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The convergence of the Fast of the 10th of Tevet with thereading the parsha of Vayigash is remarkably telling. Inaddition the Haftorah we read with this parsha also reflectsthe same critical issue of concern. Let us look at these threeelements to find the connecting thread. The 10th of Tevet isalluded to in Yechezkel 24:12.

“And the word of Hashem came to me in the 9th year, 10thmonth, on the 10th day of the month (Tevet) saying: Son ofman write for yourself the name of the day, of this very sameday; on this very day King of Babylon laid siege of Jerusalem.”

The remarkable emphasis of “this very day” is in fact why wefast even on Erev Shabbat, which does not occur with otherRabbinic fasts. Beyond the shock and fear of this tragic newsone wonders why the 10th of Tevet should uniquely qualifyto be observed as the one fast observed on erev Shabbat!

To expand the question let us look at the connection ofParshat Vayigash and the Haftorah from Yechzekel. Both areexpressions of the challenge of maintaining unity. In theparsha Yehuda emerges as the leader who breaks down theviceroy (Yosef) to reveal himself as their brother, and thereuniting of the brothers, albeit tentative, is restored.

Similarly the Haftorah describes the dream of the unificationof the tribes and its author, Yechzekel in fact tragically mustjoin his brothers in Babylon. There he hears the call fromHashem to order a fast on the 10 of Tevet – “on that very day

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If I Forget TheeRabbi Hain

Close EncountersYael Saffra

Speech, Strength, & SolidarityAvromie Fein

Halacha Al HaDafChayim Maza

First & LastRabbi Fogel

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Taking Three Steps ForwardRabbi Miller

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“– the day the city of Jerusalem is placed under siege, the precursor to its destruction.

The obvious question to be asked is why the laying siege of Jerusalem requires Jews in Babyloniathen and even now – to fast. Among the answers to this critical question I offer a textual answer.This fast is punctuated by this term “on this very day”. The siege of Jerusalem means that the peopleof the city are now deprived of food and supplies. As we know later the city and the Beit Hamikdashwill be destroyed, but Jews living in the diaspora (Babylonia) must understand that their brothersand sisters in Israel are starving. That is why this fast that recalls that moment and must beobserved simultaneously with the reality of the starving citizens of Jerusalem. Thus the fast of the10th of Tevet must be observed on “that very day”. Every Jew must share in the pain of the tragicreality facing their brothers and sisters.

As our parsha describes the painful but extraordinary reunification of the brothers (tribes) ofYaakov’s (Israel’s) children, it is reinforced by the promise of the dream of unity once again in thisweek’s Haftorah. But the premise of this ultimate promise is also why we fast on the 10th of Tevet.

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That day must be observed precisely on the day (even if it’s aFriday) to express our solidarity forever with Jerusalem and itspeople when their future is under threat.

May we continue to remain in solidarity with all Jewseverywhere and particularly in Jerusalem – now and forever.Shabbat Shalom.

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Close Encounters

Because a silver goblet was found in Benjamin’s bag, Josephdemands that Benjamin remain a slave in Egypt while thebrothers return to their father. In response to this, the Torahtells us ש אליו יהודה ג י Yehuda approaches Yosef, comes close - וto him and gives the longest single monologue of an individualin the book of Genesis.This speech is tense, and emotional andhas very little to do with the case of the missing goblet. The lasttime Yehuda and Yosef interacted was twenty years earlier,when Yosef upon the request of Yaakov went searching for hisbrothers. There the Torah tells us that they saw him from adistance אתו מרחק ראו י The truth is, they probably didn’t even .וsee him, what they probably saw from afar was the ים ס תנת פ - כthe hated tunic that he was wearing . Yehuda turned to hisbrothers and, as a true politician, offered a compromise to sellhim. A compromise that benefited no one, not the brothers, nottheir father and certainly not seventeen-year-old Joseph.

Now, twenty years later, at the opening of our parsha, Judahcomes close to Yosef. ש ג י Vayigash - Why did Yehuda feel the -ו need to come close? How will this encounter of closeness playitself out? The first time we see the word ש ג י is earlier in the וTorah when God informs Avraham that he wants to destroy S’dom - the Torah tells us יק ה צד ספ אמר האף ת י ש אברהם ו ג י וע Avraham, bravely approaches God and argues for עם־רשjustice and the saving of the city. The next time we see the wordש ג י is two generations later when Yitzchak wishes to bless his ו

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eldest son Eisav. Yitzchak says to Yaakov

ו אם־לא ני עש ה זה ב ני האת ך ב א ואמש ה־נ ש גCome close my son and let me feel you andknow if you are truly Eisav .

And the next pasuk says ש יעקב אל־יצחק אביו ג י וand Yaakov, dressed up as Eisav, came close tohis father.

How will Yehuda approach Yosef? Will heapproach him as Avraham? Will he come closeto God guided by justice, or will he continueJacob's path of deception? Yehuda comesforward, like Avraham, breaks down barriers,removes all pretenses and bares his soul. Hesimultaneously rectifies his father's duplicity bycoming close and revealing the truth. Yehudaretells the narrative that shaped his entire lifeand haunted him since that very day when hesold his brother. And it is that emotion - theregret, the pain, the fierce love for Binyaminthat Yosef perceives when Judah cries out: “Takeme instead”. This outpouring spurs Joseph toremove his mask, as the viceroy of Egypt. Hebreaks down, cries, and reveals his true identityas Yehuda’s brother and the son of Jacob. It isthis moment of tikun between Judah andJoseph, that bridges the distance between them.Yosef can now invite his brothers to come closeי שו־נא אל אמר יוסף אל־אחיו ג י and finally, after וyears of anguish, they too are able to approachYosef שו ג י .and truly see him ו

We, as Yehudim, are the descendants ofYehuda. Like our great ancestor, we need tobreak down barriers, and not see each otherfrom afar. How healing it would be if we couldall come closer to God and to each other - andrecognize that we are sisters and brothers.

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After Yosef reveals himself to his brothers, theyare too ashamed to even face him,

לענות אתו כי נבהלו מפניו ולא-יכלו Yosef tries to assuage his brother's guiltfeelings by explaining that it was Hashem's planto bring Yosef to Egypt so that he could providefor the family and the people. All their actions,including the sale of Yosef, were divinelychoreographed so that Yosef would becomeruler in Egypt. Yosef says,"והנה עיניכם ראות כי-פיRav Mordechai Kaminetsky, shlita ".המדבר אליכםasks: Yosef should have said, “your ears hearmy mouth speak”, why the reference to eyesseeing his mouth speak? Rav Mordechai pointsout that לשון הקודש is the only language that hasno foul words. Yosef was imploring them tonotice not only did he speak לשון הקודש but hislanguage was clean as opposed to other rulers.

However, the usage of "כי-פי המדבר אליכם" israther strange. There are 2 other places wherethe word פי is used. The first time is by ,קרחThe second time is when .ותפתח הארץ את-פיהand the donkey starts to בלק is going to בלעםtalk to him, "ויפתי ה' את-פי האתון." Chazal tell usthat these 2 mouths Hashem created duringtwilight on the last day of creation. I suggest,Yosef was telling his brothers to understandthat all that had occurred was predestined.When Yosef tells his brothers, “כי-פי המדברhe wants the brothers to “see” who was ,”אליכםthe one who was really in control. Bilam said toBalak: "לא אוכל לעבר את-פי ה". Just as Hashemcontrolled what Bilam spoke, so too, thebrothers’ actions were all part of Hashem’smaster plan. Bnai Yisrael were destined to gothrough the slavery of Egypt to become thechosen nation. Yosef was telling the brothers tosee the hand of Hashem in everything thattranspired.

Yosef sends for his father and tells Pharaohthat his family has arrived to live in Egypt. Yosefbrings only a few of his brothers to meetPharaoh."ומקצה אחיו לקח חמשה אנשים". If we aretold that Yosef brought 5 brothers to meetPharaoh, obviously he only took some of them.Rashi describes these five brothers as theweaker ones. Yosef feared that if Pharaoh saw

BY AVROMIE FEIN

Speech, Strength, &Solidarity

Joseph and His Brothers, Willem de Poorter, 17th C.

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them as strong, he would make warriors ofthem. The 5 were Reuven, Shimon, Levi,Yissacher and Binyamin. These five brothersmay have been weaker than the others, butthey were still much stronger than any soldierin Egypt. The Medrash Rabbah tells us thatYehudah told Naftali to find out how manygates were in Egypt. When Naftali told himthere were 12, Yehudah said, if Yosef does notlet Binyamin go, he would destroy 3 of themand the remaining brothers would each destroy1. Each brother was capable of annihilating atleast 1/ 12th of Egypt. Shimon and Levidestroyed Shechem. The Medrash tells us thatwhen Yosef went to imprison Shimon, 300 ofEgypt's finest soldiers could not constrainShimon.

Furthermore, why are they called אחיו at thebeginning of the Posuk but referred to as אנשיםat the end of the Posuk? Obviously, they are hisbrothers, and they are men. In פרשת וישלח,Shimon and Levi destroy the city of Shechemand the Torah calls them אחי דינה. We alreadyknow they are Dina’s brothers. I suggest theTorah is telling us that their strength and abilityto destroy the entire city emanated from theirlove for their sister Dina and not from theirnatural physical prowess. The capability of thebrothers to destroy all of Egypt came from theunity of the brothers and the strength theydrew from each other. Yosef separated these 5brothers from the source of their strength sothat they would not appear strong whenmeeting Pharoah. Therefore, the Torah changestheir characterization from being Yosef’sbrothers to mere men; their strength had beenlessened.

Yehudah confronts Yosef and begs him torelease Binyamin. “ונפשו קשורה בנפשו”. Thereference is thought of as Yaacov’s soul beingintertwined with Binyamin. However, the wordhas a ”ונפשו“ which immediately precedes ”אתנו“,under the word מנח אתנחתא of a טעמי המקראwhich can be indicative of a period. I want toopine that “ונפשו קשורה בנפשו” is referring toYehudah and Binyamin. Yehudah introducesthe concept of Arvut, כי עבדך ערב את-הנער.Right afterwards, “ולא-יכל יוסף להתאפק”. Duringthese difficult times we need to unite as anation and אי"ה we will become a community ofto משיח בן יוסף causing ,”ונפשו קשורה בנפשו“reveal himself and usher in the גאולה and therebuilding of the בית המקדש במהרה בימנו.

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This is the 3rd and final article in the series ofarticles discussing the text and timing ofBrochos. We discussed the fundamental, anduniversally accepted principle of “OverLaAsiyasan” that Brochos should be recitedbefore the performance of the Mitzvah, andthat, accordingly, the text of the Brocho shouldbe forward looking, reflecting that you areabout to perform the Mitzvah.

We, further, discussed that there is a lack ofuniformity in the text of Brochos on Mitzvos,with some using the prefix “LE”, which means“To Perform”, and some using the word “AL”,which means “On the Performance of”, and wementioned that, although, “LE” is clearly moreforward looking than “AL”, both are acceptable.Finally, we discussed the factors that the Rabbisconsidered, and the rules that they established,to determine which Brochos should use theformulation “AL” and which should use “LE”.

We ended last week’s article, by noting that inspite of the rule of Over LaAsiyasan, there are anumber of instances, where we reverse theprocess and perform the Mitzvah first, and saythe Brocho afterwards.

The first one that we mentioned, which isactually mentioned in the Gemara, as anexception to the rule is Tevilah, immersion inthe Mikvah, where the Brocho is said after theTevilah. The opinion of Tosfos is that this onlyapplies to Tevilah for the purposes ofconversion, since the convert is not officially“Jewish” until after the Tevilah, and a non-Jewcannot say “Asher Kideshanu BeMitzvotavVetzivanu”. There is a dispute among theRishonim, in the case of Tevila for purposes ofpurification from Tumah, whether he shouldwait until after he is Tahor, to make the Brocho,or, if he can recite it beforehand. Today, as apractical matter, only women recite a Brochowhen they go to the Mikvah, and, there is adispute in the Shulchan Aruch, Yoreh Deah,Siman 200, Seif 1, whether she recites theBrocho, before or after. We follow the opinionof the Rama, that women recite the Brochoafter immersion in the Mikvah.

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BY CHAYIM MAZA

Halacha Al HaDaf: Pesachim 7b

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Related to that, is Netilas Yadayim, washingyour hands before you eat bread. Here, too, theRishonim say, as codified by the ShulchanAruch, Orach Chaim, Siman 158, Seif 11, thatthe Brocho is recited after you wash yourhands. The Mishnah Berurah explains in SeifKatan 40, that the reason you recite the Brochoafter you wash your hands for bread, is thatsince there are other times that you wash yourhands, such as after using the bathroom, orwhen waking up in the morning, where yourhands are unclean (spiritually, as well asphysically) and, therefore, the Brocho could notbe recited until after you wash your hands,therefore, the Rabbis instituted that all handwashings should be done before the Brocho isrecited. The Rama, in Seif 11, does rule,however, that, in order to preserve compliancewith the principle of Over LaAsiyasan to theextent possible, one should recite the Brochobefore drying his hands, because drying yourhands is part of the Mitzvah of Netilas Yadayim,so you are still reciting the Brocho, during theperformance of the Mitzvah, and, before itscompletion.

The next Halacha where this issue comes up, isthe Mitzvah of Netilas Lulav, taking the Lulavand Esrog, on Succos. We are all familiar withthe custom to turn the Esrog upside down, withthe Ukatz on top, recite the Brocho, whileholding it that way, and, only, then, after theBrocho, turn the Esrog over and shake it. This isnot just a custom, it is a Halacha in ShulchanAruch, Orach Vhaim, Siman 651, Seif 5, and, theMishnah Berurah explains that the reason weperform the Mitzvah in this way, is due to thefollowing quandary: On the one hand, recitingthe Brocho while the Lulav and Esrog are on thetable would not be acceptable, because theBrocho may only be said when it is evident thatone is ready to perform the Mitzvah, which iswhen he is holding the Lulav and Esrog in hishands; on the other hand, once he is holding itin his hands he has already performed theMitzvah, and would be in violation of therequirement of Over LaAsiyasan. By holding theEsrog upside down, we show that we are readyto perform the Mitzvah, but we have not yetperformed the Mitzvah, until we turn it over andhold it properly, AFTER we recite the Brocho.

It is interesting to note that other Rishonimapproach the Brocho of Netilas Lulav quitedifferently. The Rambam, in Laws of Brochos,Perek 11, Halacha 15, says that, in fact, we

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recite the Brocho after we perform the Mitzvah,since, as we said above, the moment we havetaken the Lulav in our hands, we have fulfilledthe Mitzvah, and it is, therefore, not possible tocomply with the requirement of OverLaAsiyasan, in this case. And, it is for this veryreason, says the Rambam, that we say “ALNetilas Lulav” and not “LE”, because we cannotsay “LE”, i.e. “To Do” after we have performedthe Mitzvah. Tosfos, using a creative approach,says that you are in keeping with therequirement of Over LaAsiyasan, even if you saythe Brocho after you perform the Mitzva. Thereason for this says Tosfos, is that, even afterthe initial taking of the Lulav and Esrog, theperformance of the Mitzvah continues, in aneven enhanced and more beautiful way, by thecarrying and the waving of the Lulav and Esrogduring Hallel.

The final Halacha where this issue comes up, islighting candles Friday night. The custom thatwe follow is the opinion of the Rama in OrachChaim, Siman 263, Seif 5, who says that weshould light the candles first, and then recitethe Brocho of LeHadlik Ner Shal Shabbos,because once the Brocho has been recited, thatconstitutes acceptance of Shabbos, and youwould not then be permitted to light thecandles. However, continues the Rama, wecover our eyes, so as to have no benefit fromthe light of the candles, while reciting theBrocho, in order to comply with therequirement of Over LaAsiyasan, to the extentpossible.

Our discussion of this subject would not becomplete, without discussing what the Halachais, if one forgot to recite the Brocho OverLaAsiyasan, BEFORE he performed the Mitzvah.May he recite the Brocho after, or has he lostthe opportunity to make a Brocho?

It is instructive, in this regard, to go back to thetopic that we began with, the topic of BedikasChametz. The Shulchan Aruch, Orach Chaim,Siman 432, Seif 1, the Rama says that if onebegan the Bedikah without first having madethe Brocho, he may recite the Brocho as long ashe has not finished searching for the Chometz.And the Mishnah Berura, Seif Katan 4 explainsthat as long as he is still engaged in theperformance of the Mitzvah, reciting the Brochoqualifies as Over LaAsiyasan. This samereasoning is applied to other Mitzvos as well.Accordingly, for example, if one did not recite

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M A Y 8 , 2 0 2 0 | E M O R | P A G E 2M A Y 1 5 , 2 0 2 0 | B E H A R - B E C H U K O T A I | P A G E 2M A Y 1 5 , 2 0 2 0 | B A M I D B A R | P A G E 3J U N E 5 , 2 0 2 0 | N A S O | P A G E 6J U N E 1 2 , 2 0 2 0 | B E H A A L O T E C H A | P A G E 9J U N E 1 9 , 2 0 2 0 | S H E L A C H | P A G E 3J U N E 2 6 , 2 0 2 0 | K O R A C H | P A G E 3J U L Y 3 , 2 0 2 0 | C H U K A T - B A L A K | P A G E 3J U L Y 1 1 , 2 0 2 0 | P I N C H A S | P A G E 3J U L Y 1 8 , 2 0 2 0 | M A T O T - M A S E I | P A G E 3J U L Y 2 5 , 2 0 2 0 | D E V A R I M | P A G E 3A U G U S T 1 , 2 0 2 0 | V A ' E T C H A N A N | P A G E 3A U G U S T 8 , 2 0 2 0 | E I K E V | P A G E 3A U G U S T 1 5 , 2 0 2 0 | R E ' E H | P A G E 3A U G U S T 2 2 , 2 0 2 0 | S H O F T I M | P A G E 3A U G U S T 2 9 , 2 0 2 0 | K I T E I T Z E I | P A G E 3S E P T E M B E R 5 , 2 0 2 0 | K I T A V O | P A G E 3S E P T E M B E R 1 2 , 2 0 2 0 | N I T Z A V I M V A Y E I L E C H | P A G E 3O C T O B E R 2 , 2 0 2 0 | S U K K O T E D I T I O N | P A G E 3O C T O B E R 1 7 , 2 0 2 0 | B E R E I S H I T | P A G E 3O C T O B E R 2 4 , 2 0 2 0 | N O A C H | P A G E 3O C T O B E R 3 1 , 2 0 2 0 | L E C H L E C H A | P A G E 3N O V E M B E R 7 , 2 0 2 0 | V A Y E R A | P A G E 3N O V E M B E R 1 4 , 2 0 2 0 | C H A Y E I S A R A | P A G E 4N O V E M B E R 2 1 , 2 0 2 0 | T O L D O T | P A G E 4N O V E M B E R 2 8 , 2 0 2 0 | V A Y E I T Z E I | P A G E 5

the Brocho in advance, he can still recite theBrocho on his Tefilin, as well as on his Tallis, aslong as he is wearing them; he can recite AlNetilas Yadayim as long as he has not yet driedhis hands; he can recite LeShev Basukka as longas he is sitting in the Sukkah; and according toTosfos approach, mentioned above, thatholding the Lulav during the recitation of Hallel,is a continuation of the performance of theMitzvah, he can still say the Brocho as long ashe is holding the Lulav and Esrog in his hand.Good Shabbos.

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First & LastBY RABBI BARUCH [email protected]

actually refers to a very different historicalevent.

Following the destruction of the BeisHamikdash on Tisha B’Av (the fifth month), thenews of the destruction took about five monthsuntil it traveled to the Jews already in exile inBavel. The Navi Yechezkal reports that themessenger reached Bavel on the fifth day of thetenth month.(1) According to Rabbi Shimon, the“fast of the tenth month” refers to thecommemoration of the Jews of Bavel finding outfor the first time that the Beis HaMikdash wasdestroyed. With this understanding, the pasukin Zecharia now makes chronological sense. Thelast fast of the set of fasts to commemorate thedestruction is when the news reached Bavel,and that is why the “fast of the tenth month” islisted last. (In other words, according to RabbiShimon we do NOT fast in commemoration ofthe siege.) (2)

Rabbi Shimon’s understanding of the pasuk isthat the fasts are listed in the chronologicalorder in which they occurred. According toRabbi Akiva, the events are listed out of orderfor the sake of preserving the “order” ofmonths. Even though the event of the siegetook place first, it is listed last because it tookplace in the last month according to theordering of the months. While that does explainhow to read the pasuk, it still leaves us with adesire for a little better of an explanation.(3)

When we think of “first” and “last” we typicallythink the only possible explanation ischronologically. Time is linear, and thereforefirst always comes before last. Yet, there areexceptions to this seemingly obvious rule. EveryFriday night we say in Lecha Dodi ה סוף מעשה חל בה ת מחש Shabbos was that last act of ,בcreation(4) and yet it actually was the first inthought/planning/purpose.(5) It is possible forthe same thing to be both last and first.Shabbos is both last and first depending onyour perspective.

That is exactly the message that we find twice inthis week’s parsha. Yaakov sends Yehuda aheadof everyone else, to be “first”. Yehuda wasinstructed to נה to pave the way“ ,להורת לפניו גשbefore him to Goshen”. Simply, he was to carryout Yosef’s invitation to settle in Goshen (45:10)and prepare the area before they arrived.According to the Midrash (using the othermeaning of the word להורת) Yehuda was sent


The progression of historical events that led upto the destruction of the 1st Beis HaMikdashwere the 1) Siege of Yerushalayim, 2) Breachingthe walls, 3) Destruction of the Beis HaMikdash,and 4) the Assisnation of Gedalya that sent thelast remaining Jews into exile. According to thissimple timeline, the event of Asara B’Teves, thesiege, was the first one that occured. Yet, forsome reason, when the Navi lists the four fastdays it is listed last. The Navi Zecharia (8:9)says:

וצום י י וצום החמיש ר’ ה צב-ות צום הרביע כה־אמה מח שון ולש לש ירי יהיה לבית־יהודה י וצום העש ביע הש

בו׃ לום אה ים טובים והאמת והש ולמעד

Thus said the LORD of Hosts: The fast of the fourthmonth, the fast of the fifth month, the fast of theseventh month, and the fast of the tenth monthshall become occasions for joy and gladness,happy festivals for the House of Judah; but youmust love honesty and integrity.

Since we number the months from Nissan, thefirst month, then the 4th month is Tammuz, andthe 10th month is Teves. Why does the Navi putthe first event, Asara B’Teves, last?

This is a very good question. We know thisbecause the Gemara (Rosh HaShana 18b) saysthat this is the reason for Rabbi Shimondisagreeing with Rabbi Akiva’s understanding ofthe pasuk. Our observance of Asara B’Tevesfollows the opinion of Rabbi Akiva that the “fastof the tenth month” means the beginning of thesiege on the 10th of Teves. However, RabbiShimon says that the “fast of the tenth month”


ahead to set up a Beis Medrash that coulddecide halachic matters. Why was there a needto set up a halachic center first?

The Gemara (Sanhedrin 38) tells us thatHashem acted favorably and sympathetically tothe Jewish people when He first exiled theRabbis to Bavel.(6) The exile of Yehoyochen(Yechonya) took place 11 years before thedestruction of the Beis HaMikdash, and due tothat seemingly horrible first exile, Bavel waspopulated with scholars and leaders. Therefore,when the Jewish people were exiled to Bavel,they found an existing Jewish community, andone that was already set up with all thereligious amenities necessary for continuedJewish life.(7)

In other words, the “first” exile of the scholarswas to ensure that the end result, the 70 yearsof the exile and the subsequent return to buildthe 2nd Beis HaMikdash, would occur. The endresult of the Jewish people after 70 years wasthe cause of the first exile. Similarly, in order toensure that the Bnei Yisroel would haveemunah after 210 years of exile in Egypt, it wasnecessary to “first” send Yehuda to set up a BeisMedrash. Last caused, first.

And also in this vein, when Yosef tries to mollifyhis brothers he tells them (45:5) “And now, donot be grieved, and do not vex yourselves that yousold me here, because for sustenance did G-d sendme before you. All the events of the past 22years were in preparation for the coming yearsof famine, and for the beginning of the exile inEgypt. What happened “first” was all because of,and in preparation of, what came “last”.Chronologically we can chart the events, butconceptually we must view the story as one of“last = first in thought.”

The story of Yosef, his brothers, and theeventual beginning of the exile in Egypt that istold in these parshiyos, can only be understoodwith an unchronological look. Though we readthe Vayigash after Miketiz after Vayeishev, Yosefteaches his brothers that conceptually Vayigashcomes first. If we understand the vital nature ofpreparation for exile, and the importance ofensuring the existence and continuity of theBnei Yisroel, then it is clear that the lessons ofVayigash are “first” and the stories of the otherparshiyos follow.

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It could be that the events of Asara B’Teves,according to Rabbi Akiva, had a similar quality.Of course the siege occurred first in theprogression of the churban. But, it was alsolast. The reason for the churban was theignoring of the wakeup call. By placing the siegelast in the pasuk, the Navi might be telling us toappreciate the importance of Asara B’Teves. Theeventual destruction of the Beis HaMikdash canbe traced to ignoring the message of the siege.(8) If it would have been placed first, we wouldhave assumed it was just in chronological order.Now that it was placed last, we can understandthat it is the reason for everything thatfollowed.

Understanding the proper order ofchronological events is the lesson of the parshaand of Asara B’Teves. With this understandingwe end the parsha. Famously, there is noseparation between Vayigash and Vayechi in theTorah because the exile is starting in earnest.And then, to survive exile we (almost) had theultimate non-chronological event; the revelationof the true end of days. The true “first” of anyexile is knowing that it will end. May theultimate end to our exile occur speedily in ourdays.

1 (33:21) ו דש לגלותנ ה לח חמש י ב ר עש נה ב רה ש י עש ת ש י ב יה ותה העיר׃ ם לאמר הכ ל יט מירוש ל א־אלי הפ In the twelfth year of בour exile, on the fifth day of the tenth month, a fugitivecame to me from Jerusalem and reported, “The city hasfallen.”2 According to the Vilna Gaon (OC 541)3 Especially since we follow the opinion of Rabbi Akiva. 4 See Rashi (2:2) את ת ב ב את ש "א מה היה העולם חסר? מנוחה, ב דלאכה לתה ונגמרה המ מנוחה, כ5 The word “machshava” has many meanings.צדקה עשה הקב"ה עם ישראל שהקדים גלות צדקיהו ועוד גלות 6יכניה קיימת7 It is worthwhile to ponder what the Jewish immigrantexperience in America would have been like if the religiousinfrastructure had preceded mass immigration instead ofthe reverse. The rabbinic hesitancy and reluctance to moveto America is a factor in the mass abandonment of religionof the Eastern European Jews. 8 It is interesting that the pasuk in Yechezkal that RabbiShimon mentions says that the messenger said that the“city has fallen” and not that the Beis HaMikdash wasdestroyed. Perhaps this is a hint to the idea that the lessonto the Jews in Bavel was that the siege was successful. TheJews in Bavel, who had been there for over a decade, werewondering what would happen in Eretz Yisroel. Would theJews repent? Would they be able to prevent the destructionthrough teshuva? The messenger told Yechezkal that thecity has fallen, that the lesson of Asara B’Teves was notlearnt.



In memory of my father, Jack Stein, Yaakov Ben YehudaLev’s 5th yahrzeit on 14 Teves. Although not an attorney, inretirement, he volunteered many years in assisting lawyersfor the Pennsylvania Legal Aid Society, an organization thathelps others that can’t help themselves.

Law, knowledge, reasoning, passion, andpersuasiveness are meritorious traits for asuccessful trial lawyer who produces goodoutcomes. If we travel back in time to Tanachdays, we might ask who first represented thisentire package?

Instinctively, one might suggest AvrohomAvenu. After all, Avrohom displayed passionwhen he pleaded and reasoned with Hashem onbehalf of the residents of Sodom. However,Avrohom ultimately was not successful.

I might skip a generation and suggest YaakovAvenu. Yaakov put his father-in-law, Lavan, ontrial complaining to him about all of the toil andsuffering he underwent in Lavan’s household. In


a persuasive and passionate display ofreasoning, Yaakov convinced Lavan why he hadto take leave and return home. The successthough, was only short lived as Lavan chasedafter Yaakov and threatened him.

I suggest that the answer is in this week’sParsha, Vayigash. Yaakov’s son, Yehuda takescharge and briefly puts the Viceroy of Egypt,Yosef, on trial. Yehuda utilizes his first-handknowledge of his father‘s health and combinesthis with powerful, passionate, and persuasivereasoning to knowingly or unknowinglypenetrate Yosef and successfully break himdown and reveal his identity. Yehuda is morethan successful in his effort because not onlydoes his argument win, but I feel that Yehudaactually transformed Yosef. Until that momentin time, Yosef ran Egypt with the uncertainty ofbeing an outsider, but now with the presence ofhis family, he probably experienced a feeling ofgreater security in running Egypt’s affairs.

In our current unfortunate pandemic situation,we need strong civil and communal leadershipto successfully plead their case with thecommunity to follow the protective norms thatare required. I appreciate all the work that ourcommunal leaders are doing in this respect. Weall have the ability to display admirable triallawyer traits to encourage others to follow therules. Just as in medical malpractice review, Iutilize passion, knowledge, persuasion, andreasoning to advocate a case, I out of love formembers of our community, utilize my medicalinsight and speak out to encourage people tofollow the Covid safety rules. Albeit I am not100% successful in my efforts but I keep tryingas I know my father would have done.

I learned just today during a live 10 Teves shiurfrom Israel given by Rabbi Ben Artzi (a navigatoron the Israeli plane that bombed the Iraqinuclear reactor in 1981) about another littleknown individual in Jewish history who throughhis trial lawyer like efforts, saved Judaism. Inthe days of early Christianity, after churbanBayit Sheni, Christians were actually religiousJews who added on extra beliefs such as thebelief that Mashiach already came. It wasdifficult to differentiate between Jews andChristians. An individual named Rabbi Shimon,who was a scholar and tzadik, went to spy onthe Christians and ultimately persuaded themto give up their Jewish beliefs. This wasnecessary for the survival of Judaism, and we,

Dr. Zev Eleff, The “Between-the-Lines” Faithof Rabbi Hershel Schachter

God steered His faith, hitting human checkpointswe call Maimonides, Rabbi Yosef Caro, the VilnaGaon, Rabbi Yitzhak Elhanan Spektor, RabbiSoloveitchik, and Rabbi Moshe Feinstein. Godutilized these deserving men to calibrate thetwists and turns that textual study alone cannotanticipate.

Rabbi Aaron Rakeffet-Rothkoff, FromLakewood to Yeshiva University

But if a black hat will keep you frum in America,you should wear two black hats, not just one. Tome, being a Torah Jew is the most importantthing in the world.

BY RABBI AVRAHAM WEIN

Quotes of the Week


The World’s FirstSuccessful Trial LawyerBY DR. LEWIS STEIN, MD


many generations later, have him to thank forhis efforts. Interestingly enough, his yahrzeit is9 Teves which coincides with the weekly parshathis year.

Let’s take at least one message from Vayigashand do our part to kindly and passionatelyreason with others to follow Covid rules as welive in dangerous and uncertain times.


The second comes from this week’s parshawhen Yehuda approaches Yosef, pleading withhim to release his brother, Binyamin.

בראשית מ״ד:י״חי נ אז ב דבר ך ר־נא עבד ידב י אדני אמר ב י ש אליו יהודה ו ג י ו

פרעה׃ י כמוך כ ך כ עבד ב ך י ואל־יחר אפ אדנ

Then Judah came near unto him, and said: ‘Oh mylord, let thy servant, I pray thee, speak a word inmy lord’s ears, and let not thine anger burnagainst thy servant; for thou art even as Pharaoh.

The third Vayigash is the story of Eliyahu on HarCarmel, in which he prays to HKBH that hissacrifice be accepted in order to publiclydiscredit the prophets of Baal and insteadsanctify the name of God.

מלכים א י״ח:ל״ו יהוה אמר י ביא ו הנ הו ש אלי ג י נחה ו עלות המ יהי ׀ ב וה אלהים י־את דע כ ו ל היום י רא יש יצחק ו אברהם אלהייתי את ך ובדבריך [ובדברך] עש י עבד אנ ראל ו יש ב

ה׃ ל ים הא בר ל־הד כAnd it came to pass at the time of the offering ofthe evening offering, that Elijah the prophet camenear, and said: ‘O LORD, the God of Abraham, ofIsaac, and of Israel, let it be known this day thatThou art God in Israel, and that I am Thy servant,and that I have done all these things at Thy word.

How might the Rokeach’s three specificexamples of “Vayigash” help us approach God inour daily lives? How might our Shemoneh Esreibe different and more meaningful if after thefirst step forward we think of Avraham, thesecond Yehuda, and the third Eliyahu?

Perhaps “approaching” God begins with analmost Abrahamic audacity to take that veryfirst step and muster the confidence to confrontGod. Avraham is not shy when he hears aboutGod’s plan to destroy Sodom: Abraham cameforward and said, “Will You sweep away theinnocent along with the guilty?

Prayer requires a first step of confidence,courage, and a conviction. Despite the powerdifferential, we are still fit and able to speakbefore the King of Kings and share with himwhat is on our minds.

The second step however is much moremodulated. Yehuda is much more deferential inlanguage and tone with Yosef than Avrahamwas with God. He approaches with an


Taking Three Steps Closer to GodBY RABBI AVI [email protected]

Before we daven Shemona Esrei -- even beforewe recite “ח פת פתי ת Hashem open my“ //”ה’ שlips” -- there is a minhag to take three initialsteps forward. This is recorded by the Rema(O.C. 95:1):

רך סיעות, ד ל ילך לפניו ג' פ ל עומד להתפ ש ויש אומרים כריך לעשות צ בר ש ה לד ש קרוב והג

Some say when a person stands to pray he/sheshould take three steps forward in the way ofcoming close and approaching a matter that mustbe done.

The Rema’s source is the Sefer Ha-Rokeach,written by Rabbi Eleazar of Worms (1176-1238).He connects the origins of the practice to thisweek’s parsha. The three steps forward aremeant to evoke three specific times the word“Vayigash” (“And he approached”) is used in theTorah.המתפלל צריך שיתן עיניו למטה ולבו למעלה. וכשיחפוץלהתפלל ילך לפניו ג' פסיעות שכתוב ג' הגשות לתפלה.

ויגש אברהם. ויגש יהודה. ויגש אליהו

One who prays must direct his eyes downward andhis heart upward (Yevamot 105b). When he desiresto pray, he should take three steps forward, forthere are three “approaches” to prayer written inthe Bible. “Abraham approached” (Genesis 18:23).“Judah approached” (Genesis 44:18). “Elijahapproached” (I Kings 18:36).

The first Vayigash comes from the story ofAvraham beseeching HKBH to save the city ofSodom.

בראשית י״ח:כ״גע׃ יק עם־רש ה צד ספ אמר האף ת י ש אברהם ו ג י ו

And Abraham drew near, and said: ‘Will Youindeed sweep away the righteous with the wicked?


abundance of caution and calls himself aservant and addresses Yosef as a master.Prayer requires courage but it also requireshumility.

The final step is when we finally prepare to layit all on the line. With his actual life on the line,Eliyahu “approaches” God, with passion andeven desperation. “ענני ה’ ענני” - Answer me,Hashem, Answer me.

Our three steps forward represent the courage,humility, and vulnerability of confronting ourMaker.

Another idea I saw from Rabbi Saul Berman (inhis introduction to the RCA Artscroll siddur) isthat with each step forward, we have in mindsomeone else to “pray for.” Avraham prays fortotal strangers. According to Rashi, he praysnot only for the righteous in Sodom but evenfor the wicked. Yehuda petitions Yosef to freehis brother. Eliyahu “approaches” God for God’ssake, to sanctify His Name in public and wrestthe temptation of idolatry away from thepeople.


ה׃ ברים האל ל־הד יתי את כ [ובדברך] עשI have done all these things for You

Prayer is thus more than simply a private one-on-one encounter with God. We approach Godwith the world on our shoulders. We pray forthe safety and security of our brothers andsisters, we pray for total strangers, we evenpray for God Himself. Prayer is an act where wecan escape the smallness of ourselves andacknowledge and take responsibility for thegreater world in which we inhabit.

Finally, each of the three steps we take forwardrepresent a different kind of request. Avrahamrequests justice, Yehuda requests mercy, andEliyahu requests the presence of HKBH be feltin the world. When we take three stepsforward, we request all three.

May HKBH take note of all of our prayers, notonly the words we say, but also the silent stepsforward we take in order to draw closer to Him.

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