Thursday's Parsha Tidbits - Parshas Vayechi

The following is a brief summary of a thought said over by R' Frand in his shiur this evening. I have attempted to reproduce this vort to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

The first vort relates to a minhag that is not widely accepted in klal yisrael. Although I have davened in many dozens of shuls, I have only seen this minhag once. The Tur mentions a minhag that in Chodesh Nissan they read one of the karbanos of the Nassiem from Parshas Nasso on each consecutive day of Nissan. R' Zalman Volozhin notes that the parsha of the Nasi of Dan is read on the 10th day and that the following year's Rosh Hashana will fall on the same day of the week as the 10th of Nissan. This year, the 10th of Nissan 5769 was a Shabbos (April 4, 2009) and Rosh Hashana 5750 started on a Shabbos (September 19, 2009). The remez to this is from Vayechi where the bracha to Dan is Dan Yadin Amo (49:16).

The second vort (said in the name of R' Mattisyahu Solomon) dealt with the bracha that Ya'akov gave Yosef. In Vayechi 48:15, Ya'akov says that Hashem has been his Roe'h - shepherd. The Midrash Yalkut Shimoni on Tehilim states in the name of R' Chama Bar R' Chaninah that there is no lower job than that of the shepherd. Every day, the shepherd goes with his staff and coat into the fields with the sheep, whether it is hot or cold or raining. Neverthless, David HaMelech also called Hashem a shepherd (Mizmor L'David Hashem Ro'ii) and the only reason he did so was because Ya'akov had already called Hashem by that title in Yayechi.

Rabbi Frand then asked - why was Ya'akov the first to call Hashem his shepherd and why now?

Rabbi Frand answered in the name of R' Chaim Volozhin that in Parshas Vayigash, Ya'akov is asked by Pharaoh about his age and he responds that he has had a miserable life (Vayigash 47:9). Now in Vayechi, Ya'akov had a chance to reconsider and realizes that Hashem has guided hm and that all has been for the best. He then analogizes it to a shepherd who moves the sheep from a nice watering hole or meadow to harsher ground because the wolves are coming. The sheep do not understand why they are being taken from the nicer area and do not see the danger they are being saved from. There is also a deeper level - the shepherd does this because he cares for the sheep and does not want to see any harm befall them. Rabbi Frand used the term empathy to describe the shepherd's view of the flock. This is the language of Hashem who has been Ya'akov's shepherd.

The fact that Ya'akov uses this term when giving the bracha to Yosef is not coincidental. The Torah mentions Ya'akov and Yosef together in the beginning of Toldos when it states that these are the generations of Ya'akov, Yosef was shepherding his brothers with the sheep. This shows that Yosef truly cared and empathized with his brothers.

We also see this middah in Yosef when he is in prison. When one is in prison it is best to keep to one's self. Yosef did the opposite as he saw that the servants of Pharaoh were upset (Vayeishev 40:6-7). He asked why are you upset - and then interpreted their dreams.

Rabbi Frand then quoted the gemara in Ta'anis which states that it is forbidden to be intimate during a time of famine. The gemara learns this from Yosef as it states in Mikeitz (41:50) that Yosef's sons were born before the famine came. This is another proof as to Yosef's middah of empathy and the halacha we learn from his act.

Rabbi Frand closed with a story from Rabbi Moshe Sivitz (http://kevarim.com/?s=zivitz) who was the Rabbi in Pittsburgh in the 1930s. There is a story told about him that his family eventually would not let him walk alone in the winter in Pittsburgh. The problem was that any time he saw a person who could not afford a winter coat, he would give his away and walk home cold.

We can all try to learn from these acts and be cognizant of the needs of others.

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Tuesday's Thoughts on the Daf - Bava Basra 130

Before writing about Bava Basra 130, I would like to briefly discuss a great nugget contained on Bava Basra 129b.

Within a discussion as to how to interpret the use of the terms present (Matana) and bequest (Yerusha) in the same statement, the gemara on Bava Basra 129b offers the possibility that the second statement was made "toch kidei dibur" - a phrase which many are familiar with, but few know the source.

If you were to ask an eighth grader what is toch kidei dibur, you would no doubt get an example rather than an explanation. The answer would go something like, if I start a brocha and complete it incorrectly, I can end the brocha properly if done within a short period of time. Perhaps an advanced eighth grader would be able to tell you that the time is measured based on the amount of time to say "shalom alecha rebbi umori."

But where does the measurement come from?

Tosafos (d'h Vehilchasa) quotes Rabbeinu Tam who states that if a person was doing a business transaction and saw his rebbi or another gadol, he could not say hello to the person, as it would be a break in the transaction and he would be prevented from rescinding the deal. Therefore, the chachamim were m'saken that the length of time it would take to say hello to the rebbi is not considered a hefsek in the transaction.

One brief interesting point (to me) from Bava Basra 130, involves a discussion on 130b as to whether it is better to learn a halacha based on the statement that the halacha follows Rabbi X's position (halacha adifa) or whether it is better to see the halacha in action (ma'aseh rav). The discussion occurs following a statement that the halacha accords with R' Yochanan Ben Berocha who states that a father can choose to give his entire estate to one of his children.

The Rashbam explains that according to halacha adifa, it is better to say that the halacha follows a person , because if we act solely based on observation of a ruling, we might not realize that the reason the halacha went that way was because of some outside force and not the presumed halachic precept.

On the other hand, under ma'aseh rav, there is also room for error if one merely listens to a statement that the halacha follows X, since it is possible that this is academic in nature and will not ever be applied in practice.

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Sunday Night Suds - Trader Joe's Bohemian Lager

This week's Sunday Night Suds looks at Trader Joe's Bohemian Lager.

In late October I learned that a number of beer line would soon be coming under the Va'ad of Detroit, including the Kirkland (Costco) beers which are brewed at the Saranac plant in Utica and the east coast lines for many of the Gordon Biersch brewed beers including Joseph's Brau and Trader Joe's beers.

I started to look for the Trader Joe's beers but was largely unsuccessful. I soon learned that TJ's did not sell beer in Nassau County (the county I live in). The helpful bell ringing store clerks told me that they sold beer in the borough locations, but rather than chase rainbows, I emailed TJ's corporate and found out that the Trader Joe's on Court Street in downtown Brooklyn carried beer.

It took me quite a few weeks, but I finally made it to the Trader Joe's. Having visited the store I can offer three observations. First - parking in the area is very tough. Second - they really do have a great selection of beer at great prices and you can mix your own six packs or even buy a single bottle at the same price as if it was part of a six pack. Third - you need to go with a list of the kosher supervised TJ's beers, as there were quite a few that are not under supervision (to see a complete list, please click here - http://kosherbeers.blogspot.com/2009/09/kosher-beers-semi-annual-kosher-beers.html.

One of the beers I picked up was the Trader Joe's Bohemian Lager. The beer pours a golden yellow and is more akin to a pilsner than a lager. I'm not sure what makes it Bohemian, but I have long since learned that the names that brewers give their brews can have little connection to their actual styles.

I found that the lager went well with Friday night's roasted chicken and spicy rice. The beer has some crispness and a decent level of alcohol (5% abv) and would be a good first step for someone looking to move from macros to craft beer.

Trader Joe's Bohemian Lager is under the Kosher Supervision of the Va'ad of Detroit, as are many other beers produced under the TJ brand. To see what the experts on Beer Advocate think about Trader Joe's Bohemian Lager, please follow this link http://beeradvocate.com/beer/profile/10707/21614.

As always, please remember to drink responsibly and to never waste good beer unless there is no designated driver.

If you've tried this beer or any others which have been reviewed on the kosher beers site, please feel free to post your comments (anonymous comments are acceptable).

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Thursday's Parsha Tidbits - Parshas Vayigash

The following is a brief summary of a thought said over by R' Frand in his shiur this evening. I have attempted to reproduce this vort to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

Parshas Vayigash begins with the confrontation between Yehudah and Yosef over the fate of Binyamin. In addressing Yosef, Yehuda tells the story which has been said to Yosef numerous times before - they are just brothers who left their father behind and came down to get food. Following his recitation, the Torah states at Vayigash 45:1 that Yosef was not able to hold back and he revealed his identity. But what was different about this recounting of the brothers' story that caused Yosef to break down?

A second question was asked about Yehuda's offer to take Binyamin's place (44:33). Rashi explains that Yehuda said that he was superior to Binyamin and would be a better captive as he was better in strength, war and for service. The Sifsei Chachamim asks - what does Rashi mean by strength?

A third question was asked in relation to a Tosefta in Berachos wherein four rabbanim were debating why Yehuda was zocheh to malchus. Initially they offered that it related to his honesty by admitting that Tamar was correct, but this was rejected, as was the theory that it related to his suggestion that Yosef be sold into slavery rather than killed. The rabbis ultimately decided that it was because of Yehuda's humility. However they do not explain why the humility was the deciding factor.

In order to answer these questions, Rabbi Frand began by quoting the Tolner Rav who in turn cites to a Sfas Emes. The Sfas Emes on Vayeishev (in the name of his grandfather, the Chidushei HaRim) asked - what was the reason that Yosef and Yehuda were in conflict in Parshas Vayeishev? He explains that the debate centered around the proper path for the Jewish nation. Yosef believed that they should be separate and apart - divorced from the physical world, as such he is referred to in V'zos Habracha as "Nazir.". Yehuda was more involved with this world and he believed that holiness can be found in the physical world. As such, the bracha in V'zos Habracha refers to him as "V'el Amo Tive'enu."

The Sfas Emes then quoted his grandfather that the same debate existed in chassidus. The Kotsker Chassidim felt that it was better to be selective - fewer in number, but holier in stature. Meanwhile, the Gerrer Chassidim believed that the greater the number the better, even if some of the chassidim were not of the highest caliber.

When Yosef was in Egypt, it was his belief in being separate and apart from the physical world which allowed him to survive his time in Potiphar's house and subsequently in prison. However when Yehuda came down and told the story from his own perspective, Yosef realized that there was some validity to Yehuda's position and that the Jewish people would require both derachims in order to continue. Yosef understood that a nation cannot be wholly in one of these paths and that the way to build a nation is to have some diversity among its people.

Rabbi Frand quoted a famous ma'amar about how a shul should have 12 windows - one for each tribe to show the diversity of the Jewish people, but that all of the different derachim lead to Hashem.

Yosef's realization occured when Yehuda said - I will submit to you, Yosef. This was a showing of strength, as it states in Pirkei Avos who is strong - one who conquers his will. Additionally, it was a showing of modesty - which a King must occasionally show for the good of the people. When Yosef saw this, he realized that this was the way to build a nation - with elements of both traits.

Rabbi Frand also brought a proof from the Haftorah in which Yechezkel was instructed to take two pieces of wood and to write the name of Yehuda on one and Yosef on to bring them both together in his hand. In this way Yosef recognizes the truth of Yehuda and Yehuda that of Yosef - and in so doing can build a nation.

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Wednesday's Weird But True Legal Cases - Vol LIV

Wednesday's Weird (but true) legal case analysis returns with what might be the weirdest case in 2009, a case which asks - can one be arrested for driving a bicycle with no hands? The answer may surprise you.

In People v. Chen, 25 Misc.3d 1240(A), 2009 WL 4827498 (City Ct Ithaca 2009) the court considered a matter where the defendant was issued a ticket by a Cornell University Police Officer for Insufficient Control of a Steering Mechanism, a violation of Vehicle and Traffic Law Section 1226.

The court described the following facts in its decision:

On October 9, 2009, at approximately 5:30 p.m., Officer Cady of the Cornell University Police Department observed Mr. Chen riding his bike on East Avenue on campus. The officer testified that Mr. Chen took both hands off the handlebars, spread his arms out to the sides, and then placed his hands behind his head, while continuing to cycle. There were no pedestrians or other vehicles in Mr. Chen's path at the time, but the officer stopped and issued him the ticket for failing to keep at least one hand on the bike steering mechanism at all times.

The court noted that Chen testified in his own defense and stated that he was a very proficient bicycle rider and that he had complete control over the bicycle at all times. However, the court did not dismiss the ticket.

Instead, the court cited to two decisions from New York appellate courts in which it was stated that cyclists did not need to give a continuous hand signal for 100 feet before turning (like the driver of car) because it would be inherently dangerous to keep one hand off the handlebars for that length of time.

Based on the above decisions, the Court stated that it was:

[C]onstrained to conclude that given the inherent dangers in riding with no hands on the bicycle steering mechanism does pose a danger, especially in a municipal area riddled with potholes and other irregularities in the road. As the facts in this case are not contested, the Court finds and concludes that Mr. Chen, on October 9, 2009, did operate a bicycle within the City of Ithaca at a time when he did not have at least one hand on the steering mechanism, and as a result, the Court finds him in violation of Vehicle and Traffic Law Section 1226 .

The court did get creative in its sentencing as the defendant was sentenced to a conditional discharge, with the condition that in the future, Chen use at least one hand to steer the bike.

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Tuesday's Thoughts on the Daf - Bava Basra 123

Bava Basra 123 has some interesting discussions about Ya'akov Avinu. I would like to focus on two of the discussions in this post.

Within the discussion about whether the bechor takes a double portion in the entire estate (i.e 2/3 of the property, regardless of how many brothers he has) or only a portion which is twice the size of any single heir, the gemara brings a proof from Parshas Vayechi (48:22). The gemara cites to Ya'akov's conversation with Yosef where Ya'akov tells Yosef that he is giving Yosef an extra portion that he took from the Emori with his Cherev (sword) and Keshet (bow). The gemara then asks - but did Ya'akov fight with weapons - there is a pasuk in Tehillim (44:7) that teaches that he did not use them? The gemara answers that the Cherev was his prayer and the Keshet was his request.

The Rashbam offers insight as to the prayer referred to by the gemara, explaining that Ya'akov had prayed for his children and that he would be zocheh to inherit the bechorah from Esav with his prayers.

The above point plays into another interesting note from the daf. On Bava Basra 123b, R' Chelbo asks R' Shmuel Bar Nachmeni about the meaning of the pasuk in Vayeitzei (30:25) where the Torah states that when Rachel gave birth to Yosef, Ya'akov told Lavan that he wanted to leave Lavan's house. R' Shmuel answered that Ya'akov saw that in the future, the descendants of Esav would only be conquered by the descendants of Yosef, citing to the famous nevuah in Zecharyah that the house of Ya'akov will be a fire, the house of Yosef the flame and the house of Esav will be straw. Although I had read this pasuk dozens of times, I never saw the connection between the birth of Yosef and the request to leave Lavan until I learned this daf.

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