Pirkei Avos

Development and SafeguardingAhava and Yira

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Yose ben Yochanan, a man of Yerusholayim, says:

is this physical desire that our Mishna is warning against. The connection between the two Mishnayot is that the authors were the Nasi (head of rabbinical court) and the Av Bet Din (second in command who worked with actual cases) respectively, who both lived in Jerusalem at the same time, which lead to their differing viewpoints on how a household should be run. Yose ben Yoezer, as Nasi was able to live a life aloof to the practicalities of daily existence, and therefore was able to explain how one should develop the soul intellectually and spiritually through living with wise sages. Yose ben Yochanan however, was constantly immersed in the halachic disputes that arose in daily life and therefore was more inclined to teach how one can avoid sin by limiting their involvement with the causes of sin. The Mishna is not teaching us to remove ourselves from all things physical, far from it, the Mishna is teaching us simply to use common sense, selfcontrol and rabbinic guidance in our interactions with the physical world in order that we dont fall into frivolous overuse of, and addiction to, our desires. The relationship between these two Mishnayot can be classed as Ahava and Yira, Love and Fear of God. The first Mishna teaches us how to develop the soul with Ahava and the second Mishna teaches us how to safeguard the soul with Yira. These two Mishnayot are a wonderful expression of the uniqueness of Jewish life which challenges us to develop and move forward combined with the challenge of safeguarding our ancient traditions.

The Hasmonean High School Weekly Sedra Sheet

29th Cheshvan 26th November 2011

Living Torah

Issue No: 385 Shabbos Out: 16:56

Let Yaakov Rejoice, and Yisrael be Happy

The Torah doesnt normally elaborate over births. Howev- kov held on to his heel to hold him back. The name Yaakov er, the births of Yaakov and Eisav are described in detail, is therefore an indication of the aspect of restraint; of how alongside their respective naming: to overcome negative character traits. The first one came out with a very red appearance, and was extremely hairy like a fur coat. Thus they called him Eisav. And after him came forth his brother, and his hand had a grip on Eisavs heel, and so his name was called Yaakov. Let us take a look at the deeper meaning of the names given. This trait of restraint is an indication of the Jewish people in exile. Just like a hydro-electric dam can harness raging waters that can be extremely destructive, for the production of good.

Let your house be open, treat the poor as members of your household, and do not converse excessively with woman. They said this about one's own wife, all the more so, it applies to another man's wife. Consequently, the Sages said anyone who converses excessively with a woman causes evil to himself, comes to neglect Torah study, and will eventually inherit Gehinom.
This Mishna presents the other half of the first pair of rabbinic leaders. Last Mishna we saw Yose ben Yo'ezer's discussion of the importance of having Talmidei Chachamim in ones household. Yose ben Yochanan takes a different perspective of the same institution, the household. The Maharal speaks about the different natures of men and women, which will help explain why speaking excessively with women is such a sin punishable with Gehinom. The Maharal explains that women (and indeed to women, men) represent the double sided existence that human beings live. On the one hand, the unity between men and women is something very holy and is encouraged by the Torah, but on the other hand, the opposite gender represents the pinnacle of physical desire. It

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The Gemara in Shabbos explains that a person who is born under the red constellation of Mars has bloodthirsty Eisav means made or completed. From the word go, we tendencies. But how does he overcome this? By serving as see that Eisav was full of energy and strength. The name a Shochet or a Mohel, and using his nature that desires Yaakov comes from Eikev which means heel because he blood for positive and important purposes. held on to Eisavs heel as they emerged into the world. However, we know that Yaakov was later on given a se- The name Yisrael comes from the root sar which means cond name. The night before his epic meeting with his to rule, as well as yashar, an indication of being upright brother Eisav who is set on taking revenge on Yaakov for and straight. stealing Yitzchaks blessing. He struggles with a mysterious stranger and enter a dramatic wrestle. According to Therefore the name Yaakov is appropriate for Golus. Whilst some, this stranger was Eisavs guardian angel, who in- in Golus, the Jewish people must restrict the numerous formed Yaakov that his name will no longer be called negative experiences and try and reduce them as much as Yaakov, but Yisrael, for you have struggled with God and possible, by holding on to their heel; ensuring they cant with men and you have prevailed. afflict as much damage as they otherwise could; in the same way a leash restrains a dog from running away and What, however, is the deeper, inner meaning of Yaakovs causing harm or damage. names? What significance did grasping the heel of his twin brother have? Why have two names? However, the name Yisrael, indicates a much higher level. This is therefore only appropriate when the Jewish people The Lubavitcher Rebbe explains that Eisav represented the are living in their own land. This is exactly why the land is physical and Yaakov represented the spiritual. This is why called Eretz Yisrael; to illustrate how we must behave. they are both mentioned in the name of our parsha We could be a Yaakov and just ignore and shut off ourToldos because just as there are both positive and nega- selves from negativity. But this isnt permanent and can tive forces in the world, so too, every person is a composi- have devastating consequences. tion of both positive and negative traits. Why do we need these negative forces? Because without them; their power We know from the Rambam that there are two types of and vitality; many of our goals and aspirations would lack Teshuva out of love and out of fear. Out of fear serves to the necessary materials to be realised. lessen the punishment of our past Aveiros. But repenting out of love transforms our Aveiros into Mitzvos! This is the According to Rav Kook, Eisav represents the raw and base trait of Yisrael. forces in this world. The red description is indicative of blood; a reflection of his violent and brutal nature of his We must be like Yisrael, using the trait of turning negativity personality. into positivity to rule over the negative forces in the world. By holding on to his heel, Yaakov was not trying to prevent his coming into the world. The world needs the traits that By Yoel Lax (graduate of Hasmonean High School, now Eisav embodies strength and raw power. However, Yaa- learning in Yeshivat Or Etzion)

Story

Dvar Torah

Pockets Full of Faith

The chassidim were gathered around the table help this poor woman." of the Maggid of Mezritch, Reb Dov Ber, as he told a story of his Rebbe, the Baal Shem Tov. "To show us the Baal Shem Tov's power to perform miracles," the Maggid pronounced, "It was an uneventful Shabbos by the Baal "we have many stories. We do not need this Shem Tov," began the Maggid, "until the con- specific story." clusion." Another chassid spoke up: "But this was a The Maggid continued: Immediately after the double miracle - not only did the Baal Shem conclusion of the Maariv still be- Tov make the money appear miraculously, but fore havdalah a woman rushed in to the it was the exact amount to the kopek." room where the Baal Shem Tov and his Chas- Again the Maggid said that there is no lack of sidim had concluded their prayers. stories demonstrating amazing and doubly "You've got to help me, Rebbe!" she cried out. amazing miracles performed by the Baal Shem "I am in desperate needs of funds to marry off Tov. my daughter, and I have no where left to turn!" A third chassid suggested: "That the Baal Shem Tov can make wondrous miracles occur The Baal Shem Tov heard her out, and then that is obvious. However, the Baal Shem directed his Chassidim to reach their hands in Tov could have made all the money appear in to their pockets and give whatever money his pocket, thus performing this imthey found there for this worthy cause. Amaz- portant mitzvah by himself. Yet because of his ingly, the funds they came up with was the tremendous love of his fellow, he wanted exact amount that the woman said she to share the mitzvah, and thus made money needed. appear in the pockets of all those present. That, I think, is the message of the story." "Tell me," the Maggid concluded the story, "May I suggest," the Maggid said, "that this "what is the lesson to be gleaned from this story is not about the Baal Shem Tov at all. I story of our master the Baal Shem Tov?" think that the story is truly about the greatOne chassid offered his thought: "This story ness of his disciples. Even though Shabbos shows the miraculous powers of the Baal had just ended and none of them had any Shem Tov. Even though it was impossible that money with them, they nevertheless inserted anyone would have money in their pockets their hands in their pockets, following the difor Shabbos had just ended moments earlier rective of their Rebbe with complete faith and the Baal Shem Tov performed this miracle to trust..."

Yaakov vs. Esav Heaven vs. Rome

This weeks sedra describes how Yitzchak intended to give his blessings to Esav, but in the end, Yaakov took the blessings by tricking his father into believing he was Esav. What was Yitzchaks reasoning in wanting to bless Esav? It is implied from the pesukim that Yitzchak knew that Esav was not worthy of his blessings. For example, Yitzchak says the voice is the voice of Yaakov. He knew that Yaakov spoke in a more pleasant manner than Esav and that only Yaakov mentioned Hashems name in conversation. The fact that Esav was less worthy than Yaakov of Yitzchaks blessings can be proven in a number of ways. Hence, why did Yitzchock want to bless Esav? To understand this story, we must first study the nature of Yaakov and Esav. At the end of creation, Hashem says the world was tov meod - very good. The Medrash learns that Tov is referring to Malchus Shamayim (Heavenly Kingdom); Meod is referring to Malchus Romi (Roman Kingdom). Why is the Roman kingdom, which is synonymous with Esav, described as 'very good' and the Heavenly kingdom only described as good? There are two different kingdoms in this world. Malchut Shamayim represents the perfect realm. This is personified by Talmidei Chachamim who are referred to as kings. The Mishna says that in the future, Hashem will give to each righteous person 310 worlds. The Rambam explains: this means that everyone will have everything without the need for conflict or competition. This is a king. In this Malchut, one can be a king without conflict with any other. Conversely, Malchut Romi is a kingdom of competition. However, it is competition which causes a sense of order. Rabbi Chanina Sgan HaCohanim taught that one should be particular with the honour of the kingdom (with was Roman at the time) as, without it, people would swallow one another alive. Malchut Romi brought order to this world. The Gemara says that, in the future, Hashem will judge everyone in the time of Mashiach. The Romans will say that they built roads and bridges that served people learning Torah. This is true: they improved and revolutionised this world beyond recognition to this very day. This is why Yitzchak thought it right to bless Esav. It is like having two people looking for occupation in your business. One is an active, vibrant person with a massive Yetzer Hara; the other is faultless and sits in a tent all day being perfect. Most people would choose the active person. If this is the case, why, in the end, was Yaakov blessed by Yitzchak? We answer that this is because true perfection can only come from an origin of perfection. Even though Yaakov may not have been the most forceful or active man, through him the world was perfected. However, in some ways, the ideal way to interact with this world is to have a small aspect of Esavs characteristics in ones personality. We find that Dovid Hamelech is compared to Esav (both having red hair), and he was a huge tzaddik. Dovid Hamelech teaches us that one must harness the energy of the Yetzer Hara and direct it towards the serving of Hashem. Shabbat Shalom

(Adapted from a Shiur by Rav Stav)

Gematria of the Week:

In this weeks parsha, Yitzchok and Rivka daven for children, Hashem answered their teffilos: and his wife Rebecca conceived. The Baal Haturim says that the Gematria of, - his wife, (707) is equal to that of - straw and fire. The posuk in Ovadiah says: - and the house of Yaakov shall be a fire and the house of Esav for straw... Thus, in the end of days, Yaakov will be like fire and will consume the straw (Esav). Thus we can reinterpret the posuk - - and Rivka conceived the fire and straw Yaakov and Esav.

Riddle of the Week:

Who in the Torah was a king without a nation?

Answer to Last Weeks Riddle:

When is bread baked by a Jewish person in a Kosher oven prohibited? Bread which has been soaked in milk and then baked may not be eaten. Chazal ruled this to prevent people coming to eat it together with meat.