Hertz p.205
Soncino p.319
Shabbat ends in London at 5.16pm
| Sidra Lite | |
| Sidra Insights | Rabbi M.S. Ginsbury |
| Kiddush - sitting or standing | Rabbi Daniel Roselaar |
| Holiness I | Dr Jonathan Sacks |
| The Alexander River National Park | Simon Goulden |
| Riddle of the Week | Rabbi Ephraim Mirvis |
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"And a new King arose over Egypt who did not know of Joseph" (Shemot 1:8).
Rashi quotes the divergent opinions of Rav and Shmuel as to whether this new King was indeed a different monarch to the one who had known Joseph or in fact the very same ruler who was now merely effecting a major policy change.
The difficulty with the latter opinion is that the original Hebrew wording, "shenitchadshu gezerotav" - that he renewed or reinstated his former decrees - doesn't seem to sit comfortably with the concept of a well established King adopting an innovative approach to governing his people. It is difficult to understand how a major change in policy, one which would result in the enslavement of a formerly highly successful and prominent sector of society, can be portrayed as "the reinstatement of former decrees"!
Rabbi Yosef Salant in his commentary, Be'er Yosef, suggests an understanding based on the translation of Targum Onkelos who explains the verse as meaning that a new King arose over Egypt who did not perpetuate the decrees of Joseph. The proposition is that Joseph, as viceroy of Egypt, had not merely instigated measures to protect the country from famine, but had also effected major changes to the systems of government and social order throughout the land. Prior to Joseph's pre-eminence, Egypt had excluded foreigners from attaining rights of citizenship; they had lived by prejudiced and insular criteria in relation to such issues as ownership of land and treatment of servants and slaves. Joseph had initiated far-reaching reforms, which, in many ways, made for a prevailing culture of meritocracy. It was these reforms which were now revoked through the reinstatement of the previous system, containing far more inequitable systems and criteria.
According to this explanation it appears that, ironically, it was Joseph's very success as an enlightened and committed provider of both sustenance and opportunity to the Egyptian nation which prepared the way for Pharaoh's subsequent enslavement of the Jewish people. The complaint that the Jews had become too many and too mighty for us is not to be understood in terms of a nation now posing a threat to Egypt through its having become too large and (physically) strong but rather as one which had gained too much influence and authority.
This also explains how it was politically possible for such an enormous shift in policy to be countenanced. How could the Egyptians so quickly forget their indebtedness to Joseph and enslave his heirs and descendants? The answer is that rather than stressing a campaign of enslaving the Jewish people, Pharaoh initiated his new policy by merely presenting it as a return to the good old days of former policies and strategies.
Should Joseph then have been less bold in his reforms? Is it possible to ensure that one generation's successes should not become the very bane of its successors? King Solomon teaches us in Proverbs (19:21) that "many are the thoughts in the heart of man but the counsel of Hashem is the one which prevails". As Rabbi Yisrael Salanter was wont to say, "Man's job is to do; G-d's is to conclude". We have to be ever bold and ambitious in our aspirations but have the humility and perspective to recognise that we are not the supreme and ultimate masters of all that we behold!
After the wine has been poured, the kiddush cup should be lifted up with both hands and then held in the right hand whilst the brachot are recited. (Left-handed people hold the cup in their left hand.) It is good practice to glance at the burning candles whilst saying the introductory Vayechulu paragraph, and to focus on the wine during the subsequent brachot.
Chassidic and Kabbalistic practise, following the custom of the Arizal, is to stand for kiddush. This is because Shabbat is compared to a bride, and the bridal wedding brachot are recited standing. However, most normative halachic authorities recommend that one should sit whilst reciting kiddush and this appears to have been the practice of the Rishonim (some of whom mention specifically that in Shul it is proper for the Chazan to stand when saying kiddush, thus implying that this is not the case at home). According to the Kolbo (a 13th century halachic compendium) this is because kiddush should form a prelude to the meal which is eaten sitting, whilst according to Tosafot and the Vilna Gaon it is so that those who are listening should be more formally defined as a halachic group, rather than standing and lolling around. (Thus, according to the latter view one who is reciting kiddush alone may stand, whereas according to the former view he should nevertheless sit.)
Regarding the Vayechulu paragraph, the Shulchan Aruch advises that it is proper to stand whilst saying it since it is a form of testimony about the creation of the world and testimony should always be presented standing, but the Rama deems this practice unnecessary, since the passage has already been recited standing in Shul as part of the service. However, even the Rama suggests gently rising whilst saying the opening words Yom Hashishi Vayechulu Hashamayim, since the initial letters of these words spell the Divine tetragrammaton.
HOLINESS 1
In the hierarchy of Jewish values, the top rung is kedushah, holiness. Unlike other Biblical virtues, kedushah enters into the very definition of what it is to be a Jew. "You shall be to Me," said G-d at Mount Sinai, "a kingdom of priests and a holy nation." "For you are a people holy to the L-d your G-d," said Moses toward the end of his life. To be a Jew is to be summoned to holiness. What does this mean?
The word kadosh has many dimensions of meaning, but one above others resonates throughout Jewish history. "Holy" in Judaism does not mean "awesome, magisterial, transcendent, infinite." It means "set apart," something that stands outside the normal course of nature.
Ancient myth, like contemporary science, focussed on nature itself - the sun, the stars, the sea, the storm, or today the macro- and micro-cosmos from the birth of galaxies to the human genome. Judaism became the single most momentous leap in the history of civilization through its insistence that there is something beyond the measurable aspects of nature.
That is the revolutionary idea behind the phrase in Psalm 8, "When I see the heavens, the work of Your fingers." Even seemingly infinite space is the work of G-d who is beyond space. G-d is set apart, beyond, outside nature - just as human consciousness, though it has a biochemical and genetic dimension, can never be fully mapped by science. Hence G-d's decision that certain portions of space, time, history and humanity should be made holy - meaning that they should be windows through which we catch sight of something beyond, a distant landscape, an intimation of another order of reality.
In time, the key example is Shabbat. The ancient Sumerian calendar (from which Abraham emerged) was based on the number 6. A month had 30 days (5x6), the year 360 (2x6x30). The day had 24 hours (two segments of the day, before and after noon, multiplied by two for day and night, multiplied by six). The sky was divided into 360 degrees (6x6x10). Western civilization still preserves these last two. By declaring the seventh day holy, G-d was therefore adding a day to the week to represent that which is beyond nature and the predictable movements of the planets and stars.
In space, the land of Israel has a special holiness (it too is set apart from the great empires and continents by which it was and is surrounded), culminating in the Holy of Holies in the Temple in Jerusalem. In history and humanity this task was assigned to the people of the covenant. We were commanded to be different, not to negate the rest of humanity (just as Shabbat does not negate the other six days), but to be a window through which humanity might glimpse signals of transcendence. On what this involves, I will say something in next month's column.
Try a total turtle experience - The Alexander River National Park
Most rivers which empty into the Mediterranean in Israel are either dry in summer, or have had most of the sweet water extracted form them. One of the few exceptions to this is the Alexander River and this has allowed it to become one of Israel's newest National Parks. Sited on the northern bank of the river at its mouth, you will find eucalyptus groves and pleasant picnic areas. If you are keen on wildlife, you will not want to miss the soft-shelled turtles, which can grow up to 1.2 metres (over 4 ft) in length and weigh 50 kg (8 stones). On the small hill in the park the ruins of an ancient customs house can be seen: probably where taxes were paid as goods were brought down to the coast on rafts. In Springtime the hill is carpeted with wild flowers.
Close by you will find the Bet Yannai coastal area and this is also worth a detour. North of the beach can still be seen the remains of a quay built in 1938 during the mandate period. It was ostensibly constructed to unload fertiliser for the neighbouring orchards and orange groves. In truth, it was built to allow clandestine Jewish immigrants to land at night in some degree of safety.
As the park is still new, access can be slightly challenging. You should turn west at the Kfar Vitkin junction on Route 2 between Netanya and Hadera, driving over the bridge and carefully turning right off the road, as there is not yet an official turnoff.
Last week's questions:
1) Where in the names of the Hebrew months of the year will you find
Answer:
2) EXTRA CHALLENGE set by Anthony Kent of Borehamwood.
In terms of the Jewish calendar, what property do the following have in common?
Answer:
None of these can fall on Shabbat.
This week's question:
1) Kaddish Titkabel (whole Kaddish) is recited as a conclusion to a section of prayer in which an Amidah is said. There is one exception. What is it?
2) EXTRA CHALLENGE set by Liora Graham of Hendon.
Can you identify these two Temple-time scenarios:
i. Two creatures of the same species are taken. One is sacrificed and the other is sent away and lives.
ii. Two creatures of the same species are taken. One is sacrificed and the other is sent away and dies
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