Hertz p.180
Soncino p.296
Shabbat ends in London at 5.06pm
| Sidra Lite | |
| Why we were slaves in Egypt | Rabbi Dr Jeffrey M Cohen |
| Kiddush - The wine | Rabbi Daniel Roselaar |
| Rabbi (Don) Yitzchak Abarbanel | Dr Michael Harris |
| 16th of Teveth | Rabbi Yisroel Fine |
| Kibbutz Gesher |
Simon Goulden |
| Riddle of the Week | Rabbi Ephraim Mirvis & Anthony Kent |
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Vayyechi chronicles the beginning of our ancestors’ slavery in Egypt. An obvious question is, why did they deserve such a protracted and harsh fate? The explanation given to Abraham, that the sin of the indigenous Cannanite tribes did not warrant their immediate banishment (Bereishit 15:16), only begs the question, for surely G-d could have contrived it that Abraham’s family remain secure in Canaan until the appropriate moment dawned for them to supplant the Canaanites.
Rabbeinu Nissim Gaon dismisses the notion that the disclosure to Abraham of that 400-yr exile and slavery was a pre-ordained Divine punishment for some specific sin of the forefathers, asserting rather that it was a revelation of what would occur as a direct result of Israelite sin while in Egypt. Had it not been for that sin (probably of idolatry), their sojourn would have been much shorter and less painful.
Other commentators do view it, however, as a punishment for Patriarchal sin, the precise nature of which is withheld from us. For Ramban, it lay in Abraham’s deception of Pharaoh when he passed off his wife, Sarai as his sister. Abraham displayed a lack of faith in G-d’s protective power, for which his offspring were deprived of that protection and exposed to the tyranny of Pharaoh.
In a similar approach, the Talmud (Nedarim 32a) also relates the bondage to a lack of faith on Abraham’s part, specifically when God promised him that his offspring would one day possess the land of Canaan (Bereishit 15:7), and Abraham replied, "But how will I know that I shall inherit it?" (v.8).
Viewing the bondage as a corollary of some specific sin committed by Abraham directs us to the more obvious situation wherein he behaved with a hardness of heart, in stark contrast to his general kindliness and generosity of spirit, we refer to his collusion in Sarah’s ill-treatment of her Egyptian handmaid, Hagar. This accurately foreshadows the "hardness of heart" displayed by Pharaoh towards their offspring on so many occasions.
Other commentators suggest that the Egyptian bondage was punishment for the ill treatment and sale of Joseph by his brothers. Just as Joseph was sold into Egypt, so the tribes of Israel were enslaved there. They had to learn that lesson, of living in peace with their brethren, which was essential if the disparate tribes were ever going to merge into a unified nation in a land of their own.
If the enslavement was, indeed, for a Patriarchal sin, then G-d clearly suppressed that fact, sparing Abraham the upset on account of what his family had inflicted on their own offspring. A less problematic and far more charitable view, however, has it that the Egyptian slavery was a beneficial training period, to toughen Israel physically for the many confrontations and battles they would have to endure while travelling through the desert and while attempting to conquer the Holy Land and banish the warlike tribes that inhabited it.
In deference to the importance of the mitzvah, good quality wine that appeals to the palate should be used for kiddush. There is no halachic requirement to use a traditional "kiddush wine" and table wine may be used instead. Though some authorities express a preference for red wine (and the Ramban disqualifies the use of white wine) a rosי is certainly acceptable.
The Talmud (Bava Batra 97a) states that kiddush may only be recited over wine that is suitable for use in the Temple ritual. According to Rambam this excludes sweetened wine, as well as grape juice and yayin mevushal (wine which has been boiled). However, the Shulchan Aruch rules in accordance with the Rosh and other authorities who permit the use of such wines and exclude only wine that has a foul odour or taste.
When making kiddush, care should be taken to ensure that the cos (cup) is filled to near the rim. Minimally the cup must contain a reviit of wine. A reviit is an halachic liquid measure, generally reckoned as 86 ml - easy to remember as the gematria of the word cos is eighty-six. (According to R’ Moshe Feinstein and the Chazon Ish a larger measurement should be used - 137 ml or 150 ml respectively.) Though the cup must contain this much wine, the person reciting kiddush need only drink a cheekfull (a mere sip does not suffice).
The only beverage that Friday night kiddush may be recited over is wine or grape-juice. A person who has no wine - perhaps he went on holiday and forgot to pack wine - or one who is allergic to wine should make kiddush over the challot, washing his hands prior to kiddush and replacing the brachah borei peri hagafen with hamotzi lechem min haaretz.
Rabbi (Don) Yitzchak Abarbanel
Abarbanel was born in Lisbon in 1437. He was a person of immense and varied talents who achieved a prodigious literary output despite a very active and unsettled life.
Abarbanel became treasurer to King Alfonso V of Portugal, but on Alfonso’s death in 1481 was accused of participating in a conspiracy and fled to Castille in Spain, eventually becoming treasurer to King Ferdinand and Queen Isabella. He was very successful in this role, but despite his political influence was unable to prevent the expulsion of the Jews from Spain in 1492. Abarbanel refused the royal offer to remain in his position and left Spain along with his people. He then settled in Naples, moving afterwards to Sicily, then Corfu and finally Italy. He died in Venice in 1508.
Abarbanel wrote very influential commentaries on the Torah and much of Tanach. His commentaries do not make for particularly easy reading: they often deal at length with questions of faith, and frequently sections are prefaced with extensive introductions. Abarbanel also penned philosophical works, including Rosh Amanah, concerning Rambam’s Thirteen Principles of Faith, and a commentary to Rambam’s Guide to the Perplexed.
Other works authored by Abarbanel include a commentary on Pirkei Avot (The Ethics of the Fathers), and a very popular commentary on the Pesach Haggadah, Zevach Pesach.
The messianic era was a particular focus of interest for Abarbanel and he wrote several works on this subject.
16th of Teveth
Emperor Joseph II of Austria was impressed by the writings of the Prussian government official Christian Wilhelm Dohm, who argued for full emancipation of the Jews in his work entitled "Concerning the improvement of the Jews’ civilian status".
Accordingly, it was on this day, corresponding to 2 January 1782, that he issued his famous Edict of Tolerance (Toleranzpatent) in which some of the worst restrictions imposed on the Jews during the Middle Ages were rescinded.
He had already abolished many taxes but now he went one step further. Jews were given the right to earn a living as artisans, merchants and manufacturers. They were entitled to lease land and cultivate it, although ownership of land was still denied to them unless they accepted baptism.
Jews were admitted to colleges and universities, albeit with the purpose of encouraging them to forsake their heritage and become integrated into the gentile culture.
Fundamentally, the Edict failed because its true objective was not emancipation but assimilation. The Edict was the forerunner of many similarly motivated measures such as those of Napoleon a few decades later, and of the policies of the Russian Government in the 19th Century.
Jewish emancipation in the Protestant countries of England and Holland took a different course primarily because such policies were motivated by liberalism rather than anti-Jewish prejudices and hopes for our ultimate assimilation and conversion.
One river, three bridges, many stories - Kibbutz Gesher
At the turn of the twentieth century, the Jewish Colonisation Association bought 100 hectares of land in the Jordan valley, north of Bet Shean. It was their first purchase in the area and pioneers from Zichron Ya'akov started to live there in 1901. After several abortive attempts to settle the area, a group called Achdut, who had lived in the Jerusalem neighbourhood of Bayit Vegan, agreed to start a kibbutz on the site, called Meshek Gesher (Gesher Farm). They utilised the building materials from a Mameluke caravanserai (way station), fortifying the dining hall with firing slits in the walls. Little did they know just how vital this precaution would be.
Gesher had for many centuries held a strategic position on the route over the Jordan. The first bridge was a Byzantine Roman Bridge, which had been renovated by the Crusaders and others. In 1905, the Turks built a railway bridge to take the line from Damascus. At the time, it was the lowest railway bridge in the world, at 247 metres below sea level. The third bridge was a road bridge, built by the British in 1925.
Before the Mandate ended, the British withdrew from the nearby police fort and a battalion of the Arab Legion, together with hundreds of armed Bedouins, attacked immediately. During a lull in the battle, the settlers decided to evacuate all the children with one parent from each family - so that there would be no orphans. Two weeks later two Iraqi brigades, about 5000 soldiers, joined the attack. The Israelis, now reinforced by two ancient 65 cannons, succeeded in repelling them all, for the loss of six souls.
You can visit the kibbutz visitor centre, learn more about its history and enjoy the beautiful Jordan Valley scenery by turning off Route 90, 16 km (10 miles) north of Bet Shean.
Last week's questions:
1) In what way is Asarah Beteveth (the Fast of Teveth) different from all other fasts?
It can take place on a Friday.This last happened in 1996 and will next happen in 2010.
Answer:
Greece = YaVaN is in SiVaN.
2) EXTRA CHALLENGE
Apart from Joseph, there is one other character whom the Bible refers to as "tzadik" (righteous).
i.Who is he?
ii.What did Joseph and this other person achieve, which no-one else succeeded
in doing?
[Clue: According to Ashrei (Psalm 145) Hashem does this all the time.]
Answer:
i.Noah (see Bereishit 6:9).
ii.Both Noah (in the Ark) and Joseph provided food for every living person.
In Ashrei, Hashem is called righteous "Tzadik Hashem" and this follows immediately after we state "poteach et yadecha" i.e. Hashem opens his hands and provides food for all.
This week's question:
1) Where in the names of the Hebrew months of the year will you find
2) EXTRA CHALLENGE set by Anthony Kent of Borehamwood.
In terms of the Jewish calendar, what property do the following have in common?
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