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life, a manifestation of the promise given to Yaakov during the dream of the ladder, "Behold, I am with you, and I shall guard you wherever you might go." (Bereishit 28:15) Ramban explains these two meetings similarly, although with a slight difference. According to Ramban, the ladder represents the connection between heaven and earth, and the malachim are G-d's emissaries to actualize the Divine decrees. Hashem's position atop the ladder represents the direct providence of G-d over Yaakov; this responsibility is not assigned to any of the malachim. Ramban explains the closing story of our parsha to the same effect the malachim there represent the Divine help promised to Yaakov, reassuring him before his fearful rendezvous with his brother Esav. Malachim represent Man's duty Rambam, in his Guide for the Perplexed (1:15), offers a completely different explanation for the dream of the ladder: ' Malachim of G-d' who ascend represent the prophets The ascent is mentioned before the descent, for the ascent and arrival at a certain height of the ladder precedes the descent, i.e. the application of the knowledge acquired in the ascent for the training and instruction of mankind. Rambam explains that the Malachim seen by Yaakov in his dream are not spiritual beings, but ideal human b e i n gs: p r op h e ts. Th e i r asce n t represents their development of higher and purer understandings of Divine truths; their descent represents their duty not to remain locked in the ivory tower, but to return to this lowly world,
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Because of this, we are instructed to create a Yom Tov atmosphere by abstaining from the actions labelled in the Torah as melachah; this involves an active mitzvah of creating a special Yom Tov atmosphere (#310) and a prohibition against melachah (#311). As the Tur writes (Orach Chaim 581, citing Talmud Yerushalmi Rosh haShanah 1:3), "What nation is like this nation, to know its G-d's ways! Normally, a person facing judgment wears black and cloaks himself in black and grows his beard and does not cut his nails, for he does not know how his judgment will emerge. The Jews are not like this, though; they wear white and cloak themselves in white and shave their beards and cut their nails and eat and drink and celebrate on Rosh haShanah, for they know G-d will perform a miracle on their behalf." torczyner@torontotorah.com
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See Rabbi Shalom Taivish's Responsa She'eilat Shalom II 195; he was asked about the foreign teeth that many people place in their mouths, with which they eat dairy and meat foods. He wrote that one shoud not be strict, for they are made of a tough and smooth material, which neither absorbs nor exudes, like glass. Also, the food they eat is generally from a secondary vessel [a vessel which was not heated over a flame, but only holds contents which had been heated in a separate receptacle], and is not hot enough to scald. So, too, when I was in Vienna I inquired of an expert physician, great and trained in making these teeth, regarding the makeup of these teeth. He told me, unaware of the halachic significance of his words, that they are made of a material brought from America. The material, by nature, does not not absorb at all. The doctors insisted that the teeth be made of such material, specifically, by necessity; if these teeth held any absorption from food, that would lead to decay of the absorbed material. Having that in one's mouth would lead to development of various diseases of the body. In truth, despite the above, I warn all who ask me that it would be appropriate for every G-d-fearing person to have separate sets of teeth for meat and milk, and certainly for Pesach it would be appropriate to have new teeth. So I know that some G-d-fearing people do. However, all of this is only regarding teeth that one places in one's mouth, which one can release and remove at will, and which one can replace. However, some people have great holes in their teeth, and the doctor seals the holes with a kind of paste. Sometimes, there is more paste than there is tooth! For this, I have neither seen nor heard of anyone being careful to avoid repairing his teeth because of concern for the problem of eating milk and meat with them. They must depend upon the leniency that the paste is nonabsorbent, as we have mentioned.
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This Week in Israeli History: Kislev 7, 2000 The Pupils Rights Law
Note:In last weeks column, Givat Brenner was mis -named. The of Kislev is Sunday On the 7th of Kislev, 2000, Israel became the first country to establish a law delineating the rights of students. The purpose of the Pupils' Rights Law "is to establish principles for the rights of pupils in the spirit of human dignity and the principles of the United Nations Convention on the Rights of the Child, while preserving the uniqueness of the types of educational institutions as defined in the Compulsory Education Law, the State Education Law, the Special Education Law, and in any other law." The law seems noble, especially considering the many minority groups who have complained about discrimination in Israeli schools. However, Member of Knesset Einat Wilf argues that the law makes it too difficult for teachers to control their students in class. "When teachers ask the pupils to move somewhere in the classroom or ask them to 7th
Adam Frieberg
leave the classroom," Wilf says, "the kids say that they have been humiliated and the law says that kids cannot be humiliated, and this is just an example of how very good intentions [don't always lead to positive results]." Wilf contends, "[This law] sends a message that in a complex system where you have teachers and parents and pupils, only the pupils are taking a part and they have rights. They do not have duties, they do not have obligations, they only have rights. So, first of all, the mere existence of this law as a separate law is something that I think should be ended and the important elements within the law, such as the elements that talk about forbidding discrimination against pupils or giving them the rights to get matriculation exams, these should be preserved and become part of Israel's general education law." (Much of this content comes from NTD TV, http://bit.ly/174zRBr.) afrieberg@torontotorah.com
Speaker
Oneg Josh Gutenberg A Cast of Characters R Baruch Weintraub
Topic
Location
39 Alexandra Wood
Special Notes
Open to All!
Shaarei Shomayim Shabbaton: Our Matriarchs Sheva Berachot in Charan Shaarei Shomayim After Musaf in the Main Shul
Shiur Theatre Shaarei Shomayim Religious Coercion: A Modern Defense of Rachel The Wives of Yaakov Shaarei Shomayim
Yeshivat Or Chaim
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