Hertz p.232
Soncino p.351
Shabbat ends in London at 5.26pm
| Sidra Lite | |
| A Frog in the Throat | Rabbi P. Ginsbury |
| Kiddush | Rabbi Daniel Roselaar |
| Rabbi Ovadiah Sforno | Dr Michael Harris |
| 1st of Shevat | Rabbi Yisroel Fine |
| Gan Hashlosha National Park | Simon Goulden |
| Riddle of the Week | Rabbi Ephraim Mirvis & Reb Bunya Lax |
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With the second plague, frogs, the pressure against Egypt and their king began to intensify. A vast multitude of frogs swarmed through the homes of the Egyptians, wreaking havoc and destruction. What was the reaction of Pharaoh? The sorcerers through some form of magic also brought frogs over the land; and so the king called Moses and Aaron and asked them to entreat G-d to remove the frogs - he would then release the people so they could offer sacrifices to Him (verses 3 and 4).
But this raises a problem. If the Egyptian magicians could also bring frogs over the land, what was so unique about the plague? Why should it have impressed Pharaoh so much that he was willing to let the people go, albeit temporarily?
R. Moshe Alschich (16th century) in Torat Moshe provides an answer which other commentators also offer. Once the plague had begun, through Divine agency, the magicians could build on it. They could increase the number of frogs, but could not create them anew. On the contrary (See S.R. Hirsch) through their actions the plague intensified, so that more and more frogs swarmed through the land.
Furthermore, the magicians were unable to remove the plague. This had been their original intention - but once it had been set in motion, they were powerless to halt it.
Thus Pharaoh realised the greatness of the G-d of Israel and begged Moses and Aaron to entreat Him to remove the frogs. Gradually, it began to dawn on him that even his wisest counsellors were helpless, faced with the boundless power of G-d.
We may learn a valuable lesson from this explanation. Mankind has been endowed with the gifts of inventive genius and creativity. These enormous potentials for good must be directed into the right channels; man's technical ability and skill must always be tempered with humility. Although created in the image of G-d, we are at root as Abraham reminds us, mere dust and ashes.
We need to recognise that even science has limits - that like the magicians of old we too may extend G-d's creation (we are even obliged to) but we cannot create anew; we may begin processes, but not be able to complete or reverse them, with sometimes tragic results for the world. Those who work in modern scientific disciplines such as medicine, genetics or space exploration would do well to heed this warning. Drugs may have almost miraculous healing powers, but their side-effects are sometimes counter-productive; modern methods of farming may be economical and cost-effective, but they have brought BSE in their wake and fears concerning genetically modified crops; space exploration may tell us more about the universe, but has not brought us any closer to its Divine source.
There is a story about a contest between scientists and G-d. G-d took a handful of earth, breathed into it the breath of life and created a man.
'There,' He said, 'can you replicate that?' 'Yes, we think so,' they replied, and picked up a handful of earth. 'Just a moment,' said G-d, 'use your own earth.'
Ideally kiddush should be recited (and the meal commenced) as soon as possible after returning from Shul on Friday evening, in order to formally declare the sanctity of Shabbat close to its commencement. Some halachists (Minchat Yitzchak) have addressed the following issue: In the summer months it is standard procedure to recite kiddush even before nightfall (just as we daven the Ma'ariv evening service even though it is not yet dark). If a child who becomes Bar Mitzvah on that Shabbat listens to kiddush before nightfall (i.e. whilst he is still halachically a minor and only Rabbinically required to observe the mitzvah of kiddush), is he required to repeat it again when it gets dark (since he is then a halachic major and Biblically required to make kiddush)?
In order to enhance the mitzvah of kiddush, it is proper that the cup that holds the wine should be clean (both internally and externally), and it should also be undamaged. Whilst it is not essential that it should be made of silver or fine crystal, using such cups as many people do is an appropriate way of dignifying the ceremony. However, in certain instances such as a holiday context this may not be practical and the Poskim discuss whether a disposable cup may be used in such circumstances. R' Moshe Feinstein counsels against using such a cup, suggesting that something so cheap and flimsy is at best akin to a damaged cup which is disqualified (except under extenuating circumstances) by the Shulchan Aruch, and the author of the Minchat Yitzchak adds that because of its disposable nature it does not even have the halachic status of a cup whatsoever. But other authorities (R' Sh Z Aurbach and Tzitz Eliezer) adopt a more permissive approach and rule that though a disposable cup obviously doesn't enhance the mitzvah, since it is reasonably durable and practical it may be used for kiddush.
Rabbi Ovadiah Sforno
Rabbi Ovadiah ben Ya'akov Sforno was born in Cesena, Italy, around 1470 and died in Bologna in approximately 1550.
His celebrated Torah commentary bears his family name, Sforno, and is printed in some editions of the Chumash. Rabbi Ovadiah also wrote commentaries to Shir HaShirim (Song of Songs), Kohelet (Ecclesiastes), the Book of Job and Psalms. Fragments of his expositions of some other books of Tanach have also been preserved. In addition, he wrote a commentary to Avot (Ethics of the Fathers), and a philosophical work, Or Amim ("Light of the Nations"), which deals with the relationship between Torah and Aristotelian thought.
The commentaries of Rabbi Ovadiah Sforno are concise and very lucid, and focus on the peshat, the plain meaning of the text.
Rabbi Ovadiah was highly educated in secular knowledge. He personally translated Or Amim into Latin and sent it to Henri II of France. He was a physician by profession.
Rabbi Ovadiah lived in Rome for many years, later settling in Bologna, home of his younger brother Rabbi Chananel. In Bologna, Rabbi Ovadiah worked both as a physician and as a Dayan on the local Beth Din.
1st Shevat
Today marks the Yahrzeit of the outstanding Halachist and student of the Chatam Sofer, Rabbi Moshe Schick of Hust, Hungary who died in 1879.
Reputably he gained his family name from his grandfather, following the Austrian Government's decree making it obligatory for all Jews to adopt a surname. The name Schick forms the initial letters of Shem Yisrael Kadosh (the name of Israel is Holy).
By his own admission, a late developer in his Talmudic studies, following the passing of his mentor Rabbi Moshe Sofer (the Chatam Sofer) he emerged as the pre-eminent Halachic authority in Hungary and the author of the Teshuvot Maharam Schick, of over one thousand responsa.
He took over the mantle of opposition to the Reform Movement from his teacher, protesting at its approval of mixed marriages, and deriding its Rabbinical leadership as without authority to make Halachic decisions.
In two famous responsa (O..H..34 & 36) following initiatives by the Hungarian and Austrian Governments to 'modernise' and reform Jewish life, he advocated the Orthodox community's secession from the establishment community organisation to form its own independent congregation, thus replicating the example of Rabbi S. R Hirsch in Germany.
He adopted the highest standards of personal piety, once refusing a wage increase because a similar increase had not been offered to the Dayanim and the Shochetim in his community. It was said that on his deathbed in reviewing his life he failed to identify any moments of neglect of Torah study.
Nature's jacuzzi and lots to do - Gan Hashlosha National Park.
Many people will know that the Galilee region is still the site of geothermal activity and nowhere more so than in the Amal River, which flows through the Gan Hashlosha National Park. With water at a constant 28 degrees Celsius (82F) all year round it is a delight to swim in it. A special delight is to sit under the waterfall - just don't bring your shampoo!
The park houses a host of attractions which make it even more worth a visit. A reconstructed water mill is certainly worth a visit, as is the 'mandafe' or arched room where local Arabs would traditionally welcome visitors and entertain guests. In the park there is now an exact replica of Tel Amal, the 'tower and stockade' settlement which was put up in just one night - on 10 December 1936. You be able to see the pioneers living quarters, with its period furniture as well as other buildings of the period, such as the dining hall and kitchen. Children can use the 'hands on' activities and modern historians amongst you can view a video presentation on the anti Jewish riots during the time of the Mandate.
The Museum of Regional and Mediterranean Archaeology, with rare finds from the Greek period, as well as a collection of old agricultural implements, are all housed in one delightful setting in the Lower Galilee. Gan Hashlosha - also known as Sachne - is certainly worth an extended visit and can be found by driving on Route 669, west of Bet Shean. It is located just east of the junction with Route 6666.
Last week's questions:
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?
Answer:
At the end of Selichot.
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.
Answer:
i. Two birds for leprosy of houses (Vayikra 14: 49-53)
ii. Two goats on Yom Kippur (Vayikra 16: 5-10).
This week's question:
In today's Sidra of Vaera we have the longest word in the Torah. It has 10 letters. What is it?
2) EXTRA CHALLENGE set by Reb Bunya Lax of Finchley.
There is one mitzva of the Torah, which you perform by not intending to perform it. In fact, if you intend to do it, it is not a mitzva. What is it?
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