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Shabbat-B'Shabbato – Parshat Chayei Sarah

No 1448: 25 Cheshvan 5773 (10 November 2012)
AS SHABBAT APPROACHES

"I will also Give your Camels to Drink" - by Rabbi Mordechai Greenberg, Rosh Yeshiva, Kerem B'Yavne


In last week's portion, the Torah described Avraham's treatment of guests at great length in order to teach us about the trait of "chessed," kindness. This is not the same as "rachamim," pity. The source of pity is an encounter with another person's distress. Sometimes a person can even have pity on himself because he cannot tolerate the situation that he sees, and he then gives something to a person who is suffering as a way of alleviating his own distress. Chessed is an independent trait that stems from the understanding that this is the proper way to act. "One who pursues righteousness and kindness will find a life of righteousness and honor" [Mishlei 21:21]. A person of chessed does not only act when he happens to come across an opportunity, he pursues and searches for acts of chessed to perform. That is what the Holy One, Blessed be He, said to Iyov: "You have not even reached half the level of Avraham. You sit waiting in your house and guests come to you, but Avraham did not do this. He sat and searched around the world to find guests." [Avot D'Rebbe Natan 7]. The SHELAH wrote, "A person should be very careful to perform acts of kindness. He should not let a single day of his life pass without performing kindness, with his body, his money, or his soul – as is indicated by the verse, 'the kindness of G-d all day long' [Tehillim 52:3]."
It is written in the Talmud that the letters gimel and daled appear together in the alphabet to teach us "gemul dalim" – to give to the poor. And the bottom of the gimel points to the daled, "because the way of one who performs chessed is to search for poor people" [Shabbat 104]. That is what Eliezer wanted to determine about Rivka – did she have the trait of chessed and was therefore worthy of joining Avraham's house, which was based on chessed, or did her actions stem from mere pity. He therefore said, "And the maiden to whom I say, turn your jug towards me so that I will drink, and she replies, drink, and I will also give to your camels – she is the one whom you have shown to be worthy of Yitzchak." [Bereishit 24:14]. If she pursues kindness she will not only give him water but she will give more than she was asked.
It might seem that a full-time Torah scholar is not obligated to perform acts of chassed since the merits of Torah study outweigh all other mitzvot. But the sages teach us that this is not so. When Rabbi Chanina Ben Teradion and Rabbi Elazar were imprisoned by the government, Rabbi Chanina told Rabbi Elazar that he would definitely be saved since he was involved in both Torah study and chessed, while he, Rabbi Chanina, was involved only in Torah. He said that in principle one who only studies Torah can be compared to a person who has no G-d. (Avoda Zara 17b). Rashi explains that he has no G-d to protect him. The Talmud asks that Rabbi Chanina was a trusty for charity and therefore was involved in chessed, but the reply is that he did not do everything that he could have done. Thus, his study of Torah was at such a high level that he should have performed many more acts of chessed.
It is said that a chassid once asked his rabbi if it is true that folding the talit after Shabbat is a good act that brings in its wake a peaceful home. The rabbi said that he did not know about this, but that there is a much better way to enhance the peace in the home – to help his wife wash the dishes at the end of Shabbat...
POINT OF VIEW

"Oman" Times Eight - by Rabbi Yisrael Rozen, Dean of the Zomet Institute


"Let him give me the Machpelah Cave" [Bereishit 23:9]. "It was doubled up with couples... The place had four couples: Adam and Chava, Avraham and Sarah, Yitzchak and Rivka, Yaacov and Leah" [Eiruvin 53a].
Prostration at a Grave
Hundreds of thousands of people visit the grave of Rabbi Nachman every year in Uman, in the Ukraine. Many of them also visit the graves of the Baal Shem Tov in Mezhibuzh and Rabbi Levi Yitzchak in Berdichev. Tens of thousands come every year to the grave of the seventh Rebbe of Chabad in Montifiore Cemetery in Queens, New York. On the ninth of Tevet, people from Morocco and their companions hold an annual ceremony marking the death of Rabbi Yaacov Abuchatzeira, in Damanhur, near Alexandria, in Egypt. (This year the people were not allowed to come, by order of the revolutionary authorities.) Not long ago, the wealthy Baba Pinto organized a prestigious flying journey to the grave of Rabbi Elazar Papo ("Peleh Yoetz") in Bulgaria. This is only part of a very long list of similar trips.
We of course do not forget the visits to the graves of the righteous in our own holy land. This includes such sites as Jerusalem, Beit Lechem, Tzefat, Miron, Amukah, and Netivot. The list is quite long. Groups of Chassidim and also Mitnagdim, members of a yeshiva or of a specific Chassidic sect, all gather together to visit the grave of their special rabbi and teacher on the anniversary of his death.
But the place that holds the record over all the others by a large factor is the Machpelah Cave in Chevron (let it be rebuilt soon). The quantitative advantage of this site is that it incorporates eight graves in a single visit, as is noted in the above quotes (actually, we can only see marked sites for six of the graves, since those of Adam and Chava are not visible). However, the main source of interest in this site is quality rather than quantity. The gravesites of our forefathers are explicitly mentioned in the Torah! And the action of Kalev Ben Yefuneh can be taken as a sign for proper action by the descendents. (See below for more.)
The Nation wants to be Joined Together
There is no doubt that praying and prostrating ourselves at the gravesites of righteous people are actions that open our hearts and awaken important emotions, which is the most important aspect of prayer. The fact that the gravestone of righteous people is called a "nefesh" – a soul – is quite reasonable. Anybody who has participated in such events, whether as an individual or as part of a group, was able to feel an exhilaration in the heart, leaving behind the normal constraints and a joining together with the righteous person, leading to a strong link ("a holy channel") to the Master of the World. There is an intensity that can be felt in a holy place, even if "scientific evidence" claims that there is an error in identifying the site (such as at the site of Rachel's Tomb). The place is exciting, and its spirit is not dimmed. The belief – even if based on folklore – that this is the burial site of a tzadik, a righteous person, is sufficient to have a positive effect, to impart purity and refinement to anybody who wants to turn in his heart towards Our Father in Heaven.
There are some people who have reservations about praying at graves, and certainly about large gatherings, out of a fear that this can be construed as "consulting with the dead." I will cite three articles which have appeared in Techumin: (1) Rabbi Yechezkel Lichtenstein, "Going to a grave to pray – Is this consulting with the dead?" (volume 20); (2) Rabbi Moshe Tzuriel, "Praying near a gravestone" (volume 21); and "Traveling abroad in order to pray at the graves of tzadikim" (volume 21). Most of those who are not in favor of these events are from the "Lita'i" or "Yekke" schools of thought, and they do not visit graves at all, not even on the anniversary of the death. A halachic objection to such visits can be seen, for example, in the book Chochmat Adam (written by Rabbi Avraham Danzig, a disciple of the GRA, who passed away in 5581 – 1820): "With respect to the women and ignorant people who visit graves and as it were talk to the dead, telling them of their troubles, they are close to being included in this sin (consulting with the dead). Some of the Geonim wanted to forbid going to graves at all." [89:7].
However, "The voice of the people is like the voice of the divine" (I learned from Wikipedia that the source of this saying is from the Latin and that it does not appear at all in our sources or our traditions), and "Go out and see what the people say" [Berachot 45a]. And the voice of the people tips the scales in one direction. Many people – righteous, average, and evil; Torah scholars and ignorant people; men and women, both old and young – feel an emotional uplifting when they pray at a grave of a tzadik, and it makes them feel better. Experience has shown that "afterwards" people feel purer and more meritorious than "before" a visit. This is a fact of life!
The People Demand Chevron
The ultimate source for praying at the graves of our ancestors appears in this week's Torah portion, at the holiest and highest-level cemetery of all: The Machpelah Cave. The comment of the Midrash is well known about the verse describing the trip of the scouts: "'And they ascended to the south and he went to Chevron' [Bamidbar 13:22] – this teaches us that Kalev abandoned the approach of the scouts and went to prostrate himself at the graves of the Patriarchs. He said to them: My fathers, ask for mercy for me, that I will be saved from the opinions of the scouts." [Sottah 34b]. And the Torah testifies that he indeed absorbed spiritual inspiration from his visit. "And my servant Kalev, because he had a different spirit..." [Bamidbar 14:24].
Whoever has never visited Chevron on the Shabbat of Chayei Sarah and prefers alternate sites abroad or in the Galil, as opposed to the real source, has lost a great opportunity, as is written, "A maidservant will inherit the place of her mistress" [Mishlei 30:23]. I therefore call out to all those who want to link up with the righteous, all those who organize trips to Uman and similar sites, to begin their journey by linking up with the source of all links, in Chevron, "the entrance of the Garden of Eden" [Zohar Chadash]. Go first to the graves of our Patriarchs and our Matriarchs, where you will draw the inspiration for visiting the other sites.
* * * * * *
NOTE: The management of Shabbat B'Shabbato would like to declare to our readers that we are not comfortable with the advertising supplement on the subject of real estate that was distributed together with the Hebrew edition of our bulletin. We opposed expanding this issue of Shabbat B'Shabbato by adding such advertising in the bulletin, and we reached a compromise that it would be distributed as a separate supplement. We object to the viewpoint which sees our Patriarch Avraham as a purchaser of real estate who haggled over the price in order to protect his investment...
A WOMAN'S ANGLE

The "Small Talk" of the Patriarchs' Slaves - by Yogli Roichman, Midreshet Alumah, Ariel


Members of the community of the Rebbe of Kotzk once asked him how he became a Chassid after growing up in a strict environment of "Mitnagdim," who were very opposed to the Chassidic movement. He replied: I met an old Chassid. He knew how to tell stories, and I knew how to listen.
One should not suspect that the Rebbe of Kotzk was not capable of studying halacha, since it is well known that he was sharp and very learned. But the soul of the Rebbe of Kotzk as a young man was drawn to the stories. His soul was searching for something else, searching for something with which he could identify. His soul was looking for a story.
The fact is that we all love to hear stories, both young and old. One who gives a sermon and starts with a story will immediately draw his listeners closer. But one who starts with halacha can expect to have the people pay less attention to him.
The entire book of Bereishit is a collection of "stories." Very few halachot are mentioned in the book. Rather, the Torah begins with the stories of the lives of the ancestors of mankind and of our nation in great detail. In this week's Torah portion, Chayei Sarah, the approach seems at first glance to be out of proportion in the extreme. The Torah gets deeply involved in the story of the "slave" Eliezer, who goes on a journey to search for a bride for Yitzchak, his master's son. The Torah describes the process of choosing the bride three times. The first is when Eliezer reviews his plan and establishes signs for himself about the prospective candidate. The second time is when the Torah describes the miraculous encounter with Rivka at the well. And the story is retold a third time when Eliezer describes the meeting to Rivka's family in order to convince them to let him take her away. This is certainly bewildering. Why does the Torah repeat all the details that are already known to the reader? Doesn't the Torah usually write the barest minimum that it can? Why doesn't it simply tell us that Eliezer told the family everything that had happened to him, without repeating all the details again?
The sages give an answer to this question, as noted by Rashi: "The 'small talk' of the slave of our Patriarchs is dearer to the Creator than the Torah study of the children. After all, the passage of Eliezer is repeated in the Torah, while many essential items in the Torah are presented only through hints." What did the sages mean by this comment?
The Torah Study of the Children
We can assume that "the Torah of the children" includes all the knowledge that is acquired by review, analysis, thought, and logical inference of one item from another. Such study techniques are passed on from father to son and from teacher to student by using intellectual tools, which play a central role and are important in transferring our traditions and teaching our children. It is for good reason that we are called "the people of the book." Study is one of the main characteristics of Judaism. However, such study has a serious problem: In order to study one must have a "good head" – intellectual skills - and be emotionally prepared. Not everybody finds it easy to absorb abstract or theoretical subjects. The result is that analytical study is not suitable for everybody. Some people find it easy and therefore enjoy it, while others succeed only at the cost of blood and tears. Unfortunately, there are many examples of children or youth who began to hate all their studies because of their difficulties with the Talmud, and who subsequently moved away from a life of Torah.
The Power of a Story
Another way to transfer educational messages is through a story. In a story the intellectual principles are taken over by the heart, which is drawn into the story and identifies with the characters. Barriers and antagonism within us fall away in the face of a good story. The moral is not explicit, and it must be understood "between the lines." It is relatively easy to remember a story because it is incorporated within us based on how we experience it. The listeners can be taught values and behavior patterns, and the main thing is that they can identify with the heroes. This can build up within a child and even within an adult much more than can be achieved with many hours of intense intellectual study. Thus, the above declaration by the sages can be understood as follows: The talk of the Patriarchs' slaves, the stories of "small talk" around the table at home, have greater power than the explicit educational messages that children are taught.
The beauty of the talk of the slaves lies not only in the contents of the story but in the way that it is told. And this can be just as important as the contents. Look at the way Eliezer speaks, the way he honors Avraham repeatedly by calling him "my master," and the way that he constantly refers to the Holy One, Blessed be He. Eliezer teaches us how to speak, how to show our trust in the Almighty. We can understand that if Eliezer behaved in this way, his master Avraham must certainly have done so. The slave serves as a personal example, much stronger than any possible theoretical study. He tells us a "story," and it is up to us to "know how to listen."
LET THE TEMPLE BE REBUILT SOON

The Tents of the Patriarch and the Temple - by Rabbi Yisrael Ariel, Head of the Temple Institute


Our sages teach us: "There are those who journey to find their mate, and others whose mate comes to them. Yitzchak's mate came to him... Yaacov went to find his mate." [Bereishit Rabba 68]. As is well known, Yaacov travelled to faraway Charan where he worked for many years to earn the right to marry Leah and Rachel. One may ask what merit Yitzchak had that his labor was done by others. Eliezer is sent by Avraham to Charan, and in a miraculous way finds Rivka, the woman of kindness, who descends into the well to draw water. Within a few days he returns to Eretz Yisrael. We are told, "And Yitzchak went to hold a conversation in the field as evening came... and behold some camels came. And Rivka lifted up her eyes and saw Yitzchak." [Bereishit 24:63-64]. What was Yitzchak's great merit?
An Untarnished Olah Sacrifice
Yitzchak was unique in having experienced the events of the Binding, when he bared his neck to sacrifice himself for the mitzva of G-d. From then on the sages described him as "an untarnished Olah." Thus, his body was sanctified and his soul was endowed with extra holiness, like an Olah sacrifice. For this reason G-d did not let him go to Egypt when there was a famine, as Rashi notes, "The Holy One, Blessed be He, said: You are an untarnished Olah, and the area outside of the land is not worthy of you." [Bereishit 26:2]. It is indeed the law that flesh of a sacrifice that is removed from the area of the Temple area is spoiled (Rashi, Menachot 6b). This explains why a messenger was sent to bring a wife to Yitzchak, the untarnished sacrifice. How could he leave "Eretz Yisrael, the land that is holiest of all the lands" and go abroad?
We should note that as soon as Eliezer arrives in Charan he presents Rivka with a golden nose ring, "weighing a 'beka'" [Bereishit 24:22]. According to the Midrash, he gave her the ring as a sign of betrothal. At the same time, Eliezer was hinting to Rivka that Bnei Yisrael would in the future donate "a beka per person" [Shemot 28:36] for the construction of the Tabernacle in the desert.
This, then, is what Eliezer wanted to tell Rivka: I come from the house of Avraham. I did not come to show off riches of gold and silver but rather to bestow spiritual riches! I declare to you that the family of Avraham and Yitzchak which you are about to join has already built an altar on Mount Moriah, where the Temple will eventually be built.
At this event of her betrothal, Rivka understood the great mission that she was accepting, and when her family asked her, "Will you go with this man?" her answer was a resounding statement, "I will go!" [Bereishit 24:58].
At the Site of the Binding
It seems that the meeting between Yitzchak and Rivka was also a very special event. The sages imply that this meeting took place on Mount Moriah, where Yitzchak went to pray that a proper wife would be found for him. As is written, "And Yitzchak went to hold a conversation in the field as evening came." The sages comment, "a 'conversation' can only be referring to prayer" [Berachot 26b]. This was the afternoon, and Yitzchak established the Mincha prayer, which is related to the daily afternoon sacrifice of the Tamid. There in the "field," on Mount Moriah where the Binding took place, Yitzchak went to pray. He looks up and sees Rivka coming towards him in a caravan of camels that has just arrived from Aram Naharayim.
And what about the family tent? We are taught:
"'And he brought her to the tent of his mother Sarah' [24:67]. All the time that Sarah was there, a cloud remained over the entrance to the tent... and the dough was blessed... and a lamp burned from one Friday evening until the next. When she died this stopped, and when Rivka came, it all returned." [Berishit Rabba 60:16].
The sages are teaching us that the sanctity of the tent of Sarah can be compared to the sanctity of the Temple. The lamp that is lit in the tent corresponds to the Menorah made of gold and its permanently lit lamps in the Temple. The blessing in the dough is a hint of the "Lechem Hapanim" which was a source of blessing for Yisrael. And the cloud is reminiscent of the cloud over the Tabernacle, which served as testimony that the holy Shechina was revealed to the nation. The tents of the Patriarchs and the Matriarchs are as holy as the Temple itself.
A FAMILY NAMED "YISRAELI"

Time for a Guest? - by Rabbi Yikhat Rozen, Director of the Or Etzion Institute – Publishing Torah Books of Quality


Our house was in an uproar. I was going on a field trip the next day, and I still had so much to organize. Imma shouted to me, "Naomi, don't forget your towel!" while she was folding a whole pile of laundry for me. I was busy in the kitchen – choosing snacks, canned goods, and all sorts of food, trying to organize everything so that it would fit into my knapsack. Netanel helped me roll up my sleeping bag, and Uri gave me advice all the time: "Don’t forget to take spray against mosquitoes. And don't be afraid if you hear sounds at night, it's only the jackals. They don't cause any harm, and they stay away from people. And if you get a muscle cramp in the middle of a climb..."
In the next room Yehuda sat with Abba, working on his term project. This was a large project that was assigned to him a long time ago, but – as always – he was left with huge chunks to complete at the last minute, which is tonight. After he was granted several extensions, he absolutely must hand the work in tomorrow! Not one day later! It is no surprise that Abba and Yehuda closed the door tightly behind them, so that they can concentrate on the work in peace and quiet.
Between running around to help me get ready for the field trip and her preparing our supper, Imma also managed to hang the laundry to dry, to put some more clothing into the machine for the next wash, and to speak to a few people on the phone.
Then, suddenly, we heard a knock on the door. Actually, it was more of a loud banging. Right away I knew who it was. Such banging on the door – it could only be Avraham.
Avraham is a grown man, but he is lonely. He lives alone in a dilapidated apartment. He does not have a wife or children. He does not know how to read or write, he can't do arithmetic or study Torah. His understanding is at the level of a young child. It is no surprise that he never found any work and that he lives off the kindness of the people around him.
And when I say "people" I mean my Abba and Imma too. They always invite Avraham to eat with us, to sit in our home, or to have a cup of tea. We never know in advance when he will turn up, but when he does come all the attention is focused on him. We have to stay with him all the time, to bring him food and something to drink, and to listen to him talk about things that interest him (it's always the same subjects – why is he never bored?). In short: from the moment that he comes in, everything revolves around Avraham.
So you can understand that the last guest that I hoped to see at that time was Avraham. Who could take care of him just then? What about preparing for my trip? What about Yehuda's report?
Oh, boy!
Avraham came in and sat down on the couch. In a moment, Imma had made him a glass of tea, and she offered him some cake and a plate of hot soup. Abba came and sat next to him, and the usual talk started again – about how his parents had neglected him, about the wife that had left him, about his irritating neighbors... How many times could we listen to the same thing? I thought, Abba, what about us, your own children? Maybe one time you should tell this man that this is not his home, and that for once, with all due respect, we do not have the time or the inclination to have him as a guest right now?
But of course Avraham could not hear my thoughts, and I did not dare to say them out loud.
And then, suddenly, I caught a little bit of what he was saying, in his quiet and raspy voice: "Nobody at all. There is nobody in the whole world who loves me. But it is so good that I have you. There is always a place for me here. Nobody makes tea like your wife does. I never get this anyplace else. And it is wonderful to see how your children make a guest feel so welcome. And you, sir, you always listen to me and say good things. It is such a pity that there are no other people like you!" Avraham opened his mouth with its missing teeth in a happy grin, and sat back on the couch happily.
My heart was filled with satisfaction and pride. At that moment I truly felt what is called "the joy of giving."
And then I realized that I was very happy to be part of this family. What difference did it make if it would take an extra half an hour until my backpack would be ready? And Yehuda would manage without Abba's help for a while. But Avraham was different. If we would ever tell him to leave, who would welcome him? Who else was there?
I really appreciate what my Abba and my Imma do! I hope that when I grow up I will be just like them!
(Note: The stories of the "Yisraeli" family are based on true events or on stories that could have been true.)

(Source: )

Reactions and suggestions for stories: yikhat@gmail.com
HALACHA FROM THE SOURCE

by The Center for Teaching and Halacha, Directed by Rabbi Yosef Tzvi Rimon


Appointing a Rabbi for the Community
Question: Is it necessary to find a rabbi for a community today? Perhaps the role of a rabbi is superfluous today, since any halachic questions that come up can be answered by phone or over the internet.
Answer: The Torah commands us, "You shall appoint judges and officers in all your cities" [Devarim 16:18]. Usually we think of a court system as being involved in financial disputes among the people. But the Rambam expands the range of responsibility of the courts to include the observance of the Torah and all the mitzvot:
"He has commanded us to appoint judges and officers who will force people to do the mitzvot of the Torah and who will turn those who stray from the way of truth back to it... They will command people to do good and warn them not to do bad, and they will enforce the boundaries for those who transgress..."

[Sefer Hamitzvot, positive mitzva 176].


This role of the judge is very much like the role of a community rabbi today. This link is explicitly described by the Sefer Hachinuch (portion of Teitzei), which begins with a quote of the above passage in the Rambam and then adds:
"We must learn from this that even though today (because of our sins) we no longer have judges who have the formal status of 'semicha,' every community in every place is required to appoint the best people among them and give them the power to force the people to do whatever they find necessary, both in financial and in bodily matters, related to performing the mitzvot of the Torah... And they should constantly work for the best of their colleagues who are close to them, to teach them the way of truth and to maintain the peace among them as much as possible..."
This is also the ruling of the Rebbe of Butshash in his book "Kessef Hakedoshim" (Choshen Mishpat 1:1). We can conclude that there is a mitzva for every community to appoint a rabbi, at all times.
Why is it not sufficient for every member of the community to personally follow the rule, "Make a rabbi for yourself" [Avot 1:6]? Several answers can be given:
(1) While many members of the community might have a place to ask halachic questions, we must take care of everybody and make sure that not even one person in the community will be left without a response for any questions.
(2) There are halachic matters with which many people are not familiar, and even people who have a rabbi to ask may not be aware that such matters involve halachic questions.
(3) While the statement "Make a rabbi for yourself" is relevant for private individuals, the task of a rabbi is to lead the community as a whole. In order to achieve the maximum potential from the various forces that exist in a community, an individual is needed who is expert in Torah and spiritually motivated and who has intimate knowledge of the variety of human traits that are available in the community. Such a man will be able to lead the entire community, both in terms of actions "between man and G-d" and at the level "between one man and another."
(4) In a community with children, it is especially important that there be a rabbi to whom the children can come. This can have a profound effect on their lives.
Summary: Every community must make an effort to find a rabbi who will know how to raise the level of the community as a whole and who will be able to respond to the needs of every individual.
* * * * * *
An Obligation or Special Piety?
Question: Is public prayer an obligation or a manifestation of piety?
Answer: The Shulchan Aruch rules, "A man should try to pray in a synagogue in public" [Orach Chaim 90]. This seems to imply that praying in a community is merely an extra act of piety – "chassidut" – but not a strict obligation. However, the Shulchan Aruch explicitly rules (ibid) based on Pesachim 46a that a person is obligated to expend an effort and to walk a kilometer (or ride for 18 minutes or more) in order to pray with a minyan of ten men. If there is a synagogue within this distance, he is obligated to pray there (Mishna Berura 54).
On the other hand, there are situations when a man can pray by himself. In Berachot 7b we are taught that Rav Nachman did not come to the synagogue because "he was weak" (see Rashi). Evidently this means that Rav Nachman was not really sick but felt a weakness, and this was enough to release him from the obligation of praying together with others. This is what was written by Magen Avraham, 90:16, and it also corresponds to the ruling of the Shulchan Aruch. The Mishna Berura (29) adds that a possible financial loss is also a valid reason for a person to pray by himself.
Thus, in normal situations a person is obligated to pray in a minyan, even if a moderate effort is needed to do so. A person is released from this obligation only in a case where he is forced to do so because of external circumstances.
Why then did the Shulchan Aruch write that a person "should try" to pray in a community? This is explained in a wonderful way as follows:
"Evidently he means to take into account that there are times when a person is exempt from the obligation to pray in a community because he is coerced or for other reasons, but even so because of the great importance of praying as a group he should make every possible effort, beyond the strict halacha, if there is some way to overcome the hindrance." [Minchat Yitzchak 7:6].
A similar idea appears in Igrot Moshe (Orach Chaim 2:27).
Summary: A man should make an effort to pray together with a minyan of ten men. If he is sick or might suffer a financial loss he is released from the obligation, but he should try as best he can to pray with a minyan even when it is not easy for him to do so.
Response by: Rabbi Eli Taragin
Additional subjects are available from: mhalacha@gmail.com
SOMETHING ABOUT BOOKS

Torat Shlomo - by Rabbi Yoseph Leichter, Librarian, The National Library of Israel, Jerusalem


Rabbi Menachem Mendel Kasher, from Warsaw to Jerusalem. Born eleventh of Adar 5655 (1895), died twenty-seventh of Cheshvan 5744 (1983).
Rabbi Menachem Mendel Kasher was a scholar with very broad knowledge. The names of his major works, which include the word "sheleima" (complete), indicate his desire to create something that is complete and broad, encompassing all of the written and oral Torah from the time of the sages until the era of the Geonim, and also including the words of the early commentators and the latest rabbis. The books include Torah Sheleima, Gemarra Sheleima, and Hagadda Sheleima. His interests included halacha and agadda, bibliographies and philosophy, the Hagadda of Pesach, and the study of questions relevant in modern times, such as the International Dateline and man on the moon, in addition to study of the halachic and philosophic approaches of the Rogochover Rebbe.
Rabbi Kasher was the only son of Rabbi Yitzchak Peretz. His father was a wealthy man who took care of his son's education. Rabbi Menachem Mendel studied in many of the Batei Midrash that existed in Warsaw at the time. He studied in the city Dvohrt with Rabbi Meir Dan Plotsky, the author of the book Kli Chemda, who lived between the years 5627-5688 (1867-1928). There Rabbi Kasher married Devorah Esther Freiman. In 5680 (1920), Rabbi Menachem Mendel returned to Warsaw to edit and publish a Torah periodical, "Degel Hatorah." The contributors to the magazine included many prominent rabbis of the time, such as rabbi Meir Simcha Hakohen of Dvinsk, Rabbi Yosef Rozin, Rabbi Baruch Helevi Epstein (the author of Torah Temimah), and Rabbi Menachem Zambo.
Combining the Oral and the Written Torah
With the support of the Rebbe of Gur, Rabbi Avraham Mordechai Alter (5626-5708, 1866-1948), Rabbi Kasher moved to Eretz Yisrael in 5684 (1924) and founded the Sefat Emet Yeshiva. At the same time he made plans to publish his monumental work, "Torah Sheleima." His goal was to gather all the sources of oral Torah, including Misdrashim by the Tana'im in the Mishna and the Talmud, and Midrashim of Agadda, both printed texts and manuscripts, and to combine them into a single commentary on the written Torah. In the introduction to volume 1, which was published in Jerusalem in 5687 (1927), Rabbi Kasher wrote:
"For many years... I have had the idea of combining all facets of the oral Torah to the written Torah... Such a publication will bear many fruits and bring great benefits..."
Rabbi Kasher first prepared an extended index of the Midrashim linked to the verses in the Torah. He then made a separate file for every verse with the sources and with notes for added study. Some of the volumes also contain appendices with expanded discussions of topics that appear in the Torah portion, such as the laws of chametz and matza, reciting Hallel while the Pesach Sacrifice was being slaughtered, Hebrew slaves, and more. Special volumes were dedicated to the Jewish calendar (Volmue 13) and to a discussion of translation (Volumes 24 and 35). Rabbi Kasher wrote Volume 29 together with Rabbi Yitzchak Ratzhavi on the subject of the letters of the Torah. Rabbi Kasher became so busy with Torah Sheleima that he left his post as head of the yeshiva. He was active in the "Zichron David" association, which attempted to purchase land to establish a settlement, Migdal Eider. The first attempt to settle the land failed, and the land was transferred to the settlers of Kefar Etzion.
"The Voice of the Turtledove can be Heard in our Land"
Rabbi Kasher traveled several times to the United States in search of financial support for printing Torah Sheleima. When he was there in 5699 (1939) the Second World War broke out, and he remained there until the end of the war. In the United States, he was active in the committee to rescue the Rebbe of Gur. The terrible crisis of the Holocaust on one hand and the miracle of the establishment of the State of Israel on the other hand had a great effect on the rabbi.
In 5710 (1950), while he was in New York, Rabbi Kasher published "An Eretz Yisrael Hagadda for Pesach," with added sections on Moshe, the beginning of the redemption, Eretz Yisrael, and a discussion of the fifth cup of wine in the Seder, which is linked to the verse, "And I will bring you to the land" [Shemot 6:8]. In the wake of the Six Day War, he published the book "Hatekufah Hagedolah" – the great era - in Jerusalem. This contains a comprehensive discussion of the path of redemption and the symbols related to it. The book ends with the first five chapters of "Kol Hator" – the voice of the turtledove – which was written by Rabbi Hillel Rivlin of Shklov, a student of the GRA. After Rabbi Kasher's death his book "Arba'a Haro'im" was published – describing the viewpoints of four harbingers of the Great Era: the Or Hachaim, the Baal Shem Tov, the GRA, and the Chatam Sofer.
A Torah Platform for Timely Questions
In the realm of halacha, Rabbi Kasher edited the annual publication "Noam" starting from the year 5718 (1958) until close to his death. The goal was "to provide an opportunity for great Torah scholars to give their opinions about practical questions. This is a place where several Torah experts can discuss an issue and clarify it from all angles, until the halacha becomes clear." The authors were told to bring complete articles and not partial offerings. Noam was the scene of discussions about such issues as artificial insemination, the construction of an Eiruv, and the laws of divorce. Volume 25 was published after his death. And as Noam was to rest, the volumes of Techumin have come to take its place. Rabbi Kasher's halachic articles which were published in the appendices of Torah Sheleima and his responsa in Noam were gathered into the book, Divrei Menachem.
E-mail: Yosephl56@gmail.com
To obtain Torah material from the Rambam Library: elboim_a@mail.tel-aviv.gov.il
HOLY AND SECULAR

Who will Rise Up? - by Rabbi Amichai Gordin, Yeshivat Har Etzion and Shaalvim High School


He: I want to do it.

Rabbi: You can't.

He: It is very important to me, I want to bless the congregation.

Rabbi: You can stand up and give a sermon Friday night instead of me. At the end, give them your wishes that G-d will bless them.

He: I want the real thing. One of my friends is a Kohen. From the times of our Bar Mitzva, I am jealous of him. Every morning I see him go, wearing his talit, to wash his hands, take his shoes off, and go up to the "duchan." I really want to do it too.

Rabbi: I am very sorry, but it is not up to me.

He: The Kohanim established this law and they maintain it as their monopoly. Why do they have the right to have a monopoly?

Rabbi: I am truly sorry, but it cannot be done.


* * * * * *
She: I want to do it.

Rabbi: You can't.

She: It is very important to me. I want to read to the congregation from a real Torah scroll. Why can a man do it but we can't?

Rabbi: I am very sorry, but it is not up to me.

She: The men established this law and they maintain it as their monopoly. Why do they have the right to have a monopoly?

Rabbi: I am truly sorry, but it cannot be done.


* * * * * *
Every individual person is called upon by the Creator to fully utilize the abilities and skills that he or she was given. For many years, human society allowed women to use only some of their talents, and in this way everybody lost something. The women lost the most, but the men did too. The fact that the females of humanity did not use all the facets of their personalities is a terrible loss.
During the last hundred years we have witnessed a blessed phenomenon. Today women can express more elements of their personalities than they ever could before. This blessed process is not complete, but it is advancing at a rapid pace.
The above statement is true in the secular world, and it is certainly true in the world of Torah. An expression of talent and ability should be felt not only in secular matters but also in matters of sanctity. Women should be able to express themselves in a better way than before in their service of G-d. But we must be precise about what is happening. We are in the middle of a process. Redemption comes bit by bit, and the same is true of every revolutionary change. Everything must be seen in proper proportion. It is necessary to understand what is significant and proper, what adds something and what might be harmed. The process must continue in the proper measure. What we need is moderation. What we need is precision.
* * * * * *
The list of elements that comprise my personal world of serving G-d consists of such things as tzitzit and tefillin, rising early to pray in a synagogue, praying in a congregation three times a day, and Torah study. The list also includes such elements as Shabbat, the Days of Awe, and the holidays. These are significant elements, and without them my service of G-d would be lacking.
A few times a year I am called up to the Torah. There have been years when I was not called up to the Torah at all. I never felt that my religious life was any different during the years when I was not called up. There are some people in all the congregations who are never asked to lead the prayers. Perhaps their voice is hoarse, they have a fear of standing in front of an audience, or they have no desire to perform this function. I do not think that the religious world of those who do not lead the prayers is curtailed in any way.
Why do the disputes about the place of the women in the synagogue center around being called up to the Torah and leading the prayers? Why is the greatest controversy related to matters that seem to be marginal to the subject of religion? Why is it that together with the fight for women to read the Torah there is no parallel struggle for men who are not Kohanim to be able to bless the congregation?
I want to make a suggestion. This is merely a theory, nothing more. Perhaps the struggle about Torah reading is not related to the religious world of the women but rather their status within the community. Could it be that the need to read the Torah and to lead the prayers (which is certainly real) stems from a feeling of disparagement in the status of women and not from a feeling of a lack in religious experience?
Let me make myself clear. Even if the above hypothesis is correct, and the issue is related to the public status of women and not directly to their religious experience, that does not mean that the matter is not important. There is a definite need that women not be put into a degraded status, and this is a worthy cause which must be addressed. It must be treated in the proper way.
No halachic expert allows equality between men and women in being called up to the Torah. But it is still necessary to think about how to treat the question of the status of women within halacha in an honest way, without breaking down existing barriers.
* * * * * *
What I have written might cause some anger. "Who are you, sitting there in your prominent seat among the men, to tell me what I feel in the middle of the women's section?" Well, you are right. I am not trying to analyze the inner feelings of those who are struggling for the right to be called to the Torah. Who indeed can really probe the depths of another person's soul? I am merely trying to suggest another way of looking at things. Let these matters be clarified, and let our knowledge and understanding be increased.
E-mail: benkodesh@gmail.com
INSIGHTS FOR THE SHABBAT TABLE

by Bar-on Dasberg


Make Believe
"The man was astonished about her, silent, wondering if G-d had made his path a success or not" [Bereishit 24:21]. Various commentators ask why he was so surprised. Didn't he see that his condition had been fulfilled in such a wondrous way?
The word that appears in the Torah is "mishta'eh," in the reflexive tense. Modern Hebrew slang sometimes uses this tense to signify that somebody is pretending or hiding something ("mitcholeh" would mean that a person appears sick but is really healthy). It seems to me that Midrash Hacheifetz (from the Yemenite traditions) explains that the word mishta'eh implies that the man pretended to be drinking so that he could surreptitiously watch how Rivka behaved.
Boomerang
G-d blesses Avraham by saying, "And your offspring shall take possession of the gates of their enemies" [Bereishit 22:17]. Lavan uses almost the same expression when he blesses his sister Rivka: "Let your offspring take possession of the gates of those who hate them" [24:60]. While this might be a coincidence, it is more reasonable to assume that Lavan, the expert in deceit, was thinking ahead. Perhaps Avraham's slave had told him about the Divine blessing and Lavan knew that Avraham had several children. And he wanted the blessing to reach his future relatives, Rivka's descendents.
However, the plan of the Holy One, Blessed be He, was one step ahead of him. Lavan did not know that he, Lavan, was the one who would "hate" Yaacov. And his own blessing was so powerful that it took place, and his own sons said, "Yaacov took everything that belongs to our father" [31:1].
ALLEGORIES FOR SHABBAT

by Arel Segel Halevi, Tanach Expert – Computer Science Department, Bar Ilan University


"Weigh the path of your feet, and all your paths will be established. Do not turn right or left, remove your feet from evil." [Mishlei 4:26-27].
The word "peles" is a large scale. The first phrase, "Weigh the path of your feet" means to measure your steps carefully and maintain a balance in your feet. "Do not turn right or left" but stay on the middle path. "A person should stay on the middle path with respect to each and every trait, such that all his traits will be in the middle. This is what Shlomo wrote, 'Weigh the path of your feet...'" [Rambam, Hilchot Dei'ot 2:7]. But exactly where is the middle path to be found? If we take the average of existing traits, we will obtain different results depending on where and when we are measuring. The "middle path" in Tel Aviv is very different from the "middle path" in Emanuel or in Yitzhar!
Evidently the verse is not attempting to present a precise definition of the middle position (it does not say, "go in the middle"). It does not refer to the final outcome of a person's choice but rather to the process by which a person establishes his viewpoint. Do not define yourself in advance as right or left, do not say, "I am right/left and therefore this is my choice." Rather, analyze every case in terms of the good and bad in the left and the right approach, make the best choice, and remove your feet from evil.
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SHABBAT-ZOMET is an extract from SHABBAT-B'SHABBATO, a weekly bulletin

distributed free of charge in hundreds of synagogues in Israel. It is

published by the Zomet Institute of Alon Shevut, Israel, under the auspices

of the National Religious Party.

Translated by: Moshe Goldberg

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