Dvarim Hayotzim Min Halev

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Volume XII - Issue 5
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B L A H B L A H

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The DRS Weekly Torah Publication

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Dig Down Deeper

By Rabbi Aryeh Cohen, 12th Grade Rebbi

Our parsha opens up with the famous scene of Yaakov sleeping on the sacred ground of . He is found dreaming of angels traveling up and down a ladder wedged between heaven and earth. To the parsha reader it is unclear as to how Yaakov found himself in this holy place. The gemara ( : )however reveals the background to this amazing event. Yaakov Avinu was sent by his mother to Charan to find himself a wife.He had already reached his destination in Charan, and realized he did not stop on to daven as his father and grandfather and ,and previously davened. Yaakov therefore decided to turn back and return to and follow the footsteps of his ancestors. At that point ''decided to make the journey easy for Yaakov and lifted up and brought it to Yaakov in Charan. There are various episodes in Tanach where we find Hashem demonstrating this miracle of hastening ones journey. In fact two parshios ago when Eliezer was traveling to search for a wife for Yitzchak we
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The Need to Need

By Shmuli Gutenmacher, 11th Grade

This weeks parsha discusses the event of Yaakov running from Esav. On his journey, Yaakov turns to Hashem and asks Him for 4 things: To be with him, to protect him, to return him home safely, and to give him food and clothing, or his daily necessities. The Medrash tells us that Hashem gave Avraham the first 3 things, but not the 4th. It goes on to explain that Yaakov would have no reason to go on to follow Hashem if he had all four things. This reason seems a little ridiculous. Remember, were dealing with one of the holiest men who has ever lived! Yaakov was the third of the Avos, who Chazal say was the greatest and the one who risked his life just to receive the blessing of the bchor. How could Hashem possibly think that Yaakov would go off the de(Continued on page 2)

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Torah Teasers By Rabbi Moshe Erlbaum

Questions 1. In what context is a single stone mentioned? (3 times) 2. a) In what context are a harp and drum mentioned? b) Where else in the Torah are a harp and drum mentioned? 3. a) In what context are the four directions north, south, east and west mentioned? b) Where else in are the four directions mentioned? 4. a) Who makes a " ," a party? b) Where else in does someone make a " 4( " times)? 5. Aside from the seven years that worked for and ,where else is the number seven mentioned? 6.Which two consecutive state that two different people stole?

The Influence of Ones Surroundings

By Yigal Saperstein, 10th Grade

In the beginning of the Parsha, after Yaakov spent his time by his father and then 14 years in Yeshivas Shem Va Aiver, he has a dream about angels climbing up a ladder (28:12). After spending twenty years in Lavans house tending sheep, Yaakov has another dream (31:11). In this dream, he sees dotted sheep and spotted sheep and, in the same dream, an angel comes to Yaakov and says, Leave this place and go back to your birthplace. We see that even someone as great as Yaakov Avinu can be influenced by his surroundings. When he was home he dreamt about angels, while when he was at the home of Lavan he dreamt about sheep. Consequently, the angel had to come at this point and tell him to go home; because Lavan and Charan seemed to be rubbing off on him ever so slightly. We can learn from this, that no matter how strong one is, its preferable to place himself around good people and good surroundings. Have a great Shabbos!
(Shmuli Gutenmacher-Continued from page 1)

Answers
1. set the stone that he rested on as a ,a monument. rolled off the stone which rested on top of the well. At the end of the , takes a stone and sets up a monument as a treaty between himself and . 2. a) When chases and catches him, he claims that had he known wished to leave, he would have sent away with songs and musical instruments including the drum and harp. b) In ,used a drum and harp to praise Hashem after the splitting of the sea. 3. a) Hashem promised that his children would be spread out in all four directions of the earth. b) In , Hashem tells to look in the four directions, since his children would inherit the entire land [which is everywhere looked]. 4. a) made a " party at the wedding of and b)In made a " " for the angels and made a " " when was weaned. In Toldos, Yitzchak and Avimelech made a In , a " " is made for the birthday of . 5. After ran away from Lavan caught up to him after seven days. 6. In the Torah states that stole the idols of her father. In the next the Torah states that stole the heart of when ran away.

rech just because He provided for him? To understand this question, we need to know a little about the human mind. When a person has everything he needs, he has no reason to turn to anyone. Humans almost always take things for granted. But in order to get closer to Hashem, one has to see the need for Hashem. He has to recognize that Hashem is the creator of everything, and runs the world constantly. We see from here that Yaakov NEEDED this need in order to grow, to come to appreciate Hashem and everything He does. May we connect to Hashem without needing anything. Have a great Shabbos!

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From the treasures of the Rav
earthly image of what we Yaakov Avinu actually look like. We must dreamt of a ladder that was strive throughout our lives to based on earth, with its top try to ensure that the two imreaching up to Heaven. Anages match up as precisely as gels of G-d were ascending and descending the ladder. Comparing The Image In Heaven To The Im- possible. Finally, Rav SoThe Talmud [Chulin 91] age On Earth: loveitchik pointed out that comments on the Angels' actions: They would ascend to examine the image of Yaa- Angels are not the only ones who look at the images of kov, which was present beneath the Divine Throne and what is up above and compare them with what is here on then they would descend to examine the image of the real- earth. People have a strong sense of what the image of a Torah-observant Jew looks like in Heaven, in the ideal. life Yaakov below. What is the meaning of this imagery? Rabbi So- Wherever religious Jews go, people are comparing them loveitchik offers a beautiful insight into this Talmudic pas- with what they intuitively know to be the image of a relisage. The Angels were amazed at the similarity of the im- gious Jew up in Heaven. Everyone has an idea of what a Torah-observant ages. The earthly Yaakov's image was precisely the same as the Heavenly image of Yaakov. This was a tremendous Jew is supposed to be like, how he is supposed to act in accomplishment. There was an image in Heaven of who business, how he is supposed to talk, and what kind of lifethe Patriarch Yaakov was supposed to be. G-d perceived style he is supposed to lead. People are constantly holding Yaakov's spiritual potential and created an image under his up the Earthly image to the Heavenly image and comparHeavenly Throne to represent that potential. Yaakov ing them. Unfortunately, not everyone matches up with the achieved on this earth exactly what had been expected of Heavenly image as well as our Patriarch Yaakov matched him in Heaven. This was such a noteworthy accomplish- his Heavenly image. Unfortunately, the "real-life image" ment that it stirred the interest of the legions of Angels of the so-called religious Jew is often not what it is really who came to inspect this amazing phenomenon for them- supposed to be, as indicated in Heaven. The religious community must be especially sensitive to this. selves. Rav Soloveitchik added that the same I would also like to reserve my spot in the following classes: Busiconcept holds true for all of us. When G-d cre- ness Law 1 (BLW), Intro to Microeconomics- Honors (ECO), and C a l c u l u s ( M A T ) . ated each of us, he gave us certain gifts and M u l t i v a r i a b l e I look forward to meeting you on Honors Day. talents and had something in mind for us in terms of how we should use those gifts and Weekly D'vrei Torah on the Parsha talents. Each of us has a Heavenly image. from the Shiurim of HaRav Yosef Dov Soloveitchik Each of us also has an

DH is on Visit YUTorah.org and Search DRS

(Rabbi Aryeh Cohen-Continued from page 1)

Weekly insights by members of our Yeshiva Gedolah affiliate, Yeshivat Lev Hatorah

Learn From the Masters

By Eitan Schreier Member of Yeshivat Lev Hatorah
At the very beginning of Yaakovs journey (28:11) the passuk tells us that he slept in that place. Rashi on this passuk explains that this language of sleeping comes to exclude the past 14 years in which he learned day and night in the house of study of Shem and Eiver without sleeping at all. If you tack on these years of study to the years he spent at Lavan, this totals 36 years away from home. Our sages teach us that Yaakov was punished for not performing the mitzvah of Honoring your mother and father the 22 years he was working for Lavan, by losing Joseph for that amount of time. Rabbi Yaakov Kamenetsky was very much bothered by this calculation. When Yaakov had left for Shem and Eiver he was already 63 years old. Until age of 15 he had learned with his grandfather, and from then on he learned with his father. (Try to imagine as if your father was R Moshe and your grandfather was R Chaim and you were privileged to learn from them until your were 63, I cant imagine it would be any less a privilege to learn from Abraham and Isaac.) We see clearly he already was a tremendous student of wisdom. True he definitely grew in Torah learning at Shem and Eiver, but how can this excuse him from the obligation to fulfill what his parents had told him to do, which was to go to his cousins out of town? Rabbi Kamenetsky compares this to a situation where a father asks his son to do an errand for him and on the way the child decides to sit and learn for a while. Is that the time to do it? The Talmud tells us that the study of Torah gets pushed off when you are the only one who is able to do the other command? So, again, how could Jacob take a break from his journey, it would seem these 14 years should also be included as years of not fulfilling Honoring your parents? In answering this question, Rabbi Kamenestky ex(Continued on page 5)

also find that he had ( .):In every other place of this occurrence one would travel a long distance in a very short time. A weeks journey would take one day. Why then in the case of Yaakov did Hashem felt a need to lift up a mountain and bring it to him? What deeper message was Hashem trying to teach Yaakov and Klal Yisrael by performing this miracle in a most unusual fashion? The medrash teaches us that as Yaakov was on his way to Charan he felt as if there was a wall blocking his path. Throughout his entire life Yaakov was surrounded by a very spiritual environment conducive to his desire for ' . For the first 63 years of his existence he resided in the house of Yitzchak Avinu, learning Torah from his father the and prior to that his Zeidy Avraham Avinu.He then at the age of 63 traveled to gain from the Torah knowledge in for the next 14 years. During those years he would not even lay down to sleep, and instead enjoyed every
(Continued on page 5)

(Stories of Greatness-Continued from page 6)

Finally he calmed down. Then he smirked. "Ill tell you what," he offered. "I'll sell you my onions if, and only if, you fill this goblet with whisky for me to drink." He pointed at the Rebbe's golden cup shining on the table. The chassidim drew back, aghast. From this holy kiddush cup which no one dared touch except the tzaddik, this uncircumcised drunken peasant should imbibe his crude booze? They offered him other cups and glasses, bigger ones, singly and in combination, but he was stubborn. "Only from this one, like I told you. Otherwise I go home." They tried again to dissuade him, but nothing worked. He simply refused to budge. With trembling hands and heavy heart, the Seer himself filled the precious vessel with the coarse fluid and, with a helpless shrug, presented it to the farmer. The latter lifted it with his right hand, squeezed his eyes shut, and with great concentration and intensity called out, "Baruch atah...shehakol neyeh bidvaro." Everyone was struck speechless. Only the Seer, after a quick stare, realized what had taken place. A broad smile spread across his face. "L'chaim, Reb Naftali! You are so clever; it must be that you deserve to drink from this cup. L'chaim!

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(Lev Hatorah Corner-Continued from page 4)

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plains, we must understand what made the house of study of Shem and Eiver different from those of the Forefathers. In the house of study of the Forefathers they learned Torah on the highest of levels of faith and service of God. They were left completely unhindered by the outside world, and enjoyed the ability to focus on their service with no negative influences and no annoyances. This is why Sarah, as soon as she saw Ishmael laughing at Yitzchak, had him kicked out of the home. This home was to be a place set aside only for the righteous, and even Hashem agreed with Sarahs plea. However, this was not the case by the house of study of Shem and Eiver. Shem, the son of Noah was not just saved from the flood, but also saved from the evil generation of that time, coming away very righteous. Eiver was born during a time when people built a tower to reach up and fight God, but he never conformed to their ways. The only way for Yaakov to be able to continue to be himself, in every sense, without being affected by the evil Lavan, was to learn from the greats who had succeeded in service of God amidst evil, cruel people. The Torah of Abraham and Yitzchak, great in its own right, would not have been able to prepare Yaakov for the trickster of an uncle that loomed ahead. It wasnt only Lavan who lived such a life, it was all the people of the town, therefore Yaakov needed to learn how to stay strong in a place of such evil, to which he required time under the tutelage of Shem and Eiver. Now why was Yaakov not punished for these 14 years away from home? Rabbi Kamenetsky explains that certainly Yaakovs parents only wanted him going to Lavan if he would be able to proclaim that I lived with Lavan and the 613 Ive kept. The only way for him to do so is to have studied at Shem and Eiver for those 14 years. So we see in fact that those 14 years were really the heichi timtza to be mikayeim the Honoring your parents. Rabbi Kamenestky now compares this to a boy whose father asked him to purchase the four species for Sukkot. Since the boy was not clear on the specific laws of the 4 species, as part of his commandment to choose the perfect ones, he had to stop and learn the specific laws that apply. To this his father would certainly not object. Rabbi Aryeh Cohen, the Mashgiach here in Ye(Continued on page 6)

Different Angels
By Alex Selesny, 10th Grade
...
This seems a little strange. Why is the place called when all that was seen was a single group of ?An answer can begin to be understood when you consider that there are 2 types of angels that exist. The first type includes those created at the time of , while the other type includes those that are created every time someone does or , as it says in was always surrounded by the which he created by his own deeds, but when he travelled, ' also gave him from the time of . For this reason, the says ,one of s angels and one of 's angels from. This idea helps explain the first of ,when sends to . The passuk says .Since that it would be impolite to use someone elses for his own use, he sent ,those he created from his . ()
(Rabbi Aryeh Cohen-Continued from page 4)

moment of .) , ( As he entered Charan and the house of Lavan, Yaakov felt as if a wall was in front of him. Yaakov could not fathom entering into a world of materialism, and a world of falseness. How would he be able to continue to grow in his relationship with Hashem being surrounded by the of Lavan in a secular immoral world? It would be challenging enough to balance his soon to be family and the financial responsibilities that would come along with having a wife and kids. Rav Moshe Feinstein in his commentary on Torah, Darash Moshe, explains that this anxiety was precisely why ''decided to lift up and place it down in Charan. Yaakov needed to be shown that ones relationship with Hashem is not dependent on being is the perfect conducive environment for spirituality. One
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(Lev Hatorah Corner-Continued from page 5)

shivas DRS, showed me a proof to this idea from last weeks Torah reading (22:5). The verse famously states that the twins were kicking in Rebeccas womb. Rashi explains that when Rivka would pass by the house of study of Shem and Eiver, Yaakov would kick to try to get out, and when she would pass by a place of idol worship Esau kicked as well. Why was Yaakov kicking to get out, the Talmud tells us that while in the womb you have a partnership in study with an angel? And also why does Rashi specify the house of study of Shem and Eiver whereas by Esau it doesnt specify any place of idol worship? Rabbi Cohen explained that Yaakovs learning with the angel was being disrupted by Esau being in there as well, so Yaakov was kicking to get out. But then he realized, wait Esau is my brother, Im going to be around him my whole life, and the only place to learn how to be a tzaddik tamim even in a rough environment is to learn from the masters in this area: Shem and Eiver. Have a great Shabbos!
(Stories of Greatness- Continued from page 11)

his hand as if to ward off the Rebbe's offer. "I'm frozen stiff. I need a proper drink to warm me up." It was clear that he didn't have in mind a cup of tea. The Seer instructed his attendant to serve the man some whisky, and a brimming shot glass was quickly set down in front of the farmer. "That's all?" cried out the farmer, as if insulted. "Just this little cup?" "Give him the whole bottle and let him do as he likes," said the Rebbe, turning away. Now the onion seller seemed mortally offended. "What! You think I'm a drunkard?" he shouted angrily. "I'll show you! I'll go home. I won't sell you anything!" He tied up the sack and fastened his garments, as if preparing to leave. The chassidim hurriedly attempted to soothe him, anxiously muttering words of appeasement.
(Continued on page 4)

(Rabbi Aryeh Cohen-Continued from page 5)

must realize that if found in a surrounding void of intrinsic spirituality one must dig down deep and bring ones soul to the surface to serve Hashem on the highest of levels. One need not be on during of to be closest to Hashem, but rather can reach perfection in ' on a weekday in the heart of an office building in New York City. We could bring to the Five Towns just as ''brought it to Charan. Based on this commentary we could understand a deeper pshat in Yaakovs reaction when awaking on this holy place as he says .. ' ( .) ,Hashem is in this place and I did not realize. Based on the gemara in Chulin quoted above surely Yaakov understood where he was going. Perhaps, Yaakov was not referring to but to the city of Charan. He now had now a new recognition that the can exist and be felt even in a place so far from the Kedusha of Eretz Yisrael. We could also suggest that this was precisely the message being portrayed in the imagery of the dream

that Yaakov experienced. The passuk says ( , ..... ) ,and the ladder was wedged in the ground and its top reached to heaven. Even as we all stand on this physical world our minds and hearts can be connected to heaven!! As we live our lives full of all types of responsibilities whether it be school or work we must stay focused in our goal of ' and believe we are capable of reaching wherever we are found. This is why as well the gematria for the word ladder, that represents this connection is 136. This is the exact gematria of the word ,voice. Just as the ladder teaches us that we could be physically firm on the ground yet spiritually up in Shamayim, so too ones voice emanates from one place and can be heard at far distances. Perhaps this is why Yaakov is known by his as we found in last weeks parsha . Yaakov is exemplified by his voice as he realized that his physical whereabouts should not limit his spiritual abilities.' we should all be to follow in the footsteps of our father Yaakov and lead a life of wherever we find ourselves.

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Blood Donations According to Halacha in a Secular Society By Rabbi Aryeh Lebowitz

pate in any life saving procedure with negligible risk I. Introduction. The Gemara (Yevamos 79a) lists the in order to save a fellow Jew (Nishmas Avraham IV: three signs, or distinguishing characteristics, of the Even Haezer:80, Responsa Shevet Halevi V:219), and Jewish people: We are a merciful, bashful and kind this seems both logical and correct: just like a person people. Jews have distinguished themselves in Amermust spend small sums of money to save the life of a ica with great philanthropy and genuine concern for person, he must inconvenience himself by taking minthe welfare of the less fortunate. Our generosity is not uscule risk (like the risk of crossing the street). Sevlimited to our willingness to give charity, but extends eral poskim have noted that the minimal discomfort to giving of ourselves physically as well. We will not of donating blood is certainly halachically insignifisoon forget the great Kiddush Hashem that was made cant. It therefore follows that if a Jew is in need of by the Israeli presence in Haiti following the devastatblood and one refuses to give, he is in violation of lo ing and tragic earthquake that ravaged the country. At saamod al dam reecha (Shearim Metzuyanim a recent blood drive, one of the technicians remarked Bhala- cha 190) that the Jewish people are remarkable in their willingness to donate blood. The technician estimated that Jews give blood at a rate five times the national aver- It should be noted, however, that traditional rabbinic sources point to a clear distinction between our obliage. As an example, in this last year alone Bikur gation to save the lives of fellow Jews and our attiCholim of Boro Park conducted forty five blood tude toward saving the lives of non-Jews. Specifidrives raising 5300 pints of blood from the orthodox 1 cally, the aforementioned imperative to actively save communities of Brooklyn and Staten Island. Howlives explicitly refers to Jewish lives ( ever, observant Jews must be careful to distinguish right from wrong, not only with a sense of kindness ).When it comes to saving non-Jewish lives Chazal (Sanhedrin 57a) were much more ambivalent, and generosity, but with a strong sense of the deand ruled that non-Jews should neither be thrown into mands of halacha. Recently, some have questioned a pit nor saved from a pit into which they are thrown. the halachic propriety of Jews donating blood in Similarly, Chazal prohibited violating Shabbos in orAmerica. In this essay we will discuss the relevant der to save a non-Jewish life (Mishnah Yoma 8:7). Of issues and seek to demonstrate that giving blood, course, common practice is not only to actively save while not always obligatory is at a minimum, permisnon-Jewish lives, but also to violate Shabbos in order sible, and more likely a very great mitzvah. to do so.2 Rav Moshe Feinstein (Iggeros Moshe Orach II. Saving Lives. The most obvious reason that giving Chaim V:25) explained that the imperative to save blood is a thoroughly Jewish thing to do is the value non-Jews is critical for Jewish survival in our times. that Judaism places on human life. Indeed, with the If Jews were to deny treatment to non-Jews the resultexception of the three cardinal sins (Idolatry, Licening fallout would be nothing short of disastrous, as tiousness, and Murder) one may violate any prohibisociety would not take very kindly to such discrimition in the Torah in order to save a human life natory policies and would rightfully justify such dis(Sanhedrin 74a). Moreover, the torah not only values criminatory practices on their own part. Though the the good Samaritan who goes out of his way to save a Gemara (Avoda Zara 26a) reasons that non-Jews will life, but formally obligates every Jew to actively save surely understand that we may only violate the Shablives that are in danger (Vayikra 19:16). Several conbos for the sake of those who observe Shabbos, Rav (Continued on page 8) temporary poskim have noted that Jews must partici-

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Moshe points out that such arguments are not very likely to be accepted by the gentile society in general.3 Rav Moshe concludes by emphasizing that there is no need to prove from earlier sources that one may violate biblical prohibitions to save gentile lives because it is abundantly obvious. It would seem that similar considerations may exist with respect to donating blood to save non-Jewish lives. A communal refusal to do so is likely to be met with strong criticism and severe anti-semitism. III. The Potential Issurim. One local rabbi recently suggested that there is a prohibition to donate blood to general blood banks (though he acknowledged that there is a mitzvah to donate blood to Jewish causes). In order to refute any such claim it is important to identify precisely which prohibitions may be violated in the course of blood donations. The first potential prohibition one may violate when donating blood is the prohibition of wounding human beings (Devarim 25:3). The Gemara (Bava Kama 91) records a dispute whether this prohibition extends to one who wounds himself. The Rambam (Hilchos Chovel 5:1) rules in accordance with the opinion that prohibits injuring oneself. The Tur (Choshen Mishpat 420) rules that it is permissible for a person to wound himself. The Shulchan Aruch (Choshen Mishpat 420:31) rules stringently on this matter. It may therefore be argued that giving blood would involve the prohibition of needlessly wounding oneself. However, there are several reasons to assume that this prohibition does not apply in the context of blood donations. First, Rav Moshe Feinstein (Iggeros Moshe Choshen Mishpat I:103) points out that it is obvious that one may cut himself if such incisions are necessary for medical treatment. For instance, one may clearly undergo a medically warranted surgical procedure even though the procedure involves making an incision. Rav Moshe points to the custom in Talmudic times to go through regular blood-letting sessions in order to maintain proper health (Gemara Shabbos 129). Although we no longer encourage blood-letting as a form of medical therapy, and even by the times of the

Rambam the medical effectiveness of letting blood was somewhat minimized (Hilchos Deos 4:18), there still must be some therapeutic value to it. Rav Moshe finds it hard to believe that something considered so healthy just a few centuries ago would fall in the category of chavalah (wounding) nowadays. Indeed, several recent studies suggest that there are health benefits to people who habitually donate blood.4 Second, it is possible that there is no prohibition of wounding when the wounded permits the other party to injure him. The Minchas Chinuch (mitzvah 48) and Turei Even Megillah 27a rule that the prohibition does not apply when the victim permits somebody to hurt him.5 While the Shulchan Aruch Harav (V: Hilchos Nizkei Guf Vnefesh:4) does not believe a person has the right to allow another person to cut him, the dissenting opinion of the Minchas Chinuch and Turei Even would serve as an additional lenient consideration in our case.6 Third, an additional lenient consideration is that the Rambam (Chovel Umazik 5:1) defines the prohibition of wounding as derech nitzayon (in a combative way), which seems to exclude a wound created in the context of a blood donation from the prohibition. Finally, even if one may not cut himself to give blood, there may be no prohibition to have a gentile make the incision. While the gemara (Avoda Zara 6b) rules that one may not aid a gentile in violating a prohibition, the prohibition of wounding does not seem to be one of the seven Noahide laws.7 A second potential prohibition associated with donating blood is ( Devarim 7:2) which the Gemara (Avoda Zara 20a) understands to include a prohibition to give free gifts to gentiles. Obviously this consideration would be a non-factor if the donation were going to a fellow Jew. However, even when donating to general blood banks there are several strong arguments to be made that donating blood does not violate the prohibition of . First, while the Shulchan Aruch (Yoreh Deah 151:11 as explained by Shach ibid 18) applies this prohibition to all gentiles, many great poskim have limited the prohibition to idolaters (Rav Dovid Tzvi Hoffman, Rav Henkin, Rav Ahron Soloveitchik - see also Tzitz Eliezer XV:47 where he
(Continued on page 9)

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may go to a Jew is sufficient to outweigh any such demonstrates that this was the opinion of several 8 negative considerations. Second, Rabbi J.D. Bleich prominent Rishonim and concurs with their view). has suggested that it might be incorrect to apply the Second, the Turei Zahav (Yoreh Deah 151:8) rules law of majority here since the blood is distributed in a that if one knows the gentile to whom he is giving the hospital, which is a set location. The law of majority gift, it is permissible because it is not considered a only applies to situations where something is removed free gift. When there is a reciprocal relationship one from its set location, but regardless of actual ratios the can rest assured that the generosity of giving a gift will be repaid by the gentile in one way or another.9 halacha treats anything that is stationary (i.e. in a set Similarly, one may argue that even when one doesnt location) as a fifty percent doubt (Yoma 84b, Kesuvos 15a and elsewhere). Therefore, even if ninety five perknow precisely to whom his blood is going, there is certainly a sense of reciprocity for blood donors, as cent of the patients in the hospital are gentiles, the halacha treats the situation as if fifty percent are Jewish Jews who need blood will receive blood as a direct and fifty percent are gentiles. result of the blood banks that we support. Additionally, a person who carries a blood donor card is likely Perhaps even more pointedly, Rabbi Michael Broyde has noted that when dealing with a commodity like to be treated with greater care should he ever find blood, the whole concept that majority and minority himself in the hospital. The value to all members of a seems mistaken. We live in a society without society in having functional and fully stocked blood Jewish blood banks and the only way the Jewish banks is immeasurable. Just as a Jew may, and must, community can carry its fair burden of giving blood to pay taxes even if some of the roads paved with the tax save Jews is by donating to the general blood bank. If money may never be traversed by a Jew, a Jew may 5% of the general population is Jewish and Jews dogive blood that may not be used to help another Jew. nate 5% of the blood, certainly halacha accepts that The reason that this is permissible is not simply one of such a system is proper, as there is no mechanism to a reciprocal relationship, but of fully participating in a designate which blood goes where. system that benefits all of us. Supporting a broad system that benefits countless people, and thousands of It goes without saying that one cannot assume that if a Jew is in need of blood the Jewish community, even if Jews amongst them, is difficult to categorize as a free somehow immediately informed of the need, would gift to gentiles.10 have the wherewithal to collect enough blood on their A third possible stringent factor may be the application own in a timely fashion. When a person is involved in of the rule of majority. One of the primary claims of a major accident there is often a need for massive those who wish to prohibit donating blood to blood amounts of blood in a very short period of time. Supbanks is that the majority of those who need the blood plying that blood ahead of time is absolutely critical. are gentiles. Assuming that the prohibition of ( discussed above) applies to contemporary blood dona- Finally, Rabbi Menashe Klein (Responsa Mishnah Halachos IV:245), after discussing various halachic contions to gentiles, one may argue that the prohibition siderations associated with blood donation, suggests would apply even though there are many Jews who that it is inappropriate for a Jew to give of his soul may ultimately receive the blood. This is based on the (blood is equated to the soul in Judaism) which is principle that we follow the majority (Shemos 23:2). sanctified as Jewish blood and allow it to flow through There are two reasons that this application of the rule the impure veins of a gentile. Rabbi Klein poetically of majority is likely incorrect. First, Chazal (Kesuvos refers to the blood of the person crying out from the 15b) suspend the rule of majority in situations that ingentile veins. Considering the utter lack of halachic volve a threat to life. Certainly the need for sufficient sources to back up what seems to be a frivolous argublood supply in hospitals is one of life and death. ment it does not seem necessary to rebut this claim in Therefore, even if one were to accept a prohibition to (Continued on page 10) donate blood to a gentile, the possibility that the blood

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any meaningful way other than to point out that it is most curious that Rabbi Klein does not express any similar hesitation about a holy Jew receiving the impure blood of a gentile.11 IV. For Money. Rav Moshe Feinstein (Iggeros Moshe Choshen Mishpat I:103) was asked about the permissibility of giving blood to the blood bank for money. Prior to determining that there is no prohibition of wounding oneself (see above) Rav Moshe argues that there is reason to assume that one may violate the prohibition of self mutilation for monetary gain based on the following logic. The gemara (Bava Kama ibid) associates the opinion who prohibits self mutilation with the opinion that refers to a Nazir as a sinner. If the Nazir is considered a sinner for denying himself the pleasure of wine, the person who mutilates himself is certainly a sinner! However, it is obvious that if one is offered payment to avoid drinking wine, they may refrain from wine and not be called a sinner. Similarly, one may argue that if one were to receive payment to cut themselves, they may do so. However, Rav Moshe points out that Tosafos (ad loc) assume that the prohibition of self mutilation is operative even if one receives compensation for it. The distinction between receiving payment for withholding wine from themselves and one receiving payment for self mutilation is self evident. One who does not drink wine is not actually causing themselves any pain. They are merely withholding a pleasure from their lives. If the money they receive to avoid wine gives them more pleasure than the wine itself no prohibition has been violated. On the other hand, one who mutilates himself is actively causing pain to himself, an act that is prohibited even when done for payment. As a practical matter the preceding analysis is irrelevant because Rav Moshe rules that giving blood would fall under the category of a therapeutic treatment rather than self mutilation. He therefore concludes that it is permissible to receive payment for blood donations. V. Conclusion. Aside from the classical halachic issues and challenges, the overarching consideration that should help drive the Jewish policy is the enormous potential for Kiddush Hashem in blood donations by the Jewish community, and the even greater potential

for chillul Hashem should we, as a community, not do our part. As observant Jews we have an obligation to sanctify Gods name in every which way possible permitted by the halacha. Considering the halachic arguments over limitations on organ donation, the need to donate what we are without question halachically permitted to donate may be even greater. Indeed, the Orthodox community in America has taken this responsibility extremely seriously. There is a longstanding practice for Orthodox shuls and institutions running blood drives and supporting blood banks. Any ruling to the contrary would constitute a significant departure from minhag yisrael, across the entire spectrum of orthodoxy, over the course of several decades. In the merit of fulfilling the great mitzvah of saving lives and sanctifying the name of God, we should all merit good health and long life.12 Sources 1.http://www.theyeshivaworld.com/article.php? p=54493 2. See Chazon Ish Yoreh Deah 2:16 s.v. vnireh that we no longer discourage saving gentile lives. 3. See also Responsa Chasam Sofer Choshen Mishpat #194 who makes the same point. 4. Donation of Blood Is Associated with Reduced Risk of Myocardial Infarction Jukka T. Salonen, Tomi-Pekka Tuomainen, Riitta Salonen, Timo A. Lakka, and Kristiina Nyyssonen, American Journal of Epidemiology 1998. Possible association of a reduction in cardiovascular events with blood donation D. G. Meyers, D. Strickland, P. A. Maloley, et al. Heart 1997 78: 188-193 The author thanks Dr. Michael Oppenheim for bringing this information to light. Dr. Oppenheim pointed out that these are not definitive studies so the official medical stance is that there are some studies to suggest there might be a benefit but larger scale trials would be needed to prove the benefits. 5. The Turei Even however does not extend this permissive ruling to a parent allowing a child to draw blood. 6. The opinion of Minchas Chinuch and Turei Even is difficult to accept in light of the prohibition for a person to wound himself.
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7. See, however, Meshech Chachmah Bereishis 34:22, who assumes that gentiles are also prohibited from wounding other people. Also, the role of the blood donor in aiding the technician to remove the blood may play a role. See Taz Yoreh Deah 198:21 and Nekudas Hakesef there. 8. It should be noted that the majority of poskim assume that this prohibition applies even to gentiles who are not idolaters. This is most relevant with relation to the prohibition of selling land in Israel to gentiles, which is also derived from the passuk of Lo Sechaneim. The use of heter mechira to circumvent shemittah prohibitions may hinge on the permissibility of selling land in Israel to non idolatrous gentiles. Rav Shalom Yosef Zevin (Lor Hhalacha pages 124-125) demonstrates that one may not sell land in Israel to any gentile, even non idolaters. It is also important to note that whether Christians are considered by the halacha to be idolaters is the subject of some debate. The Noda

BYehuda (Yoreh Deah Tinyana #148) clearly demonstrates that gentiles are prohibited from believing in the trinity. 9. For similar idea see Gilyon Maharsha Yoreh Deah 159. 10. For a similar point see Responsa Vyashev Moshe I:94. 11. See Responsa Vayashev Moshe I:94 in footnote who similarly dismisses Rabbi Kleins argument as completely nonsensical. 12. Rabbi Michael Broyde wrote: "I have read this essay closely and I note that I completely agree with its conclusion: Although halacha does not generally require that a person donate blood, as the life saving act is not imminent, halacha views the act of donating blood as a mitzvah and pious healthy people should run to fulfill this righteous deed when they can. The Orthodox Jewish community should continue to sponsor blood drives, as has been the minhag have for decades."

(Stories of Greatness- Continued from page 12)

upper face and boots covered with mud. In the language and intonation of a gentile farmer he called out, "Onions! Onions for sale!" Chassidim came pouring from every direction. Everyone wanted onions in honor of the holy Shabbat. They crowded around the onion-seller, attempting to bargain with him. He refused to budge from his price. Then, suddenly, he announced that he was stopping for the day. No more onions! The chassidim pleaded with him. "But we still have to get some for the Rebbe. He is a great, holy man. Blessings will shower upon you, if only you will allow us to buy onions for him." "If he is as special as you say, I'll sell to him," rejoined the farmer, "but only if I can sell them to the holy man directly, in person, face-to-face." The chassidim were shaken. How could they bring such an unrefined character to the Rebbe? After a few moments of confusion, they realized they had no choice. A gala delegation led the onion-laden peasant to the Seer's house. When they came in, the Seer was busy polishing his unique kiddush cup, as he did every Friday before Shabbat. This was an extraordinary chalice, exquisitely crafted of pure gold, with intricate engravings depicting famous sites in the Holy Land such as the Western Wall, the Tower of David, and the Mount of Olives. Many rumors surrounded this kiddush cup and its history. It was said that the Seer had inherited it from one of the great chassidic masters of the previous generation, and whoever was privileged to make a blessing over its contents and drink from it benefited infinitely. Not that this merit was easy to come by. The Seer did not allow anyone else to use it or even touch it. The whole week it stood in a locked cabinet until Friday, when he would polish it until it glistened and sparkled on the white Shabbat tablecloth. When his chassidim brought in the gentile with his sack, the Seer understood the reason at once. "How much do you want for your onions?" he queried the farmer. "One moment. Not so fast," the peasant replied coarsely, holding up
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STORIES OF GREATNESS
TOLD OVER BY: YEHUDA ISAACS
Written by Yerachmiel Tilles, this is a very interesting story which I enjoyed greatly and wish to share with all of my readers. Have a good Shabbos! Blizzards and storm winds had pounded Lublin and the surrounding countryside for several weeks. The roads were piled so high with snow that no one was able to go anywhere. This meant that the farmers weren't able to reach the city with their produce, and food supplies were dwindling rapidly. Many items were completely lacking, such as onions. There weren't even any onions to use in the tasty foods prepared in honor of Shabbat. This fact constituted a near tragedy, because in Lublin, the mixture of chopped eggs and onions, known in Yiddish as eiyr-un-tzibl, was considered a nearly indispensable ingredient of the holy day. The Jews of Lublin could remember occasions when there was no meat, or no fish, but who ever heard of being without onions? The household of the famous tzaddik, the Seer of Lublin, was particularly distraught. After all, Chassidic tradition attaches great significance to this humble dish. They tried to secure some onions by every means they could think of, but to no avail. Someone even managed to plod his way through the snowdrifts to a few of the local farmers, but they didn't have any onions either. On Friday morning, one of the leading disciples of the Seer, Rabbi Naftali of Rofshitz, rose early as usual to make his way to the Rebbe's shul and pour out his heart in prayer to the Creator. On his way home he passed through the marketplace, where he unexpectedly came upon a peasant farmer with a sack filled with onions! "Wow!" said Reb Naftali to himself, struck by a bold idea. "This is exactly the opportunity I've been waiting for! Baruch HaShem!" He approached the gentile and offered to buy the entire sack. The farmer knew well the value of his precious merchandise, and had been looking forward to making a tidy profit. He wasn't going to compromise now. No wholesale discounts! He stated an outrageously high price. To his great surprise, Reb Naftali instantly agreed and handed him the money. But that wasn't the end of the surprises. "I'd like to buy your fur coat and hat too," Reb Naftali added. The farmer couldn't believe his ears. Astonished, he refused. How could he possibly return home in the freezing cold without his coat and hat? But the wad of bills in his customer's outstretched hand argued persuasively, and the second deal was also quickly struck. Reb Naftali strode home with his sack of onions and unusual new items of apparel. Later that day, a farmer appeared outside the Seer's door. He was clothed in furs, peasantstyle, with a huge hat covering his forehead and
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