Is last least?

Is last least?

It is customary when calling up the last speaker at a simcha or function to say  "אחרון אחרון חביב".

It is also customary to honour special people with ברכה אחריתא.

It's done so, as to suggest that this כיבוד is a חשובע כיבוד 

 
Is last, more of a כיבוד than the ones before?

The phrase אחרון אחרון חביב comes from Rashi in Parshas וישלח .

Yakov placed his family to stand in front of Eisav , in the order of his love for them. Hence, first the Shfochos & their children then Leah & her children and אחרון אחרון חביב Rochel & Yosef. ( distanced farthest  from Eisav) They were placed there for greater protection and has nothing to do with כבוד.

 It is very likely that the last כיבוד is the least of the כיבודים and the phrase is used, when calling up the last one, just to appease him for getting the last (least) כיבוד.

The Gemoro in Gittin 60a & Shulchan Aruch O.Ch. 136 lists whom to call up

to the Torah after Kohen & Levi. The Gemoro says you start with the most חשובע person (Talmid Chacham & Parnes ) until you get to the last two עליות 

(שישי* & שביעי) where everyone can be עולה.  According to the Gemoro and Shulchan Aruch , last עליות  are the least כיבוד.

The Mishna Verurah  (136 sk5) writes in the name of the Achronim , 

"Today the Minhag Is for the Godol Hatzibur (The Rov etc.) to be mesayem the sidrah"  (takes Achron.)

There might be two reasons for this practice. a) אין המצוה נקראת אלא על מי שגומרה

b) The Rabonim who are עולה אחרון are practicing humility. (Praven Anivus)

For this reason שישי became a חשובע עליה. Being the Gemoro says that

From שישי and on everyone may be עולה, there were Rabonim who were humble

and asked to be called up for שישי . Eventually, it became the חשובע עליה to

be given to Rabonim.

 

*The Zohar disagrees with the Bavli and considers Shishi as a Chashuva Aliya.

Women Talmidei Chachamim-IM LAVAN GARTI- Vort from Sister of R. Yeshaya Berlin (Pik) on this weeks parsha

     Most of us are familiar with Bruriah wife of R.Mier. She was a great Talmida Chacham.*1

    There were many more, some not as famous as Bruriah.

1)      The daughter of R. Shmuel Halevi (Gaonim) was a bokie in Gemoro and she taught

               bachurim.

2)      The wife of the Rokeach. She was killed with her children . The Rokeach

               wrote a Kinah for her.

       3)     Shut Maharshal (29)   writes, his grandmother Miriam had a yeshiva and said Halacha

                for outstanding bachurim  from behind the curtain.

       4)      Hakdamah  Drisha  (yo”d 2)  writes ,about the greatness of his  mother Beila.

                 She learned Chumash/Rashi and meforshim ,mechadesh chidushim, Knew hilchos

                Nidah almost like Moire Hoiro’oh etc. He also brings two halachos from his mother

       5)      Hakdamah  in the Chavas Yair writes ,his grandmother Chava *2

                knew more Torah ,than many Roshei Yeshivos.

        6)     Sister of R. Yeshaya Berlin (Pik)

The Tosfos Brocho *3  Parshas Vayishlach writes,  Ms. Berlin (sister of R. Y. Berlin)

was known to be a very learned woman and quotes a vort from her :

                                                       IM LAVAN GARTI

Rashi  writes that Yackov said  Aba hivtichani hevei g’vir l’ochicho v’lo niskaymo  vi.

Our father has promised  me that You will be a gvir to your brother and it wasn’t

fulfilled , vi  (in me)

Ms. Berlin said that the word GVIR is made up of two words.  a) ger(  gimmel reish)

b)      vi  (veis yud)

If you remove the veis and the yud from gvir you will be left with ger

Yackov  told Esauv  that  Yitzchock  promised  that I will  become a gvir but lo niskaymah

Vi The vi of gvir was  left out.,  hence I am only a ger  Im Lavan Garti  and there is no

reason to be jealous.

*1 Pesachim 62b learned 300 halachos in one day

*2 The Shla Hakodesh wanted to marry her in zivug 2

She refused him. The Shiah said on himself " I wasn't

zoche to marry such a holy woman". 

*3 R. Boruch Epstien (Torah Temima)

Parshas Vayishlach

PARSHAS HASHAVUA

How do we know a boy becomes Bar Mitzvah at age 13 ?

See answer here

Two Names

לע"נ האשה רות בת ר' צבי יהודה ע"ה יום השנה – ז' כסלו           

Yaakov Avinu, probably was the first person, who had two names (Yackov & Yisroel)

The Chasam Sofer (Shu”t E.H. 2 :  18) writes:

 “We never  find Yaakov

to be called by both names at the same time"

We also don’t find in all the names of Tanach, Shas and Poskim* ,someone to be called by two names.

Naming someone with two names is a new phenomenon, that didn’t exist in the olden days.

The Yam Shel Shlomo brings a story where a boy was born. The father wanted to name him after his father  Mier. The mother wanted to name

him after her father Yair. The Rov made a compromise to name him

Shneior  (two lights, Mier- Yair). It never occurred to the Rov, to have

the baby named  with both names, Mier Yair.”

*There is a Bal Hatosfos named Yaakov Yisrael (Tosfos Chulin 112a dh Hani)

parshas Vayishlach Riddle

 RIDDLE

Where in this week's Parsha (וישלח) is Rome mentioned?

CLICK HERE FOR ANSWER

והיה המחנה הנשאר לפליטה

 This weeks Parsha

ויקרא שם המקום ההוא מחנים

 מחנים =  two sets of מחנות

4 x מחנה 

  

Hashem built the first wall of the Bais Hamikdash    מחנה

=1x 103

 Avraham added  the second wall and called it           הר

=205+1         2 x 103

Yitzchok added  the third wall and called                    שדה

 = 309         3 x 103     

Yackov added the fourth wall and called it   בית             

=412         4 x 103 = 4 x  מחנה

               שור בור מבעה הבער רמ"ע מפאנו

ועשה טוב בקש שלום             

שדה בית מחנה הר

ואני הקטן הוספתי

והיה המחנה הנשאר לפליטה = כותל המערבי  (one wall)

The רמ"א heard about the זהר

 

Zohar Parshas וישלח The רמ"א heard that the זהר was authored by רשב"י There is a  מחלוקת תנאים if גיד הנשה is מותר or אסור  בהנאה (benefit) ר' יהודה holds that it is מותר and ר' שמעון* holds  it is אסור בהנאה. The בית יוסף (Y.D. 65) writes:  "that is best to refrain from having הנאה from the גיד הנשה because The זהר פרשת וישלח writes that גיד הנשה  is אסור בהנאה."   The רמ"א in דרכי משה writes, he heard "(שמעתי)  that the מחבר of the זהר was ר' שמעון (Bar Yochai)   the same ר' שמעון mentioned in ש"ס.   The רמ"א asks, If this is true, then why should we care that the זהר holds that it is אסור בהנאה. We have a rule, ר"י ור"ש הלכה כר"י- wherever there is a מחלוקת between R. Shimon and  R. Yehuda the Halacha is like R. Yehuda."   I find it puzzling if we assume the בית יוסף also held that the זהר is from R. Shimon B.Y. How can he claim that we should follow R.Shimon's ruling in the Mishna because R. Shimon in זהר also agrees. It's like saying that he is right because he himself said so. Perhaps we can explain, the בית יוסף means to say, to be מחמיר because על פי קבלה (Zohar) it is אסור בהנאה. According to this, we can answer the קושיית הרמ"א.  True, ע"פ הלכה it should be מותר בהנאה because we always Pasken like R. Yehuda against R. Shimon. However, since according to **קבלה (Zohar), it is אסור בהנאה it's preferable follow R. Shimon who argues on R.Yehuda.  אמבצי      *סתם ר' שמעון הוא רשב"י ** עיין מ"ב ס' כ"ה ס"ק מ"ב בשם הכנה"ג

 

Did you know? (197)- monumental information

ויצב יעקב מצבה על קבורתה

There are 3 different words for monuments.  

In the Torah it's called מצבה
In Nach it's called ציון*
In Chazal it's called נפש 

*Many people mispronounce ציון  
 with a חולם Tzi-yon( like הר ציון)
the proper pronunciation is  
ציון with a שורוק Tzi-yoon  
or Tzyin (Chasidish etc.)

Whats the connection

What's the connection of Bar Mitzvah boys to Parshas וישלח?

FOR ANSWER CLICK HERE 

male & female traits-

ותצא דינה בת לאה 

The Sefer (אפריון (ר' שלמה גאנצפריד writes :

 The reason the Torah points out that דינה was בת לאה, is to teach us that the reason דינה was a יצאנית, (an outgoing person) which is usually a male trait because she was  בת לאה who Davened that the male she was carrying should change gender and become a female. Therefore she still had in her some male tendencies e.g. outgoing personality.

The Sefer (יערי ודבשי (הרב נסים דיין writes, The reason Yosef was מסלסל בשערו, (curled his hair) was because the תרגום המיוחס ליונתן בן עוזיאל writes,
" ואתחלפו עובריא והוה יתיב יוסף במעהא דרחל ודינה במעהא דלאה"  Yosef  started off originally as a female in Rochel's womb and  changed into a male when Dina was switched into a female.
Therefore Yosef still had female traits e.g. curling his hair. 

Riddle For Parshas Vayishlach

  Parshas Hashavua וישלח

Where in this week's Parsha is "Rome" mentioned?

Its Monumental

ויצב יעקב מצבה על קבורתה

There are 3 different words for monuments.  

In the Torah, it's called מצבה

In Nach, it's called ציון*

In Chazal it's called נפש 

There are 3 different words for monuments. 

In the Torah, it's called מצבה

In Nach, it's called ציון*

In Chazal, it's called נפש*

Many people mispronounce

 ציון 

with a חולם Tzi-yon

 ( like הר ציון)

the proper pronunciation is 

ציון

with a שורוק Tzi-yoon 

or Tzyin

(Chasidish etc.)

יעמוד שישי

                Is last least?

It is customary when calling up the last speaker at a simcha or function to say  "אחרון אחרון חביב".

It is also customary to honour special people with ברכה אחריתא.

It's done so, as to suggest that this כיבוד is a חשובע כיבוד 

Is last, more of a כיבוד than the ones before?

The phrase אחרון אחרון חביב comes from Rashi in Parshas וישלח .

Yakov placed his family to stand in front of Eisav , in the order of his love for them. Hence, first the Shfochos & their children then Leah  & her children and אחרון אחרון חביב Rochel & Yosef. ( distanced farthest    from Eisav) They were placed there for greater protection and has  nothing to do with כבוד.

It is very likely that the last כיבוד is the least of the כיבודים and the  phrase is used, when calling up the last one, just to appease him for getting the last (least) כיבוד.

The Gemoro in Gittin 60a & Shulchan Aruch O.Ch. 136 lists whom to call up to the Torah after Kohen & Levi. The Gemoro says you start with the most חשובע person (Talmid Chacham& Parnes ) until you get to the last two עליות 

(שישי* & שביעי) where everyone can be עולה.  According to the Gemoro and

Shulchan Aruch , last עליות  are the least כיבוד.

The Mishna Verurah  (136 sk5) writes in the name of the Achronim , 

Today the Minhag Is for the Godol Hatzibur (The Rov etc.) to be mesayem

the sidrah  (takes Achron.)

There might be two reasons for this practice. a) אין המצוה נקראת אלא על מי שגומרה

b) The Rabonim who are עולה אחרון are practicing humility. (Praven Anivus)

For this reason שישי became a חשובע עליה. Being the Gemoro says that

From שישי and on everyone may be עולה, there were Rabonim who were humble

and asked to be called up for שישי . Eventually, it became the חשובע עליה to

be given to Rabonim.

*The Zohar disagrees with the Bavli and considers Shishi as a Chashuva Aliya.

Zohar Parshas Vayishlach

There is a Machlokes Tanaim if  גיד הנשה is Muter or Asur  בהנאה (benefit)

 Reb Yehuda holds that it is Muter and Reb Shimon* holds it is Asur.

The Bais Yosef (Y.D. 65) holds that is best to refrain from having Hanaha from the Gid Hanasha because The Zohar (Parshas Vayishlach) writes that it is Asur Behanaha.

The Rema in Darkei Moshe writes, he heard that the author of the Zohar was R. Shimon (Bar Yochai) who is mentioned in the Talmud.

If that is the case, why care that the Zohar holds that it is Asur.

The Poskim rule, where there is a Machlokes between R. Shimon and

R. Yehuda the Halacha is like R. Yehuda.

It seems from the Bais Yosef that the Zohar was not written by

R. Shimon, otherwise How can you bring a proof that R.Shimon

in the Mishna Is right from the same R.Shimon (Zohar)

It is possible but unlikely**, to explain, the Bais Yosef means to say, to be

Machmir because Al Pi Kabballah (Zohar) it is Assur not only according

R.Shimon.

m*סתם ר' שמעון הוא רשב"י

**לא משמע כן בדרכי משה