Hertz p.169
Soncino p.277
Shabbat ends in London at 4.58pm
Sunday is the Fast of Teveth
| Sidra Lite | |
| Sidra Insights | Rabbi Yitzchok Schochet |
| Friday Night Kiddush | Rabbi Daniel Roselaar |
| Rabbi Yitzchak Arama | Dr Michael Harris |
| 9th of Teveth | Rabbi Yisroel Fine |
| Dead Sea Scrolls exhibition | Simon Goulden |
| Riddle of the Week | Rabbi Ephraim Mirvis |
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The portion this week brings the story of Joseph's encounter with his brothers to a climax. The Torah relays that "Joseph recognised his brothers but they did not recognise him." On a practical level, Joseph had developed over the years. Now sporting a beard and perhaps a sharper look, in place of his earlier youthful innocence, his brothers didn't recognise him.
On a deeper level however, the Joseph the brothers knew was self-indulgent, concerned solely with the ego, prepared to step on the heads of his brothers in his climb to the top and into his father's heart.
The man that stood before them now however, was giving and compassionate, concerned with the welfare of their family and lavishing gifts upon them.
It is often the case that you think you know someone, yet when they act so out of character you assume you must be mistaken. Thus "Joseph recognised his brothers." They looked the same and acted much like before. "But they did not recognise him." This was not someone whom they could readily identify.
What prompted this change in Joseph? It is rare for people to make such radical character overhauls in life. The pattern that is set from childhood and moulded through adolescence, is one that is likely to be followed all the way through. It may manifest itself in varied forms and on different levels, but the essence of the persona remains the same.
A further example is Daniel. The Persians conspired against him and the Jewish people. Eventually a decree was issued by King Darius prohibiting the worship of any god other than the king himself (Daniel 6:7). Daniel openly defied this decree and refused to recognise Darius as the deity that his people considered him to be. "Then the king commanded and they brought Daniel and cast him into the den of lions" (6:16). Not only was he saved from this fate but, incredibly, ended up being appointed chief counsellor to the king!
It is a psychological fact that most people, having experienced trauma in their lives, become nicer and indifferent to the trivial anxieties and irritations which obsess so many of us. Such was the case with Joseph. He began as his father's favoured child and was always the centre of attention. He abused that standing and took advantage of that paternal affection. Then, suddenly, his life takes a sharp twist as he is reduced to a mere slave and treated with disdain. Still later he rises to prominence again in the household of Potiphar and becomes narcissistic and egotistical, entertaining lustful thoughts and obsessed with his image. Yet again he is cast into darkness imprisoned in Egypt. Each time he merited Divine grace he lost sight of his primary objectives. Only after having endured the intense pain and ordeal that often comes in the wake of selfishness does he mature, putting life in better perspective and changing his moral fibre in the process.
Joseph's big leap warranted the accolade - "Joseph the Righteous" as he was henceforth known. For anyone who is prepared to face his own shortcomings and completely reinvent himself accordingly, is deserving of the title "righteous."
When we begin developing a negative trait we must take control before it controls us. It may be difficult to abandon our grudges or self-centred behaviour. Not everything that is faced can be changed. But nothing can be changed unless it is faced. Confronting our imperfections is the first step in the pursuit of righteousness, enabling us, like Joseph, to emerge a hero in our individual worlds.
The requirement to "make kiddush" on a Friday evening is derived from the famous verse "Remember the Shabbat day to sanctify it." According to Rambam the mitzvah involves making a declaration about the praiseworthiness and sacredness of Shabbat, though R' Akiva Eiger suggests that from a Biblical perspective it may be sufficient merely to say Shabbat Shalom.
The requirement to recite kiddush over a cup of wine is Rabbinic in origin and was instituted because wine generally inspires a person and makes him more joyful - appropriate emotions for the onset of Shabbat (Sefer Hachinuch, though some Rishonim indicate that this is a Biblical requirement). The Magen Avraham suggests that a person fulfils his Biblical obligation to recite kiddush by saying the Friday night amidah (which contains the berachah Mekadesh Hashabbat ), and thus the kiddush recited prior to the meal is in fulfilment of the Rabbinic requirements alone (with all the associated implications of being a Rabbinic mitzvah, such as a minor being able to recite it on behalf of an adult). Several authorities disagree. The Mishnah Berurah maintains that the absence of intention to fulfil the mitzvah whilst saying the amidah means that the Biblical requirement is not fulfilled until the kiddush is recited over the wine. The same conclusion is reached by the Minchat Chinuch who maintains that there is a Biblical requirement to mention the Exodus from Egypt as part of kiddush and this is absent from the amidah. Nevertheless, in extremis and when no wine (or challot) is available (e.g. if a person is admitted to hospital late on Friday afternoon and has not been able to bring the necessary Shabbat provisions), one should intend to fulfil the mitzvah of kiddush when saying the amidah.
Rabbi Yitzchak Arama
Rabbi Yitzchak Arama was born in Spain in c.1420 and died in Naples in 1494. He held various Rabbinic positions in his native Spain until the Expulsion in 1492.
Rabbi Yitzchak is famous for his Akeidat Yitzchak, which remains one of the most influential and frequently cited commentaries on Chumash. Indeed, Rabbi Yitzchak is often referred to simply as "the Ba'al [author of] HaAkeida". The commentary takes the form of sermons and had a particularly powerful impact on later homiletical works. Rabbi Yitzchak is an enthusiast of the peshat, the plain meaning of the Scriptural text, but frequently also quotes the central work of Jewish mysticism, the Zohar.
Rabbi Yitzchak composed a similar commentary on the five Megillot, as well as a commentary on Mishlei (Proverbs) called Yad Avshalom. In a philosophical work, Chazut Kasha, he attacks the Aristotelian idea, popular among philosophers of his day, that the world is infinite and had no beginning. He also counters many Christian objections to Judaism.
Rabbi Yitzchak Arama's son, Rabbi Meir, followed in his father's footsteps, serving as Rabbi of part of the community in Salonica and writing extensive commentaries to parts of Tanach.
9th of Teveth
Today marks the Yahrzeit of Ezra according to the Selichot of Asarah B'Tevet (Ezkerah Matzok). Following the return of the Jews from the Babylonian exile under Zerubavel, Ezra, together with Nehemiah, played a major role in the rebuilding of the Temple and the re-establishment of Jewish life in the Holy Land.
He was a Kohen, a Sofer (a scribe) and a great scholar, and remarkably succeeded in combining the attributes of both religious and political leadership at a time of great flux in Jewish history.
With the age of Prophecy drawing to a close, he established the supremacy of Torah and in particular the Oral Law as the foundation and inspiration for Jewish life. He established the Great Assembly of 120 scholars and instituted ten famous ordinances including the public reading of the Torah during the Shabbat Mincha service and on Mondays and Thursdays.
He also adopted the square Assyrian script which is still in use today, leaving the old Hebrew characters to the Samaritans.
He also adopted the square Assyrian script which is still in use today, leaving the old Hebrew characters to the Samaritans.
Above all, he is said to have established the Synagogue in its all-important central position in Jewish life. Ezra's tomb is situated at Uzer, a village near Basra. Feared by the Muslims and with many legends linked to it, it survives to this day.
Scrolls, Stones and Symbols. The new Dead Sea Scroll exhibition at the Israel Museum
For many years, no trip to Jerusalem was complete without a visit to the Shrine of the Book at the Israel Museum, where you could see the amazing Dead Sea Scrolls and learn about the seminal work of Professor Yigal Yadin. The roof of the building which houses the scrolls has become a defining point on the landscape of the capital of Israel. However, the depredations of weather through the years has meant that major structural renovation is needed over the next year and this has given an exceptional opportunity to the museum's curators to mount a fascinating exhibition, which you should not miss.
Using the most modern techniques of display and explanation, "Envisioning the Temple" combines the Temple Scroll with rare archaeological finds, Judaica and fine art in a way that brings out the significance of the find, in 1947. Clearly written wall panels lead the visitor through the discovery of the scroll and, perhaps equally importantly, to a deeper understanding of the sect who wrote it, their lives and beliefs and the vision of the Temple throughout Jewish history until the present day.
One of the most fascinating elements of the exhibition is the ability to slide a powerful illuminated magnifying lens over the actual Temple Scroll and to have the word, letter or even pen stroke displayed on a large flat screen above. You should allow at least one hour for a full visit to this excellent interdisciplinary exhibition, which is likely to be open until the Shrine of the Book reopens in mid 2004.
The Israel Museum is accessible from Rechov Ruppin or Rechov Wise in Neve Granot, West Jerusalem.
Last week's questions:
1) Greece is in which month?
(The answer has no connection with Chanukah).
Answer:
Greece = YaVaN is in SiVaN.
2) EXTRA CHALLENGE set by Ian Abrahams of Pinner.
What happened this month which last occurred in December 1975 and will next occur in December 2031?.
Answer:
We commenced saying Veten Tal Umatar on 6 December, seeing as 2004 will be a leap year and 5 December was a Friday.
(You may have noticed that there is a difference of 28 years between each of these occurrences. 28 years makes up a Solar Cycle - which is the number of years between all the days in a solar year again falling on the same days of the week. In these years Veten Tal Umatar starts on the latest day it can that century.)
This week's question:
1) In what way is Asarah Beteveth (the Fast of Teveth) different from all other fasts?
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.]
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