Hertz p.288
Soncino p.445
Shabbat ends in London at 6.01pm
| Sidra Lite | |
| Sidra Insights | Rabbi David Mason |
| The Leining - I | Rabbi Daniel Roselaar |
| Rabbi Bachya Ben Asher | Rabbi Dr Michael Harris |
| 22nd of Shevat | Rabbi Yisroel Fine |
| The Cathedral of Moses - Korazim | Simon Goulden |
| Riddle of the Week | Rabbi Ephraim Mirvis & Anthony Kent |
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This week's Parsha contains the summit of our relationship with G-d: the covenant at Mount Sinai. However, we know the parasha as Yitro, named after Moses' father-in-law Jethro. The part that Yitro takes in this week's reading is known as the 'advice' of Yitro.
In Yitro's opinion, Moses was taking too much of the judicial decision making process for himself. If a proper system of judges would be set up, smaller issues could be settled before they even came to Moses. He would deal with the larger matters alone.
There exists a famous discussion as to whether Yitro converted to Judaism. But whether or not his eventual abode was with the people of Israel, in this week's Parsha, he is beginning to break away from his non-Jewish roots. This implies that his advice came from his experience in less monotheistic culture, and yet, Moses was still willing to listen and to accept his counsel.
The question may then be asked: Could not Moses have thought of these ideas by himself? This question has tremendous ramifications. Do we consider our Torah as the sole guide of life; or should we look to other cultures for advice on how to run our lives? Rabbi Shlomo Aviner, Chief Rabbi of Bet El, answers this question through the following Rabbinic statement: "If it is said that there is chochma (wisdom) amongst the nations, then believe it. If it is said that there is Torah amongst the nations, then don't believe it"
A difference is made here between chochma and Torah. Chochma in this context is general academic wisdom. It can relate to how a society is organised, to the scientific world, to world philosophy. It will be able to define the material reality in which we live but will stop short of defining the more internal worlds of religious experience. Torah, by contrast was a guide passed by G-d to His people, which would direct them on spiritual and religious matters, and would make them the sole nation in the world that could wholly and purely worship G-d. Yes, other nations would have religious experience, but the Jewish Nation would have the potential to more clearly define this experience and make it a permanent part of life. Chochma is like an outer shell, while Torah is compared to the fruit inside.
So, we are taught, non-Jews will have a greater ability in the understanding of chochma, of what is needed to organise and define life. But Torah resides with the Jewish Nation, and cannot be properly understood by any other. In other words, we were not chosen in order to be the most 'wise' nation; rather we were chosen to be a 'kingdom of priests and a holy nation'.
Moses did not think of how to organise the dispensing of justice. He felt free to turn outside, to Yitro, and to integrate his chochma into the rubric of the Jewish nation.
In a practice that traditionally dates back to Moses, at least seven people are called to the Torah each Shabbat morning. The Mishnah (Megillah 21a) states that if desired more people may be called up, and no maximum number appears in any of the early halachic sources (though some Acharonim write that the number should not exceed ten).
The Magen Avraham (282:1) cites the view of the Rashbatz that it was only in the Mishnaic era that more than seven people could be called up - in those days only the first and final honourees would recite the opening and concluding berachot respectively, and thus increasing the number of people called up would not alter the number of berachot recited. This view is rejected on the grounds that all the early halachic authorities codified the Mishnaic ruling even though the present practice of each person reciting two berachot became current in the Talmudic era. Nevertheless, many Poskim indicate that it is preferable not to call up additional people unless absolutely necessary. Interestingly, the Mishnah Berurah and Aruch Hashulchan indicate that enforcing this preference is well nigh impossible in the face of lay opposition and that insisting on it would probably cause the Rabbis more trouble than it is worth! Of course it is difficult to imagine this kind of tension between the Rabbinic and lay leaders in today's Synagogues.
Those called should always demonstrate their eagerness to go to the Torah by proceeding along the shortest and most direct route from their seats to the Bimah. Likewise, when returning after the reading, they should do so by a longer route, thus demonstrating reluctance to leave the Torah. If both routes are equidistant, it is proper to ascend the Bimah from the right and descend from the left.
Rabbi Bachya Ben Asher
Rabbi Bachya (or Bechaye) died in Saragossa, Spain, in approximately 1340. He was a disciple of the famous Rashba, Rabbi Shlomo ben Aderet.
His commentary on the Torah, Midrash Rabbeinu Bachya, is very well-known. It has been reprinted many times and has had many supercommentaries written on it. Rabbi Bachya's commentary deploys various modes of interpretation, including the peshat or plain meaning of the Biblical text, midrashic exegesis, philosophical commentary and kabbalistic exposition.
A further well-known work authored by Rabbi Bachya is Kad Hakemach, which focuses on ethics, observance of the mitzvot, and belief in G-d. He penned other books also, including commentaries on Job and Pirkei Avot (Ethics of the Fathers).
Rabbi Bachya should not be confused with the eleventh century sage Rabbi Bachya ibn Pakuda, author of the classic work of Jewish thought, Chovot Halevavot.
22nd Shevat
Today marks the 11th Yahrzeit of the saintly Manchester Rosh Yeshiva, Rabbi Yehudah Zev Segal. His wise counsel and example of personal piety moulded and inspired the lives of thousands of individuals and families who revered him as their personal mentor and guide.
Assuming the mantle of leadership of Manchester Yeshiva in 1950 from his revered father Rabbi Moshe Yitzchack, by the time of his death in 1993 he had emerged as a towering figure in the Torah world.
The hallmark of his teaching was to strive for absolute clarity in learning, but as one of the generation's leading masters of Mussar (personal development) he sought to provide a synthesis of both disciplines in his students.
He prayed with the awe of a servant who stood before his Master, and he considered no cause too hopeless for his intervention. Wherever he travelled people sought him out for his blessing.
Those in distress from all over the world found their way to the Rosh Yeshiva. There were the infirm and the seriously ill; couples who were childless; men and women seeking to get married; parents of sick children; people with no source of livelihood; and those who required advice, solace and encouragement.
He would not look into a mirror nor at photographs of himself, explaining "I know what I look like on the inside, isn't that enough?"
Even when contemplating death, the Rosh Yeshiva made the needs of others his primary concern. He requested to be buried among the pure and innocent children.
Years after his passing, he continues to inspire and to offer strength to the thousands who visit his grave, and to those for whom his saintly image continues to enlighten their lives.
The Cathedral of Moses - Korazim
The ancient Galilean city of Korazim was first mentioned in the Second Temple period, when it was famous for the high quality of its wheat crops. It grew in prominence in the Mishnaic and Talmudic periods and features in Christian writings as it, along with the local cities of Bet Zaida and Kfar Nahum were cursed for not accepting the teachings of its leader. Today, the most fascinating part of your visit to the site will be the Byzantine synagogue, built around 1600 years ago. It was constructed of basalt, the volcanic rock so evident in the area and on it you can see very ornate carvings of plants, people crushing grapes underfoot and animals. Easily visible too are lions and an eagle as well as a bird pecking at a bunch of grapes.
The so-called 'cathedral of Moses' is actually an armchair carved out of the rock and most likely the seat for a very important community member. An Aramaic inscription has survived, but the cushions which would have made the seat somewhat more comfortable have, sadly, not! The Israel Parks Authority have reconstructed a mikvah, two ancient homes and an olive press, showing the life and times of the early inhabitants. The shy Syrian hyrax can sometimes be seen sunbathing on the rocks or hiding beneath the jujube trees which grow in the vicinity.
Korazim National Park is on Route 8277, just 10 minutes drive from Amiad junction on Route 90, north of Tiberias.
Last week's questions:
1. Explain: This year we had half on six and whole on two.
Answer:
During Chanuka, we
2) EXTRA CHALLENGE
Unknown to many, Miriam, who is featured in today's Sidra of Beshallach, had six names.
How many of them do you know?
[One of her other names is mentioned in the Torah and one is the name of a recently-developed and growing city just south of Jerusalem.]
Answer:
Miriam was also called
This week's question:
1. Further to our recent question about the Hebrew months, Michael Bayer of Golders Green asks the following:
Where do you find in the names of the Hebrew months
2) EXTRA CHALLENGE set by Anthony Kent of Borehamwood.
Which name is given at least once to 3 different people in the Torah:
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