Parashat Shavua

Hemdat Yamim Parashat Mikeitz-Chanuka-2

Hemdat Yamim Parshat Mikeitz-Chanuka 2 Tevet 5763 =============================== This edition of Hemdat Yamim is dedicated to the memory of R' Meir ben Yechezkel Shraga Brachfeld o.b.m. =============================== Eretz Hemdah is the premier institution for training young rabbis to take the Israeli Rabbinate's rigorous Yadin Yadin examinations. Eretz Hemdah, with its distinctive blend of Religious Zionist philosophy and scholarship combined with community service, ensures that its graduates emerge with the finest training, the noblest motivations resulting in an exceptionally strong connection to Jewish communities worldwide. ================================ Are Dreams Really Meaningless? / Harav Yosef Carmel During Yosef's first meeting with his brothers, after such a long separation, the Torah stresses, "Yosef remembered the dreams which he dreamt about them" (Bereishit 42:9). The dreams' impact on Yosef's treatment of his brothers was very profound. Indeed, so had Yosef's dreams molded the brothers' image of him, as the Torah relates: "They continued to hate him for his dreams and for his words" (ibid. 37:8). This point raises the question as to the status of dreams in the Torah's eyes. Shlomo Hamelech shows little regard for dreams. He says: "For in a multitude of dreams and vanities and empty words ..." (Kohelet 5:6). The navi, Zecharia, goes even further, saying: "... sorcerers see falsehood and dreams speak lies and comfort with the meaningless" (10:2). Chazal too, in context of Yirmiya's mention of chaff with the kernel in reference to dreams, says: "Just as it is impossible for there to be a kernel without the chaff, so is it impossible for there to be a dream without irrelevant elements" (Berachot 55a). If dreams are usually looked down upon and to be ignored, then those of Sefer Bereishit have a unique distinction and cannot be seen within the regular framework of dreams. Bereishit has the greatest number of dreams in all of Tanach. Their common denominator is that they are all prophetic dreams, whether those dreamt by our holy forefathers or those dreamt by gentiles. Let us mention just a few of the examples of dreams that we find. Brit Bein Hab'tarim, which is perhaps the basis for the historical covenant between Hashem and Am Yisrael and Eretz Yisrael, occured as "a deep sleep fell on Avram" (Bereishit 15:12). Similarly, the great promises to Ya'akov in Beit El are classified as: "He dreamt, and there was a ladder ..." (ibid. 28:12). Ya'akov received riches in the aftermath of his dreams about sheep. On the other side of the spectrum, Hashem warned Avimelech to stay away from our matriarchs and Lavan to stay away from our patriarch in prophetic dreams. Years after Yosef's dreams, Paroh's and his servants' dreams enabled Yosef to show his worth, rise to power and, thereby, fulfill his own dreams. Finally, Ya'akov was reassured about his journey to Mitzrayim in a dream. In summary, even those who raise doubts about dreams and say that they don't make a difference ("lo ma'alin v'lo moridin"- Gittin 52a; Yerushalmi, Ma'aser Sheni 4:6) will agree that the dreams of Bereishit were of historic significance (and, in the case of Ya'akov's angels, were literally "ma'aleh u'morid"). ==================================== P'ninat Mishpat - Intra-familial Obligations - Part IX- Medical Expenses One of a husband's obligations to his wife is medical support (refuah) (Even Haezer 79). Why is there a separate category of obligation when refuah seems to be within the framework of regular support (mezonot)? There are similarities and differences between mezonot and refuah. One difference is that mezonot entails, primarily, normal expenses, whereas refuah refers to payments for specific, often costly, expenses that arise. In some ways, refuah is more similar to the obligation to redeem a kidnapped wife from her captors (pidyon) (ibid., 78). The similarity to mezonot (and difference from pidyon) is in the fact that refuah is usually ongoing and not one lump sum. However, some medical conditions lend themselves to a lump sum appraisal of cost. Halachically, the lump sum expense is different from ongoing expenses in the following way. Inheritors are obligated in mezonot but not in pidyon. What about refuah? Inheritors are obligated in ongoing medical expenses, which are similar to mezonot, but are exempt from lump sum payments from chronic diseases (Shulchan Aruch, EH 79:1). Another application of this distinction is in regard to divorce. A husband suspends mezonot when he divorces his wife. If a woman was kidnapped and then divorced, the husband is still obligated to pay for her pidyon, since he became obligated when they were still married. What about refuah? The husband is exempt from continuing payment even for conditions which arose during their marriage (ibid.:3). (In our times, she can refuse to receive the get if she rejects an unfair monetary arrangement (Chelkat M'chokek, ad loc.)). However, if an expense that stems from the period of marriage is, by nature, lump sum (even if payment is done in installments), the husband continues to pay after divorce (see Beit Shmuel, ad loc.:1). ================================== Moreshet Shaul (from the works of Hagaon Harav Shaul Yisraeli zt"l) A Bibliographical Note - About "Perakim B'Machshevet Yisrael" Rav Yisraeli z.t.l. played many roles in the developing, Israeli religious society and broke ground in many areas. During the '50s, Rav Yisraeli taught Jewish Philosophy in the Medrashiat Noam Yeshiva High School. Realizing that no one work addressed the plethora of basic, philosophical, belief-oriented issues occupying the minds of the modern religious youth of the new state, he decided to rectify the situation. The result: "Perakim B'Machshevet Yisrael." "Perakim B'Machshevet Yisrael" is a collection of (complementary or conflicting) excerpts from the works of classical and more recent pillars of Jewish thought. It is arranged topically in 5 sections, containing 32 chapters of both age-old questions and ones of special interest to the day's religious youth. To deal with the ever-changing challenges of society and its youth, new topics were added in subsequent editions. The sections deal with the following topics: 1. Belief in basic tenets of Judaism and the phenomenon of disbelief. 2. The purpose of the creation of the world and Hashem's involvement in it. 3. The uniqueness of Am Yisrael and its Torah, the Torah's impact, and study of various elements of the Torah. 4. Eretz Yisrael and the stages of Jewish history, from exile to redemption. 5. Additional topics, including Torah and science and the Torah response to Biblical criticism. Each chapter in "Perakim B'Machshevet Yisrael" progresses chronologically. Starting with quotes from related p'sukim in Tanach and from Chazal, the work continues with longer quotes from rishonim, including the Rambam, Kuzari, and Ramban. These are followed by the ideas of more contemporary thinkers, including Rav Hirsch, Rav Kook and a large number and variety of others. Rav Yisraeli concludes each chapter with additional words of summary and/or perspective. While the work can be used as an intellectually stimulating summary of Jewish Philosophy for any mature mind, that was not its principal purpose. Rather, it provided, for those who were brought up to believe the Jewish beliefs of their forefathers, a deeper basis to understand what those beliefs are and why the forefathers believed as they did. It was written with a realization that an emerging adult within contemporary society would have these beliefs challenged and that it is better to deal with issues within the framework of religious education than to sweep them under the rug and hope for the best. ================================ Ask the Rabbi Question: I am studying on a campus with a small Jewish population. We sometimes have a minyan and sometimes do not. Is it true that it is anyway better to daven vatikin (at sunrise) than to daven with a minyan? Answer: It is difficult to choose between different preferences for tefilla. Let us start with introductory background. The best time to recite Kriat Shma is before (according to some, at) sunrise. The proper time to daven Shmoneh Esrei is right after sunrise. One should go from the last beracha after Kriat Shma directly into Shmoneh Esrei. The practice of davening like vatikin (the diligent) enables one to have the best of all worlds, by finishing Kriat Shma just before and starting Shmoneh Esrei just after sunrise (Shulchan Aruch, Orach Chayim 58:1). But what if one doesn't have a minyan to daven at that time? The mishna (Berachot 22b) discusses a man who is coming out of the mikveh in the morning and barely has time to say Kriat Shma before sunrise. It says that he covers himself up and recites Kriat Shma. It is clear that he doesn't have a minyan and doesn't even have the opportunity to put on tefillin. Although it is problematic to say Kriat Shma (where it mentions putting on tefillin) without wearing them, he does not wait. The gemara (Berachot 25b) has two explanations for his haste: 1. The mishna follows the (rejected) opinion that one must recite Kriat Shma before sunrise; 2. It is referring to the approach of vatikin. This is the basis of the following proof (Biur Halacha, 58:1). It is more important to say Kriat Shma followed by Shmoneh Esrei with tefillin than to daven with a minyan (Magen Avraham 66:12). Thus, one can deduce through a kal vachomer that vatikin is preferable to davening with a minyan. However, we contend that the Biur Halacha's suggestion is not recommended in many cases, as we shall demonstrate: 1. The Biur Halacha (ibid.) and several others (see Ishei Yisrael 18:8) give precedence to vatikin to such an extent only when one consistently follows the practice of vatikin. 2. For tefilla to be accepted as desired, it must either be said with exceptional concentration or with a minyan (see Ta'anit 8a). Therefore, only one who is confident about his level of concentration should daven without a minyan because of vatikin (Yalkut Yosef vol. 1, pg. 139). 3. Since it is hard to calculate the exact time of vatikin (see Moadim U'zmanim IV, 321), it is not clear that we receive its full effect. Therefore, tefilla with a minyan is preferable (Tefilla K'hilchata 3:(35) in the name of Rav M. Feinstein). 4. One whose ability to function during the day is affected by vatikin should think twice if the gain justifies the loss (Rav S.Z. Orbach said that for this reason, he didn't daven vatikin). In the case you describe there is an additional, crucial factor that you should consider. In a small campus community, it is crucial that those who are interested in having a minyan strengthen each other. Even if and when the tefilla like vatikin would be preferable halachically, your obligation to help strengthen your present community, in general, and increase the chance of a minyan, specifically, outweighs the gain of vatikin. =============================== Harav Shaul Israeli zt"l Founder and President Deans: Harav Yosef Carmel Harav Moshe Ehrenreich ERETZ HEMDAH 5 Ha-Mem Gimmel St. P.O.B 36236 Jerusalem 91360 Tel/Fax: 972-2-5371485 Email: eretzhem@netvision.net.il web-site: www.eretzhemdah.org American Friends of Eretz Hemdah Institutions c/o Olympian 8 South Michigan Ave. Suite 605 Chicago, IL 60603 USA Our Taxpayer ID#: 36-4265359

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