Today's Learning We apologize for last week's errors Beitzah 2;10-3:1 Sponsored by O.C. 90 6:8 Moshe Cohen Bava Batra 33 in memory of his mother Yerushalmi-- Malka Rivka bat Sukkah 6 Rav Avraham Chaim A"H HAMAAYAN/THE TORAH SPRING edited by Shlomo Katz VAYISHLACH Vol. IX, No. 8 (392), 16 Kislev 5755, November 19, 1994 We read in this parashah that Yaakov had the name "Yisrael" given to him. But unlike Avraham, whose name was changed, Yaakov had a name added. Rav Chananiah Yom Tov Lipa Teitlebaum (the Sigheter Rebbe) explains that the name "Yaakov" had to be retained because Bnei Yisrael were destined to sin and to be exiled. That name symbolizes that Hashem--represented by the letter "yud" in "Yaakov"--descends into the depths--represented by the word "eikev" (heel) in "Yaakov"-- together with the Jewish people. Hashem, so-to-speak, suffers with us. David HaMelech writes (Tehilim 124:1), "If not that Hashem had been with me, I would say, 'Yisrael'." As was said, the name "Yaakov" symbolizes that Hashem is with us in exile. If not for that fact, Yaakov's name would have been changed to "Yisrael" and "Yaakov" would not have been retained. (Kedushat Yom Tov, Parashat Toldot) ************************************ "I have become small from all the kindness which You have done for Your servant." (32:11) A person's obligation to serve G-d is proportional to what G-d gives him. For example, there is a mitzvah of ma'aser (tithes). Who does a greater deed--the one who has 1,000 bushels and gives 99 (i.e., 9.9%) or the one who has ten bushels and gives one (10%)? The answer is that the latter has performed the mitzvah, and the former--who gave 99 times as much--has sinned. Yaakov said here, "In the past, I tried to serve You in a manner commensurate with Your kindness towards me. But lately, You have done so much for me that my deeds are too small." (based on Chovot HaLevavot: Sha'ar Avodat Elokim ch.6) Rav Yoel Teitlebaum (the Satmar Rav) offers another interpretation of this verse: Yaakov became smaller in his own eyes as a result of G-d's kindness. How so? We read in the Tehilim, "Hashem is a vengeful G-d; a vengeful G-d appears." The Ba'al Shem Tov explains that G-d can punish a person by "appearing" to him and making him realize against whom he has sinned. Such a person's feelings at that moment would be analogous to a child's shame when he realizes that the person at whom he has been playfully throwing stones is the king. Thus said Yaakov, "I have become small and filled with shame by all the undeserved kindness which You have done for me." (Nedivut Lev quoting Divrei Yoel) ************************************ [In this parashah we read of the continuing confrontation between Yaakov and Esav. We also read of Esav's grandson, Amalek, the arch- nemesis of the Jewish people in all generations. An important battle in that "war" was the Purim story; here--despite its being unseasonal--we present a comment of the late Rav Shlomo Goren on Megilat Esther.] We read in the megillah that Esther asked Achashveirosh for permission to continue the battle in Shushan for a second day. Why? We can assume that she knew that there were Amalekites remaining in the city,and she wished to have a second chance to root them out. Rambam writes that since the time of Sancheirev (late in the first Temple period), we do not know who the Amalekites are. How then did Esther know? One possibility, says Rav Goren, is that the Jews used kabbalistic means, as discussed by Ramban (Breishit 5:2). However, there is a simpler explanation, and one which will allow us to understand an enigmatic verse in Megilat Esther. The megillah says that Esther wrote to the Jewish people telling them that the King had given them permission to defend themselves (8:10) and also that they should be prepared for the battle (8:13). What was this preparation? Says Rav Goren: It stands to reason that Haman did not expect the Persians to rise up spontaneously on the 13th of Adar and wipe out all of the Jews. He must have made plans, including dividing-up Jewish neighborhoods, assigning block captains, and so on. Very likely, his cohorts even started visiting Jewish houses to inventory the booty which they expected to collect. And all of these plans would have identified the individuals involved. What Esther obtained from Achashveirosh was more than permission for the Jews to defend themselves. She was given all of Haman's property, including these documents. She, in turn, sent them to the Jews in the provinces with orders to study them and know who the Amalekites were. (Moadei Yisrael) ************************************ Rav Shlomo Goren born 5677 (1917) - died 24 Marcheshvan 5755 (1994) Rav Shlomo Goren, the fourth Ashkenazic Chief Rabbi of Israel, passed away three weeks ago on Shabbat Parashat Chayei Sarah. Born in Poland, he was brought to Eretz Yisrael at age eight. His teachers included Israel's (then Palestine's) first Ashkenazic Chief Rabbi, Rav Kook. Rav Goren's father-in-law was Rav David Cohen (the "Nazir"), one of the leading students of Rav Kook. Rav Goren also obtained a secular education at the Hebrew University. In 1948, Rav Goren was named Chief Rabbi of Tzahal (Israel Defense Forces). In that capacity, he was immersed in the area of hetter agunot--finding means to permit widows of MIAs to remarry. He worked closely with leading poskim such as Rav Zvi Pesach Frank, Rav Yitzchak Herzog, and the Chazon Ish. In addition, he made many trips behind cease fire lines, into Arab-occupied territories, interviewing Jordanian Legionnaires, bedouins, and Arab shepherds who might have information about missing Israeli soldiers. Following the Six-Day War, Rav Goren was elected Chief Rabbi of Tel Aviv. Thereafter, he was elected Ashkenazic Chief Rabbi of Israel. Many criticized the overtly political character of that election. Rav Goren's works include Meishiv Milchamah (halachot of war, hetter agunot, and burial), Har HaBayit (laws pertaining to the Temple Mount), Torat HaShabbat V'haMoed (laws of Shabbat and yom tov), and Moadei Yisrael (studies in the halachah and philosophy of the holidays). In the last years of his life, Rav Goren returned to public life. In connection with the current "peace process," he publicized a psak (halachic ruling) that the laws of the Torah take precedence over military commands and that Israeli soldiers must mutiny rather than forcibly remove settlers from any part of Eretz Yisrael. (A dvar Torah by Rav Goren appears on page 3.) ************************************ DONATIONS TO HAMAAYAN ARE TAX DEDUCTIBLE