NOVEMBER 26, 1999 VOL 3, ISSUE 8 17 KISLEV 5760

Noting the difference between these two verses, our sages remark: "Jacob placed the males before the females, while Esau placed the females before the males." On the face of it, this seems a critique of the hedonistic Esau and a commendation of the piety of Jacob. As one commentator put it, "Esau put his wives before his sons, as his wives were primary in his mind his sons were but the result of his lust for his wives. Jacob, on the other hand, married his wives only in order to father children ... his sons were the cause of his marriages. But on other occasions, we find Jacob giving precedence to his wives over his children a practice also followed by Moses in his journey to Egypt. Indeed, the prophets describe the era of Moshiach as a time when "woman shall prevail over man" when the feminine shall be superior to the masculine.

In the terminology of Kabbalah, the aggressive and control-oriented mind is the "male" within us, while the heart is the seat of our "female" faculties of feeling and conviction. As a rule, the mind must be made master over the heart. "The wicked are ruled by their hearts," say our sages, "but the righteous rule over their hearts." Given free rein, the subjective passions of the heart can lead man to deeds that are destructive to himself and to others and which violate his own integrity and his relationship with G-d. The mind, which scrutinizes everything with the cold, objective eye of reason, is far more trustworthy a guide through the labyrinth of life.

This, however, is due to the weaknesses of human nature and the imperfections of our world, rather to any innate superiority of our male over our female self. Indeed, as we often recognize, the mind has its limitations. There are times and situations in our lives when we are faced with decisions so fateful, with challenges so immense, that the finite mind stands paralyzed before them. At such times, we resort to the heart, with its infinite well of feeling and its boundless capacity for commitment, to carry us through.

"And his eleven children." (32:23) QUESTION: Rashi asks, "Where was Dinah?" and gives the answer that she was hidden in a box and, therefore, is not counted. How does Rashi know that the eleven children did not include the daughter Dinah; maybe it did not include one of the sons? ANSWER: One of the reasons why the Beit Hamikdash was built in Jerusalem on the land of Binyamin is that he was not born when Yaakov met Eisav and, thus, did not bow down to Eisav (Yalkut Meam Loez, Devarim 33:12). When Yaakov met Eisav, he had eleven sons and one daughter. If we should say that the eleven children included Dinah and one of the sons was hidden in the box, then that child would deserve that the Beit Hamikdash be built on his land more than Binyamin; because he was already born and did not bow to Eisav, while Binyamin was not even born at the time. Therefore, Rashi knew that the missing child had to be Dinah, who did not get a share of Eretz Yisrael.

Using a tree: It is forbidden to use a tree on Shabbos or Yom Tov because this type of activity is likely to lead to the transgression of Kotzair. This restricted activity is known as Mishtameish B'iIan. A person climbing a tree, or swinging and leaning on a tree is prone to inadvertently detach part of the tree, e.g. breaking off some bark or a branch or a twig, etc.

The usage of any part of the tree is forbidden, including branches and exposed roots (that are 3 Tefochim - approximately 12 inches - from the earth). The restrictions on usage of trees include the following: Climbing a tree, Leaning against a tree, Shaking a tree, Placing objects on a tree, Removing objects from a tree.

Tree swings and hammocks that are fastened directly to a tree are also considered as using the tree. Merely touching a tree, however, is not classified Halachically as use, and is permitted, as long as doing so does not cause the tree to move or shake at all.

Smelling fruits on trees: One is not permitted to smell a ripe fruit that is still attached to the tree. This was Rabinically prohibited because one might unthinkingly pick the fruit (since it is edible).

The Tzemach Tzedek writes: The love expressed in "Beside You I wish for nothing," (1) means that one should desire nothing other than G-d, not even "Heaven" or "earth" i.e.  Higher Gan Eden and Lower Gan Eden, for these were created with a mere Yud... (2). The love is to be directed to Him alone, to His very Being and Essence. This was actually expressed by my master and teacher (3) (the Alter Rebbe) when he was in a state of D'veikut (4) and he exclaimed as follows: I want nothing at all! I don't want Your Gan Eden, I don't want Your Olam Haba... I want nothing but you alone.

(From Rebbe's Hayom Yom Kislev 18).