NOVEMBER 12, 1999 VOL 3, ISSUE 6 3 KISLEV 5760
Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210
Rabbi Yosef Shusterman 310/271-9063
PARSHAT TOLDOT
In the Torah portion Toldos we read that "Yitzchak sowed that land, and reaped that year a hundredfold." The Midrash notes that Yitzchak measured the yield in order to tithe his crops. In Pirkei d'Rebbe Eliezer, however, we find the following comment: "Can it be that Yitzchak planted grain, Heaven forfend?! Rather, he took a tenth of all his wealth and implanted tzedakah - he distributed it to the poor."
Why does Pirkei d'Rebbe Eliezer find it so difficult to imagine Yitzchak planting crops? Commentaries explain that since the Patriarchs were shepherds and wandered from place to place, it would have been impractical
for any of them to sow seeds, as that requires remaining in one area for a considerable time. But even if this were so, what is so devastating about the idea of Yitzchak's planting crops that the expression "Heaven forfend!" is used? Moreover, we see that according to the Midrash, Yitzchak did indeed plant crops. Even if we were to say that these are two different opinions, they cannot be diametrically opposed. How is it possible that according to the Midrash Yitzchak did plant crops, while according to Pirkei d'Rebbe Eliezer, "Can it be that Yitzchak planted grain, Heaven forfend?!"
We must perforce say that according to Pirkei d'Rebbe Eliezer as well, the simple meaning of the verse is that Yitzchak planted crops, for a verse can always be understood in its simple context. When Pirkei d'Rebbe Eliezer states "Can it be that Yitzchak planted grain, Heaven forfend?! Rather, he... implanted tzedakah" it intends to reveal the inner content and purpose of Yitzchak's planting: With regard to the Patriarchs it is stated: "The Patriarchs are truly the [Divine] Chariot, for all their organs were completely holy and detached from mundane matters. Throughout their lives they served as vehicles for the Divine Will." Thus, with regard to our Patriarch Yitzchak, Heaven forfend that the ultimate purpose of his planting was merely to raise crops.
Pirkei d'Rebbe Eliezer therefore states that although Yitzchak's physical actions were surely those of planting crops, his inner purpose was to tithe the harvest and distribute tzedakah. Pirkei d'Rebbe Eliezer, however, does not pose its question concerning the Patriarchs' chief physical occupation; it never asks "Were the Patriarchs shepherds, Heaven forfend?!" They chose
to become shepherds for the very fact that shepherding is not taxing, and they were thus able to concentrate on their service to G-d. Farming, however, is both physically and mentally taxing, something that in itself inhibits divine service. It is thus necessary to inform us that Yitzchak's labor was not, Heaven forfend, one of simple farming, but a preparation for the mitzvah of tithing, since tithes must be given from one's own crops.
Yitzchak's planting was thus not one of "planting grain" but truly that of "implanting tzedakah." Yitzchak's physical planting of crops may indeed be linked to the statement in the Mishnah that if one carries out food on Shabbos in a vessel holding less than the amount necessary to incur guilt for carrying from a private domain to a public domain, he is then not only guiltless of carrying the food, but is also guiltless of carrying the vessel; since the vessel is wholly subordinate to the food it holds, it is considered as if he did not carry it at all. Yitzchak's physical planting, too, was so subordinated to the spiritual goal of tzedakah that he did not "plant grain," rather he "implanted tzedakah" - throughout their lives, the Patriarchs served as "vehicles for the Divine Will."
(From: Wellsprins by Rabbi Sholom Wineberg, Based on Likkutei Sichos, Vol. V, pp. 68-74.)"The voice is the voice of Jacob, but the hands are the hands of Esau." (27:22) Our sages comment on this verse that against the voice of Jacob, Esau has no hands. This means that when the 'voice of Jacob' -i.e., the voice and sound of Torah - is heard, the 'hands of Esau' - i.e., the threats of our enemies - have no power. Likewise in reverse: when the voice of Torah is weakened, the 'hands of Esau' may overcome. This latter alternative
has already come to pass with the destruction of Jerusalem, as stated by the prophet: "For what reason was the land lost?.. Because they had forsaken My Torah.. (Jeremiah 9:11-12)
In our times, too, after the churban (destruction), it must be emphasized that Jerusalem's existence depends on the study of Torah. To be sure, we cannot change the fact of the churban which has already occurred in the past, but we are able to remove its cause and thus hasten the rebuilding and restoration of Jerusalem. Our sages state, "Any generation in whose days the Bet Hamikdash (Holy Temple) is not rebuilt, it is reckoned against that generation as if it was destroyed in its time!" The churban thus is not simply an event that happened in the past. Its consequences extend to this very day, and the event, therefore, must be seen as something happening even now - as if the Bet Hamikdash, as it were, is being destroyed this very moment. It follows, then, that it is our duty - and we do have the ability - to rid ourselves of the cause of the churban and to prevent its present recurrence. The study of Torah has this effect and will bring about the restoration of Jerusalem and the Bet Hamikdash by the speedy coming of Moshiach!
(From: Insights to Geula, Chabad in Cyberspace)"Prepare for me delicacies, such as I love."( 27:4) There are two kinds of gratification before G-d: one, from the complete annihilation of evil by the righteous; the second, when evil is subdued while it is still at its strongest and most powerful through the efforts of the ordinary man. This is the deeper significance of the verse, "Prepare for me delicacies, such as I love." The Al-mighty is speaking to the community of Israel, telling them that there are two kinds of gratification - delicacies, in the plural - which He seeks from them. The analogy is to earthly food, in which there likewise exist two kinds of relishes: sweet and luscious foods, and tart and sour foods
which have been spiced and garnished so that they are made into delicacies which gratify the soul. - Rabbi Schneur Zalman of Liadi
LAWS OF SHABBAT - 39 Melachot: Zoraya (Sowing)
Placing detached flowers in water: Once a plant is fully detached from its root or stem, it is no longer a living plant. Consequently, Zoraya M'deoraisa can no longer apply to a detached plant. Nevertheless, there are Rabbinical restrictions on watering and preserving these plants because watering them can lend to the outward appearance of Zoraya.
A bouquet of flowers is ordinarily not Muktza. However, if the flowers have no fully bloomed, they may no be set (or even replaced) in water on Shabbos, because this will cause the flowers to bloom more fully. Causing flowers or plants (even detached) to bloom is a form of Zoraya M'derabonon.
According to some Poskim, even fully bloomed flowers may not be placed in a vase of water (for the first time) on Shabbos because this has the appearance of Zoraya: Flowers being placed in water for the first time appear like plants that are being watered and cultivated. Bringing fresh water to a vase and filling (or refilling) it on Shabbos is also forbidden because of the restriction of Tircha (excessive exertion on Shabbos), an additional, unrelated Rabbinic restriction. Placing any kind of flowers in water on Shabbos should therefore be avoided.
Flowers that were already in water before Shabbos, but were somehow removed (or fell out) during Shabbos, may be replaced in the vase. This is different from putting them in water for the first time, because preparation of the water and vase is regarded as a significant measure of effort, (Tircha), which is Rabbinically prohibited. However, merely reinserting the flowers into the existing vase of water is not prohibited.
(From: The 39 Melochos by Dovid Ribiat)
(From Rebbe's Hayom Yom Cheshvan 27 ).