6 January 2018 19 Tevet 5778 Shabbat ends London 5.01pm Jerusalem 5.29pm Volume 30 No. 16 Shemot Artscroll p.292 Hertz p.206 Soncino p.319 In loving memory of Chaya Rachel bat Moshe Ben-tzion An angel of God appeared to him [Moshe] in a blaze of fire from amid the bush. He saw and behold! The bush was burning in the fire but the bush was not consumed (Shemot 3:2). 1
Sidrah Summary: Shemot 1st Aliya (Kohen) Shemot 1:1-17 The Torah names the sons of Yaakov who came down to Egypt. Yosef s death is recorded again. His brothers also die. The nation increases in number. A new Pharaoh comes to power, who subjects the nation to hard labour. Yet the more they are afflicted, the more they increase. The Egyptians intensify the labour. Pharaoh instructs the Hebrew midwives to kill newborn Hebrew males. They refuse, instead giving the babies food and drink (see Rashi s commentary). 2nd Aliya (Levi) 1:18-2:10 Pharaoh commands the Egyptians to drown all newborn males in the River Nile. Moshe is born. After hiding him for three months, his mother Yocheved places him in the reeds at the riverbank. Pharaoh s daughter retrieves the basket. She identifies the baby as a Hebrew infant. Moshe s sister Miriam, watching from afar, offers to get an Israelite nurse. Pharaoh s daughter agrees; Miriam brings Yocheved. Moshe is brought up in Pharaoh s house. Question: Why did Pharaoh s daughter call the baby Moshe (2:10)? Answer on bottom of page 6. 3rd Aliya (Shlishi) 2:11-28 Moshe encounters an Egyptian striking a Hebrew; he kills the Egyptian. Pharaoh hears of Moshe s crime. Moshe flees for his life, arriving in Midian, where he meets the daughters of Re uel (also known as Yitro) by a well. Moshe marries Re uel s daughter Tziporah. They have a child, called Gershom. God hears the Israelites in Egypt crying out because of their hard labour. 4th Aliya (Revi i) 3:1-15 Moshe, shepherding Yitro s flock, arrives at the Mountain of God. He encounters a fiery blaze in a bush, which is not consumed by the flames. God appears, instructing Moshe to take off his shoes. God tells Moshe that He will rescue the nation and that Moshe should go to Pharaoh and instruct him to let the nation leave Egypt. Point to Consider: What is the significance of God s first appearance to Moshe being in a bush? (see Rashi to 3:1) 5th Aliya (Chamishi) 3:16-4:17 God reassures Moshe that the elders of Israel will respond to his call. Moshe is to request from Pharaoh that he let the Israelites out for three days, to bring offerings in the desert. Pharaoh will refuse, after which God will smite Egypt with plagues. God empowers Moshe with three signs to show the people a staff that turns into a snake, his hand turning white with the appearance of leprosy and water taken from the Nile turning to blood. Moshe is reluctant to take the leadership. God tells Moshe that his brother Aharon can be his spokesman. 6th Aliya (Shishi) 4:18-4:31 Moshe returns to Egypt from Midian. God tells Moshe to warn Pharaoh that He will eventually kill the Egyptian firstborn if Pharaoh refuses Moshe s requests (Rashi). Moshe fails to circumcise his newborn son Eliezer when they stop in lodgings on the way; Tziporah does it instead. Aharon greets Moshe, who relates God s words to him. Aharon in turn relays these words to the people. Moshe performs the three signs. 7th Aliya (Shevi i) 5:1-6:1 Moshe and Aharon approach Pharaoh. Pharaoh refuses their requests and increases the work load. The people complain to Moshe and Aharon. Moshe asks God why He sent him, if his intercession has only made life more difficult. Haftarah The prophet Yeshaya depicts how low the nation has stooped and bemoans the drunken arrogance of the tribe of Ephraim and the other lost tribes. However, one day a great shofar will be blown and all those cast away in foreign lands will return to Jerusalem. United Synagogue Daf Hashavua Produced by US Living & Learning together with the Rabbinical Council of the United Synagogue Editor: Rabbi Chaim Gross Editor-in-Chief: Rabbi Baruch Davis Editorial Team: Ilana Epstein, Michael Laitner, Sharon Radley Available also via email US website www.theus.org.uk United Synagogue To sponsor Daf Hashavua please contact Loraine Young on 020 8343 5653, or lyoung@theus.org.uk If you have any comments or questions regarding Daf Hashavua please email rabbigross@theus.org.uk 2
The Sidrah Without Names by Rabbi Shmuli Sagal, Sutton & District United Synagogue Shemot means names. It is therefore surprising that the sidrah bearing this title is conspicuously bereft of names. Besides for the relisting of the names of the twelve tribes right at the start of the sidrah, it seems as if the Torah then goes out of its way not to mention specific names. We read that in Egypt the Children of Israel experienced a population explosion, but all we are given in terms of detail is that they were fruitful, teemed, increased and became strong very, very much so (Shemot 1:7) Whereas the family of Yaakov who descended to Egypt had previously all been listed by name (Bereishit 46:8-27), the people are now merely described as a mass of people, individually invisible. There could have been good reason for the Torah to include a long genealogical list of names here, much like it did in nearly every sidrah in Sefer Bereshit. In fact, at the beginning of next week s sidrah, parashat Va era, we do find such a list of names - we are given the entire family tree of Reuven, Shimon and Levi, so as to provide us with the familial background of Moshe and Aharon (Shemot 6:14-26). Seeing that Moshe actually rises to prominence in this week s sidrah, the absence of a list here seems surprising. Moshe grows up and goes out to see the burden of his brethren. There he witnesses an Egyptian man striking a Hebrew man (ibid. 2:11). The Sages identify the Jewish man, but the Torah again chooses to keep his individual identity anonymous. Later in the sidrah we do meet two named personalities, Yitro and Tzipporah, but significantly they are Midianites, not part of the Israelite nation. Why the lack of (Jewish) names? Shemot ushers in the transformation of the Jewish family into the Jewish nation. Sefer Bereshit ended with Yaakov and his family having arrived as royal guests in Egypt. In Shemot we are greeted by a large multitude enslaved in Egypt. For God s promise to Abraham to be fulfilled and the redemption to happen, this small family had to become a nation. Yet there was a potential cost - the loss of individuals worth and recognition. Parashat Shemot is the answer to this. Telling the story of the birth of a nation, no names are mentioned, because a nation is by definition about more than its individual parts. Yet at the same we call this story Shemot names - to remind us that the value of each individual, with their specific name and personality, is never diminished. This theme continues apace. The population explosion was overseen and facilitated by two courageous midwives, Shifra and Puah. However, according to the Talmudic Sages, these were not actually their real names. To compound matters, shortly afterwards, when giving the background to the birth of Moshe, we encounter perhaps the greatest obscuration of names. All the Torah reports is that, a man went from the house of Levi and took a daughter of Levi (ibid. 2:1). These nameless parents did not even give their precious son a name. The name Moshe comes from the daughter of Pharaoh, herself a figure unidentified by name (ibid. 2:10). In memory of Yehuda ben Yaakov HaCohen 3
Bein Adam Lechaveiro Part 22: Honouring Parents (Kibud Av V eim) III by Rabbi Daniel Fine, Community Rabbi, Stanmore & Canons Park United Synagogue There are two mitzvot regarding how we act towards our parents. The Ten Commandments obligate us to honour parents (Devarim 5:16), whilst the verse in parashat Kedoshim (Vayikra 19:2) tells us that we are to fear parents, meaning to show them awe and respect. As the Talmud states, honouring parents means making sure that they have their basic physical needs seen to. Respecting parents means avoiding doing anything which would make them feel disparaged. Therefore, it is forbidden to contradict a parent, sit in their private chair, or call them by their first name. One should stand up for a parent when they walk into the room and one should not wake a parent up unless specifically asked to do so; even then, it should be done in a very gentle way. A parent can decide to forgo these privileges or honour. However, it is sometimes advisable to retain some of these modes of conduct, in order to safeguard the principles behind the laws. The Sefer Charedim (written by Rabbi Elazar Azikri of Safed. Venice, d. 1600) writes that a child should always speak softly to a parent; for a child to correct their parents' behaviour is generally inappropriate, unless done with extreme sensitivity and respect. Similarly, after a parent dies, one can still honour them by reciting Kaddish. One has to obey a parent's instructions, unless it contravenes halacha. A parent therefore cannot tell a child to dislike someone, or to steal or injure someone. A parent does not, however, have a carte blanche over their children. Ultimately, in any relationship, respect depends on conduct and character it is difficult to demand respect if one does not behave accordingly. Sadly, it may be relevant to note that if parents are (God forbid) abusive towards their children, whether emotionally or physically, halacha does not expect a child to continue to honour their parents. If honouring parents and perpetuating a problematic relationship will cause distress, Rabbinic guidance should be sought, as there may be no requirement to pursue the mitzvah any more. A teacher of mine taught in the same school as his father. Such was the son s sensitivity to these laws, before every staff meeting began he would ask his father permission if in the course of the meeting he could disagree with his father s suggestions. One must also honour an older sibling, a grandparent, a step-parent and one's in-laws. In memory of Yisrael Shmuel ben Yirmaya Yehoshuah 4
Rabbinic Innovators of the Medieval Period Part 1: Rabbi Yitzchak ben Yaakov Alfasi (1013-1103) by Rabbi Meir Shindler, Richmond United Synagogue Rabbi Yitzchak ben Yaakov Alfasi, generally known by the acronym, the Rif, was born in Qual at Hammad, Algeria and moved to Fez, Morocco; hence his name Alfasi, meaning from Fez. He studied in the great Torah centre of Kairouan under the great scholars Rabbeinu Chananel and Rabbeinu Nissim. During his illustrious career, he became most renowned for his lifework, Hilchot Rav Alfas, which transformed Jewish literature and learning for centuries to come. His innovation was to adhere to the pattern and style of the Babylonian Talmud but only cite those sections of the text that he regarded as conclusive practical halacha, relevant for Jewish life in the post-temple era. He added brief explanations of the Talmudic text where necessary and occasionally cited relevant pieces from other tractates. This was a ground-breaking and successful attempt to distil the literature of the entire Talmud into practical halachic decisions in an organised format. This style was refined and adjusted in the generations that followed. The impact of this work was far reaching. The halachic decisions recorded in his works activated a new wave of Torah thought, ideas and discussion through the medium of critique. Some of the greatest Torah scholars of later generations wrote commentaries and critique on the Hilchot Rav Alfas. Some of the most famous of these included Rabbi Zerachiah Halevi (known as the Ba al Ha Maor, 1125-1186) and Rabbi Avraham ben David of Posquires (known as the Ra avad, 1120-1198). Whilst they both wrote critiques on the Rif, the Ramban (Nachmanides, 1194-1270) wrote a defence of the Rif and his rulings in reaction to these works. the preface to his Sefer Ha Maor, that there is no work which was written on the Talmud which is as excellent as this [Hilchot Rav Alfas], since the completion of the Talmud. Likewise, the Ra avad himself, prior to writing his critique on the Rif, approached the task with much trepidation: I have seen things in the laws of Rabbi Alfasi which are hidden from me. Perhaps this is my lack of ability to see, like one who looks into the light of the sun. The great Rambam (Maimonides, d.1204), in his introduction to the Mishnah, states that the works of the Rif were: preferable to all the works of the Geonic period which preceded him, and that he (i.e. the Rambam) found it impossible to disagree with the Rif s decisions, barring a few instances. Due to libellous charges against him, the Rif had to flee from North Africa to Cordoba in Spain at the age of 75. In his later years he moved to Lucena, where he passed away in the year 1103, at the age of 90. On his tombstone was inscribed: Here lies buried the chief of chiefs from the rising sun until its setting; a mountain of Torah, source of understanding; His reputation travels among all the nations. Yet even those critiquing the Rif held him in the highest regard. Rabbi Zerachiah Halevi writes in In memory of Yaacov ben Shmuel 5
Insights into Jewish History Part 91: Yochanan s First Year by Rebbetzen Ilana Epstein, Cockfosters & N Southgate United Synagogue; Head of Project Development, US Living & Learning John Hyrcanus, known in Rabbinic literature as Yochanan Kohen Gadol, was a grandson of Matitiyahu the Hasmonean and was the son of Shimon, the last surviving brother of Yehuda the Maccabbe. Yochanan took over as Prince (Nassi) of Judea and High Priest after his father s murder in February 135 BCE. However, there was no time for him to mourn his loss or to ease into his new position. The most that he was able to do was to bring an offering to God at the Temple and to rush with his army to Jericho to try to rescue what remained of his family. In the fortress of Dagon in Jericho, Ptolemy, the murderer of Shimon, was holding Shimon s wife and two sons hostage. Josephus (the Roman Jewish first-century historian) records that in the battle to conquer Jericho, Yochanan had the upper hand, yet he waivered; his own emotions understandably made him unable to strike the final blow. Each time that it seemed as if the Judean forces would break through to the fortress of Dagon, Ptolemy would bring out Yochanan s mother and brothers and torture them in full view of the warriors, threatening to throw them from the tower if Yochanan did not immediately withdraw his forces. Though his mother begged Yochanan to act, and not to worry about her fate, nevertheless whenever he saw her being beaten and her flesh torn, he was unmanned and completely overcome with emotion (Josephus, The Jewish War, Book I:59). For a year Jerusalem was besieged; Yochanan forced all men of military age to reside outside the city, between the walls and the threatening army, not allowing the men refuge within the walls. The siege dragged on. Finally, just before Succot, Yochanan tried to broker peace. The terms of the truce were harsh consisting of a onetime payment of 3,000 talents of silver to Antiochus, breaking down the walls of Jerusalem and Judean participation in the Seleucide war against the Parthians. The harshest blow was that once again Judeans would have to recognise Seleucide control over them. Yochanan, in an unprecedented move, had to loot the tomb of King David to pay the 3,000 talents of silver. After only a year as Prince and High Priest, Yochanan had estranged three of the major factions in Judea. The Judeans of the countryside felt betrayed, for as the year of siege dragged on, it was their lands surrounding Jerusalem that were looted by the besieging army. The military, forced into no-man s land between the Seleucide army and the walls of Jerusalem, was vulnerable for the entirety of the siege. And the traditional sector may have felt that Yochanan had betrayed his position as High Priest by looting rather than protecting the tomb of King David. The siege dragged on for months. Finally, in an effort to save his family, Yochanan lifted the siege. It was no surprise that the moment the siege was lifted, Ptolemy murdered the hostages. The Judean forces retreated to Jerusalem, which was being held hostage by Ptolemy s overlord, the Seleucide Greek king, Antiochus VII Sidetes. An old postcard of the Mount of Temptations, upon which the fortress of Dagon once stood. Answer: it means I drew him from the water In memory of Malka bat Peretz 6
19th & 20th January 2018 Building on the success of the inaugural groundbreaking community-wide Shabbat event, Head On 2018 promises to bring more insightful talks, training sessions and engaging activities to even more communities allowing them to join the conversation to help tackle the stigma that surrounds mental illness, Head On. Please get involved and help us increase awareness and understanding within our community, so that we can support those of us who need it. For more information visit headonuk.org Brought to you by Registered charity no. 1003345. A company limited by guarantee. Registered in London no. 2618170