The 39 Melachos

The Basic Premise of the Melachah In the agricultural process, after threshing, a mixed collection of grain kernels, chaff and stem debris would remain on the threshing floor. It was therefore essential to somehow remove the useful kernels from the waste matter. The common method used was to scoop up shovels of the kernels mixed with chaff and then throw them against the wind. The lighter chaff would be blown away by the wind, leaving the heavier kernels to drop to the ground. Since the basic premise of Zoreh is the separating of chaff and waste matter from the grain kernels by use of wind, any manner of separating undesired matter from a food or substance by wind, whether natural or artificial, is also considered Zoreh. In the Mishkan Agriculture was vital in the Mishkan, according to Rashi and many other Poskim, for producing certain herbs and seeds. These were the ingredients used in dyes, which were needed to colour tapestries in the Mishkan. Rav Hai Gaon holds that agriculture was needed to produce wheat for the Lechem Hapanim. Either way, winnowing was then an important part of the agricultural process. Scattering without Selectively Separating According to the Talmud Yerushalmi, the fundamental principle of Zoreh is not selectively separating and removing undesired matter. Rather, it is the act of indiscriminately scattering a substance or liquid, even though nothing is being selectively separated. For example; the Yerushalmi states that it is forbidden to spit against the wind, therefore scattering saliva into the wind. The Rama agrees with the view of the Yerushalmi

and mentions this Halachah in Orach Chaim (319:17). Common Zoreh Applications There are numerous practical examples of Zoreh, particularly in light of the view of the Yerushalmi: 1. It is forbidden to shake a tablecloth against the wind, thereby causing the crumbs to become dispersed in the wind. It is forbidden to scatter confetti in the wind. It is forbidden to pour water out of a high window, as the water will be blown and dispersed by the wind. It is forbidden to blow excess sugar from a doughnut. It is forbidden to shoot a water gun in the wind as this scatters the water.
In this weeks Parsha, there is an episode that seems difficult to learn anything meaningful from. Yitzchak, as a result of the famine in Canaan, travelled to Gerar, the land of the Pelishtim, and just as his father Avraham had done years before, he claimed that his wife was his sister. Avimelech, the king of the Pelishtim, discovered who Rivkah really was and got angry at this near disaster of again taking a married woman. Yitzchak then managed to plant crops and despite the awful famine, make the land bloom and his crop abundant. He then moves to Nachal Gerar to avoid conflict with the Pelishtim as they had grown jealous of his success and had destroyed the wells Avraham made when he was in Gerar. Once again, Yitzchak was thrown into more quarrels with the shepherds of Gerar over wells. At the third attempt, Yitzchak built a well that wasnt disputed. And after all this, Avimelech comes with the peace treaty. An insight provided by the Sforno may help us. The Pelishtim were jealous of Yitzchaks success in cultivating the land but were also further inflamed by their own fruitless efforts. Therefore, we can understand the Pelishtims explanation. They were afraid of Yitzchak who single -handedly demonstrated his inter-generational connection to the land and the support he received from Hashem. Avraham was also successful in this area and the wells Avraham had made were a reminder to the Pelishtim of Avraham and Yitzchaks rightful claim to the land. The Pelishtim went to extremes to remove any reminder of who the land rightfully belonged to, even if it meant destroying their own resources and letting their people die.

2nd November 2013

This Shabbos, Daily Nach will be up to Tehillim Perokim 52-54 Email dailynach@gmail.com or visit www.dailynach.com for more information.
Dvar Torah

Issue No: 444 Shabbos In: 4:17 Shabbos Out: 5:24 Sof Zman Krias Shema: 9:19

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Using Spray Cans Based on the view of the Yerushalmi, some Poskim question the use of simple spraying devices on Shabbos and Yom Tov. Pressurised spray-cans also pose a problem of Zoreh because air-pressure forces the liquid in the can through the nozzle, causing it to disperse into a mist. The Igros Moshe permits the use of common aerosol spray dispenser such as hair-sprays, deodorants and room-fresheners etc. as the scattering is not caused directly by blowing or wind, but rather by the pressure of the liquid as it is forced through the nozzle. Since the scattering is not directly caused by wind, it is not similar to Zoreh and is therefore permissible. (Perfume and deodorant sprays may only be applied to ones skin, not to ones clothing.)

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Why then did Avimelech decide to offer Yitzchak a peace treaty? The Ramban comments that the peace treaty came about as he saw that Yitzchak had Hashems support What can we learn from this episode? Surely the Torah is and also, in his steadfastness, was never going to give in not a story book and each episode of the Torah, as quoted and relinquish his claim to the land. Avimelech was by Chazal, can convey an important message to us? therefore forced to recognise Yitzchaks right to dwell in Firstly, let us address the question as to why the Pelishtim the land so as to secure the future of the Pelishtim. destroyed the wells of Avraham; surely the wells also This can also be seen today as we can see Israels neighbenefited them? Furthermore, Yitzchak was the one bours, and even some of its residents, are willing to desource of hope for cultivating the land, as seen by his stroy themselves (just like the wells of Gerar, and abundant crops, which indeed could have saved the lives Avimelech telling the prosperous Yitzchak to move) in of his people, yet Avimelech suggests he moves! Why? order to displace the Jews, despite the success of Israels Rashi comments that the Pelishtim offered an explanation economy and its ability to cultivate the land that was not for their actions they were afraid of being invaded by an too long ago a barren desert. To finally gain the recogniarmy and the wells would benefit the invaders should they tion of our rights to the Land, we must copy the behaviour be captured. However, Rashi says they offered this expla- of Yitzchak and be steadfast, resolute and most importantly, we must constantly ask Hashem for support. nation; is Rashi implying that this wasnt the real reason?

Tannaic Story

Dvar Torah

Rabi Elazar ben Azarya is famous for his renowned quote in the Haggadah, where he describes himself as the young man who became grey overnight and looked like seventy. Elazar came from a prominent family and was the tenth generation in a direct line straight from Ezra Hasofer. However, what made Rabi Elazar so outstanding was his exceptional insight and Torah learning. The leader of the Jewish people at the time was Rabban Gamliel, who was an amazing Talmid Chacham, but was also was strict with his colleagues and Talmidim. He was very particular about whom he allowed into the Yeshiva and as a result many potential Talmidim were turned down and were deprived of the opportunity to learn Torah. A point came where the Rabbonim decided to depose Rabban Gamliel and elect another man in his place. Looking around, it was very apparent that Rabi Elazar ben Azarya was the ideal candidate. He was an immense Talmid Chacham, he came from a great family and he was a man of great wealth and

prestige. He had all the right characteristics for the office; everything except his age, for he was then only eighteen years old. The Rabbanim could not appoint such a young man to the job, however great he was, without disgracing the position. Overnight the famous miracle occurred and Rabi Elazar grew a long beard and all his hair became grey. This allowed him to have the status necessary for being the Nasi and he was duly appointed. On the day of his appointment, Rabi Elazar decided to open up the Beis Hamedrash in Yavneh to everyone. Prior to this, under Rabban Gamliel, only the very greatest would be given the opportunity to learn in the Yeshiva. Now, anyone who wished to learn could do so. Four hundred new benches were installed to accommodate all the new students and a great resonance of Torah sounded throughout the Beis Hamedrash. The day became known as That Day due its monumental significance; it was a day on which many Halachic decisions were passed with the entire might of all the Talmidei Chachamim combined together under one roof, engaging fervently in Talmud Torah.

Q) Every morning I immediately wash Negel Vasser to remove the impurity from my hand, in case I touch objects and they become impure. Yet how come I can touch the Negel Vassel and nevertheless it remains pure? Shuey Shear A) In fact the only items which become impure after having been touched before Negel Vasser, are food. Likewise, before washing Negel Vasser one should not touch

any of the open areas of the face. The reason for this impurity is because part of the Neshamah leaves the body during sleep and therefore it is considered a mini death which creates impurity which needs to be removed. Hasmonean Beis Rabbi

The Pasuk (25:28) tells us And Yitzchak loved Eisav, and was not dependant on his latest feat and for the food he put in his mouth, and Rivkah loves achievement. Yaakov. This is particularly true in todays day and age. Ask a When looking at this Pasuk from a grammatical non-Jewish child what he would like to be one day point of view, there seems to be a very clear change and he will probably tell you he want to become a in the tense that the Torah uses to describe the doctor, lawyer, banker or perhaps even (in some relationships between Yitzchak and Rivkah and their cases) a rock star. However, ask a Jewish child the children. Yitzchak loved Eisav, in the past tense, same question and hopefully he will tell you that he while Rivkah loves Yaakov, in the present tense. wants to become a Tzaddik, Talmud Chacham, Baal Why the change of tense? What is this meant to Chessed and most importantly, an honest and sinteach us? cere Eved Hashem. The difference here is that the Jewish child answers the question directly. He tells The Dubno Maggid suggests a solution based on a you what he wants to be. The non-Jewish child keen observation of the world. In the non-Jewish however, is not giving a direct answer to the quessociety, people are defined by others by what they tion. He is telling you what he wants to achieve rado. On the other hand, in Jewish society, people are ther than what he will be. He has been conditioned defined by who they are. Eisav represented nonto believe that a persons entire value is dependent Jewish values. He defined himself and expected on his profession or vocation. If he is a doctor he has others to define him according to his actions. He status. If he occupies another job, perhaps he would wanted to be seen as the athlete, the warrior and be seen as less or even unimportant. the celebrated hunter. People therefore admired and respected him based on what he had This is not Judaisms perspective. In fact, it is the accomplished in the past. Should he have ceased to exact opposite. Judaism values all people for what be a hunter and a warrior, the admiration would they are, for their Tzelem Elokim, the fact that they cease as well. Yitzchak loved Eisav, in the past were created in the image of G-d, their character, tense, for the food he had put in his mouth i.e. the integrity, goodness and spiritual accomplishment. actions he had done in the past. Yaakov, on the What they do for a living or for professional fulfilother hand, represented Jewish values. He was ment, while this of course may be very important, defined by who he was rather than what he did. ultimately, is only secondary. Therefore Rivkah loves Yaakov, in the present (Adapted from Rabbi Frand on the Parshah) tense, as it was a love that continued uninterrupted

Riddle:
Where in davening do we say 24 words in a row which end in the letter chaf? Answer in next weeks Living Torah Last weeks riddle: One Shabbos every year, a Halachah of Shabbos is different to the rest of the year. What Shabbos is it? Answer: The Shabbos during Sukkos. On a usual Shabbos it is forbidden to carry from a Reshus Hayachid of 3 walls to a Reshus Harabim. However, as a Sukkah is valid with only 2 and a post, as is a Reshus Hayachid and therefore no one would be allowed to carry from such a structure to a Reshus Harabim.

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