Oneg Chaya Sarah

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1. What was the last nisayon (test) of Avraham?

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AHDON'T WASTE TIME

Rabbi Jeremy GolkerHead of Kodesh, Hasmonean High School

K I N D L Y S P O N S O R E D לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה

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With best wishes

T H I S P A G E H A S B E E N K I N D L Y S P O N S O R E D

Rebbi Akiva was once giving a shiur when he noticed his talmidim were struggling to stay awake (some things never change!). In order to re-engage and revitalise them, he asked them a question, “Why did Esther Hamalka merit to rule over 127 kingdoms?” Rebbi Akiva answered that it was because Sarah Imeinu lived for 127 years. So says the Midrash at the beginning of this week’s sedrah.

The Midrash is clearly puzzling. What do Sarah’s 127 years have to do with the number of kingdoms over which Queen Esther ruled?

The Chiddushei Harim gives a wonderful explanation. Rebbi Akiva was trying to teach his students the importance of time.

Imagine, said Rebbi Akiva, if each year of your life was like a whole country. A month would be like a huge city. A week like a big town. A day like a large village. An hour like a whole street. And a minute like a house. If we truly appreciated that we were being rewarded with vast wealth for every moment of avodas Hashem, we wouldn’t waste time.

Rebbi Akiva therefore used a comparison of material value to convey to his talmidim the tragedy of wasting time. Sarah’s 127 years were lived to the full and every moment reaped eternal benefit.

Rabbi Isaac Bernstein, z”l, quoted the above midrash and added a beautiful insight of the Maggid of Mezritch. In Sefer Tehillim, David Hamelech says: “lo amus ki echye.” This does not mean “Let me not die, for I will live”. Everyone has to die at some time.

Rather, it means, “Let me not die while I am still alive!” There are some people who are technically alive, but spiritually they are dead. David Hamelech pleaded with Hashem that he should live life to the full and be truly alive while still on this world.

The Ralbag says that is why in Nach there is an expression, “ko’es chaya” “as this time lives”. Because there is living time and there is dead time.

I once heard a marvellous idea which reiterates this theme regarding the mitzvah of orlah. For the first three years of a tree’s life, the farmer cannot reap any benefit from his new tree. To compensate the farmer, the Torah gives a special blessing that he will reap much benefit to make up for the loss of three years’ produce.

But surely there are other instances where the farmer loses out. He has to give terumah and ma’aser and many other donations from his yield.

The difference is that with other contributions, the farmer is dealing with a material loss. However, with orlah, the farmer has to deal with a loss of time. That is more painful as he knows the loss can never be made up.

As the saying goes: “Adam doeg al ibud damav, v’ayno doeg al ibud yomav. Man worries about losing his money and does not worry about the loss of his days.” How crazy! “Damav chozrin, yomav eynan chozrim. His money can return, but his days will not come back.”

That is the lesson of Sarah Imeinu and a life lived well.

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2. Sarah lived for 127 years. What merit did this serve the Jews many years later?

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AHCHAYEI SARAH - CHESED WITH

CHACHMAH

Rabbi Yehonoson GefenRabbi for Keter HaTorah

Avraham Avinu sends his faithful eved, Eliezer to find a suitable wife for his righteous son, Yitzchak Avinu. When Eliezer arrives at his destination he prays to Hashem to send him a sign to enable him to determine who should be Yitzchak’s wife. He asks, “Let it be that the maiden to whom I shall say, ‘Please tip over your jug so I may drink’ and who replies, ‘Drink, and I will even water your camels,’ she, You will have designated for Your servant, for Yitzchak, and may I know through her that You have done kindness with my master.1”

The commentaries explain that he did not merely suggest a random

sign, rather he wanted to ascertain that the future Matriarch would have

a highly developed sense of kindness. The commentaries see in the

exactness of his prayer that it was not sufficient that she merely respond

to his request for water; he planned to only ask for water for himself and

he hoped that she would react on her own initiative and offer to water

the camels as well. The Seforno points out that he wanted her to delve

beyond his verbal request for water for himself and perceive that his true

needs were far greater, and act accordingly2.

In a similar vein the Malbim points out that it was not sufficient that

Rivka be kindhearted, rather Eliezer also wanted her to demonstrate

chachmah that would enable her to best serve his needs. He is further

medayek Eliezer’s request; he davke asked that she tip the jug for him as

opposed to him taking the jug from her and drinking himself. He hoped

that rather than being angered by his supposed laziness, she would try

to judge him favorably that he must have some kind of pain in his hands.

Accordingly, she would realize that if he does not have the strength to

hold the jug for himself, then all the more so, he would be unable to draw

water for the camels. Consequently, she would perform the arduous task

1 Chayei Sarah, 24:14.2 Seforno, ibid.

of watering the ten camels herself! When she successfully passed these tests, Eliezer saw that he had found an appropriate match for Yitzchak3.

The Seforno and Malbim show that it was not sufficient that Rivka be kind, rather she needed to demonstrate chachmah that would enable her to perceive Eliezer’s true needs without him even asking her directly. We learn from here that in order to perform chesed in the most optimal way, a person must use chachmah. It seems that this does not mean that he needs to have an exceedingly high IQ, rather that he develop an awareness of the people around him so that he can perceive others’ needs and provide for them rather than waiting to be approached.

The Beis HaLevi derives a similar point from a passuk in the end of Megillas Esther. In extolling the praises of Mordechai as the leader of the Jewish people, the Megillah tells us that, “he was doresh tov l’amo”, that he sought out the good for his people4. The Beis HaLevi asks, surely all Torah leaders want to do good for the people, what is the uniqueness of Mordechai that he was ‘doresh tov le’amo’? He explains that Mordechai would not wait until people come to him and request him to help them. Rather, he would preempt them by coming to them and trying to discern their needs and how he could help them5.

The Beis HaLevi himself exemplified the trait of understanding people’s needs through his keen awareness before they even came to him. On one Seder night, he was asked if it was permissible to use milk for the Four Cups. In reply, he sent a messenger to the questioner’s home with a generous amount of wine and meat. He realized that they obviously did not have wine with which to drink the four cups. Moreover, since they were planning to drink milk, they evidently did not have any meat to eat. He acted accordingly and provided for their unasked for needs!

Throughout our daily lives we encounter people who may be in need of some kind of assistance. However, very often, they are too embarrassed to explicitly ask for help. Thus, it is necessary to strive to emulate the hanhagah of Rivka and work out their needs. For example, one person was found to be living in desperate poverty - how was it discovered? A friend had lent him 25 Shekalim some weeks earlier and casually asked if his friend could repay it. The borrower’s face turned white at the sheer impossibility of having to pay back such a loan. Such a reaction alerted his friend and he made some investigations and discovered that this man did not have enough money to live on the most basic level. Sometimes, a person’s facial expression or a casual comment will indicate a certain need. It is in our power to develop an awareness to such hints and thereby greatly increase our capacity for doing chesed.

3 Malbim, ibid. Also see Ohr HaChaim HaKadosh and Beis HaLevi for more discussion of the great chachmah that Rivka deomnstrated in this maaseh.

4 Megillas Esther, 10:3.5 Quoted in Motsei Shalal Rav, Purim, p.246.


3. Why is the place called Meoras Hamachpelah?

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PARSHAS CHAYE SARAH: THIS TOO IS FOR THE GOOD, RETAINING EMUNAH IN DIFFICULT TIMES

Rabbi Raphy GarsonOhr Yisrael Federation

On this week’s parsha, Rashi teaches that ‘all of the years of Sarah’s life were equally good’. However we know that Sarah suffered a great deal in her life. She was childless for many years, she experienced the challenge of famine and exile, and even being held as a captive. So how is it possible to describe all the days of her life as good?

Rav Pliskin quotes Rebi Zushe of Anipoli on this, who explains that

Sarah mastered the attribute of constantly saying ‘gam zu letovah’, ‘this

too is for the good’. Sarah was constantly aware that even those events

which others might consider to be bad were from Hashem, and was

therefore able to evaluate them as being positive. The quality of one’s life

isn’t determined by external situations. The Torah ideal is to be aware

that the purpose of our life is to perfect our character, and that every life

situation is therefore an opportunity for growth. Sarah mastered this level

of consciousness. Thus, at the end of a life that was constantly devoted

to growth, it could be said that all her years were good.

On the first day of creation the Torah tells us that Hashem ‘created

male and female, blessed them and called their name Adam’. Why is

being called ‘Adam’ considered a blessing?

The year was 1912, an infamous blood libel was instigated against

Mendel Baylis who was accused of killing a Christian child. As part of

the case against him, the prosecution planned to cite a passage from

gemara Bava Mezia (114) stating “You are called Adam, and the Gentiles

are Not Called Adam” as a proof that Jews consider gentiles to be less

than human and could therefore have carried out the murder.

As a defence, the then Chief Rabbi of Moscow Rabbi Yaakov Maze

explained to the defence lawyer Oscar Grussenberg, that in Hebrew there

are many different words used for man and woman - Ish/Isha, Gever/

Gevira, Enosh/Adam. However Adam is unique in that unlike all the other

words, it has no plural form. The phrase in the gemara is not racist or

bigoted. Rather it is meant to indicate that Jews cannot be broken into

pieces; they are and always will be as one. If an Italian was seized and

put on trial, we would not witness a scenario where all Italians were

congregating in their churches to pray for him. The same could be said

about the French for a Frenchman, and so too regarding all other nations.

However, when a Jew is seized and put on trial, the solidarity that Jews

have toward each other will make every Jew throughout the world stop

and pray for the welfare of that other Jew.

Indeed, in our day and time, we have witnessed many examples of

such solidarity. ‘You are called Adam’ means you are considered a single

unit which it is impossible to speak of a plural for – an attribute of the

Jews that has been demonstrated time and time.

As an illustration, most readers will be familiar with the names Naftali

ben Rachel Devorah, Eyal ben Iris T’shura, and Gil’ad Micha’el ben

Bat-Galim hy”d. We all recall the events of summer 2014, when tragedy

brought us together as a people. That summer we saw empathy become

alive. Walls of tension and difference were gone. The world was shaken

to its core. People gathered in shuls and schools worldwide to cry and

storm the gates of heaven. The support was huge and spanned the

entire Jewish spectrum from all walks of life. The unity was unbelievable.

Everyone was affected. During those 18 days we were reminded that

nothing should get in the way and separate us as a people

Racheli Frankel, mother of Naftali h”yd, also reminded us that Hashem

does not work for us. At times we pray and we do not know what we

pray for. Rav Yisrael Meir Lau once said that it’s interesting that in the

daily prayer of Ein Kelokeinu we answer a question before that question

is asked. We say Ein Kelokeinu – there is none like our G-d - and only

then do we come to the question Mi Kelokenu, who is like our G-d. It

makes no sense. We should first ask Mi Kelokenu and then respond Ein

Kelokenu. Rav Lau explains that before we ask the question, we empower

ourselves with emunah and faith through a declaration of Ein Kelokenu.

Faith is where we begin. Emunah does not only mean we believe that

Hashem will do everything for the best, but that even when the best does

not happen, we trust that it is the best option. This is a challenge we all

need to work on.

Mrs Racheli Frankel is spending Shabbos in the UK this week for

the first time. Tomorrow she speaks at Yavneh College. Mrs Frankel is a

paradigm example of someone like Sarah, who is able to say “this too is

for good”. A rock of emunah and bitachon, of faith and trust in Hashem,

a lady who shines as a beacon of light in our dark world, teaching us the

home truths of emunah, that even when bad things happen goodness

can be found, as everything Hashem does is for the best.


4. How long should have Avraham lived?

S P O N S O R E D

לעילוי נשמתר' אליהו בן ר' אברהם הלוי ז"ל

ר' חיים יוסף בן ר' יהודה ליב ז"ל

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AHCHAYEI SORO – SUBSTANTIAL TALKING OR

TALKING WITH SUBSTANCE?

Rabbi Zach FordKerem School and Kollel Halocho Berura

In this week’s parshah, Rabbi Eliakim

Koenigsburg draws an interesting

distinction between two different kinds

of character traits.

At the outset, we are introduced to Ephron the Hittite – who at first

tells Avraham Avinu that he wouldn’t dream of charging him for Sarah’s

burial plot. A few pesukim later, howeve, quite the opposite happens

when Avraham transfers 400 shekels of silver to Ephron. Moreover, Rashi

expounds the words ‘over lasocher’ to mean that the coins used to pay

Ephron were worth even more that the normal shekel currency . What

do we see from this? The Gemara in Bava Metzia 87a, explains that in

this instance, Ephron personified the expression ‘Rashaim omrim harbeh,

v’afilu m’at einam osim’ - wicked people say a lot, but don’t do even a

small amount’. In other words, Ephron’s words, practically speaking,

amounted to nothing as he took a fortune in payment from Avraham.

Towards the end of the parshah, when Rivka approaches Yitzchak

Avinu for the first time, she appears to be most taken aback. Rashi

comments that ‘she saw his majestic appearance and she was astounded

by him’. A few pesukim later, the Torah relates how Yitzchak married

Rivka and as result, he was comforted over the loss of his mother. Was

there no dialogue between the two before they got married? Why doesn’t

the Torah record any verbal exchange between them?

The answer is, of course they spoke to each other and of course they

conversed. However, in not specifically mentioning their conversation,

perhaps the Torah is trying to demonstrate to us that once Rivka saw

Yitzchak’s majestic demeanour, his refined nature and character traits

and how he conducted himself, she didn’t have to hear any words

from him. Dialogue was not a prerequisite for their marriage because

Yitzchak’s actions spoke louder than words and in this instance, seeing

was believing. In sharp contrast to Ephron, Yitzchak epitomised the

famous adage from Pirkei Avos, ‘Emor m’at v’aseh harbeh – say a little

and do a lot’. Chazal explain that Yitzchak’s unique middah was ‘gevurah’

– strength and discipline. His job was to continue his father’s mission and

consolidate the principles for which he stood for - as demonstrated by

his re-digging of Avraham’s wells in next week’s parshah. Yitzchak then,

concentrated less on speech and more on actively fulfilling his purpose

in life – a trait that the aforementioned Gemara describes as righteous.

Rabbi Koenigsburg recounts a well-known story about the 30th US

president, Calvin Coolidge. Known for being a distinguished character

and having a reserved nature, Coolidge was also renowned for remaining

largely silent at many diplomatic events and answering only ‘yes’ or ‘no’

during interviews. On one occasion, a woman confessed to him that she

had bet a sum of money in favour of her being able to engage Coolidge in

more than three words of conversation. Without making eye contact with

her, he quietly replied, “You lose”.

In today’s day and age, we live in a world of constant communication

- whether via phone calls, text messages, emails or the various guises of

social media. It has become a trend that seems to dominate people’s lives.

A recent study in America revealed that university students check their

smartphones 11 times per lecture! Until the legislation for banning the

use of mobiles whilst driving became effective, people would spend car

journeys constantly talking on the phone too. What’s more, sometimes

such conversations are taking place for the mere sake of taking place. The

message of this week’s parshah and Yitzchak’s behaviour is profound.

Our speech should be used effectively and only when there is something

meaningful to be said. Our actions should speak louder than our words –

especially when sometimes, talk is cheap.


5. What characteristic was Eliezer looking for in a wife for Yitzchak and why?

S P O N S O R E D

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5 BIBLE PERSONALITIES FROM "PEOPLE OF THE BOOK" (2007: TARGUM)

Osher Chaim LeveneOrah

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AH

Sarah: Jewish PrincessIn all of her husband’s great achievements, Sarah was an equal partner.

True, Sarah was righteous in her own right as one of the seven prophetesses,1 whose level of prophecy surpassed even that of Avraham, her husband!2 And Sarah lived out all of her years without iniquity.3 Indeed, as emphasized in her death, every moment of Sarah’s lifespan, and every stage therein, was the celebration of accomplishment, and of spiritual growth.

However, it is specifically in conjunction with her husband, that Sarah is portrayed.

Whether in winning over the masses to One G-d,4 or her hospitality to wayfarers,5 Sarah steadily stood at Avraham’s side.6 It is befitting that Sarah was the first awarded the title of eishes chayil, “woman of valour” – the famous hymn of the same name expressed as a eulogy marking her life.7

Her triumphs were his. And his destiny was hers.Where this partnership was most pronounced, of

course, was in perpetuating Avraham’s new world order with a son and heir. Earlier, Sarah had selflessly proposed that her beloved husband consort with her maidservant Hagar – “perhaps I will be built up through her”.8 In the end, however, she herself would bear Avraham’s spiritual successor.9

It was miraculous that Sarah gave birth to Yitzchak at the elderly age of 90,10 the Torah introduces Sarah as “…barren, she had no child”.11 Her subsequent metamorphosis is reflective of her name change.

She went from Sarai (שרי) to Sarah (שרה) – as the masculine association of the letter yud at the end of her name was replaced by the feminine letter hei. (In fact, the distinction between ish (איש), “man” and ishah

1 Megillah 14a2 Shemos Rabbah 1. G-d instructed Avraham “everything she

says to you, you shall listen to her voice” (Bereishis 16:2). This is also seen in her name Yischa, “to gaze” using ruach hakodesh, divine inspiration (Rashi, Bereishis 11:29).

3 Bereishis Rabbah 58:14 “Avraham would convert the men, Sarah would convert the

women” (Bereishis Rabbah 39:14).5 See for example Bereishis 18:66 An allusion to the complementing roles of Avraham and Sarah,

lies in her outward portrayal of a brother-sister relationship (Bereishis 12:13; 20:2) – namely that they were on a par in terms of their spiritual function.

7 Midrash Socher Tov 112:18 Bereishis 16:29 However Hagar’s son Yishmael proved himself unworthy to

follow Avraham’s lead and become his spiritual successor. See our essay Yishmael: The Wild One.

10 Bereishis Rabbah 53:511 Bereishis 11:30. See Yevamos 64a for how Avraham and

Sarah were originally of undefined gender.

woman” is that the former word includes the“ ,(אשה)letter yud, the latter the letter hei.12) Her youthfulness was reinvigorated13 and G-d miraculously fashioned for her a womb.14 With her feminine role of motherhood, she lived out her “choice” years; the 37 years following Yitzchak’s birth until her death.15

Whereas Avraham was pillar of creation and “father” to all the nations, Sarah became their royal princess.

In this capacity, she was seized by Paroh and Avimelech with both kings wanting to crown Sarah as their queen.16 Originally she was “Sarai,” only a

“princess” to her own people (from the Hebrew root sar which means “prince” or “official”). But she went on to become “Sarah” reflecting her position as “princess to the entire world”.17

This royalty goes right to the heart of a Jewish woman’s identity.

A Jewish woman is classified as a princess, kol k’vodah bas melech pnimah, “The full glory of the princess is within”.18 Her royal domain encompasses the setting of her home.19 She takes care to appear and behave in a modest way – as endemic to the Jewish woman20 – according to the refined demeanour and higher standards of royalty.

Sarah the princess, first of the matriarchs, exemplified the Jewish woman.

She was extraordinary beautiful,21 but incredibly modest at the same time.22 Testimony that the Divine Presence resided in her model home were the three miracles she merited: (1) the Shabbos candles burned

12 The letter yud corresponds to the male while the letter hei alludes to the female (Zohar, Pinchas 236b). The yud taken from Sarah was placed at the beginning of the name for her male descendant Hoshea who became Yehoshua, the Jewish leader who would conquer and settle in Eretz Yisrael (Sanhedrin 107a).

13 Tanna d’Bei Eliyahu Rabbah 6. See Bava Metzia 87a records that Sarah was rejuvenated when the three angels visited to bear tidings of her future pregnancy.

14 Bereishis Rabbah 53:515 Zohar 1, 123a16 See Midrash Tanchuma, Vayeira 27 for how Avimelech

dressed Sarah in royal garments to protect her.17 Berachos 13a.18 Tehillim 45:14. See Rambam, Hilchos Ishus 13:11 how the

essence of a woman’s beauty is enthroned within the home.19 One of the sages of the Talmud was wont to call his wife “my

house” (Shabbos 118b).20 To stress the inner setting for the woman’s beauty, G-d

created Chava from Adam’s internal rib (Midrash Tanchuma, Vayeishev 6).

21 Sarah was one of the four most beautiful women to have lived (Megillah 15a; See also Bava Basra 58a; Bereishis Rabbah 40:4). Her other name Yischa conveys how everyone “gazed” at her beauty (Megillah 14a). Hers was a beauty untarnished by age or by her many travels (Bereishis Rabbah 40:4).

22 Bava Metzia 87a derives this from the verse “Sarah was in the tent” (Bereishis 18:9). In the same way that modesty is internal, Avraham hid his modest wife in a box upon entering Egypt (Bereishis Rabbah 40:5).

continuously from one week to the next, (2) her dough the miraculous increased in volume and (3) a special cloud hovered over her tent.23

Furthermore, Sarah’s standards set the benchmark for the virtuous woman. To win Yitzchak’s favour and hand in marriage, Rivkah was expected to prove herself as a worthy successor to Sarah. Only once these miracles returned to Sarah’s tent because of Rivkah was “Yitzchak consoled after his mother”.24

And in terms of her femininity, Sarah proved herself the willing reflection of her husband’s potential, she was able to give birth to his successor. As a mother raising Yitzchak, she persuaded Avraham that expelling Yishmael was essential for the spiritual advancement of her son. Indeed, her royal life culminated in her son’s binding as a sacrifice at the akeidah verifying Yitzchak’s position as Avraham’s spiritual heir.

But this royal embodiment of a Jewish woman was universal in its scope.

True kingship would be innate to the nation that emerged from Sarah: the Jewish people were crowned

“a kingdom of ministers”.25 The Children of Israel were the epitome of royalty – a regal bearing that persisted even in the lowly depths of their exile.26 The precedent is found in Sarah whose royalty was recognized by Paroh; he incredibly shared his kingdom with Sarah – giving her the land of Goshen.27 In the subsequent Egyptian persecution, home to the first Jewish exile, Sarah the princess was handed a portion of Paroh’s kingdom, in which her descendants could find refuge to survive and resume continuing their divine mission. And in the merit of her imperial 127 years of life, Sarah’s descendant Esther attained royalty to reign over 127 states albeit whilst her brethren were in exile.28

That Israel is identified with kingship is because their outlook is to see the ultimate function of all kingships on Earth. The monarchy exists only to be redirected to proclaim the sovereignty of G-d, the King of kings.29 This will be achieved where the kingship of G-d is universally proclaimed: “Let everything with a life’s breath in its nostrils proclaim Hashem the G-d of Yisrael is King, and His kingship rules over everything”.30

It is Sarah who is the exemplary eishes chayil, whose spiritual beauty is the timeless model of the “Jewish Princess”.

23 Rashi, Bereishis 24:6724 Bereishis 24:67 and Rashi ad loc.25 Shemos 19:6. “Rabbi Shimon says: All [members] of Israel are

princes” (Shabbos 111a).26 So too, did Alexander the Great prostrate himself before

Shimon the Righteous (Yoma 69a) and Antininous, the Roman emperor submit himself before Rabbi Yehuda the Prince. The Four Exiles are termed Malchiyus, “Empires” that usurped Jewish royalty to wrestle it for themselves.

27 Pirkei DeRebbi Eliezer Ch.2628 Esther Rabbah 1:829 “The kingdom of earth is some semblance to the kingdom of

Heaven” (Berachos 58a).30 Rosh Hashanah Shemoneh Esrei,


6. Did Avraham have any daughters and why?

S P O N S O R E D

NO FONE FURSDAY!Not touching your phone throughout Shacharis on Thursday mornings.Can you handheld that? 0800-613-HANDLE-IT?

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HBLESSINGS

Dayan Elimelech VanzettaRav of the Orthodox Jewish Community of Chile. Resident of Edgware. Former Secretary General of the Conference of European Rabbis. European Director of 70 days for 70 years

A Hundred Blessings a Day Part IINTRODUCTION

We must recite at least 100 brachos a day1.

King David instituted the need to recite 100 blessings a day because

of a period of his reign during which 100 people a day were dying2 for

unknown reasons. King David then enquired through Ruach HaKodesh –

Divine Inspiration, and arrived at the conclusion that the recital of 100 a

day would stop this tragedy, which in fact happened.

Our Sages (z”l) found support for the aforementioned in the pasuk3:

“Veatah Yisroel, mah Hashem Elokechah shoel me’imach? Ki im leirah

es Hashem!” – and now Israel, what does Hashem your G-d ask of you?

Just that you fear HaShem. Our Sages stated: “Al tikreh mah (don’t read

what) elah meah (but rather a hundred) blessings. This way, through

the recital of 100 blessings a day, a person fears and loves the Creator,

remembering Him multiple times every single day.

CALCULATING 100 BLESSINGS A DAY

We start counting 100 blessings a day from Ma’ariv until the end of

the following afternoon, thus encompassing all three daily tefillos4.

There is a disagreement among the poskim – halachic authorities – as

to whether the blessings recited as part of Birkas HaMazon after Shalosh

Seu’dos (the third meal on Shabbos) are counted towards the hundred

blessings of Shabbos5 itself or of Sunday6.

The blessing of Asher Yatzar (after using the toilet) and blessings over

food count towards the hundred blessings a day benchmark7.

Given that on Shabbos the text of the Sh’moneh Esrey is shorter one

should strive to make up for this shortfall by reciting more brachos over

food. If need be, the mitzvah can also be fulfilled by attentively listening

to and responding “amen” to the blessings of those who are called up to

the Torah and Maftir8.

Here is a descriptive table outlining the various blessings we routinely

say on weekdays and on Shabbos. It takes both Ashkenazi and Sephardic

customs into account.

1 Shulchan Aruch – O:C 46:32 Mishnah Brurah 46:143 Devarim 6:124 Shu”t Betzel HaChachmah 4:155; Halichos Shlomo 22, subparagraph 235 Shu”t Shevet HaLevy 5:23 who writes that it is obvious that Birkas HaMazon for a third meal that

started during the day (Shabbos) are counted towards that day6 Halichos Shlomo 22, subparagraph 23. Regarding a meal that started during Bein HaSh’mashos he

writes that it needs further analysis (elucidation 42)7 Mishnah Brurah 46:148 Mishna Brurah Ibid

BLESSING WEEKDAYS SHABBOS Sephardim Ashkenazim Sephardim Ashkenazim

Netilas Yadayim 1 1 1 1

Asher Yatzar 1 1 1 1

Birchos HaShachar 16 16 16 16

Birchos HaTorah9 3 3 3 3

Brachah on Tallis 1 1 1 1

Brachah on Tefillin 1 210 - -

Baruch SheAmar 1 1 1 1

Yishtabach 1 1 1 1

Birchos Shemah11 7 712 7 7

Sh’moneh Esrey13 57 57 28 28

Friday night Kiddush14 - - 2 2

Morning Kiddush - - 1 1

Birkas HaMapil15 - 1 - 1

Netilas Yadayim16 - - 3 3

Birkas HaMotzi17 - - 3 3

Birkas HaMazon18 - - 12 12

Total 89 91 80 81

As mentioned, this tables gives us an idea of all blessings we, per force, say every day as already established by halachah, if we diligently add on to these brachos other blessings recited before and after eating, after visiting the toilet, after witnessing natural phenomena (although these may be rarer) we can easily reach our goal, as instituted by Dovid Melech Yisrael, of reciting 100 brachos every day.

Next week we will take a look at similar tables pertaining to Rosh HaShanah, Yom Kippur and the Shalosh Regaim.

May we all merit to seeing the fulfillment of the words ShehaMevorech Yisborech, may the one who bless be blessed. Now just multiply it by a hundred…

Wishing all a Gut Shabbos!!!

9 Some opine that Birchos HaTorah constitute only two blessings10 Some who daven Nusach S’fard and Arizal say only one blessing11 Shacharis and Ma’ariv12 Ashkenazim who say Baruch HaShem LeOlam Amen veAmen during Ma’ariv have an extra

brachah13 Ma’ariv/Shacharis/Musaf (when applicable)/Minchah14 Those who simply hear Kiddush from someone else should drink some wine so as to make this

blessing count towards their calculations15 For those who say it with Shem uMalchus – HaShem’s name and His Kingship over Creation16 Prior to the three meals on Shabbos17 Prior to the three meals on Shabbos18 After the three Shabbos meals


7. When was Rivka born and how was she related to Yitzchak?

S P O N S O R E D

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7

PAR

SH

AHPARSHAS CHAYEI SARAH - REMEMBERING

THE DAY OF DEATH

Rabbi Zev LeffRav of Moshav Matityahu

Sarah died in Kiriath Arba which is Hebron in the land of Canaan. And Abraham came to eulogize Sarah and bewail her (BEREISHIS 23: 2).

Rabbi Yitzchak Karo in his work, Toldos Yitzchak, explains that the

account of Sarah’s death is placed between Rivkah’s birth and Yitzchak’s

marriage to remind us that even on such joyous occasions as a birth

or a wedding, one must still remember the day of death. It is the day of

death which puts life in its proper perspective. Thus we break a glass at

a wedding, in part, to temper our joy with a reminder of the fragility of life

and our ultimate mortality (see Brachos 31a and Tosafos ad loc.).

The Midrash interprets the verse, “And God saw that all that He had

created was very good” (Bereishis 1:31)-’Good’ refers to life; ‘very good’

to death. We remember our mortality in order not to love this world too

much and forget our ultimate purpose (R’ Yitzchak b. R’ Shlomo on Pirkei

Avos 3:1).

When one is confronted with the desire to sin, the Gemara (Brachos

5a) tells us, he should arouse his yetzer hatov to suppress his yetzer hara.

If he is successful, fine; if not, he should learn Torah. If learning Torah is

sufficient, fine; if not, he should recite Krias Shema. If this succeeds, fine;

if not, he should remember the day of death.

From this Gemara we realize that focusing on our own mortality is

not without its own dangers. Otherwise why not confront the yetzer hara

initially with thoughts of death?

There are at least three ways that excessive concern with death can

have negative results. When a person is suddenly confronted with his

own mortality, a denial reaction may take place that manifests itself in

irrational feelings of power and ability to overcome any threat. Secondly,

awareness of one’s mortality can also lead to despair or feelings that

nothing in this world is of any meaning. Finally, thoughts of mortality

can lead to feelings of total abandon and frenzied indulgence in physical

pleasures, “Eat and drink, for tomorrow we die,” (Yeshayahu 22:13).

Each of the stages mentioned by the Gemara is designed to counteract

these negative consequences of remembering one’s mortality. The

exhortation to exercise one’s free will in overpowering the yetzer hara

reminds us of our own limited control in this world, “Everything is in

God’s hands except the fear of Heaven,” (Brachos 33b). Recognition of

this fact prevents delusions of mastery and power.

Studying Torah and God’s commandments - the second stage

recommended by the Gemara for combatting the yetzer hara - reminds us

of the value of this world as the arena for fulfilling God’s will and earning

eternal reward. We thereby counteract feelings of despair generated by

remembering the day of death.

And finally, reading Krias Shema and accepting the yoke of Heaven

restrains us from wallowing in earthly pleasures.

Once we have anticipated all the negative consequences, we can use

the knowledge of our own mortality positively: to remind ourselves that

time is limited, the stakes are high, and if not now, when. “Repent one

day before your demise,” Chazal advise us (Pirkei Avos 2:15). In other

words, treat every day as if it were the last and live it with a sense of

urgency and desire to secure one’s eternal reward. Talmudei Rabbeinu

Yonah (to Brachos 25a) comment on the phrase, “We run and they run.

We run to eternal life, and they run to ultimate destruction,” as meaning

that one must be constantly aware that he is running towards his final

destiny and do all in his power now to acquire eternal reward.

Considered in this way, awareness of death can be an exhilarating

incentive to realize the spiritual potential in every moment. That, said

the Alter of Kelm, was why R’ Hamenuna Zuti entertained the guests at a

wedding feast by singing, “Woe to us that we are dying; woe to us that we

are dying” (Brachos 31a). This chant was not a dirge, but rather a joyous

challenge to the new couple to enhance their true simchah.

When Rabbi Akiva saw his students dozing off during shiur, he awoke

them by asking, “What did Esther contemplate that caused her to rule

127 provinces? He answered that she had reflected on the life of Sarah,

who lived 127 years” (Bereishis Rabbah 58:3). Sarah lived a full 127 years,

each moment utilized to the fullest. Her life furnished Esther with the

model she needed to reach her full potential. The same consideration,

Rabbi Akiva implied to his students, should lead them to remain attentive

and not slumber during their learning.

The sedrah recounting Sarah’s death is called Chayei Sarah - the life

of Sarah, to teach us that the awareness of death gives meaning and

inspiration to life.

Quiz

Tim

e An

swer

s 1 Most commentaries hold that the last of the ten trials of Avraham was the Akeidah. However, Rabbeinu Yona (PIRKEI AVOS, 5:3) says that the last one is found at the beginning of Parshas Chayei Sarah where Avraham needs to sort out the burial arrangements for Sarah and pay an exorbitant amount without questioning Hashem.

2 The Midrash observes that Queen Esther merited to rule over 127 provinces in the merit of Sarah who lived 127 years.

3 It literally means a double cave. The Gemara (ERUVIN 53A) cites two opinions

about how it looked. Either one cave inside another or one cave in front of another.

4 All the three Avos should have lived to the age of 180. Avraham died at 175, five years earlier, so that he should not see Esav go astray (RASHI, 25:30). Yitzchok died at 180 (35:28). Yakov died at 147, 33 years were taken away from him (SEE DAAS ZEKEINIM TO 47:8).

5 The middah of kindness. Perhaps because Yitzchok personified the middah of gevurah, strict justice, therefore he required a wife of kindness to balance it.

6 The Ramban (24:1) brings different opinions. Some say he had a daughter and this was a blessing and others say it was a blessing not to have a daughter. Why? Since a woman is under her husband's authority and she would have to marry someone from the other nations.

7 See the end of Parshas Vayeira. She was born soon after the Akeidah (SEE RASHI, 22:20). Avraham had a brother, Nachar, who married his niece (Haran's daughter) Milka (Sarah's sister). She had a son, Besuel who was Rivka’s father.

http://livingwithmitzvos.com/

8MY WEEKLY HALACHIC QUESTION

Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

HA

LAC

HA

H

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.If your shul has any leftover Oneg Machzor Companions please contact [email protected] to request a pickup

Squeezing Fruits on Shabbos Part 2We learned previously that squeezing a fruit for its juice is forbidden under the melacha of s’chita – squeezing. Here are some of the leniencies regarding this halachah.

SQUEEZING ONTO SOLIDS

Q. May fruit that is forbidden to squeeze [category A and B (such as grapes, oranges, strawberries, kiwi, etc.)] be squeezed onto food, for example lemon onto fish?

A. Yes. Only when one squeezes a fruit to use its juice is it a problem of s’chita. When one squeezes a fruit directly into a food, it’s as if he simply separated a food into another food. Thus, one may squeeze any fruit provided the liquid goes directly into a food1. However, it is praiseworthy not to squeeze grapes (and olives) even if the liquid goes directly into food2.

Â Therefore, it is permitted to squeeze a lemon onto a vegetable salad, fish or schnitzel3.

Â It is similarly permitted to squeeze lemon or orange onto ice-cream.4

Q. If the liquid doesn’t seep/absorb into the food, for example when squeezing lemon onto fish, some of the juice flows over the fish and drips onto the plate, is it still permitted?

A. If the juice is being used to improve the taste of the food, e.g., lemon onto fish or salad, it doesn’t need to be absorbed into the food5.

Q. Is it permitted to squeeze a fruit into an empty cup/plate with intention of immediately pouring it into food?

A. No6, the fruit must be squeezed directly onto the food.

1 גמ' שבת קמד:, שו"ע סי' שכ ס"ד ובמ"ב ס"ק יז.2 מ"ב ס"ק יז עפ"י תשו' הרא"ש הובא לשונו לעיל וכן כתב החי"א כלל יד ס"ג

שנכון ליזהר בספק איסור דארייתא. והערוה"ש והגר"ז וכה"ח לא מחמירים בזה כלל.

3 עי' קצוה"ש שם דאם סחט הלימון עד תומו ונשארת רק הקליפה יש להתיר זה רק סמוך לסעודה כיון שבורר אוכל מתוך פסולת.

4 שדינו כאוכל לגבי זה.5 ט"ז סי' תקה ס"ק ב, גר"ז שם ס"ב ומ"ב שם ס"ק ו.

6 גמ' שם. וכ"פ השו"ע ס"ד ומ"ב ס"ק יח.

SQUEEZING ONTO LIQUIDS

Q. Is it permitted to squeeze a fruit directly into a liquid, e.g., a lemon into tea?

A. No. One may not squeeze any fruit into a liquid7. Nevertheless, one may place a slice of lemon into the tea (that is in a kli shlishi) and stir the tea being careful not to squeeze the actual lemon.

Q. Is it permitted to squeeze a fruit over a solid and liquid together, e.g., a cucumber salad?

A. If the majority is food, it may be done, even if there is liquid present also8.

Q. Is it permitted to squeeze lemon onto sugar which will subsequently be added into one’s tea?

A. Yes9. Some Poskim are stringent10. The final halachah is to be lenient.

• The same halachah applies to squeezing lemon into mayonnaise which will then be made into a runny salad dressing.

SQUEEZING ABSORBED FOODS

Q. Is it permitted to squeeze a food that absorbed liquid from somewhere else, e.g., a pickle of its juice, schnitzel/tuna of its oil?

A. Food that has absorbed liquid from elsewhere [i.e., it is not natural juice] is also included in the prohibition. Nevertheless, it is permitted to squeeze it provided one is doing so for the benefit of the food itself, i.e., to rid it from too much liquid11. It is forbidden to squeeze even this type of food (that its liquid was absorbed from somewhere else) in order to use the liquid12, nevertheless, one may keep the liquid that comes out and use it, provided that the food wasn’t originally squeezed for the liquid13.

7 מ"ב ס"ק כח, בה"ל ס"ד ד"ה הבא.8 שביתת השבת מלאכת דש ס"ק פה "אם האוכל העיקר ומברכין ברכת האוכלין, נחשב כאוכל לגבי זה". וכן שמעתי מהגרפ"א פאלק שליט"א.

9 ברכ"י דהו"ל כמשקה הבא לאוכל. וכ"כ השביתת השבת סעי' יח, מ"ב ס"ק כב.10 חי"א כלל יד ס"ד סיים דעצה זו צ"ע. וכ"כ החזו"א סי' נו ס"ק ז.

11 שו"ע ס"ז וגר"ז סעי' יא.12 גמ' שם "למימיהן אסור", וכ"פ השו"ע שם ס"ז ומ"ב ס"ק כט.

13 שו"ע ס"ז "אפי' סוחט לתוך קערה שאין בה אוכל".

For example, it is permitted to:

Â Squeeze the excess juice out of a pickle/hot-pepper,

Â Squeeze the excess oil out of an oily schnitzel or latke,

Â Squeeze out the water/oil from tuna in a can,

Â Squeeze out a juicy carrot from the chicken soup to make it easier to eat,

Â Squeeze a challah that absorbed too much whisky or chicken soup.

However, one should beware of the halachos of borer (separating) which may pertain to many of the above situations14, e.g., a utensil cannot be used to make the separation easier. For example:

Â One may not (according to many Poskim) hold the lid of the tuna can over the can to allow only the liquid to escape leaving behind only the tuna.

Â One may even use a tissue or paper towel to absorb the oil in a schnitzel15.

Rav Shimshon Pincus, zt”l, used to say the following regarding Shabbos: Why is it forbidden to cook and perform other methods of food preparation that are permitted during the week? He explains it as follows: imagine a parent comes to visit his daughter and his son-in-law greets him. Upon asking where his daughter is, the son-in-law replies, “She is in the kitchen baking a cake.” The father repliers, “I didn’t come here to eat cake. I have plenty of cake at home! I came to spend time with my family.” That is what Hashem wants from us on Shabbos. Hashem has plenty of everything, so now is not the time to be busy preparing, rather to today is the day to spend with Hashem.

For Halachic Questions:

[email protected]

14 ועי' בשש"כ פ"ה סעי' ח שכ' עפ"י קצוה"ש שמותר רק אם יעשה זאת סמוך לסעודה משום בורר.

15 דהוי מין א' עם המאכל ואין כאן בורר כלל )אפי' אם הוא איסטנית כ"כ שאינו יכול לאכול על השמן(, כן אמר לי הגר"ע אויערבאך שליט"א.

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