bandits ‎and as Hsahem promised Avraham, Yitzchak and Yaakov that their ‎descendants had a G-d given right to the land. He gives the land to ‎whom he chooses and takes it away from whom he chooses.‎

However, there is perhaps another important reason why the Torah ‎begins as it does rather than with a specific mitzvah (commandment) ‎or with the events of the Exodus from Egypt, the splitting of the sea, ‎or the revelation at Sinai.‎

Why did G-d choose to identify Himself in the Aseret HaDibrot (the ‎Ten Commandments) as the one who took us out of Egypt, rather ‎than as the one who created the world? God has identified himself in ‎both of these ways -- one way in the Aseret HaDibrot (The Ten ‎Commandments) and the other way in the rest of the Torah.‎

What is He telling us?‎

In the beginning of B'reishit, G-d makes it clear to us that we are part ‎of creation. We are human beings, in essence, the special focus of the ‎entire process of creation. And as such, we share this world of his with ‎more than 6 billion other humans and countless other species of plants ‎and animals. We have privileges as humans, and awesome ‎obligations. We cannot shirk our responsibilities to the environment, ‎to the balance of nature or to a basic humane moral code. This is ‎what G-d is saying to us when he begins his Torah with, "In the ‎beginning..." As a rag tag band of former slaves to Egypt stood at the ‎foot of Har Sinai, we became a distinct nation. G-d did not just say, "I ‎am G-d... Who created the world." He said, "...Who took you out of ‎Egypt, out of the house of slaves." This was a unique Jewish ‎experience. By identifying Himself in this more exclusive way, He ‎explained that the Torah is not for everyone. There are basic laws of ‎moral conduct that are for everyone, but there are also the additional ‎‎613 mitzvot of the Torah that we alone must follow. Moreover as the ‎famous Midrash states, G-d approached all the nations of the world ‎offering them the opportunity to have the Torah as their very own to ‎which they all declined. Only Bnei Yisrael accepted without condition. ‎They were the only nation to accept Hashem’s offer into this exclusive ‎club.‎

It is as if every human being is issued a membership card to be a part ‎of the human race. The card comes with obligations and benefits, and ‎there are dues to be paid. Good people pay their dues, bad people ‎don't. A requirement of gold cardholders is that they meet all their ‎obligations as good people.‎

We have two sedras, B'reishit and No'ach, to remind us of the ‎‎"regular world membership" and the requirements it entails. After ‎that, we watch the development of the gold cardholders through the ‎rest of B'reishit. It is not always pleasant to be reminded of, but we ‎have a lot to learn from the actions of our Avot and the tribes. Once ‎we get to Sh'mot, we witness the family transformed into a nation.‎

Had the Torah started with the first mitzvah, it would have been as if ‎God was isolating us from the rest of the world and absolving us of ‎our responsibilities to the larger society. We are to be “a light unto the ‎nations” (Isaiah 42:6). We did not trade Tishrei for Nissan as the New ‎Year when we came out of Egypt and received the Torah at Sinai, ‎hence we have two beginnings to our year. ‎

This idea can be seen in many of our prayers. Look at the two ‎brachot before Sh'ma. The first speaks of Creation and does not ‎specifically mention Torah and mitzvot. The second bracha speaks of ‎the deep mutual love between G-d and his People. The same idea is ‎echoed in Birkat HaMazon. The first bracha refers to our ‎membership in the human race and our identification with all of G-d's ‎creations. The second bracha focuses on the Land of Israel, the Torah, ‎the Covenant of Brit Mila.‎

This is a pattern that occurs over and over again. We have a dual ‎mandate from G-d. We must relate to Him with B'reishit Bara Elokim ‎In the beginning of G-d’s creating ‎...and also as Anochi Hashem ‎Elokecha (I am Hashem-your G-d).‎

Each presents its own challenge. We must meet both of them.‎

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. ‎

How to Prepare an Eruv Tavshilin? ‎
Halacha forbids cooking from Yom Tov to Shabbat unless one had ‎prepared an Eruv Tavshilin before Yom Tov. Since the Chag of ‎Shemini Azeret falls this year on Wednesday Night, then one prepares ‎the Eruv Tavshilin on Wednesday.‎

Of what should the Eruv Tavshilin consist?‎
Strictly speaking, it suffices to prepare a single cooked food; ‎customarily, a boiled egg is used for this purpose. Although preparing ‎one cooked item suffices to allow both cooking and baking on Yom ‎Tov for Shabbat (Shulchan Aruch 527:2), nevertheless, the custom is ‎to include bread in the Eruv Tavshilin, as well.‎

What quantity of food is required for the Eruv Tavshilin?‎
Chacham Bentzion Abba Shaul (Jerusalem, 1924-1998), in his work ‎Or Le'tziyon (vol. 3, 22:1), writes that the cooked food should have a ‎volume of a Ke'zayit – or approximately 1 oz. – and the bread should ‎have a volume of a Ke'beitza – approximately 2 oz.‎

Chacham Bentzion Abba Shaul adds that the foods should preferably ‎have been cooked and baked specifically on Erev Yom Tov, and not ‎earlier. Nevertheless, one who set aside foods that were prepared ‎earlier has satisfied the requirement and is allowed to cook on Yom ‎Tov in preparation for Shabbat.‎

The Options Available to One Who Forgot to Prepare an Eruv Tavshilin ‎Before Yom Tov.‎
One option is to rely on the Eruv Tavshilin prepared by the ‎community's Rabbi. A community Rabbi has in mind when ‎preparing an Eruv Tavshilin that his Eruv should serve to permit ‎cooking on Yom Tov not only for himself and his family, but also for ‎everyone in his community who forgot to prepare an Eruv or is ‎unaware of this requirement. Thus, one who forgot to prepare an ‎Eruv may simply rely on the Rabbi's Eruv and cook on Yom Tov in ‎preparation for Shabbat.‎

The Awesome Holiness of Yom Kippur

2010-09-06T19:27:00.000-07:00

This special edition of Yitzi's Parsha Preview is dedicated in Memory of my mother's Yartzeit Ramo Bat Avraham may her neshama have an aliyah and her memory act as a blessing to us all.

The Torah States in Parsha Acharei in the book of Vayikra 16:29

“This shall remain for you an eternal decree: In the seventh month, on the tenth day of the month, you shall afflict yourselves, and you shall not do any work, neither the native nor the convert who dwells among you.”

“For on this day He shall provide atonement for you to cleanse you; from all your sins before Hashem shall you be cleansed.”

The Sefer HaChinuch (Rabbi Aharon HaLevi of Barcelona 1235-c. 1290), mitzvah 185 writes;

“The basis of this mitzvah is due to God’s kindness towards the Jewish people He established one day a year upon which they can atone for their sins by the teshuvah they do. If there sins would accumulate each year, their limit would be reached within a few years and the world would have to be destroyed. Therefore, in order for the world to exist, God, in His wisdom, established one day a year to enable those who repent to receive atonement for their sins.”

In order to understand the deeper meaning of atonement we must look at the concept of sin (averot) and Repentance (Teshuva). Averot can be classified into two sub categories broken down as follows:

Mitzvot Bien Adam L’chavero –Laws between Man and his friend. Speaking Lashon Hara loosely translated as speaking ill of others is an example of this category.

Mitzvot Bein Adam L’Makom- Laws between Man and G-d. Hanging a mezuzah is an example of this category.

So how does Hashem forgive us I won’t go into specific detail. For a deeper understanding of how to achieve atonement please see http://parshapreview.blogspot.com/2010/09/rosh-hashanah-why-does-it-take-so-long.html listed is a breakdown of how to do Teshuvah.

Hashem forgives us as follows:

When we transgress a Mitzvah Bein Adam L’chavero we need to seek out the person we wronged and ask their forgivness.

There are very specific Halachot (Jewish Law) regarding the asking of forgiveness:

The Shulhan Aruch (Orah Haim 606:1) writes:

“One does not earn atonement on Yom Kippur for offenses committed against other people unless he receives their forgiveness. Therefore, it is imperative for a person to approach those people whom he has wronged during the year to ask them forgiveness before Yom Kippur. This applies to both financial and verbal offenses. In the case of a financial offense, of course, one must also return the funds in question.”

“If the victim does not grant forgiveness when the offender first approaches him, the offender should return to him, as many as three times. He then earns atonement even if the victim still refuses to forgive.”

As the Be’ur Halacha (commentary by Rabbi Yisrael Meir Kagan, 1839-1933) notes, it appears from the Shulhan Aruch’s presentation of this Halacha that a person should approach the victim accompanied by three people. Even when he approaches the victim for the first time, according to the Shulhan Aruch, he should bring three people along with him. The Rambam (Rabbi Moshe Maimonides, 1135-1204), however, on the basis of the Talmud Yerushalmi, maintains that when the offender approaches the victim for the first time he does not have to bring three people with him. If the victim refuses to forgive, then he should return as many as three times together with three other people. The Kaf Ha’haim (Rabbi Yaakov Haim Sofer, 1870-1939) writes that the accepted practice follows the Rambam’s view, and thus one is not required to bring three people the first time he approaches his fellow to request forgiveness.

The importance of requesting forgiveness from one’s fellow before Yom Kippur cannot be overstated. According to some opinions, one cannot even earn atonement for sins committed against God if he does not receive forgiveness from the people whom he had wronged. Furthermore, the Kaf Ha’haim writes that if a person does not seek his friend’s forgiveness before Yom Kippur, then the prosecuting angel comes before God and argues against this person. The angel contends that the person is not concerned about his sins, as evidenced by his unwillingness to ask for his fellow’s forgiveness, and therefore should not be granted atonement on Yom Kippur. One must therefore make every effort before Yom Kippur to make amends with all those whom he had wronged over the course of the year.

Finally, the Sages also emphasize the importance of granting forgiveness to others. The Rabbis teach that one should not be “cruel” by refusing to grant forgiveness to somebody who offended him. A person who willingly grants forgiveness to others will earn God’s forgiveness for whatever sins he may have committed.

Once transgressions are forgiven by man can we proceed to the next level of forgiveness from Hashem.

So this whole process commences with Rosh Chodesh Elul. A great example of this would be a summons to court. An individual summoned to court does not wait till the day of their trial to commence the defense.

Many months prior to the court date a solid defence is planned till the day they face their judge.
So too the process of Teshuvah begins. The month of Elul is set aside to begin our preparation for repentance. We find a remez (hint) in the name of the month. "Elul" has been interpreted as an acronym, with its Hebrew letters "Aleph," "Lamed," "Vav," "Lamed" representing the words "Ani L'Dodi V'Dodi Li" (Song of Songs: 6,3). The words mean "I am my Beloved's and my Beloved is mine," where my "Beloved" is G-d, and "I" am the Jewish People.

Of course Teshuvah can begin at any time, however, Rosh Chodesh Elul is considered a very auspicious time. In our quest for forgiveness we move onto the next level.

It is written in the Talmud, in the tractate on Rosh Hashanah that three books of account are opened on Rosh ha-Shanah, wherein the fate of the wicked, the righteous, and those of an intermediate class are recorded. The names of the righteous are immediately inscribed in the book of life, and they are sealed "to live." The middle class are allowed a respite of ten days till Yom Kippur, to repent and become righteous ; the wicked are "blotted out of the book of the living" .

Rabbi Nehorai said, "Why were ten days of Divine Compassion granted the Jewish People? It was compensation for the Ten Tests that 'Avraham Avinu' "took" and passed, as it were, with "flying colors;" therefore, HaShem gave his descendants the Ten Days between Rosh HaShanah and Yom HaKippurim.

And corresponding to the Ten Commandments that the Jewish People accepted wholeheartedly, did HaShem promise that if the Jewish People would do "Teshuvah" during the Ten Days between Rosh HaShanah and Yom HaKippurim, that He would accept it wholeheartedly!
(Tana Devei Eliyahu Zuta; Chapter 22)

Finally, the awesome holiness of Yom Kippur the addition of the Neil’a service is recited. The literal translation of the name Neil’a means “closing”. This alludes to the fact that that the holy Day of atonement is drawing to a close, at which time the gates of Heavenly Mercy wiil be closed. In this prayer, the standard Yom Kippur Amidah are recited, but the Vidduy concludes with a paragraph that speaks of Hashem’s wish that man repent rather than suffer punishment. It inspires one to seize the opportunity during the closing minutes of the day to achieve true and sincere repentance.

May this year bring much Bracha, Hatzlacha for all of Knesset Yisrael and that we merit the return of The Beit Hamikdash and the true atonement that Yom Kippur service brings.

Gmar Chatimah Tovah!!

Rosh Hashanah – Why does it take so long to get to the Shofar and the meals?

2010-09-05T09:44:00.000-07:00

By: Fred Rutman

Why does Jewish ritual take so long? Why do we have to repeat everything? And what are we really doing on Rosh Hashanah and Yom Kippur. (Credit to Rabbonim Akiva Tatz, Breitowitz, Avi Geller, Mayer Birnbaum & Yitzchak Alloul and apologies to anyone I forgot.) Also, thanks to Jon Waldman for his editing.

Some insight for Rosh Hashanah and Yom Kippur
This is the formal version of some thoughts I wanted to share at my nephew Zane’s Bar Mitzvah (Parsha Ki Teitse) a couple weeks ago. It was inspired by a talk I had with my brother Ray, my sister-in-law Linda and her family when they were visiting Toronto a number of weeks ago. It is not designed to be a Halachic discussion or to cover everything, so as usual, if you have questions, contact me but preferably, your local orthodox Rabbi.

When the question came up of why do things take so long and why do we repeat things, I was able to give the standard answer that the repetitions are for those who are unable or don’t even know they are supposed to be saying the Amidahs (the silent prayers). So while this is true, it is not a satisfying answer. And I think when people ask this question, they are often really saying I am not connecting with my Yiddishkeit or this ritual. How do I make it more meaningful?

This got me thinking - not in time to give a proper answer then, but a better answer now. And this answer leads into the Rosh Hashanah and Yom Kippur services, where a big part of the goal is to get your spiritual white board erased so that only the good deeds you did are noted and you get inscribed for a healthy, sweet and prosperous year. Keep this thought in mind as you read through and it will connect at the end and hopefully makes Rosh Hashanah and Yom Kippur (and our prayer ritual) more meaningful to you.

The first thing to note is that when we say the silent prayers (and yes, I said say), you are supposed to mouth the words in an undertone so that only you can hear them, but ultimately, most of us don’t have that level of control and the people around us can hear what we say. This becomes doubly important in the Rosh Hashana and Yom Kippur prayers.

If you ever studied or read the Amidahs, you might have noticed that they are not written in the singular but in the plural. We are in fact praying as a collective for the entire Jewish nation. There are a few places where you can insert personal prayers (and you should) but for the most part, our liturgy is in the plural. When we do the first Amidah, think of it as your opportunity to petition on behalf of a group, association, community or whatever to the most accomplished and powerful person you know in a one-on-one setting. This person has the power to grant everything you want, or nothing or anywhere in between. Nonetheless, you have that 5 or 8 or ten minutes of his/her undivided attention to make your case. Most of us would not pass up that opportunity. That is the first Amidah.

In the repetition, we do much of the same thing. All in the plural again and davening as a proxy for those who cannot, be it health reasons, they don’t know how to, or maybe even they are Jews who do not even know they are Jews. It is part of the Jewish social contract and Zane’s parsha was full of the Torah defined social contract: things we need to do, never leaving anyone behind. It is our obligation to pray for those as a committee, not as intimate as the one-on-one but we still have the undivided attention.

Now knowing this, what does this have to do with Rosh Hashanah and Yom Kippur? Don’t we just go to Shul, repent, have some good meals, wait ten days, fast if we can, pray again, then eat again (and if you are normal, go back to doing whatever it was you just asked to be forgiven for?). Well, it is not quite that simple. Yes, you get points for going to Shul and thinking about things while in shul. The problem is we don’t actually do any repenting in our Rosh Hashana prayer service. Even the Al Chayts (the sins where we go through a laundry list of sins) - those are not actually for our individual sins. As with before, we pray in the plural. And on top of that, we don’t follow the entire repentance formula.

Repentance formula? There is a repentance formula? Yes there is. It would be pretty silly of G*d to ask us to repent and not give us the rules as to how to actually repent (or the Hebrew, Tshuvah). According to the great scholar Maimonides (aka the Rambam), the basic formula is:
1. Admit your sin,
2. Express remorse, and
3. Take on a sincere obligation to not do it again, or reduce what you do, or something. If it is not sincere, you are just lying to G*d face-to-face and that is probably not a good idea. That almost makes you a Rasha (the evil son we talk about at the Passover Seder).

Now that we have the basic formula, we need to talk about the two major categories of sins; then the formula will make more sense. The sin categories are divided just like the Ten Commandments – with sins between you and G*d on the left side (one through five, even though five is honour thy parents – G*d is all our parents) and the right side, sins six through ten represent sins between man and man, man and child, woman and woman, woman and child, man and woman... I think you get the drift. Person to Person.

The level of difficulty for cleaning out your sins on the right side (person-to-person) is infinitely more difficult because it has an added step to the formula, Step Zero. G*d is much less involved in this one but still notices it. The laws surrounding this category are complex and way beyond this note. Zero requires you trying to apologize to the person and have them say they forgive you, making restitution if required and of course doing the same if someone asks you to forgive them. Face-to-face is best, but you can also send letters, faxes, emails or text them: whatever gets the job done. Once Zero is fulfilled, you can get on to 1, 2 and 3. Given how difficult this is, you are better off just sinning between you and G*d. Takes a lot of the pressure off.

So now we know we have categories of sin, that we should “say” our prayers, why we repeat them and have a formula for doing repentance so all is good, right? Sorry, there is one more layer. Because we have to say our prayers with some degree of voice, G*d doesn’t want us airing our dirty laundry in shul. So two things happen:

1. When we do the All Chayts we are doing them in the collective and in broad categories. We are not admitting our individual specific sins, which is what we need to do. Thus, there is work that needs to be done on this and it will be explained in a few lines.

2. Again, we are praying in the plural. So when we do the All Chayts and other bits of repenting, we can only do the first two parts: admit and show remorse. The third part, obligating someone to change their behaviours, we cannot do as a collective. I cannot obligate you to do something and you cannot obligate me. Besides, I don’t know what obligations you need to take on, nore do you know mine. Thus, we are not doing personal repentance on Rosh Hashana & Yom Kippur. What does this mean? It means that we have to do this ourselves and for most of us, outside of the regular prayer services.

Fortunately, G*d doesn’t leave us hanging and desperately wants us to go against nature here. G*d wants us to have a second chance to make a good first impression. And not just a second chance, a third and a forth and a fifth and well, as many chances as you can generate. We do this through personal Tshuva, using the formula as often as we can.

The sages tell us that in particular, we are supposed to use the 30 days of this month, Elul, to do Tshuva/Repentance. And again, in the days between Rosh Hashana and Yom Kippur, do some more. Pick out a few things you know you can improve on. Don’t pick a bunch as that is a recipe for failure. I would say five max (and again, these are the sins between you and G*d, not you and other people). A couple of examples might be:
• I don’t keep Shabbat,
• I am sorry I did not keep Shabbat,
• I will keep Shabbat this year (or once a month, or Friday evening) or some derivation of this.

Again, it must be sincere. Or perhaps you don’t keep kosher. So the drill is the same:
• I did not keep kosher,
• I am sorry that I did not keep kosher,
• I will keep kosher (or I will eat a kosher meal once a week, or on a Shabbat etc).

How many times do you have to do this? Maybe this image will help. As mentioned before, we are trying to clean off the bad things from our spiritual white board. And if you noticed any white boards, many of them have residue and images on them after they have been erased. The more you use this formula, the better the eraser and cleaning fluid G*d provides. Once is great, twice is better. As many times as you can fit in will really help you out. And the more you do this, the more powerful your thoughts will be in the communal prayers.

I hope this gave you some additional insights into the Holy Days. In the spirit of the commandments six though ten, I unconditionally forgive you for anything you may have done to me, knowingly or unknowingly. I ask the same of you, to unconditionally forgive me for anything I might have done to you, knowingly or unknowingly.

In addition, if someone asks you to forgive them, as hard as it may be, please do so even if they don’t really deserve it. Why do it? Because there may be a time when you need to be forgiven and may not merit forgiveness and in those times, both people and G*d will remember when you did some selfless forgiving. Just one more deposit in the spiritual bank account.

I wish you all a good year, of health, peace happiness and sweetness.

For the all chayts http://www.aish.com/h/hh/yk/48952266.html

Yitzi’s Parsha Preview- Nitzavim-Vayelech

2010-09-01T21:47:00.000-07:00

http://apps.facebook.com/liveblog/entry/486307

Happy Birthday to:
Kayla Goldrich
Rob Ebria
Lori Nusbaum
Avia Levy
Ruth Friedman
Lupe Korr
Kenny Grayson
Harry Sturmwind
Aviv Ouanounou
Mathieu Holt
Ruthie Mizrachi
Steve Michell
Jack Baer
Tamara Kesten
Kacie Katz
Nona Etziony
Charlie Bobrowsky
Raquel Said
Gini Knight
Liaty Catty
“Ad Meyah Vesrim Shannah”

Parsha Nitzavim-Vayelech - Deuteronomy 29:9-31:30
Torah Reading for Week of Aug 29-Sep 4,2010 - Elul 19-25 5770

Candle Lighting in Toronto 7:31 P.M.
Candle Lighting in Thornhill 7:31 P.M.

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

Number Of Mitzvot in Parshah Vayelech: 2
Some count the mitzvah of T'shuva (repentance) from this Parsha.
2 Mitzvot Aseh (Positive Commandments)
0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftora: (Additional portion, from Prophets, which is read after the Parsha)
Yeshayahu / Isaiah 61:10 - 63:9 שוש אשיש
This is the last of seven Haftorot, - the שבע דנחמתא - the Seven Haftorot of Consolation, that precede Rosh HaShana).

Saturday night, after midnight, or in the early hours of the morning, Ashkenazim begin the recitation of Selichot..

Erev Rosh Hashana is Wednesday September 8, 2010
Erev Tavshilin
Candle Lighting in Toronto: 7:22 P.M.
Candle Lighting in Thornhill: 7:22 P.M.

I would like to wish all my family, friends and community members A Ktiva Vchatima Tovah-May you be written and sealed for a very good year.

Parsha Preview will reconvene for October 1, 2010 for Parsha Breisheit.

Parsha Summary – Nitzavim
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.

Moshe presented the entire nation with the basis for our covenant with G-d. Opening with the promise to the forefathers and stretching across 500 years of history, our connection with G-d had been substantiated through miracle after miracle. Yet, future generations might deny their individual responsibility to continue the relationship and its attendant responsibilities. Therefore; Moshe made it unquestionably clear that each generation is obliged to educate their children and train them to accept the agreement with G-d. Subsequent generations should not be able to excuse their responsibilities for Torah and Mitzvot due to lack of knowledge.

The next issue Moshe confronted was the reconstruction of Torah. In every generation there are those who see Torah as archaic and outdated. "Only by grafting new ideas and practices to the stale practices of Torah will Judaism continue to exist and flourish." This excuse for changing Torah's eternal truths will result in the compromise of Torah observance, our land, and our people.

As history will tragically prove, Moshe's warnings would be ignored. Later generations would wonder about the destruction and desolation and, in their search for answers, return to the uncompromised truths and practices of their forefathers.

As a generation of Baalei Teshuva find their way back, many will be overwhelmed by the seemingly inaccessibility of Torah knowledge. Moshe reassures us that Torah is reachable to all those who truly desire it. Ignorance and a lack of opportunity for learning should never be a justification.

Finally, Moshe presented the end result. Awarded with free will we must choose properly. In the end, we are responsible for what happens.

Parsha Summary-Vayelech
Let us return to the 7th day of Adar, 2488, the last day of Moshe's life. Exactly 120 years earlier the world was enhanced with the birth of a child who brought revitalization to his people and the light of Torah to the world. He became a prophet of unparalleled greatness who led his nation through a miraculous 40 year journey to the edge of the promised land.

Trials, tribulations, rebellions, civil unrest, mutinies, conspiracies, disillusionment, war and questions were his lot in life. Yet, Moshe never gave up. He nurtured the Jews "like a mother cares for her child". He confronted man and G-d in defense of his charges, and succeeded in bringing the people, both physically and spiritually intact, to the fulfillment of a 500 year old promise. Now he had to put his affairs in order, finish his work, and insure an unquestioned transition of leadership to his desiple Yehoshua. This is the focus of Parsha Vayelech.

Moshe emphasized Hashem's continued presence and protection, even though, Moshe himself would not be with them any longer. Ever since assuming the leadership of Israel, Moshe had the conflicting job of fostering the nations dependency upon Hashem while de-emphasizing their dependency upon him as a leader and provider. Now, as he prepared his final good-bye, it was clear that by day's end, with Moshe's death, the nation would have no other choice but to reassess their dependency on Moshe and direct their attention to Hashem.

However this was far more complex than it seemed. True, Moshe's death would be a definitive "cutting of the umbilical cord”; but, living in the Land by the laws of nature rather than miracles would de-emphasize G-d's overt role in all aspects of their lives.

By writing the entire text of the Torah, entrusting it into the care of the Kohanim, and explaining the unique mitzvah of Hakhel, Moshe hoped that the people would retain the perspective of their dependency upon Hashem. The Kohanim represented the continued presence of "G-d in the midst of the camp". As teachers and role models, they kept an otherwise dispersed and decentralized nation focused on their national and individual missions.

Once every 7 years, the entire nation gathered in the Bait Hamikdash in a recreation of the giving of the Torah. This national expression of devotion would serve as an essential reminder that adherence to the Torah is the reason why the nation occupied and retained the Land.

Moshe and Yehoshua were summoned to the Ohel Moed and told the harsh future of their charges. In spite of all the warnings, the people would sin and lose sight of their dependency upon Hashem. They would be punished, and instead of accepting responsibility for the consequences that their neglect of G-d's commandments caused, they would have the Gaul to blame G-d's absence and neglect for the calamities and disasters that had befallen them.(31:17) It would then be the very words of this "Song" which would testify to the reality of their defection from Hashem and the inevitable consequences which occurred, as forewarned in this Torah.

Yehoshua was encouraged to be strong and courageous and lead the nation with the same devotion that Moshe had. The Torah, written by Moshe himself, was then placed in the Ark as proof of the conditions by which the Jewish people would live or die.

Parsha Netzavim-Vayelech
Not only with you do I make this covenant and this curse; but with the those who are not here today before Hashem, our G-d, as well as those here today. (Devarim 29:13-14)

On this verse, the Zohar has the following comment:

The Holy One, Blessed is He, literally showed Adam every generation and its scholars, according to the souls that would later come; all of them stood before The Holy One, Blessed is He as they would later appear in This World. Also, at Mt. Sinai “who are not here," it means that all those souls yet to be created were there at Mt. Sinai as they would eventually come to exist. But, why does it say "who are not here" if they were, in fact, there? It could be that they were "there," but not with them, meaning that they could not see them. But why could they not see them, as Adam did? Because they saw on a higher level than this, as it says, "face to face G-d spoke with you" (Devarim 5:4) ... (Zohar, Lech-Lecha 246)

This is a thought-provoking idea, with thought-provoking consequences. If you are Jewish today, and you can trace your Jewish roots quite far back in history, then, you too, at least in soul, were at Mt. Sinai. You may feel like you are here for the first time, but the above verse indicates otherwise, or, at least that only your present body is. Even converts to Judaism may possess a "Jewish soul" that can trace its spiritual roots back to Mt. Sinai!

This is the concept of "gilgulim," which people either love or hate. The word itself comes from the Hebrew word for "wheel," indicating the "rolling over" of the soul from lifetime to lifetime. As strange as it may sound--Torah Judaism believes in reincarnation, in a big way ... to the extent the that holy Arizal has an entire book dedicated to this topic called, "Sha'ar HaGilgulim"--Gate of Reincarnations.

It would inappropriate to go into much detail regarding the contents of this seminal work in this parshah sheet. But, be sufficient it to say that it changes one's entire perspective on life in this world, and the way we view ourselves in the context of Jewish and world history.

It seems that, for the most part, people see life as being random, with "winners" and "losers," and perhaps a lot of unexceptional people in-between. What has passed has passed, and what is about to come, who knows? "Life is for living and enjoying what you can while you can," many believe, and beyond that, what meaning is there?

From the Arizal, it is clear that life in every generation is another act in well-structured "play" that will include the Final Redemption. One person's strength is another person's weakness, and everyone has their tests, and this is not random. Every person is here for a certain reason, to achieve personal rectification, and that means confronting weakness, and not excusing it.

It also means that you can't take yourself, the people in your life, and your station in life for granted. Even though your life is the product of free-will choices, still, it is a function of concepts and realities we barely know anything about, but which affect us daily. Don't be fooled by what you can't see; there is a very elaborate, elegant spiritual reality around you, in you, and it makes living in this world far more dramatic when you consider its implications--personally, and nationally.

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.

Since it is Chodesh Ellul I thought it would be appropriate to discuss The High Holidays.

The Reasons for the Mitzvah of Shofar

What is the reason behind the Mitzvah to hear the Shofar sound on Rosh Hashanah, and what intention must one have while fulfilling this obligation?

The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) discusses the reason behind the Shofar in Hilchot Teshuva. He begins by noting that the sounding of the Shofar on Rosh Hashanah is a “Gezerat Ha’katuv,” meaning, a decree issued by the Torah without any obvious reason. Before suggesting a possible reason for this Mitzvah, the Rambam emphasizes that we must ultimately approach this Mitzvah as a “Hok,” a law whose underlying rationale eludes human comprehension. Of course, there are possibilities that can be explored, but fundamentally, we observe the Mitzvah of Shofar simply because God commanded us to. And therefore, the most important intention one must have at the time of Shofar blowing is that he intends to fulfill the divine command to hear the sound of the Shofar on Rosh Hashanah.

After this introduction, the Rambam suggests that the Shofar blowing also contains a “Remez” – an allusion – to the message of “awakening”. The Shofar symbolizes an “alarm clock,” as it “awakens” us from our spiritual slumber. It calls to those of us who have fallen into the routine of pursuing material and physical indulgence, beckoning us to change our course and remember the purpose of life. This “awakening” and the need to change direction is also something we should bear in mind at the time when the Shofar is sounded.

The Gemara mentions yet another benefit of the Shofar, namely, that it reminds God, as it were, of Akedat Yitzchak-The Binding of Yitzchak. After the angel appeared to Abraham and told him not to slaughter his son, Abraham saw a ram caught by its horns in shrubbery. The Shofar we sound on Rosh Hashanah is reminiscent of that ram and thus brings to mind the great merit of the Akeda, from which we continue to benefit to this very day and which we seek to invoke as we stand in judgment on Rosh Hashanah.

Furthermore, the Gemara elsewhere notes that the extra set of Shofar blasts that we sound has the ability to confound the Satan, rattling him to the point where he is unable to prosecute and advocate against us before the Heavenly Tribunal.

These are all worthy thoughts to think in one’s mind during the sounding of the Shofar, but, as mentioned, the primary intention must be that we seek to fulfill the Biblical command of Shofar. A verse in Tehillim (81:4) says about the Mitzvah of Shofar,

“Ki Hok Le’Yisrael Hu Mishpat L’Elokeh Ya’akov” (“For it is a statute for Israel; a law for the God of Yaakov”).

The Mitzvah of Shofar is a “Hok,” a Mitzvah without any obvious reason, and this is how we should observe it, even if it is also a “Mishpat L’Elokeh Ya’akov” – meaning, there have been reasons given for it, like a “Mishpat” (a Mitzvah whose reason is clear and known).

This Parsha Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Yitzi’s Parsha Preview-Ki Tavo

2010-08-24T08:50:00.000-07:00

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

Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, Avraham Ben Sarah, 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 Bat Channah, 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 yvalloul@gmail.com

You will notice that several names are no longer on the list I am pleased to report that they have recovered sufficiently that they no longer require to be on our list.

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.

Join my blog @
http://parshapreview.blogspot.com/2010/08/yitzis-parsha-preview-ki-tavo.html

or

http://apps.facebook.com/liveblog/entry/485868

Happy Birthday to:
Robert Gasner
Svetlana Benchetrit
Jessica Estelle Simpson
Doron Cowen
Salvy Knafo
Mark Halawa
Sid Anidjar
Debbie Osiel
“Ad Meyah Vesrim Shannah”

Parshah Ki Tavo- Deuteronomy 26:1-29:8
Torah Reading for Week of August 22-28, 2010 - Elul 12-18 5770

Candle Lighting in Toronto 7:43 P.M.
Candle Lighting in Thornhill 7:44 P.M.

Number Of Mitzvot in Parshah Ki Tavo: 6
3 Mitzvot Aseh (Positive Commandments)
3 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftorah: (Additional portion, from Prophets, which is read after the Parsha)
Yeshayahu / Isaiah 60:1- 22
This is the sixth of seven Haftorot, - of the Seven Haftorot of Consolation, that precede Rosh HaShana).

Parsha Summary – Ki Tavo

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.

During the 40 years of the desert, the Jews were being prepared to accept the reality of Hashem's dominance and the obligation of keeping His mitzvot. Now, in Parshas Ki Tavo, as they were ready to cross the Jordan and find their intended place as "... highest of all the nations on earth." (28:1) Moshe commanded a number of declarations and ceremonies. These ceremonies would accentuate the cause and effect relationship that exists between adherence to Torah, the laws of nature, and the divine responsiveness of the land.

The Parsha begins with the Mitzvot of the first fruits and the completion of the Tithing cycles. Both are accompanied by special declarations of Hashem's mastery over the land, and man's responsibility to keep the commandments of Hashem.

Moshe presents a statement of allegiance between Hashem and His People. We are to keep the Torah and Hashem guarantees us praise, fame and glory as the "highest of all the nations". (26:19) Upon crossing the Jordan, Bnei Yisrael will publicly declare its acceptance of Hashem's covenant by: inscribing the Torah upon twelve stones; erecting them as a monument; and the ceremony of blessings and curses that is to take place between the opposing mountains, Har (mountain) Grizim and Har (mountain) Ayval.

Commonly known as the Tochacha the admonitions and punishments. It describes the consequences that will befall the Jewish people if they ignore Hashem's Torah and his providence. The custom is for the Reader to read this Aliya more quickly and quietly than the rest of the Parsha.

The Parsha concludes with the beginning of Moshe's final address. He starts by recounting the miraculous nature of the past 40 years and its clear indication of Hashem's ever present protection, past and future.

Ki Tavo

“Because you did not serve Hashem, your G-d, with happiness and goodness of heart, when you had everything in abundance” (28:47)

The Torah attributes all of the shocking curses which will befall Bnei Yisrael to not serving Hashem with happiness. The complaint is not that we will not serve Hashem, rather, although we will serve Him, the stress is upon the fact that it will not be done with happiness. Citing the Zohar, the Ramban (Rabbi Moses Ben Nachman Girondi, 1194 Gerona and Israel, 1194-1270) teaches that the admonition in this week’s parsha refers to the period of the second Beit Hamikdash through its destruction and the subsequent exile.

The Talmud Yoma 9B states that the second Beit Hamikdash was destroyed because of “sinat chinam” - “baseless hatred”. This would appear to contradict the reason offered by the Torah, that the destruction was precipitated by Bnei Yisrael’s not serving Hashem with happiness. How do we reconcile this contradiction?

The Torah attests to the fact that we were unhappy, even though we had everything. This is mirrored by the contemporary phenomena which finds a high percentage of depressed and disenchanted people to be those who enjoy success and high social standing. Why do people who apparently have everything that life has to offer, still exhibit a lack of happiness?

A person can only be truly happy if he appreciates what Hashem has given him. However, if a person is egocentric, considering himself deserved of all that he has, he will not be content by that which is already his; rather, he will be focused on those things which are not yet his, but to which he feels entitled. If a person goes through life with the attitude that everyone owes him, he will constantly be miserable, never satisfied with what he has. Furthermore, since he feels he is entitled to everything that he desires a person who has something he desires becomes an immediate threat to him. He begins loathing that person for no reason other than the perception he maintains that that person is withholding from him an object which should rightfully be his. It is this type of loathing that the Talmud defines as baseless hatred.

Consequently, baseless hatred can be traced back at its inception to our lack of appreciation for what Hashem has done and continues to do for us. Therefore, sinat chinam is not a different reason than the reason offered by the Torah as to what precipitated the destruction of the Temple; it is a manifestation of being unhappy when serving Hashem.

Halacha of the Week-New

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.

Since it is Chodesh Ellul I thought it would be appropriate to discuss The High Holidays.

The Beracha of Shehehiyanu on the Second Night of Rosh Hashanah

There is considerable discussion among the Halachic authorities regarding the recitation of the Bracha of Shehehiyanu on the second night of Rosh Hashanah. It is clear according to all views that one must recite the Bracha in Kiddush on the first night of Rosh Hashanah, before drinking the wine, just as we do on the first night of every other Yom Tov. On the second night of Rosh Hashanah, however, some Rishonim (Medieval Halachic scholars) maintained that one should not recite Shehehiyanu. In their view, the two days of Rosh Hashanah differ from other Yamim Tovim in that they constitute a “Yama Arichta” – a prolonged day of Yom Tov. The two days of Rosh Hashanah, according to this position, are not to be viewed as two separate festive occasions, each of which requiring its own recitation of Shehehiyanu, but rather as a single occasion. As such, the Bracha of Shehehiyanu, which celebrates the onset of the festival, is recited only on the first night, and not on the second night.

Other Rishonim, however, including Rashi (Rabbi Shlomo Yitzchaki of Troyes, France, 1040-1105) and the Rashba (Rabbi Shlomo Ben Aderet of Barcelona, Spain, 1235-1310), disagreed. They held that Rosh Hashanah is no different from other festivals in this regard, and the two days of the holiday constitute independent festive occasions, both of which require the recitation of Shehehiyanu. This also appears to be the view of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204).

The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) suggested a compromise position, advising that one should place a new fruit – meaning, a fruit he had not eaten since the beginning of the fruit’s season – on the table during Kiddush on the second night of Rosh Hashanah. He should have in mind while reciting Kiddush that if Halacha follows the view that Shehehiyanu is not required on the second night of Rosh Hashanah, then the Shehehiyanu which he recites should refer to the new fruit, which he then eats with his meal. This way, one may recite Shehehiyanu without running the risk of reciting a Bracha Le’vatala (meaningless Bracha) according to all opinions.

As for the final Halacha, the Shulhan Aruch rules in accordance with the view of Rashi and the Rashba, that one must recite Shehehiyanu on both nights of Rosh Hashanah. He adds, however, that it is preferable to place a new fruit on the table during Kiddush, as the Rosh recommended, in order to satisfy all opinions, though according to the strict Halacha this is not necessary.

Indeed, the widespread practice is to place a new fruit on the table during Kiddush on the second night of Rosh Hashanah, and then to eat the fruit as part of the meal. Although Rav Haim Vital (Safed, Israel, 1543-1620) wrote in his Sha’ar Ha’kavanot that a new fruit is unnecessary, as Halacha accepts the view requiring the recitation of Shehehiyanu, this is nevertheless the widespread custom, in accordance with the Shulhan Aruch’s ruling. It should be emphasized, however, that one who does not have a new fruit on the second night of Rosh Hashanah should certainly recite Shehehiyanu nonetheless. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).

Many later scholars addressed the interesting question of how placing a new fruit on the table resolves the dilemma and enables a person to satisfy all views. Let us assume, for argument’s sake, that it is acceptable to recite Shehehiyanu upon seeing the new fruit, and then eat the fruit later, as part of the meal. Still, reciting this Bracha after reciting Kiddush and before drinking would appear to constitute a Hefsek (improper disruption) in between Kiddush and drinking. As discussed, we place the fruit on the table so that the Shehehiyanu recited as part of Kiddush will refer to the fruit according to the view that Shehehiyanu is not otherwise warranted on the second night of Rosh Hashanah. But if so, then this Bracha is entirely irrelevant to Kiddush, and thus constitutes a Hefsek in between Kiddush and drinking, which should, seemingly, disqualify the Kiddush. It would thus seem to emerge that while endeavoring to resolve one problem, we bring ourselves into another, far more serious, predicament!

Rav Haim Palachi (Izmir, Turkey, 1788-1869) suggested that the Bracha of Shehehiyanu would not constitute a Hefsek because, as we saw, Halacha follows the view that one in any event should recite Shehehiyanu on the second night of Rosh Hashanah. This explanation, however, seems insufficient to answer the question, as it essentially concedes that placing a new fruit on the table will not achieve anything according to the view that Shehehiyanu is not recited on the second night of Rosh Hashanah. If so, then why do we place the fruit at all?

Another answer is suggested by Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem, where he explains that the Bracha of Shehehiyanu is not inconsistent with the spirit of Kiddush. This Beracha simply expresses gratitude to God for bringing us to this special occasion; it does not contain any specific reference that would be in contrast with the theme of Kiddush. For example, if in the middle of a Kiddush a person recited the Bracha of She’hakol, this would certainly constitute a Hefsek as this Beracha is entirely out of place in Kiddush. This is not the case with regard to Shehehiyanu, and therefore this Bracha would not constitute a disruption.

In any event, one should preferably follow the widespread custom to place a new fruit on the table during Kiddush on the second night of Rosh Hashanah, if possible. One should then eat the fruit during the meal, without reciting an additional Beracha of Shehehiyanu, as it was covered by the Shehehiyanu recited at Kiddush.

An interesting side note-Many have the custom of using a pomegranate to act as a new fruit. As a young student in Yeshiva I recall one of the older students asking why do we use a pomegranate specifically and not another fruit? Our Rebbi answered that the pomegranate has 613 seeds representing the 613 mitzvot of the Torah. The older student trusted the word of our Rebbi but wanted to settle the question in his mind He purchased three pomegranates and set about his task of counting each seed. He counted each pomegranate and satisfied his curiosity. Each pomegranate contained 613 seeds.

This Parsha Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

If you wish to receive my weekly parsha preview please send an email by clicking here yvalloul@gmail.com with the word add in the subject line and your name will be added to my list.

Yitzi’s Parsha Preview- Ki Teitzei

2010-08-18T21:25:00.000-07:00

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

Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, Avraham Ben Sarah, 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
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 yvalloul@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.

Join my blog @
http://parshapreview.blogspot.com
or
http://apps.facebook.com/liveblog/entry/485526

Happy Birthday to:
Haskel Zionce
Adrienne Gold
“Ad Meyah Vesrim Shannah”

Mazal Tov to my Nephew and Niece-Yechiel and Lana Bobrowsky on the birth of a baby boy!!!

Parshah Ki Teitzei - Deuteronomy 21:10-25:19
Torah Reading for Week of August 15-21, 2010 - Elul 5-11 5770

Candle Lighting in Toronto 7:55 P.M.
Candle Lighting in Thornhill 7:55 P.M.

Number Of Mitzvot in Parshah Ki Teitzei: 74
27 Mitzvot Aseh (Positive Commandments)
47 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftorah: (Additional portion, from Prophets, which is read after the Parsha)
Yeshayahu / Isaiah 54:1- 10
This is the fifth of seven Haftorot, - the Seven Haftorot of Consolation, that precede Rosh HaShana).

Parha Summary
Parsha Summary – Ki Teitzei

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.

Following the instructions at the end of last week’s Parsha as to how the Jew is to wage war, Moshe, in this week’s Parsha Ki Teitzei, presents 74 Mitzvot which highlight the value that the Torah places on the private domain of person and property.

Moshe forewarned us of the moral and familial dangers of warfare. A soldier brings home a non-Jewish female captive. Disregarding rational and obvious differences, he marries her, has his 1st son with her, and eventually resents the discord he has fostered upon himself, his "captive wife", and his extended family. Attempting to deny his responsibility in the "resentment turned to hatred" breaking apart his family, he attempts to deny his 1st born son's rights. This is illegal.

This can produce the "Rebellious Son"; a child who does not value the private rights of person or property and will eventually be executed for his crimes against society. It's a tragedy that begs us to consider the long range consequences of our actions before giving legal license to the wild beast within each of us.

The laws regarding: hanging and burial; returning lost articles; the fallen animal; transvestitism; and the birds nest are detailed.

The laws regarding: guard rails; mixed agriculture; forbidden combinations; Tzitzit; the defamed wife; if the accusations against the wife are true; the penalty for adultery; the rape of a betrothed or unmarried girl; the prohibition against marrying a father's wife; the Mamzer; and the prohibition against marrying an Ammonite or Moabite are detailed.

The laws regarding: marriage to Edomites or Egyptians; the sanctity of the army camp; sheltering runaway slaves; prostitution; deducted interest; and keeping vows are commanded.

The laws regarding: workers eating while they harvest; divorce and remarriage; military exemptions for a new husband; taking a millstone as security for a loan; the punishment for kidnapping; leprosy; general laws regarding security for loans, are detailed.

The laws regarding paying wages on time; the testimony of close relatives; concern for the widowed and orphaned; forgotten sheaves of grain; leftover fruit from the harvest; Malkot - flogging; the childless sister-in- law; the assailant and the wife who comes to the rescue; honest weights and measures; and remembering Amalek are commanded.

Ki Teitzei

Remember what Amalek did to you on the way when you were leaving Egypt. (Devarim 25:15)

Parashat Ki Teitzei is known as the parshah with the most amount of mitzvot, so it may not be surprising to find the mitzvah to recall Amalek's hatred of the Jewish people at the end of the parshah, seemingly disconnected from what came before it and what comes after it.

Amalek represents intellectual doubt, the kind that erodes one's sense of belief in a G-d-run world. This is why the Hebrew word "amalek" (in gematria) is numerically equal to the Hebrew word "safek," which means doubt.

However, the mitzvah that preceded this one of Zechirat Amalek was that of keeping properly balanced weights and measures, so that no one will ever end up paying more than they should have for what he purchased. However, the weighing of items is a symbol for far more than the give-and-take of the business world; it also represents the idea of being "deliberate in judgment."

Thus, the Rabbis have taught:

Moshe received Torah from Sinai, and handed it over to Yehoshua; Yehoshua to the Elders; the Elders to the Prophets; and the Prophets handed it over to the Men of the Great Assembly. They said three things: Be deliberate in judgment; develop many students; and make a fence for Torah. (Pirkei Avos 1:1)

First the mishnah discusses the Mesorah, the line of Torah tradition without which Torah Judaism cannot survive. Right after that, however, the first teaching to emerge is to be "deliberate in judgment" ... to weigh issues and assess their importance. As one Rabbi put it:

"I find that most people I meet already know enough to live a meaningfully spiritual life. It's just that they have their knowledge arranged out of order, and much of what I do is just to show them how to properly prioritize their knowledge."

It is as if the Rabbis are admonishing that the Mesorah itself survives only when those responsible for it act level-headed, are well-balanced, and only interested in the pursuit of justice-G-d's justice. If not, then the teachings become flawed, severed from their Divine Source. The result of not properly weighing ideas: doubt, confusion, and war with Amalek!

Following Zechirat Amalek comes Bikurim, the mitzvah to bring up the First-Fruits to the Temple in an elaborate ceremony. The underlying premise of this mitzvah is that G-d has been good to the Jewish people, bringing us out from the depths of spiritual oblivion to the heights of a holy life on the holy land of Eretz Yisrael. It is a mitzvah of hakoret hatov-of recognizing the good.

This is the other half of the "coin" that encloses the story of Amalek. Disgruntled people are rebellious people who tend to turn against the authorities governing their lives. If the economy is good and the standard of living is reasonably high, then leaders can get away with just about anything. But if the quality of life drops, and you're a leader-especially an elected one ... watch out!

However, unhappy people are not necessarily people who lack. Rather, they can often be people who simply overlook the blessings in their lives. Amalek loves to focus people on what is missing from life, because he knows that it weakens the bond between the person and G-d. (This is precisely how the Original Snake approached Chava in order to get her to eat from the Tree of Knowledge of Good and Evil.)

As Rosh Hashanah approaches, it is time to recall in earnest that Heaven is "taking out" and "polishing" its scales, in advance of that awesome Day of Judgment. For what will we be judged? For how intellectually clear our way of thinking has been, and for how grateful we are for every blessing we have been granted. Everything else we do merely flows from this, as the Talmud warns:

A person only sins when a spirit of insanity enters him. (Sotah 3a)

Halacha of the Week-New

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.

Since it is Chodesh Ellul I thought it would be appropriate to discuss The High Holidays.

Confessing Sins and Crying During the Rosh Hashanah Prayer Service

The Bet Yosef (work by Maran, author of the Shulhan Aruch) writes that one should not mention the word “Het” (“sin”) on the festival of Rosh Hashanah, or confess his sins on this day, as this would be inconsistent with the festive spirit of the holiday. The Zohar (principal text of Kabbalistic thought) likewise discourages making confession on Rosh Hashanah.

However, Rabbi Chaim Vital (1543-1620) records that his teacher, the Arizal (Rabbi Yitzchak Luria of Safed, 1534-1572), encouraged confessing one’s sins and repenting on Rosh Hashanah. The Arizal understood that the Zohar discouraged confessing aloud, in an audible voice, but confessing in a soft, inaudible tone is acceptable and even admirable. Particularly, the Arizal taught that one should confess and repent at the time of the Shofar blowing, specifically during the sounding of the first thirty sounds. During these thirty Shofar blasts, the Satan is confounded and off-guard, and thus unable to prosecute against us before the Heavenly tribunal. This is therefore an especially auspicious occasion for confessing one’s sins and begging God for forgiveness, as the Satan is incapable of prosecuting at those moments. The Kaf Ha’haim (Rabbi Yosef Chaim Sofer, Baghdad-Israel, 1870-1939) clarifies that one should confess in between the sets of Shofar sounds. The Ba’al Teki’a (person sounding the Shofar) generally pauses in between the sets of “Tashrat” (Teki’a -Shevarim Teru’a – Teki’a), “Tashat” (Teki’a – Shevarim – Teru’a) and “Tarat” (Teki’a – Teru’a – Teki’a). During those pauses it is proper to confess one’s sins, specifying whichever sins he is aware of, and ask God for forgiveness, in a soft, inaudible tone.

Different views exist as to the propriety of crying during the prayers on Rosh Hashanah. The Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) opposed crying on Rosh Hashanah, noting the verse in the Book of Nechemya (8:10) urging that we observe Rosh Hashanah as a day of joy and festivity, and not with tearful repentance (“Ki Hedvat Hashem Hi Ma’uzchem” – “For the joy of God is your source of strength”). By contrast, the Shela (Rabbi Yeshaya Horowitz, 1565-1630) felt it was praiseworthy to cry from emotion during the Rosh Hashanah prayers. The Arizal went so far as to say that if a person does not shed tears during the High Holidays, this signifies a deficiency in the functioning of his soul.

As for the final Halacha, Hacham Ovadia Yosef ruled that it would be inappropriate to intentionally evoke tears on Rosh Hashanah. However, if a person is overcome by emotion as a natural result of sincere prayer, then he certainly should not restrain his tears, for as the Arizal said, this emotional response testifies to the greatness and purity of one’s soul.

This Parsha Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Yitzi’s Parsha Preview-Shoftim

2010-08-11T12:58:00.000-07:00

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

Men
Yaakov David Ben Sarah, Avraham Ben Sarah, Menachem Mendel Ben Faigie Ruchel, Moshe Avraham Ben Chaya Freidel, 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
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 yvalloul@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.

Join my blog @
http://parshapreview.blogspot.com
or
http://apps.facebook.com/liveblog/entry/485050

Happy Birthday to:
Raphael Eric Rebboh
Bill Carroccio
Boris Glikberg
James Jones
Joseph Alloul
Gedaliah Grant Clingbine
Ben Ovadya
Estee B.
Gary Drukmaler
Miriam Teicher
Justin Yaakov Goldrich
Jacob Brami
Kivi Shapiro
Haskel Zionce
“Ad Meyah Vesrim Shannah”

Parshah Shoftim - Deuteronomy 16:18-21:9
Torah Reading for Week of August 8-14, 2010 - Av 28-Elul 4, 5770

Candle Lighting in Toronto 8:06 P.M.
Candle Lighting in Thornhill 8:06 P.M.

Number Of Mitzvot in Parshat Eikev: 41
14 Mitzvot Aseh (Positive Commandments)
27 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftorah: (Additional portion, from Prophets, which is read after the Parsha)
Yeshayahu / Isaiah 51:12- 52:12
This is the forth of seven Haftorot,-the Seven Haftorot of Consolation, that precede Rosh HaShana).

Parha Summary
Parsha Summary – Shoftim

Moshe outlines the most vital characteristics of a Judge: the ability to remain impartial and the determination not to accept bribes. The main focus of the Shofet must be to carry out the will of G-d as detailed in the Halacha. Nothing must dissuade him in carrying out his charge of justice.

Idolatrous practices must be eliminated and punished. Idol worship represents the greatest distortion of justice by replacing divine justice with human flaws and wishes.

The Sanhedrin is our direct link with divine intent, and as stated in Pasuk 17:11, we view the rulings and interpretations of the Supreme Court as G-dly directives.

Our King must be chosen for his steadfast commitment to G-d, Torah, and the people. This is why he must write his own Sefer Torah and carry it with him at all times. He must be first and foremost a Shofet, a Judge.

Moshe readdresses the task of the tribe of Levi, reemphasizing the care and attention due to them by the rest of the nation. They are our teachers. Without their instruction we will neither understand nor would be able to properly follow the applied justice.

For justice to exist, it must be accepted as a divine ruling. Only G-d's justice can be trusted to take into account all variables and possibilities. Moshe instructed his nation regarding the true Navi - prophet and the false prophet. No other forms of divination can be used to ascertain G-d's justice, and all false prophets and methods of divination must be eliminated. The value of human life is determined by our system of justice, and Moshe reviewed the laws of the unintentional killing in contrast with the intentional murder.

The end of Parshat Shoftim discusses both proper and false witnesses, as well as the Torah's approach to warfare. It may be that the judicial quality of a nation can be ultimately assessed by its behavior during war, more so than during times of peace.

The Parsha concludes with the unique mitzvah of the Eglah Arufa and the process through which the community takes responsibility for the unsolved murders. This ceremony, which reflects the priceless value of life, might be the most eloquent expression of G-d's judicial system.

The Eglah Arufah is only because of stinginess (tzoras ayin), as it says,
"They will answer and say, 'Our hands did not spill this blood.' " (Devarim 21:7).
(Sota 38b)

The mitzvah of the Eglah Arufah, the calf whose neck was to be broken when a dead body was found outside of a city and the murderer was not known. The procedure was that five members of the Sanhedrin went out and measured from the place that the corpse had been found, in order to ascertain the closest city.

They measured from the nose of the body (the place through which the soul was breathed into the first man). Then the elders of the closest city decapitated the calf, and washing their hands in a strongly flowing river, recited, "Our hands did not spill ..."

The Talmud says that such a devastating tragedy befell a town for not properly showing its wayfarers the proper amount of hospitality, for tzaros ayin-for a "tight" eye. However, at this point, whenever we come across any mention of ayin, we know that it has to do with vision, specifically the vision of the mind's eye. The Eglah Arufah came to counteract the blindness of the spiritual, mind's eye.

Which blindness? Whose blindness?

“A beautiful calf is Egypt” ... (Yirmiyah 46:20)

It was the physically-oriented and limited Egyptian outlook (symbolized by the calf) that remained in the psyche of the collective Jewish mind that led to the accidental death. Caring more about themselves than about wayfarers, the townspeople allowed the visitor to leave their city unattended and vulnerable to the negative and dangerous forces of the road. Furthermore, the word arufah (ayin-reish-peh-heh) can also be arranged to spell the name Paroh (peh-reish-ayin-heh), the infamous ruler of Egypt and main antagonist in the Pesach story. Paroh was the very embodiment of this philosophy and attitude toward life and other people.

The message is very clear: selfishness and self-centeredness is not merely a bad character trait; it is a return to Egyptian oppression, at least on a spiritual level. It is also the undoing of the Jewish people, and can lead to horrible and irretraceable results. On the other hand, it is selflessness and a sense of chesed that builds the person and society, and which forms the basis of Torah itself. For, as Hillel told the inquiring potential convert who asked about the contents of Torah:

"Don't do unto others as you would not like others to do unto you. The rest is commentary- now go and learn!" (Shabbos 31a)

And, in the words of the great Rebi Akiva: “Love your neighbor as yourself is a very important principle of Torah”!

Not only is it important, but a very difficult one to fulfill. After all, if loving one's neighbor like himself was so natural, would the Torah command it?

I had the opportunity to travel a little and was fortunate to spend Shabbat in several different shuls. Since this weeks Parsha is contrast of good and bad I would like to share with you two experiences that occurred in the very same week.

Not far from where I was staying was a large shul that looked like a good place to check out. I decided to wander over to the shul and got a bulletin to see the times of prayer. Being on vacation I decided that I would attend the 8:00 A.M. Minyan. I entered the shul and got myself ready for the start of the Minyan. I sat down prepared my tefllin and took out my siddur. My father who was with me was seated next to me. A gentleman approached us, greeted us with a pleasant smile and welcomed us warmly, after a minute or two of chatting and Jewish geography that we exchanged this gentleman saunters back over to his seat and readies himself for tefillah. This all took place prior to teffilah which started promptly at 8:00 A.M. At the close of the service the same gentleman wishes us goodbye and asks that perhaps we would like to join him and his family for the Shabbat meals. The following day my father is invited to lead services and I am offered an Aliyah.

On Shabbat we decided to attend a different shul, we had been invited and we did not want to keep our hosts waiting so we opted for a shul closer to our hosts. I entered the shul and sat in the back. It was obvious that I was not part of the community at no point was I greeted or offered a siddur or chumash. There was a group of men just behind me that could of taken a break from their talking to say “Good Shabbos” or welcome. I am sad to report that at the end of teffilah I was not offered a meal or invited into the Kiddush after services. However, I would like to tell you that as I was walking over to my hosts for lunch I happened across the gentleman from the 1st shul. We exchanged greetings and he asks “Is everything ok we did not see your father this morning”, I explained the situation and was very moved by his concern.

It takes very little to welcome someone. Are we taking the time for others?

Halacha of the Week-New

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.

Since it is Chodesh Ellul I thought it would be appropriate to discuss The High Holidays.

Talking in Between the Shofar Blasts

The Ben Ish Hai (Rav Yosef Caim of Baghdad, 1833-1909), in Parashat Nitzavim (12), writes that the Toke’a (person blowing the Shofar in the synagogue on Rosh Hashanah) should verbally declare before blowing the Shofar that all the sounds he blows should fulfill the Mitzva obligation for himself and the congregation. Even though it is obvious and self-understood that this is the purpose behind his blowing the Shofar, he should preferably express this intention verbally, rather than simply thinking it in his mind.

The Ben Ish Hai then proceeds to discuss an important Halacha of which unfortunately many people are unaware. Namely, that neither the Toke’a nor the congregation may speak at any point from the time the Toke’a recites the Bracha over the Shofar until after the final Shofar blast is blown after Musaf. Needless to say, conversing during the prayer service is inappropriate at any time, and one must avoid talking from the beginning of the service until the end. In the case of Shofar blowing, however, this prohibition assumes even greater importance. The reason why we blow the different kinds of sounds is because we are unsure of precisely what kind of sounds we should blow. In order to ensure to fulfill the Mitzva satisfactorily, we blow every possible sound. Therefore, every Shofar blast that is sounded may be the one through which we fulfill the Mitzva, and one may not speak in between the Bracha over a Mitzva and the performance of the Mitzva. It is therefore imperative that one remain silent from the time the Toke’a recites the Bracha over the Shofar until the final sound is blown.

The Ben Ish Hai goes so far as to say that the Toke’a should not recite the verses and hymns that we customarily recite as we return the Torah to the ark (such as “Hon Tahon”), as this would constitute a “Hefsek” (interruption). The custom in our community seems to be that the Toke’a does recite these verses and hymns, but this ruling underscores the seriousness of this Halacha, and how important it is to remain silent throughout the service once Shofar blowing has begun.

Furthermore, Hacham Ovadia Yosef ruled that one should not recite Vidui (verbal confession) in between the sets of Shofar blasts. The minhag in our community is for the Toke’a to recite Vidui in between sets of Shofar blasts. The Ben Ish Hai advocates following the custom of making verbal confession during the pauses in between the sets of Shofar blasts, but Hacham Ovadia disagrees. He maintains that although one may certainly think thoughts of repentance in his mind during these pauses, one may not verbally declare confession, as this would constitute a “Hefsek.” If even confession is deemed an unwarranted interruption in the Shofar blowing, then certainly speech and conversations unrelated to the prayer service must be avoided.

This Parsha Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Yitzi’s Parshah Preview-Eikev

2010-07-30T10:10:00.000-07:00

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

Men
Menachem Mendel Ben Faigie Ruchel, Moshe Avraham Ben Chaya Freidel, 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
Simcha Bat Mazel, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, Leiba Bat Devorah Esther, Tova Rochel Bat Chaya, Yocheved Yaakovite bat Leah, Ita Tzipa bat Dveyra Basha, and Sorah Rivka bat Yehudis.

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 yvalloul@gmail.com

This weeks Parshah Preview dedicated in memory of Harav Ehoushuah Bat Channa on the occasion of Yartzheit. May his neshama have an aliyah.

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.

Join my blog @
http://parshapreview.blogspot.com
or
http://apps.facebook.com/liveblog/entry/484180

Happy Birthday to:
Phil Kravetsky
Josh Bernick
Elly Richmond
Henry Zimmerman
Sheri Herblum
Jack Harary
Lisa Oziel
Ari Rosenblum
Allyson Taylor
Yisrael Feldman
“Ad Meyah Vesrim Shannah”

Parshah Eikev - Deuteronomy 7:12-11:25
Torah Reading for Week of July 25-31, 2010 - Av 14-20 5770

Candle Lighting in Toronto 8:25 P.M.
Candle Lighting in Thornhill 8:25 P.M.

Number Of Mitzvot in Parshat Eikev: 8
6 Mitzvot Aseh (Positive Commandments)
2 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftorah:(Additional portion, from Prophets, which is read after the Parsha)
Yeshayahu / Isaiah 49:14- 51:3. This is the second of seven Haftorot, the Seven Haftorot of Consolation, that precede Rosh HaShana).

Parha Summary
Parshat Eikev
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.

Moshe outlines the general rewards for following the Torah, and encourages the nation to have complete confidence in Hashem's protection. Moshe forewarns them of the dangers in being overly confident and commands them in the Mitzvah of Birkat Hamazon (8:10).

Moshe cautions them regarding the pitfalls of prosperity and idolatry, and encourages them to remain humble in the face of their guaranteed victories. G-d is the one who deserves the credit.

In order to demonstrate his point, Moshe reassess the incident of the Golden Calf. He explains why G-d, being a G-d of Justice, will grant the Bnei Yisrael a victory over the inhabitants of Canaan. Not because the Jews are worthy, but because the Seven Nations warrant to be punished for their own evil actions. The actions of the Bnei Yisrael during the 40 years, such as the Golden Calf, should have resulted in the Jews' destruction. It was three factors which kept them alive and well so that they could inherit the land.
1. Hashem's promise to Avraham, Yitzchak, and Yaakov.
2. The Chillul Hashem (desecration of G-d's name) that would have occurred among the other nations who would question G-d's ability to protect His nation.
3. Moshe's constant prayer (begging) for Hashem's forgiveness.

Moshe finishes the story of the Golden Calf by retelling the giving of the Second Luchot. (The Second Tablets Of Law).

Moshe poses the famous rhetorical question of, "What does G-d want... follow His ways..." and describes other instances of Hashem's demanding justice.

Moshe describes the nature of Eretz Yisrael as demanding and responsive to our following the Torah. The second Parsha of Shema is recorded.

Moshe promises the nation total victory if they listen to the Mitzvot and follow the ways of the Hashem.

Haftorah Isaiah 49:14 - 51:3
In this week's Haftorah, Yishayuhu the Navi induces a powerful image that is consistent with this week's Parsha. He describes our relationship with Hashem as a mother who can not possibly discard or forget her children. Nothing that we will do, or that might occur, can result in Hashem being removed from His People. In fact, even though G-d seemingly "hides His face" from us and allows other nations to dominate and oppress us, they will ultimately have to answer to Him.

Parents who properly punish their children are doing G-d's work and are rewarded for their expressions of love and caring. However, the "punishing nations" have never accepted their position as the extended hand of a loving G-d disciplining and punishing His chosen people. Therefore, they will be punished, rather than rewarded.

The imagery is intended to focus us on the arousing and unbreakable bond that exists between us and Hashem. It is no different than a mother who must deal with the child who ignores and contravenes her. However, in spite of the hurt and the task to punish, the parent is incapable of distancing herself from the love and concern she feels for her child, even more so at the time of punishment. It is therefore incumbent upon the child, not the mother, to recognize the parents' ever present love, and embrace, rather than shun the relationship.

In the end, recognizing that Hashem has never and will never abandoned us, especially at the times of our greatest trials and tragedies, will reawaken our love for Hashem and bring comfort to the nation and Eretz Yisrael.

“There idolatrous statues you should burn in fire. Do not desire the silver and the gold that is upon them and take them for yourself. This will be a deadly trap for you. For this is an abomination to Hashem your G-d.” (Devarim 7:25)

Moshe tells Bnei Yisrael that they will conquer the land of Israel. He admonishes the people to destroy and uproot all forms of idolatry from the land. Moshe then cautions the people. He tells them that they will capture gold and silver idols. These are items of value and beauty. They are required to destroy these idols. However, they will be tempted to preserve them. Moshe forewarns the people that preserving these idols is a terrible error. It will lead to their demise.

Why will conserving these items of value and beauty ensnare Bnei Yisrael? It seems that Moshe fears that preserving these idols will lead to their worship. However, it is not clear how this will occur.

Sforno offers an explanation. Bnei Yisrael was not immune from primitive notions and superstitions. Members of the nation could easily revert to superstitious and primitive practices. Because of this disposition, these members of the nation could be entrapped by idols they would preserve.

How would this entrapment take place? A person preserves one of these idols. Subsequently, this person enjoys unusual accomplishments or good fortune in some endeavor. This person wishes to assure the continuation of this good fortune and success. It is natural to seek security and protection against the verities of fate. In response to this need for security, this person decides that the idol has provided the good fortune and success. Next, the person enters into an idolatrous relationship with the stature in order to preserve this good fortune.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this.

Yitzi’s Parshah Preview-Pinchas

2010-07-01T06:40:00.000-07:00

http://parshapreview.blogspot.com

http://apps.facebook.com/liveblog/entry/482370

Since I will be on Holidays for most of the month of July I would like to take the opportunity to wish my friends who will be having birthdays during the month of July a Happy, Healthy and safe Birthday.

Happy Birthday to:
Shachar Atal
Francine Goldrich
Ariel Osiel
Avraham Kleinman
David Toledano
Samy Toledano
Smadar Koral
Samantha Goldstein
Laurie Silverman
Sarah Brown
Brian Waterman
Rebecca Ginsburg
Aline Emsallem
Mitchell Roness
Michelle Lazar Anhang
Alden Mamann
Michal Wasserberger
Daniel Zunenshine
Rob Schaumer
Joshua Geldman
Rachel Kandel
David Alloul
Mark Niman
Max Benaim
Tamar Oziel
Esther Chin
Yehoshua Pinto
Joshua Paton
Miriam Drori
Phil Kravetsky
Josh Birnick
Elly Richmond
Henry Zimmerman
Sheri Herblum
Jack Harary
Lisa Oziel
“Ad Meyah Vesrim Shannah”

Parshah Pinchas - Numbers 25:10-30:1
Torah Reading for Week of Jun 27-Jul 3, 2010 - Tammuz 15-21 5770

Candle Lighting in Toronto 8:44 P.M.
Candle Lighting in Thornhill 8:45 P.M.

Number Of Mitzvot in Parshat Pinchas: 6
6 Mitzvot Aseh (Positive Commandments)
0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftorah:(Additional portion, from Prophets, which is read after the Parsha)
Yirmiyahu / Jeremiah 1:1-2:3 Divrei Yirmiyahu

Parha Summary
Parshat Pinchas
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.

As a reward for his act of zealousness, Pinchas is appointed as a Kohain. Although a grandson to Aharon, he was not included in the original selection of Kohanim. No other person would ever be so honored.

Moshe is told to do battle against the Midianites in retaliation for the incident at Baal Peor. Moshe counts the Bnai Yisrael in preparation for entering Eretz Yisrael. The total number of men over 20 years old, not including the Leviyim, is 601,730; compared to 40 years earlier when it was 603,550. If you include all men, women and children, the total is approx. three million

Moshe divides Israel through a lottery that miraculously matched each tribe to its proper portion. The Leviyim are counted.

Motivated by the "shayla - question" of Tzelafchad's daughters regarding their father who died without any sons, the laws of inheritance are discussed. Moshe is told to prepare for his death and Yehoshua is chosen as his successor.

The remainder of the Parsha details the various public sacrifices offered throughout the year: daily, Shabbat, Musaf, Rosh Chodesh, and every Yom Tov.

Haftorah Summay- Haftorah Pinchas: Jeremiah 1:1 - 2:3
Tlat Diparanuta is the name given to the next three Haftorot. These are special selections from the Navi Yirmiyahu that were chosen because they prophesies the destruction of Yerushalayim and the 1st Beit Hamikdash.

In this Haftorah, Yirmiyahu HaNavi foretells of the Babylonian invasion. The condemnation of the Jews for abandoning G-d and Torah is somewhat softened by the concluding description of Hashem's love for His children. "I remember the devotedness of your youth, your love as a bride, how you followed me in the wilderness, in a land that was not sown." as if we are given permission to envision the tears of the Creator as He confronts His beloved's infidelity.

Parshat Pinchas
Moshe asked G-d, "Let G-d, the G-d of all living spirits, appoint a man over the congregation, who may go out and come in before them, who may lead them out, and who may bring them in. The Congregation of G-d should not be like a flock which has no shepherd." (Bamidbar 27:15-17)

The Midrash on this week's parshah says that what bothered Moshe was that a leader might be chosen to replace him who would not be sympathetic to every individual of the Jewish people. Just like no two snowflakes are a like, no two people are alike, and a leader has to be able to relate to each individual on his or her own level. Otherwise, it is as if the flock "has no shepherd."

The Midrash also explains that Moshe was concerned that the next leader be one who could uphold the often tenuous relationship between G-d and the Jewish people, and created a parable to explain this point: It is a like a king who married a queen who came with a courtier. This courtier understood the king better than the queen did, and when the king became angry with the queen, the courtier knew how to mitigate the king's anger and restore peace in the palace.

One day, when the courtier was about to die, he begged the king to appoint another in his place who could do as he had done, "brokering" peace between the king and the queen. Instead, the king answered him, "Rather than I find another like you, instead, teach the queen to show me the proper respect, and this will maintain peace forever!"

So, too, the Midrash concludes, G-d told Moshe: You are worried that the next leader should know how reduce My anger as you have done on several occasions until now? Instead, command the Jewish people to show Me the proper and due respect, and they will never need a third party to act on their behalf! This is why the Torah follows with:

G-d told Moshe, "Command the children of Israel to be careful to offer My Fire-Offerings for a pleasing fragrance to Me in its proper time." (Bamidbar 28:1-2)

As the rabbis point out, G-d does not need our sacrifices, In fact, the Midrash says, if G-d ever actually needed to eat, He wouldn't depend upon us, because man can be so cruel. So then why does the Torah command us "to be careful to offer" G-d's Fire-Offerings? Because we need to offer sacrifices to G-d, or, in our times Tefillah (prayer) to G-d, because this is one of the crucial ways we build the proper respect for G-d (each person according to his ability).

The more we are able to do this, and the better we perform the tefillah service, which means treating tefillah times with the utmost respect, and putting a full-heart into what we are saying, the less we will need to mitigate the anger of G-d; the more blessing we will receive. And, this is what Jewish leadership is very much about: instilling respect for G-d and His Torah in one's congregation, and being an example of this for all. Certainly speaking to others while Tefillah service is taking place not only disturbes this connection to Hashem it totally negates the purpose of growing closer to Hashem.

This Parshah Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1761.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.
Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

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Yitzi’s Parshah Preview-Balak

2010-06-23T19:15:00.000-07:00

This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Moshe Avraham Ben Chaya Freidel, Gilon Chaim ben Yonit, Ofek Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, Baruch Kalman ben Leiben Jacobs, Simcha Bat Mazel, Shmuel Baruch ben Golda, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, Leiba Bat Devorah Esther, Tova Rochel Bat Chaya, Yocheved Yaakovite bat Leah, Ita Tzipa bat Dveyra Basha, and Sorah Rivka bat Yehudis may Hashem grant them all a speedy recovery and a complete healing.

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. Please update me on the people who we are davening and learning for.

This week’s Parsha Preview is dedicated in memory of the Yartzheit of my Grandmother Alia Bat Yaakov.

I will be sponsoring Kiddush in memory of my Grandmothers Yartzheit and Rabbi Skobac will be speaking this Shabbat at the Kiddush. All are welcome to come!!!!! Rabbi Skobac should start around 12:15.
My dad will be reading the Torah portion once again!!!!!!!

So come and join us on Shabbat Mornings we start davening at 9:45 A.M.

The learning Minyan is located at 3683 Bathurst Street two blocks south of Wilson at Joicey and Bathurst next to Sue’s Fruit market. The Minyan takes place in The Nachal Yisroel Centre.

All are welcome Men and Women.

Join my blog @

http://parshapreview.blogspot.com
or
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Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:
Yitzchak Gabay
Joel Kleinberg

“Ad Meyah Vesrim Shannah”

Parshah Balak - Numbers 22:2-25:9
Torah Reading for Week of June 20-26, 2010 - Tammuz 8-14 5770 Candle Lighting in Toronto 8:45 P.M.
Candle Lighting in Thornhill 8:45 P.M.

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

Haftorah:(Additional portion, from Prophets, which is read after the Parsha)
Micah 5:6 - 6:8

Tuesday, June 29, is Shiva Asar B’Tamuz, 17 Tamuz, a Public Fast Day, the beginning of the Three Weeks.

Parsha Summary
Parshat Balak begins with King Balak’s offer to Bilam the Prophet to curse the Jewish people and G-d’s refusal to allow him to accept. Balak sent a second negotiating team and Bilam was given permission to go. However, G-d stipulated that Bilam could only speak the word of G-d.

Along the way the incident with the talking donkey occurred, emphasizing G-d’s instructions to that Bilam only deliver the word of G-d.

Bilam attempted his first curse and was unable to do so. Instead, the words he spoke were a blessing for the Jewish people. Bilam made his second attempt at cursing the Jews and was again unable to do so. Instead, he issued his second blessing. Billam attempted his final curse but again blessed the Jews. As he left in disgrace, Bilam told the assembled coalition of kings of their eventual destruction by the Jews. As a parting shot against the Jews, he advised them to seduce the Jewish men with Midianite women and bring G-d’s wrath down upon the nation. The Parsha concludes with the incident of Baal-Peor and Pinchas’s heroism.

Haftorah Summay- Balak
Michah 5:6 - 6:8
This week’s Haftorah is from Micha. Micha prophesized around the year 3200 during the reigns of Achaz and Chizkiah. The prophecy in this selection relates to the period prior to the war of Gog and Magog and the coming of Mashiach.

The nations of the world will have assembled against Israel, and the Jews will know that their salvation can only come from G-d. G-d’s power will be revealed to everyone and a time of peace and tranquility will envelop humanity. Armies and defenses will no longer be necessary to protect the Jews and the nation’s war machinery will be disassembled.

Micha was then commanded to chastise his generation for violating G-d’s will, despite all the goodness He had bestowed upon them.

In the final verses of the Haftorah, the prophet tells the nation that true atonement can only be attained through change and action. The ceremonious aspects of devotion, such as sacrifice and prayer, will not accomplish forgiveness. Justice, loving kindness, modesty, humility, and active change are the services that G-d desires.

The connection to our Parsha is the mention of Balak and Billam as examples of G-d?s caring and protection for the Jewish people. The story of Parshas Balak involved G-d protecting us from our enemies even when we were totally unaware of their insidious conspiracies and intentions. Prior to the coming of Mashiach, the Jews will realize that their safety is dependent upon G-d and G-d alone, just as the Jews in the desert were totally dependent upon G-d’s continuous protection and intervention.

Operation Balak
“Mah tovu ohalecha, Yaakov / mishk’notecha, Yisrael”

World cup soccer has taken Toronto by storm……Have you noticed all the flags…..Brazilian, Chilean, English, and French. Even Israeli and Canadian flags and they are not even competing. Flags displayed on vehicles, in shops and I even noticed several individuals who painted themselves with the colours of their countries.

What is it about flags that stir patriotic feeling?

Are flags a Jewish thing?

Let’s rewind to the Jews encamped in the desert. Bilaam is perched up on the mountain top, the sun is ebbing over the horizon. The hot desert wind blowing across the Jewish encampment. Billaam is caught up in his thoughts preparing to curse the children of G-d. Trying to think of words that will decimate the Jewish people. The following words trickle from his mouth “Mah tovu ohalecha, Yaakov / mishk’notecha, Yisrael”, “How fair are your tents, Yaakov / Your dwellings, Israel”; 24:5

This is the curse that was uttered on that fateful day.

What kind of curse is this? Further why would the Anshei Knesset Hagedolah some thousand years later adopt this “phrase” to open our daily teffilot?

In this weeks parsha Hashem warns Bilaam not to curse the Jewish people, in fact whatever curse is uttered will ultimately bring about blessing. So this clears up the issue of Bilaam’s attempted curse.

Why would the Anshei Knesset Hagadol knowing the context of Bilaam’s curse use it to open our daily teffilot? They could have used many different passages, keeping in mind that the still had Prophecy to guide them in the selection of teffilot.

To answer this question we need to revisit with Bilaam on that day of infamy.

Perched up on the mountaintop looking down on the Jewish encampment of Israel what is it that Bilaam saw to cause him to utter these words. Yes Hashem changed his curse to a blessing and yes Hashem caused him to utter these words, however, Bilaam was an active participant to this event.

What did Bilaam see to cause him to think these thoughts?

As Bilaam gazed upon the camp he noticed a peculiar sight. The flags outlining the different tribes flapping in the wind and the openings to the tents were facing the opposite way. So that one neighbor could not see into each others tent and provide the necessary level of modesty.

Bilaam thought to himself, these people have to be special, encamped in the desert, enemies surrounding them on all sides, the possibility of attack from the enemy imminent and these people are more concerned with modesty than protection “Mah tovu ohalecha, Yaakov / mishk’notecha, Yisrael”.

Some 5700 years later During the chaotic period of the founding of Israel in 1948, Operation Balak, was the name given to the operation that smuggled arms purchased in Europe to the Haganah , avoiding various embargoes and boycotts. Of particular note was the delivery of 23 Czechoslovakia-made Avia S-199 fighters. So you never know when words offered in a curse can come back at you. Some food for thought Helen Thomas.

This Parshah Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1461.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

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Yitzi’s Parshah Preview-Chukat

2010-06-17T18:36:00.000-07:00

This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Moshe Avraham Ben Chaya Freidel, Gilon Chaim ben Yonit, Ofek Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, Baruch Kalman ben Leiben Jacobs, Yocheved Bat Leah, Simcha Bat Mazel, Rav Moshe Refael Ben Chasiba Halevy, Baruch Ben Faigle, David Ben Mazal, Shmuel Baruch ben Golda, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, Leiba Bat Devorah Esther, Tova Rochel Bat Chaya, Yocheved Yaakovite bat Leah, Ita Tzipa bat Dveyra Basha, and Sorah Rivka bat Yehudis may Hashem grant them all a speedy recovery and a complete healing.

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. Please update me on the people who we are davening and learning for.

This Parsha Preview is dedicated to the memory of Shimon Ben Yosef, Z”L, my paternal grandfather may his neshama have an aliyah.

*****For those of you in the Bathurst and Wilson area I will be sponsoring Kiddush for the Yartzheit of my grandfather. You are all welcome to come. The Minyan is located at 3683 Bathurst Street two blocks south of Wilson at Joicey and Bathurst next to Sue’s Fruit market. The Minyan takes place in The Nachal Yisroel Centre. Davening starts at 9:30 A.M. Kiddush will follow services. Furthermore, My dad will be reading the Torah-Its worth it just to come and hear him read the Torah. *********************

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Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:
Alex Ciobotaru
Orit Gamliel
Yochi Gold
Jean-Michel Ouzzan
Susan Chernow
Michael Koral
Leah Tzeon
Yosef Cordon
Avigayil Shtaiyner
Meme Dee

“Ad Meyah Vesrim Shannah”

Chukat
Numbers 19:1-22:1
Candle Lighting in Toronto 8:44 P.M.
Candle Lighting in Thornhill 8:45 P.M.

Number Of Mitzvot in Parsha Chukat: 3
3 Mitzvot Aseh (Positive Commandments)
0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftorah:(Additional portion, from Prophets, which is read after the Parsha)
Shoftim / Judges 11:1 – 33

The laws of the Parah Adumah- the Red Heifer, are detailed in this week’s Torah reading. In Nissan of the 40th year, Miriam died. The well dried up and the nation gathered against Moshe and Aharon to complain. The "hitting of the rock" occurred and Moshe and Aharon were refused entry into Eretz Yisrael. Moshe requested from Edom permission to travel through their land on the way to Eretz Yisrael. Edom refused.

Aharon died and Elazar succeeded his father as Kohain Gadol. They encountered the southern Cannanities (13 miles west of the Dead Sea) and defeated them in battle. Following Aharon's death the protective clouds departed and the nation began to complain about the living conditions. Hashem sent poisonous snakes to attack the nation and Moshe was instructed to create the "copper snake on a stick" to miraculously save the bitten.

The nation traveled to Yeshimon - northeast of the Dead Sea. At the conclusion of the Torah reading Chukat, the nation was refused access to the lands of Sichon and Og and Moshe led them into victorious battle against them.

The Color of Red
Eisav said to Ya'akov, "Please, let me devour from this red, this red thing, because I am faint;" therefore his name is called Edom. (Bereisheit 25:30)

However if we look closely we see that just five verses earlier we have this pasuk that reads:

The first one came out completely red (admoni)... (Bereisheit 25:5)

Is this not a sufficient reason to name Eisav 'Edom,' which comes from the Hebrew word 'adom,' which means 'red?'

This is the K'li Yakar's question, and he answers it by saying that many children are born red, so there was nothing yet at the time of his birth to indicate any propensity for red things on Eisav's part. However, once he said, "Please, let me devour from this red, this red thing," it was an indication that Eisav wanted to eat the dish Ya'akov was preparing for Yitzchak, his father, the mourner, not because he desired lentils, but specifically because they were red.

Thus, the episode of the lentils confirmed that Eisav's red appearance was not incidental, but part and parcel of his nature. And, what nature was that? asks Rashi:

The first one came out completely red (admoni)... (Bereisheit 25:5)

RED: a sign that he would always be shedding blood. (Rashi)

Because red is the color of blood, and blood is the symbol of man's physicality and of the transient, of this physical world in which we live. The world of Eisav, in fact, as his true name indicates:

They called him 'Eisav.' (Bereisheit 25:25)

- from the word 'l'asot,' which means 'to do,' or 'to make,' which is why the lowest of all spiritual worlds is called 'Olam HaAsiyah' - the 'World of Doing.'

However, Ya'akov related to the lentils as lentils, for they were a mourner's food more because of their shape than their color:

...They are round like a wheel, and mourning is a wheel that revolves in this world. (Rashi, Bereisheit 25:30) As such, they symbolized the need to rise above the cycle of physicality and the temporary, just like the bechor - the birthright of the firstborn - that Eisav so easily surrendered to quench his hunger for things red, and more importantly, his portion in the World-to-Come:

Eisav cried out, "Why do I need the birthright?" (Bereisheit 25:32); A Heavenly Voice echoed, "Why do you need the blessing?" (Midrash HaGadol 25:32)

Blessings which made the difference between living ONLY in this world and also living in the World-to-Come:

Yitzchak avoided using G-d's Name in Eisav's blessing since the purpose of Eisav's blessing was to grant him his full reward in this world so that he should be excluded from the blessings of the World-to-Come. (Midrash Pliah)

For, that is what Edom is all about - THIS WORLD - even at the cost of eternity. Thus, by extension, Galut Edom, the fourth and final exile the Jewish people have been meant to endure in advance of Moshiach's arrival, is one that eternalizes the temporal. This was precisely what the golden calf represented, for a calf represents the carefree and therefore, by necessity, G-d-free society of Egypt, and the gold represents a desire to make it eternal.

By definition, the red heifer represented just the opposite. It exemplified the need to be willing to give up things in this world when they interfere with the acquisition of the World-to-Come. It represents seeing death not as the end of one's existence, which the Midrash said was Eisav's belief, but the portal to a higher, far more spiritual, eternal reality.

The Brisker Rav says that the red heifer will play a central role in the bringing about of the end to Galut Edom, it must mean that society in general, and many Jews in particular, will be sharing Eisav's point of view just in advance of Moshiach's arrival - even religious ones.

After all, Ya'akov was and is, the twin brother of Eisav. And, if history has proven anything at all, it is that we can be just as Eisavian as Eisav himself, and just as Edomian as Edom himself, and all too often, even more so. The wannabe has the tendency to be more genuine in his pursuit than the real deal. Thus, it is with great precision that the death of Miriam occurs right after this extremely important key to Geulah Shlaimah - Complete Redemption.

This Parshah Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1461.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

Simantov Orchestra Call Uzi for all your simcha music needs!!!
http://www.youtube.com/watch?v=p2Hjvj5kdWk 416-464-2601

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Yitzi’s Parshah Preview-Shelach

2010-06-03T11:10:00.000-07:00

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. Please update me on the people who we are davening and learning for.

Parsha Preview will be on holidays and will return for Parshat Chukat June 18, 2010.

Join my blog @

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Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:

David Kaplan

Max Benatar

Brian Lass

Lori Grafstein

Jennifer Badani

Dena Rosenberg

“Ad Meyah Vesrim Shannah”

Shelach

Numbers 13:1-15:41

Candle Lighting in Toronto 8:36 P.M.

Candle Lighting in Thornhill 8:37 P.M.

Shabbat Mevarchim Chodesh Tammuz

Rosh Chodesh - Shabbat, June 12, 2010 & Sunday June 13, 2010. The Molad for Rosh Chodesh Tammuz is Shabbat June 12, 2010, 5:23 A.M. and 16 Chalakim Jerusalem Time.

Number Of Mitzvot in Parsha Shelach: 3

2 Mitzvot Aseh (Positive Commandments)

1 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftorah:(Additional portion, from Prophets, which is read after the Parsha)

Yehoshua / Joshua 2:1 – 24

Moshe sends the Spies on their mission.

The Spies return carrying the massive fruits of the land. They deliver their negative report and the nation looses its faith in G-d and Moshe.

Moshe successfully argues for the life of the nation, and Hashem issues the 40 year decree of wandering and dying. The Spies die, and the nation is informed of their own punishment. The laws of the Mincha - meal offering are stated. The laws of separating Challah - the dough offering, and the communal sin offering are stated. The individual sin offering; the incident with the man who transgressed Shabbat by gathering sticks; his punishment; and the Mitzvah of Tzitzit, conclude the Parsha.

In “Knead” of Tikkun

G-d spoke to Moshe, saying, "Speak to the Children of Israel and tell them: When you come to the land to which I am bringing you and you eat the land's produce, you must separate an elevated gift for G-d. You must separate the first portion of your kneading as a Dough-Offering (Challah) (Bamidbar 15:17-20)

For most of us “challah” is delicious egg bread that we eat at Simcha’s usually after uncle Joe makes the Bracha and waitresses pass around on platters and at “Shabbat meals” right after we recite Kiddush and drink the wine. However, to those who bake their own challot, it is also a term denoting the obligation to remove an olive-size piece of dough from each batch of dough that is 7 cups or more. If the dough is at 16 cups or more of flour, then a special blessing is recited at the time of the removal. “Lhafrish Challah min haissah”.

In Eretz Yisrael, this is Torah Law (when the majority of the Jews are living on the land); outside of Eretz Yisrael, the mitzvah to separate Challah is rabbinical.

In Temple times, challah was one of the gifts given to the Kohen by the people. However, today, it is put into the oven and left there until it becomes inedible, after which it is disposed of in a somewhat honorable way. Many women make a point of baking their own challot each week (when time permits), particularly on Erev Shabbat, just to perform this mitzvah.

This latter point is interesting because of the fact that this mitzvah appears in this week's parshah, when considering the Talmud's explanation as to why this mitzvah has particular relevance to women:

Why does a woman have the mitzvah of Challah? Rav Chisda said, The Holy One, Blessed is He, said, " 'First' I called you, and regarding 'First' I have warned you " (Shabbat 31b)

This explanation is somewhat vague, but when we learn the following, it becomes clearer:

Rebi Yochanan son of Chanina said: Twelve hours there were on that day (Day Six of creation); the first hour, his dust was gathered together; the second hour he was made a lifeless form, and the third hour, his limbs were shaped (Sanhedrin 38b).

In other words, when G-d set about making the first man, He did so in a manner that resembles the way we make bread. Into one location G-d gathered dust of the earth like flour being brought together from which to make dough. And then, like the baker who pulls off an olive-size piece of dough from the batter as Challah, so, too, did G-d "extract" Adam from the ground, giving him the status as the "Challah" of creation.

Thus, when "she ate and also gave to her husband with her" (Bereishit 3:6), Chava caused the "Challah of creation" to become blemished. Thus, as part of the tikun for this, a woman elevates her own dough each week, as well as light Shabbat candles for very much the same reason.

The mitzvah of Challah is one that is usually performed by a women (Mishnah, Shabbat 2:6), because, according to the Talmud, it is one of the ways womankind rectifies the giving of the forbidden fruit to Adam, back in the Garden of Eden. Since Adam was "kneaded" from the ground (see Sanhedrin 38b), he is called the "Challah" of creation, and eating from the forbidden fruit therefore damaged the "challah" of creation (Talmud Yerushalmi).

By taking Challah, a woman helps to rectify what was "damaged".

Since the actual eating from the Tree of Knowledge of Good and Evil took place erev Shabbat, it is considered even more praiseworthy if a woman bakes erev Shabbat in order to fulfill the mitzvah of separating Challah (Mishnah Berurah 242:6). Hence the time-honored tradition of many Jewish women to bake Challot erev Shabbat, rather than to buy them, especially when the women is expecting a child; doing so, according to tradition, is supposed to be an important merit for a healthy and easy delivery. As well as for material blessing on a household.

There are many laws relating to the mitzvah of separating Challah, However, what concerns us here is the relevance of this mitzvah to the story of the spies. We have already seen how this is one of the few mitzvot from the 613 mitzvot that is "dependent on the land"; that is, that is only applicable when being performed in Eretz Yisrael. That is certainly one very important connection to the story of the spies, who rejected Eretz Yisrael.

However, as true as this may be, in this week's parshah, women are the heroes. For, as the Midrash points out, the women were not involved in the sin of the spies. Quite the opposite. The women agreed with Kaleiv and Yehoshua, who urged the Jewish people to overcome their fears of the new land and go up and possess it as a gift from G-d! So why place this mitzvah here, in this week's parshah?

The answer to this question also lies in an earlier parshah, Naso, which contained within it the mitzvah of the Sotah -- the suspected adulteress. For, if one considers the essence of the sin of the Sotah, it is that she was discontent with her lot in life, and felt compelled to go beyond her "misgeret," her Torah framework to achieve a sense of personal completion and gratification.

This was, in the case of the first woman, Chava, at the prompting of the snake, (midrash tells us that he was a physical manifestation of the yetzer hara) whose whole drive it is to make man unhappy with his lot in life, in order to drive him to forever seek more, and more, and more. Until the snake had arrived on the scene, Chava had been well aware of the existence of the Tree of Knowledge of Good and Evil, but, content with her lot in life, had felt no need to trespass the command of G-d and eating from "stolen waters."

However, the snake pushed her (literally and figuratively) to consider the additional "benefits" she could achieve if she went beyond that which was permitted to her and "eat" from that which was not. The snake, the yetzer hara, the voice of discontentment -- convinced Chava that without the "more," she would be less, and, it is from within this mad pursuit of "more" that mankind usually stumbles and errs. I would not be surprised if the “Snake” had a degree in Marketing from Harvard.

This is one of the reasons why Naso ended with the Inauguration-Offerings of the princes, which, in spite of the fact that they were carbon copies of each other, were presented by the Torah each time as if they were unique, brought for the first time. Was it merely a lack of spiritual creativity that made each tribe replicate the previous ones, or, a message about just the opposite?

Like the Shemonah Esrai, which we daven each day at least three times daily. We learn from the Prince's repetition the idea of working within a framework to achieve spiritual, and ultimately, physical completion. By virtue of the fact that no two people are alike, no two peoples situation are alike and no two moments are the same, and no two prayers can be the same, or should ever be, the same. And, over the course of a lifetime, one's prayer should only improve at binding a person to G-d.

Change in life is essential, and it is the essence of growth. However, "change" can be achieved in one of two ways, and each can be valid depending upon the circumstances of the moment. One way is to change the world around us, while leaving our own lives intact and unchanged, for better or for worse. Or, the world can be left alone, while we make changes to ourselves from within, forever refining our character traits until we are able to make the best out of every spiritual situation the world throws our way. In general, that is the most honest and productive path to change and growth a person can travel.

Rejection of Eretz Yisrael by the spies represented a rejection of a Divinely-ordained framework, and the need to work within a specific framework in order to derive spiritual and physical satisfaction. For, such a lifestyle places great demands upon the individual to grow and change from within, especially in areas such a relinquishing self-reliance for reliance on G-d for things such as livelihood.

This was something, apparently, the men did not want to do, but something, on the other hand, the women were prepared to take on. The women's rejection of the spies' loshon hara and advice represented a tikun (repair) from the days of the snake and Chava. Theirs was a tikun that was embodied in the mitzvah of Challah, a symbol of the success achieved by the women in this week's parshah, and, a stern warning to the men, and all the generations of the Jews to follow who would similarly reject the centrality of Eretz Yisrael in their pursuit of Torah and closeness to G-d. Perhaps the Netureh Kartah need a refresher course in the art of taking Challah, and stand with their brothers even if they have a differing view of how Eretz Yisrael is run. Walking hand in hand with terrorists and Nazi’s will always be wrong.

This Parshah Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1461.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town. Again, there is no charge and would be my pleasure to list your service, product or business. All you have to do is ask.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat

Yitzchak Alloul

Yitzi’s Parshah Preview-Bahalotecha

2010-05-26T20:08:00.000-07:00

This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Yocheved Bat Leah, Simcha Bat Mazel, Ofek Ben Tali, Shimon Ben Miriam, Sara Bat Hodda, Avraham Moshe Ben Miriam Tova, Baruch Kalman ben Leiben Jacobs, Kyla Chaya Bat Sarah Polson, Rav Moshe Refael Ben Chasiba Halevy, Baruch Ben Faigle, Leiba Bat Devorah Esther, Moshe Avraham Ben Chaya Freidel, Gilon Chaim ben Yonit and Tova Rochel Bat Chaya may Hashem grant them all a speedy recovery and a complete healing.

I would like to dedicate this Parsha Preview to a very special woman Allegria Bat Mesod A”H, may she be a Melitz Yosher (advocate on high) for her family, our community, and all of Klal Yisrael. Allegria means cheerfulness, the Hebrew equivalent would be Simcha. Our sages tell us that when a Jewish child is given a name by their parents the moment just prior to the name being called out amongst the Jewish people the parents are imbued with special ruach hakodesh (divine inspiration) as they choose the name and the child grows to emulate the name chosen. A more cheerful person you could not find. Mrs. Allegria Pinto’s cheerful disposition always filled the room without overpowering it snd in her humble way she made her presence felt. When I read the words in Eishet Chayil “Her attire is strength and dignity”, I cannot help but think of My Mother A”H and the following stanza the “teaching of kindness is on her tongue” can only refer to her best friend Allegria. During the time that our Temple stood it was a custom that trumpets would be blown to signify special sacrifices and joyous occasions in the Temple. There is no doubt in my mind that the Trumpets were being blown in shomayim as these two special friends were being reunited on high. My sincere condolences to the Pinto, Amiel and Nayman Families. May you be consoled from the Heavens.

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. Please update me on the people who we are davening and learning for.

Join my blog @
http://parshapreview.blogspot.com
or
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Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:
Hanna Vaturi
Neilia Waterman
Diana Petrini
Stacey Gains

To my lovely daughter Elisa

“Ad Meyah Vesrim Shannah”

Behalotecha
Numbers 8:1-12:16
Candle Lighting in Toronto 8:31 P.M.
Candle Lighting in Thornhill 8:31 P.M.

Number Of Mitzvot in Parsha Behalotecha: 5
3 Mitzvot Aseh (Positive Commandments)
2 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftorah:(Additional portion, from Prophets, which is read after the Parsha)
Zecharyah / Zachariah 2:14 - 4:7

Aharon is instructed to light the Menorah, and the Menorah's construction is reviewed. Moshe is commanded to inaugurate the Leviyim into the service of the Mishkan.

The Leviyim are inaugurated into Mikdash (Temple) service. Their term of service was from age 25 to age 50.

The Bnai Yisrael keep their second Pesach since leaving Egypt. The laws of Pesach Shaynie - the makeup Pesach (one month after Pesach) are taught for those who were unable to bring the Pascal Lamb at the appropriate time.

The movement of the Pillar of Clouds as the indicators of when to set or break the camp is identified. In addition to the Pillar of Clouds, Moshe is commanded to make two silver trumpets that would be used to herald the traveling of the encampment or the movement of troops during war.

The description of the nation's travels from the desert of Sinai is recorded. Moshe approaches Yitro, who refuses his offer to join them in Eretz Yisrael.

The two verses of "When the Ark went forth" are stated, and then things begin to unravel. The main body of this Aliya describes the nation's complaints against the physical conditions of their dwelling in the desert. The Manna is described in contrast to the nation's desire for "real food". Moshe expresses his frustrations as leader, and Hashem promises to send quail to satisfy the people's desire for meat. Moshe is instructed to appoint a Sanhedrin to help him govern and teach the nation. The 70 Elders are divinely confirmed, and Eldad and Maydad prophesies the transition of leadership from Moshe to Yehoshua.

The quail descend upon the camp in such quantity that each person collected 1000 lb. of meat. Aharon and Miriam speak Lashon Harah about Moshe, resulting in Hashem confirming Moshe as His preeminent servant and prophet. Miriam is afflicted with Tzaraat.

In this week's parsha we learn about second chances. Judaism advocates teshuva (repentance) until the day a person dies, but rarely do you find the Torah giving a person a second chance at the same mitzvah. However, the Korban Pesach of Pesach Sheni (Passover Offering on the Second Passover on the 14th day of Iyar) was just that.

The Torah teaches that, anyone who was prevented for certain reasons from being able to participate in the offering of the first Pesach sacrifice on the fourteenth of Nissan (when we celebrate Pesach), should bring one a month later. For the most part, the Torah says the laws governing the Pesach Sheni are the same as those governing the first Pesach offering, except that Pesach then only lasts one day, and there is no mitzvah to get rid of the chametz from your house.

However, what is unusual about this mitzvah in the Torah is that the idea for this mitzvah did not originate with Moshe Rabbeinu. Usually, a mitzvah originated with G-d, then it went to Moshe, who then instructed the people. However, with the Pesach Sheni, the need for the mitzvah originated with others who had become spiritually defiled, and who had been unable to take part in the first Pesach offering:

There were men who were unclean by the dead body of a man (i.e., they were involved in the burial of a person who had died, and thereby required seven days for the ritual purification necessary to be able to offer the Pesach offering), and therefore could not bring the Pesach lamb on that day (the fourteenth of Nissan). They came before Moshe and Aharon on that day, and they said to him, "We are unclean by the dead body of man; why should we be prevented from offering an offering to G-d at its appointed time with the rest of the people?" Moshe told them, "Wait here, and I will hear from G-d will command concerning you ..." (BaMidbar 9:6)

This section, in fact, ought to have been taught by Moshe, just as all other sections of the Torah, but these men were privileged to do so because "meritorious deeds are brought about by worthy men." (Rashi)

It wasn't that Moshe had become unworthy of teaching this law; it was that others had become worthy of being the vehicles for it.

Who were these men, and what had they done to merit such an eternal privilege?

Those men were ... Mishael and Elztafan, who had been the ones to bury Nadav and Avihu (after they had died by bringing an unauthorized offering; see VaYikrah 10:1). (Sukkah 25b)

Obviously there is a connection between the three mitzvot, the burying of Nadav and Avihu, the Pesach Sheni offering, and the teaching of Torah. After all, why didn't other such mitzvot lead to countless others earning the right to initiate the teaching of a Torah law? What do they all have in common?

What they have in common is patience. Nadav and Avihu had the right drive, but at the wrong time. The Pesach Offering of Pesach Sheni was the right sacrifice, at a later time. Teaching Torah also requires good timing, for the right idea at the wrong time can lead to disasterous results, since it can be misconstrued and even abused. This is why the Talmud states:

Hillel the Elder said: At a time that the scholars are not spreading Torah to their students, you should teach students; when the Scholars are teaching Torah, you should refrain. (Brachot 63a)

Just like Aharon learned at the beginning of this parsha, there is a time and a place for every mitzvah in the Torah, though that time is not always apparent to us. The thing is to have the patience and know that G-d runs the world, and when the time comes, the opportunity will prevent itself to us, and we'll use it. The trick, however, is to not despair in the meantime, and to be prepared. It is this that lets G-d know He can count on us, and which results in our being able to accomplish big things in a big way.

This Parshah Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1461.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others; we are obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

New Minyan!!!!

New Learning Minyan

What is a Learning Minyan you ask?
It is a minyan where young professional people get together to Daven to Hashem. Where you are not judged based on the clothes you wear or by how black your hat is. Although we do have stylish people with black hats. Basically a non judgmental environment where you can daven to Hashem and we daven during the davening and talk in the Kiddush. Kiddush is followed by a small drasha from various people on different topics from the many facets of Judaism

So come and join us on Shabbat Mornings we start davening at 9:30 A.M.

Following davening we have a wonderful shiur given by different guest speakers each week (Toronto has some wonderful and talented hidden Jems) and lovely kiddush that of course has hott Cholent and kugel and maybe a little something to drink.

Where is this wonderful Learning Minyan you may ask?
We are located at 3683 Bathurst Street two blocks south of Wilson at Joicey and Bathurst next to Sue’s Fruit market. The Minyan takes place in Nachal Yisroel Centre.

So come out and join us Daven and stay for kiddush.

Shidduch Update
Over the course of the year I am approached by many people and asked to help them with Shidduchim and introducing them to potential shidduchim. I received a phone call from a young lady who is looking to settle down.

She is 24 years old, Frum from Birth and Educated in the Bais Yaakov Educational System. She currently holds a degree is Speech Language Pathology and lives out of town. She is divorced and raising a three year old girl. If you or someone you know has a young man who might be interested in this young lady please do not hesitate to contact me.

Yitzi’s Parshah Preview-Naso

2010-05-21T11:42:00.000-07:00

I am sorry that this week’s Parsha Preview is limited but I was not able to go into detail since Shavuot ended yesterday evening. I felt it was better to send out a brief Parhsa Preview than none at all.

Join my blog @

http://parshapreview.blogspot.com or

http://apps.facebook.com/liveblog/entry/479393

Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:

Bat-Sheva Shimkovitz-Blatt

Ilana Sherman Hoffer

“Ad Meyah Vesrim Shannah”

Naso

Numbers 4:21 - 7:89

Candle Lighting in Toronto 8:24 P.M.

Candle Lighting in Thornhill 8:24 P.M.

Number Of Mitzvot in Parsha Nasso: 18

7 Mitzvot Aseh (Positive Commandments)

11 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftorah:(Additional portion, from Prophets, which is read after the Parsha)

Shoftim / Judges 13:2 – 25

The family of Gershon is assigned to carry the curtains and tapestries of the Mishkan. The family of Merrari is assigned to carry the beams, poles, and sockets that comprised the walls of the Mishkan.

The families of Gershon and Merrari are counted.

The laws regarding sending out of the camp: the Mitzora, the Zav (a type of discharge), and anyone who has come in contact with a dead body, are stated. The law of stealing from a convert (making restitution if someone steals from a convert who then dies without any heirs) is commanded.

The laws and procedures for the Sotah - the accused adulteress; and the Nazir are explained.

The Korbonos offered by the princes of each Shevet at the inauguration of the Mizbeach are listed.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat

Yitzchak Alloul

New Minyan!!!!

New Learning Minyan

What is a Learning Minyan you ask?

It is a minyan where young professional people get together to Daven to Hashem. Where you are not judged based on the clothes you wear or by how black your hat is. Although we do have stylish people with black hats. Basically a non judgmental environment where you can daven to Hashem and we daven during the davening and talk in the Kiddush. Kiddush is followed by a small drasha from various people on different topics from the many facets of Judaism.

So come and join us on Shabbat Mornings we start davening at 9:30 A.M.

Following davening we have a wonderful shiur given by different guest speakers each week (Toronto has some wonderful and talented hidden Jems) and lovely kiddush that of course has hott Cholent and kugel and maybe a little something to drink.

Where is this wonderful Learning Minyan you may ask?

We are located at 3683 Bathurst Street two blocks south of Wilson at Joicey and Bathurst next to Sue's Fruit market. The Minyan takes place in Nachal Yisroel Centre.

So come out and join us Daven and stay for kiddush.

Yitzi’s Parshah Preview-Shavuot Edition

2010-05-16T18:28:00.000-07:00

Join my blog @
http://parshapreview.blogspot.com or http://apps.facebook.com/liveblog/entry/479021

Shavuot
This year (5770-2010), Shavuot, also called Zman Matan Torateinu, (the "Time of the Giving of Our Torah") starts at sundown, Tuesday, May 18th, and lasts for two days, Wednesday, May 19th and Thursday, May 20th, the 6th and 7th of Sivan.

Shavuot also celebrates the time when the first fruits of the Seven Species with which Eretz Yisrael is blessed, were harvested and brought in elaborately decorated baskets to the Beit Hamikdash, and is also known as Chag Ha-Bikkurim (the Festival of the First Fruits). Shavuot is also the wheat harvest festival - Chag HaKatzir (the Feast of Harvest). The beginning of the wheat harvest throughout Eretz Yisrael was preceded by the offering of shtay halechem (two loaves) as a meal-offering in the Beit Hamikdash

Candle Lighting in Toronto 8:21 P.M.
Candle Lighting in Thornhill 8:21 P.M.

Yizkor
A Yahrtzeit Candle is lit at Sundown (from an existing flame) on the Second night of Shavuot, the 6th of Sivan, Wednesday May 19th, 2010 the Yahrtzeit Candle should be lit after 9: 31 P.M and not before). The "Yizkor" Service, better named the "Memorial Prayers" service, are recited on the morning of the second day of Shavuot, 7th of Sivan, Thursday May 20, 2010, and are intended to be recited in a synagogue with a minyan; if one is unable to be with a minyan, one can recite it without one.

What is Shavuot?
Re-accept the Torah-Reaffirmation of our commitment to Torah
The Torah was given by G-d to the Jewish people on Mount Sinai more than 3300 years ago. Every year on the holiday of Shavuot we renew our acceptance of G-d's gift and G-d "re-gives" the Torah.

The word Shavuot means "weeks." It marks the completion of the seven week counting period between Passover and Shavuot.

The giving of the Torah was a in-depth spiritual event—one that touched the essence of the Jewish soul for all times. Our Sages have compared it to a wedding between G-d and the Jewish people. Shavuot also means oath and on this day G-d swore eternal devotion to us, and we in turn pledged everlasting loyalty to Him.

The holiday of Shavuot is a two-day holiday, beginning at sundown of the 5th of Sivan, Tuesday May 18, 2010 and lasting until nightfall of the 7th of Sivan, Thursday May 20, 2010.

Minhagim- Customs of Shavuot

Flowers and Greens
A beautiful long-standing Shavuot tradition is the decoration of our homes and shuls (synagogues) with fragrant flowers, leaves, tree branches, and greens. Many reasons have been given for this custom.

Flowers: Our Sages taught that although Har Sinai was situated in a desert, in honor of the Torah the desert bloomed and sprouted flowers.
Greens: Our Sages taught that on Shavuot judgment is rendered regarding the trees of the field.

Tikun Leil Shavuot
A well established Minhag (custom) calls for all-night Torah study on the first night of Shavuot, because on the day the Bnei Yisrael were to receive the Torah, the nation overslept. As an atonement, the Zohar says that certain pious individuals would remain awake the entire night of Shavuot as a means to rectify this lapse.

Many people read the Tikkun Leil Shavuot, a formal guide of study for Shavuot, originally formulated by the Arizal, and subsequently enhanced by the Sh’lah Hakadosh. It contains passages from every Parsha in the Torah, each book of Tanach, the first and last Mishnah of every Tractate, a listing of the 613 Mitzvot, and some sections of the Zohar.

In some congregations, Rabbis lecture deep into the night, either to enable the entire congregation to study the same topic or perhaps to accommodate those who are not capable of studying by themselves.

Dairy Meals
It is customary to eat a dairy meal at least once on Shavuot. Others eat dairy products (but not hard cheese) before the main (meat) lunch meal.
There are several reasons given by our Sages for the custom of eating a dairy meal on Shavuot. One of them is, that on Shavuot, the Bnei Yisrael had just received the Torah (and the laws of Kashrut), and they did not have both meat and dairy dishes yet, and were unable to use their dishes that day (Shabbat) until they were rendered Kosher by the proper process of "kashering" utensils. Thus their meal was a dairy meal.

Another reason is that the Torah is compared to Milk.

The word for milk, Chalav, has the numerical value of 40, corresponding to the 40 days Moses spent on Har Sinai.

Akdamut
On the first day of Shavuot, after the Kohain has been called to the Torah, but before he recites his blessing, Akdamut is read responsively, the chazzan saying two verses, and the congregation saying the next two. It was composed as an introduction to the Aseret Hadibrot. Consisting of ninety verses, composed by Rabbi Meir ben Yitzchak, it is probably one of Judaism's best known and most beloved Piyut (liturgical poem). It is a description of Hashem's creation of the world and close look at the splendors of Olam Habah (the World to Come). It describes the Malachim's praise of Hashem and the greatness and the suffering of Bnei Yisroel.

Megillat Ruth-The Scroll of Ruth
Megillat Ruth is read on the second day of Shavuot, before the reading of the Torah. Many reasons are given for this practice:

The entire Torah is loving kindness, and this Megillah consists of loving kindness, therefore it is read on the day of the giving of the Torah (Midrash Rabbah).

The act of Ruth's conversion took place during the harvest season, 'at the beginning of the barley harvest' to the 'end of the wheat harvest.' This period includes the Yom Tov Shavuot.

Matan Torah marks the beginning of the Jewish Nation, when they entered into the Covenant with Hashem. Megillat Ruth tells how Ruth entered into that Covenant.

Megillat Ruth is the history of the roots of King David. The last verse, which continues the line of Boaz’ descendants, ends with David. Since Shavuot is the birthday and Yahrzeit (day of death) of King David, we read Ruth on Shavuot.

The central character is the heroine - Ruth. Her son, born of her marraige to Boaz, was Oved, grandfather of King David, first of the royal family of Israel—the House of David. The Talmud calls Ruth Ima Shel Malchut, (mother of royalty), because her progeny included King David and King Solomon, and the future Moshiach who will end all exiles, return Israel to its greatest glory, and lead all the world to the destiny for which it was created.

The Reading of the Ketubah
Many Sephardic communities practice this ritual for Shavuot. After the ark is first opened on Shavuot morning, congregants read a ketubah (marriage contract) between God, the groom, and Israel, the bride. In the text of the ketubah God invites the bride to His palace and promises to bind Himself to her forever. The bride replies, “Na’aseh v’nishmah,” “We will do and we will listen.”

The Four Who Entered Pardes
The Talmud speaks of four rabbis who entered some place called 'Pardes,' and the effects of doing so (Chagigah 14b). From the calamitous results to three of the four FAMOUS rabbis, we quickly get the impression that their journey into this 'Garden' was no normal walk in a park.

Tradition confirms this. For, as we are taught, 'Pardes' is a Hebrew word composed of four letters, each of which is the first letter of a different word: Pshat, Remez, Drush, Sod (PARDES) -- Simple (Meaning), Hinted (Meaning), Exegetical-Critical Explanation (Meaning), and, Kabbalistic (Meaning). These are, of course, the four levels upon which Torah can be learned.

A simple example. The very first word of the Torah is the word 'Bereishit,' which, classically, is translated as, 'in the beginning.' That is called the 'pshat' of the word, the simplest meaning possible.

However, as Rashi points out, in the context provided by the Torah, 'Bereishit' is grammatically incorrect for the most obvious pshat of the pasuk: In the beginning, G-d made the Heaven and the Earth. In such a construct, Rashi teaches, the word 'berishonah' would be correct, and, assuming that G-d knew this -- a fair assumption -- Rashi moves up to the level of 'Remez' to explain a deeper, intended meaning of the word: for the sake of 'reishit' -- that which is 'first' to G-d, that is, Torah and the Jewish people, G-d made Heaven and Earth.

Rashi -- a 'pashtan' by definition -- stops there and satisfied.

However, if you look into the holy books, you will eventually find even deeper meanings of the word, not so visible to the eye. After all, the Zohar HaKodesh has no less than SEVENTY explanations of this first word of the Torah, one of which divides the word into two parts: bera-sheit -- He created six ('shis' is Aramaic for 'six'), as in the six days of creation, at the initial moment that G-d made ALL matter. That is the 'drush' of the word.

What is the 'sod' of this word? It is similar to the 'drush,' except that the 'shis' refers to the six Sefirot: Chesed, Gevurah, Tifferet, Netzach, Hod, and Yesod, all of which govern the six thousand years of history of which we are a part, one for each of the six millennia. Thus, the 'pshat' on this level would be: He created six sefiros (with which) Elokim created the Heaven and Earth. Our Sages tell us that we are in the sixth day of creation. One day equals one thousand years so if this were reduced to one week we are living in the erev Shabbat of The week of Geulah-redemption (a whole drasha on its own).

Thus, as one moves from the simplest to the Kabbalistic explanation of an idea, the concepts become more complex and more abstract. However, they also become more accurate in terms of their description of reality, and therefore, truer expressions of the will of G-d and His Divine Providence:

"... This is the main rectification that comes from the learning of Kabbalah more than from any other level of Torah-learning. For, all other levels are 'enclothed' in everyday matters, unlike Kabbalah, and especially the words of the Arizal, which are built upon the deep secrets of the Zohar ... and the (more direct) light of G-d." (Rabbi Shlomo Eliyashev; 1841 - 1925)

In other words, when an abstract idea is brought 'down-to-earth,' it may be easier to fathom, but, it is also less accurate a truth. It is like answering a difficult question for a child, knowing that his mind can only handle so much information and only so much sophistication. You haven't lied to the child, but, you haven't given the child the entire story either.

If we are talking about the 'simplest explanation' of an idea, then 'pshat' is it. However, if it is the most accurate description of reality that we seek, then, the higher one climbs the ladder of 'Pardes,' the more accurate their understanding of G-d and Divine Providence will be.

This is what Rebi Yehoshua ben Levi told his son, who had just suffered a near-death experience, and described to his father what he had seen (Pesachim 50a). "It was an upside down world I saw," his son told his father, "where, what is up over here is down over there, and, what is down over here is up over there."

Rebi Yehoshua ben Levi corrected his son: "No, my son -- THERE is where everything is right-side up; it is here that everything is upside down, and, you have just gotten used to it."

Thus, we walk around in pursuit of 'pshat' and afraid of 'sod,' thinking that we know all we must to make life work as it should, and then wonder why it doesn't. It is 'Sod' that is closest to G-d in the hierarchy of learning, and though you can't soar in the clouds until you learn to first walk on earth, you must learn to walk on the earth with the goal to one day soar in the clouds.

Chag Samayach -A Joyous Holiday
Yitzchak Alloul

This Parshah Preview is sponsored by Cars And Trucks 4 Less, Sales, Leasing and Financing. If you are in the market for a New or Used Vehicle give us a call “we will steer you in the right direction”. Please call 416-829-1461.

If you would like your company or service listed here please do not hesitate to ask. I do not take a fee for this. It is very important for us to support and promote local Jewish businesses. We spend so much time looking for the best deal possible that we lose sight of obligation to support our “brothers”. It’s forbidden to give business to others, we obligated to do business with fellow Jews. Trust me when I say that the other nations put the welfare of their own first and not looking for the best deal in town.

Yitzi’s Parshah Preview-Bamidbar

2010-05-13T10:48:00.000-07:00

This week’s Parsha Preview is also dedicated to the memory and Yartzeit of Rabbi Moshe Bensabat Bar Hacham may the Neshama have an aliyah.

Join my blog @

http://parshapreview.blogspot.com or http://apps.facebook.com/liveblog/entry/478803

Happy Birthday to my friends who will celebrate Birthday’s this coming week:

Happy Birthday to:

Felicia Fox-Spiegelman

Rabbi Michael Skobac

Marcelle Jennings

Esther Benatar

Claire Sacks

Joelle Stein

“Ad Meyah Vesrim Shannah”

Bamidbar

Numbers 1:1 - 4:20

Candle Lighting in Toronto 8:17 P.M.

Candle Lighting in Thornhill 8:17 P.M.

Number Of Mitzvot in Parsha Bamidbar: None

Haftorah:(Additional portion, from Prophets, which is read after the Parsha)

Hoshea / Hosea 2:1 - 22

This week we study Chapter 6 of Pirkei Avot - "Ethics of the Fathers"

SUNDAY, MAY 16, 3 SIVAN, marks the beginning of the-three days before Shavuot, on which the Bnei Yisrael purified themselves before receiving the Torah.

Shavuot is Wednesday and Thursday May 19 - 20, 2010.

This week's Torah reading, Bamidbar, begins the Book of Bamidbar, the fourth of the Five Books of Moshe. This book of the Torah opens on the first of Iyar, one month after the inauguration of the Mishkan, and several weeks before the Jews will depart from Mount Sinai and begin their journey to the Eretz Yisrael. In this week's Parsha the Israelites and the Tribe of Levi are counted separately. G-d instructs the Israelites on how to camp in the desert, surrounding the Mishkan. The Levites are informed the procedure for dismantling the Mishkan before traveling.

G-d commands Moshe to count all Jewish men of military age. G-d names one member of each tribe as the nasi, leader, of the tribe. Each nasi will assist Moshe and Aharon in taking a census of his tribe. An additional objective of this census was to establish the tribal lineage of every Jew.

After giving us the numbers for each tribe, the Torah gives us the grand total: 603,550. This number, however, does not include the Levites. Moshe was commanded by G-d not to include the holy tribe in the general census. Instead, the Levites are assigned the following holy tasks: dismantling, carrying, and re-erecting the Mishkan whenever the Jews traveled, and camping around the Mishkan, keeping guard over it and its vessels.

The Jews are instructed regarding their camping formation. The Mishkan was at the center of the encampment, surrounded by the "Flag of Yehuda" -- which included the Tribes of Yehuda, Issachar and Zebulun -- to the east; the "Flag of Reuben" -- Reuben, Shimon, Gad -- to the south; the "Flag of Ephraim" -- Ephraim, Manasseh, Benyamin -- to the west; and the "Flag of Dan" -- Dan, Asher, Naftali -- to the north.

The Levites are appointed to serve in the Mishkan, guard its vessels and assist the Kohanim with their Mishkan duties. This honor originally belonged to the Israelite firstborns, who were "acquired" by G-d when He spared them during the Plague of the Firstborn. This privilege was taken away from them when they participated in the sin of the Golden Calf -- and given to the Levites.

Moshe is now commanded to separately count all Levite males from the age of one month and older. The three Levite families are counted, and a leader is appointed for each of the families. The total of all (non-firstborn) Levites eligible for this census: 22,000. The family of Gershon camped due west of the Mishkan, and was put in charge of transporting the tapestries and curtains of the Mishkan and their accessories. The Kehot family camped directly south of the Mishkan, and was in charge of transporting all the holy vessels. The Merari family camped to the north of the Mishkan, and they were in charge of carrying the Mishkan beams, panels, and sockets. Moshe, Aharon, and their immediate families camped to the east of the Mishkan.

G-d then tells Moshe to count all the firstborn Israelites -- because the holiness of each Israelite firstborn was now to be "transferred" to a Levite. The census revealed that there were 273 more firstborn than Levites. Each of these "extra" firstborns (as determined by a lottery) gave five shekel to the Kohanim, and was thus "redeemed."

Moshe is commanded to take a census of the Levites of the family of Kehot, but only those eligible to transport the Mishkan and its vessels -- those between the ages of thirty and fifty. The results of this census are given in next week's Torah reading. This section then describes the duties of the Kehot family. When the Mishkan was to be dismantled, the Kohanim would cover all the holy vessels with specially designated sacks. The Kehot family would then take the covered vessels and carry them to their destination.

Parshat Bamidbar

This week’s parsha discusses the diglei midbar' - the flags of each tribe and the formation in which they camped and traveled. Why was it necessary to have these flags and this formation?

Rav Dessler writes that, in the physical realm, there are three reasons for order and organization.

1) There is order for the sake of order. One gets enjoyment from seeing things arranged in an organized fashion. (Maybe that’s why I am a control freak when it comes to organization).

2) There is order to enable us to find something when we need it.

3) There is order to bring a unity and an efficiency of action. An intricate piece of machinery will only function optimally if each piece is in its proper place, accomplishing its objective.

In the spiritual realm only the third aspect applies. Neither divided groups nor a confused mixture can accomplish our purpose in this world of 'kiddush shem shamayim' - sanctifying Hashem's name.

Each individual must develop according to who he is, in an environment that is conducive to, and promotes, such growth. All groups are working toward this same goal, and each is gaining and learning from the other.

When there is this diversity of experiences and this diversity of situations all leading to the same point, then the greatest kiddush shem shamayim is attained.

This is what we learn from the 'diglei midbar', the formation of encampment in the midbar. As the Ramban writes, Yehuda was royalty, Yissachar- Torah, Zevulun- wealth, Reuven- tshuva, etc. Each, necessary and crucial aspects of serving Hashem. Each tribe had its path to travel on. That was their midah, their attribute, their strong point. At the same time, each midah was necessary for all of the tribes to internalize. Each contributing his area of expertise to elevate the level of the group. All simultaneously combining their diverse talents into the symphony of kiddush shem shamayim.

If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.

Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat

Chodesh Tov-A Good Month

Chag Samayach-Happy Holiday

Yitzchak Alloul

Yitzi’s Parshah Preview-Behar Bechukotai

2010-05-09T18:48:00.000-07:00

Blogger Buzz: Blogger integrates with Amazon Associates

2010-04-29T19:25:00.000-07:00

Blogger Buzz: Blogger integrates with Amazon Associates

Yitzi’s Parshah Preview-Emor

2010-04-29T19:14:00.000-07:00

We are instructed to use the purest of olive oils for the daily kindling of the menorah in the Beit Hamikdash, and to arrange twelve "showbreads" on the Shulchan (Temple Table) every Shabbat. The Torah then tells the story of a Jewish man who was put to death for blaspheming G-d. The portion concludes with the penalties for committing murder, property damages, and personal injury.

Parshat Emor
The parsha begins with laws relating to kohanim, describing which blemishes make a Kohen unfit for Temple service. Included in this discussion are the laws governing the Kohen Gadol (the High Priest), whose central role demanded an even higher level of purity, and less involvement in the mundane aspects of daily life. Logically, the Torah concludes with details of the blemishes that make animals unfit for sacrificing.

Following in the "footsteps" of the above discussion of sacrifices, this week's parsha instructs regarding sacrifices related to the different chagim (holidays). These parshiot will probably seem familiar, because they were read on the second day of Yom Tov on Pesach, and they are the reading for both days of Yom Tov during Sukkot.

Mixed within these paragraphs is the mitzvah of the Omer-Offering, and the counting of the Omer, something we have been doing each evening since the second night of Pesach, and which we will continue to do until the night before Shavuot-forty-nine days in total. Normally, this period between Pesach and Shavuot, during which the omer is counted, is often viewed mainly in terms of its halachic status as a period of aveilut-mourning. For thirty-three days of this period, we are told, twenty-four thousand students of Rebbi Akiva died, because they didn't sufficiently honor one another. After all, it was their rebi who emphasized that a "main principle of Torah is, 'Love your neighbor as yourself.' " (The First Mishna in Pirkei Avot tells us that The Anshei Knesset Hagedolah said three things: Be deliberate in Judgment, develop many disciples and make a fence for the Torah. It is my opinion that Rebbi Akiva held this precept in very high esteem and was able to develop 24,000 students and it was not until after their destruction that he changed his ideals to “Love your neighbor as yourself”-however this is whole drash on its own).

However, Sefirat HaOmer is significant more because these forty-nine days bind Pesach to Shavuot, and are a build-up to Kabballat HaTorah-the receiving of Torah. In a sense, Pesach and Shavuot are like the first and last days of a chag, and the period of the omer is like the chol hamoed in-between the two.

If so, then why did Hashem choose this period to punish the students of Rebbi Akiva? Isn't chol hamoed a time meant for joy, and not for mourning? Was this the only period during which Rebbi Akiva's talmidim failed to show the proper respect for one another?

The answer is, no. However, the period of the omer, according to our tradition, is a unique time of the year for achieving a special level of clarity, for revealing that which is hidden within the Torah-and the person (which is why each day of the omer is associated with a particular middah, or character trait). In the case of the talmidim who perished, their inner derision of their colleagues was revealed through their deaths.

This is why it is also the period during Rebbi Shimon bar Yochai revealed the hidden teachings of the Zohar and Kabballah. For many, this historic day of Torah revelation, commonly referred to as Lag B'Omer (i.e., the thirty-third day of the omer), also marks the day on which Rebbi Akiva's talmidim ceased dying.

Thus Sefirat HaOmer represents a crucial period of the year to reach into the depths of Torah, which in turn, helps us to better understand ourselves. For, Torah is like a mirror that reflects our inner essence, and the better we understand it, the clearer the vision of us it can reflect. Ultimately, the Kabballists teach us that the "soul" of the Torah and the "soul" of the Jew are the same.

Therefore, though the importance of Sefirat HaOmer may be somewhat overlooked today, it cannot be downplayed in terms of the opportunity it presents for deepening and solidifying one's connection to Torah. This is the main preparation for Kabballat HaTorah, and really, one of the most important rectifications of the Jewish people in advance of Moshiach's coming. For, it was at Har Sinai, during the period of the Omer that the Jewish nation reached the historical level of total unity, of ke'ish echad b'leiv echad-a single (man) person with a single heart-something that can only be achieved through the level of clarity provided by constant Torah learning.

On a deeper level, the Omer-Offering represents more. The actual offering, as prescribed in this week's parsha (23:9), was an omer (about 2 quarts) of barley from the first reaping of that year's yield on the second day of Pesach. This was brought to the Kohen officiating in the Beit Hamikdash, who then waved it in the appropriate way. This procedure made the crops of that year permissible to consume, transforming them from chadash (new) to yashan (old). If you go to your local kosher bakery, you may find a sign stating that their products are baked with yashan; certainly that which is produced from flour made in Eretz Yisrael must be made from yashan.

The effect of the Omer-Offering was to unify all of creation. The omer was a mitzvah to trigger a purification process in order to elevate all aspects of creation from impurity to holiness. The perfection of creation was in its imperfection, since it was G-d's will that man, through the use of his free-will, put the "finishing touches" on creation himself. Thus, the words "Holy to G-d" written on the headplate worn by the Kohen Gadol (Shemot 28:36) was not meant only as a reminder to the Kohen Gadol of his mission in the Temple and on behalf of the Jewish people, but as a reminder to all of us of our mission on earth to purify creation.

This process is more a function of din than chesed, of judgment than of kindness. Like any process of selection and refinement, scrutiny and judgment is necessary. Chesed overlooks weaknesses, but din seeks them out, reveals them, and then tries to change them. This is why it was specifically during this period, until Lag B'Omer, that Rebbi Akiva's students were killed by the plague. As we approach Shavuot, the time the Torah was given, we move towards a period of chesed, symbolized by the transition from barley first brought for the omer to the wheat-loaves brought on Shavuot; wheat symbolizes mercy.

Thus the Omer-period is one during which refinement occurs. It is a time to separate out externalities, to reduce one's dependency on aspects of life that don't necessarily promote spiritual growth. Sefirat HaOmer is a sieve of sorts through which we all pass in order to become more spiritually-refined beings. This is why the rabbis teach that the end of the redemption process, which begins at Pesach time, in the future, will end with Shavuot.

Knowing this, we can understand why the last portion of this week's parsha deals with the Blasphemer, who, Rashi tells us, was the son of a Jewish woman and the Egyptian whom Moshe killed in Egypt (Shemot 2:12). What is unusual is the fact that the mother's name is mentioned in the Torah (Shelomit bat Divri), which usually constitutes loshon hora-evil talk.

However, Rashi is quick to explain why. Singling out Shelomit bat Divri is an indirect way of telling us that, in spite of the Egyptians' best efforts, the Jewish women stayed loyal to their husbands throughout their long servitude, that is, with the exception of Shelomit bat Divri. Furthermore, Rashi explains, the Torah mentions her name to emphasize what led to her unfaithfulness: she was always talking and saying "Shalom" to everyone. In other words, Shelomit' lack of modesty, something we learned from last week's parsha, is the basis of a loss of holiness.

They say that the problem with talking too fast is that you might say something that you haven't thought of yet; you can add to this that the problem of talking too much is that you can say things that can lead to the unthinkable! Perhaps this is why coupled with the mitzvah of the Omer-Offering is the mitzvah to verbally count the omer as well. This reminds us that "there is nothing better for the body than silence," and nothing better for the soul than holy speech. This is true accountability.

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Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul

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