SHABBAT ALIYAH IN TORONTO

Shabbat-B'Shabbato
Parshat Chayei Sarah
22 Cheshvan 5775 (15 November 2014)
AS SHABBAT APPROACHES
What did he Lack? - by Rabbi Oury Cherki, Machon Meir,
Rabbi of Beit Yehuda Congregation, Jerusalem
We read in the Haftorah this week, "And Adoniyaha Ben Chagit rose
up and said, I will be king" [Melachim I 1:5]. At first glance,
Adoniyahu had all the proper credentials to take over the kingdom.
He was the fifth son of David, after Avshalom, who was fourth, so
that from the point of view of age he took precedence over Shlomo.
He also showed that he understood the niceties of pomp and
circumstance, as was fitting for a king: "He made for himself chariots
and horsemen, and fifty men who ran before him" [ibid]. He also had
a very impressive appearance: "He was very handsome" [1:6].
However, Adoniahu lacked the lessons of parental authority. "And
his father had never stopped him to ask, why did you do this?" [ibid].
The fear that an educational comment by a father might put the son
in a bad mood and might interfere with his ability to serve G-d with
joy kept Adoniyahu from learning one of the basic tenets of
education: authority. And for this reason he lacked the ability to give
commands, which is the main factor in government and authority.
This lack is hinted at in his name. It starts with the first three letters
of G-d's name, aleph-dalet-nun, and ends with the first three letters
of another name of G-d, heh-vav-yud-heh. He is missing the fourth
letter of this name, which is related in the Kabbalah to the "sphere"
of Malchut - sovereignty.
The ability to reign is based on an assumption all desire for sectorial
divisions will be abandoned. However, Adoniyahu is not wise enough
to form a link with all the sections of the nation, and he distributes
benefits only to those who hold opinions close to his own. "And
Adoniyahu sacrificed sheep and cattle and fatted bulls at the EvenHazochelet near Ein Rogel, and he called all his brothers, the sons of
the King and all the men of Yehuda, the servants of the King. But he
did not call Natan the Prophet and Benayahu and the warriors, and
his brother Shlomo." [1:9-10]. The fact that he included Evyatar, the
rejected priest, at his table shows an extra measure of conservatism
and a refusal to recognize the improved priesthood practiced by
Tzadok. And calling on Yoav Ben Tzruya was an attempt to preserve
the old style of military leadership, which by rights should have been
replaced by Benayahu, who would combine Torah and the army.
Perhaps the memory of the events surrounding Bat-Sheva deterred
David from showing open support for her son Shlomo. Or perhaps
he felt that the dynasty should not be fathered by one who entered
his home as a result of a moment of weakness. But then the
association between Bat-Sheva, who reminded him of his sin, and
Natan the Prophet, who chastised David harshly for taking BatSheva, showed David that Shlomo was indeed worthy of becoming
King. He was brought to the realization that the dynasty must include
within it elements of sin that were forgiven, in order to enhance the
understanding of human urges among the leadership of the nation.

No leader can empathize with the soul of the nation, which has its
ups and downs, if he has never come into direct contact with failure,
at least from the point of view of his family roots.
Free copy of the first five chapters of Rabbi Cherki's new book,
"Sanctity
and
Nature"
(in
Hebrew)
https://gumroad.com/l/kedusha
Rabbi Cherki is the head of Brit Olam Noahide World Center,
Jerusalem
POINT OF VIEW
The Family: That's All There is to Life - by Rabbi Yisrael
Rozen, Dean of the Zomet Institute
"It stems from G-d" [Bereishit 24:50].
"There are proofs from the Torah, from the Prophets, and from the
Writings that G-d designates a woman for a man. From the Torah:
'And Lavan and Betuel declared, It stems from G-d.' From the
Prophets: 'And his father and mother did not know that the matter
came from G-d' [Shoftim 14:4]. And from the Writings: 'A home
and wealth are a heritage from fathers, but an intelligent woman
comes from G-d' [Mishlei 19:14]." [Moed Katan 18b].
Remaining Single
This week's Torah portion involves the issue of matchmaking,
finding a bride and convincing or compensating her family with
respect to the match. We will therefore take a look today at this
matter and its relevance to the current situation.
Here are some facts from the Central Bureau of Statistics of Israel.
The average age of first marriage of Jews in Israel in 2013 was 28 for
the groom and 26 for the bride (in 2013 about 36,000 Jewish
couples were married, that is, about 3,000 per month). However
and this is quite significant in 2013, the fraction of unmarried
people within the age group of 25-29 was 65% for the men and
46% for the women, compared to 1970, when the fractions were
only 28% for men and 13% for women. And here is another fact: In
Tel Aviv, the exciting city "that never stops" the fraction of single
people in this age category is sky-high, approaching the "advanced"
status of Europe 83% of the men and 71% of the women. And I
won't burden you with the low marriage rates in the Western World,
where marriages take place at very "advanced" ages.
It is sad to say that the entire framework of the family unit, including
family values, has completely changed in terms of status and
character all over the world. This has a lot to do with permissiveness,
it has a lot to do with the culture of society, it has a lot to do with
career choices (by both sexes), it has a lot to do with the virtual world
(internet, facebook), and it has a lot to do with many other factors
that have been studied and discussed by social scientists and
educators, as well as by psychologists and intelligent people.

Within the religious nationalistic sector in Yisrael, to which this

bulletin is linked, innumerable conferences and panels have been
held, articles have been written and proposals have been made, public
associations have been established to improve the situation, and
many matchmaking sites have been opened. But many men and
women are still "wading in the swamps," by choice or by coercion, in
dire need of a heavenly angel which will reveal to them the princess
of their dreams or the imaginary prince which is the subject of the
passage quoted above: "G-d designates a woman for a man."

at the age of fourteen" (1). The Ramban discusses this matter in his
commentary on the Talmud (Yevamot 61b). But this is also not a
recommended age! My advice: less than an age of 25!
A FAMILY NAMED "YISRAELI"
Woe is to the Evil One and to his Neighbor - by Rabbi Yikhat
Rozen, Director of the Or Etzion Institute Publishing Torah
Books of Quality
Natanel's Story

Declarations
My first call is quite commonplace, and it is meant for single and
married men and women of all ages and from every family status:
Continue your attempts at matchmaking! While this word has
ramifications of the "exile" and is the subject of an infinite number of
tales, jokes, and comedies, remember that today matchmaking is no
longer tied to the "profession" of old. It is first and foremost a
challenge for the friends of unmarried men and women and for their
acquaintances from the same sector who have had the privilege of
standing under the Chuppah (or not). The challenge is relevant for
neighbors and friends, as it is for colleagues at work or within the
community. In this generation of "dates" and easy iPhone contact,
there is no need for prior investigations of suitability. The prospects
will check matters for themselves and it is not expected that they will
depend on recommendations by the "matchmakers."
I also have one "enlightened" issue to discuss. In many cases, an
important factor in putting off marriage is the desire for academic
studies, which have almost become a necessary norm in modern
times. In the religious sector a question of "delaying pregnancy" from
the halachic point of view remains in the background, since not every
student is willing or able mentally or logistically to be involved in
caring for a baby while they study. Let me state my position about
this: I join with the halachic experts and Torah educators who
prefer a "young marriage" and a delay of pregnancy to holding
back on getting married, especially within a mixed society. I
refer my readers to the article by Rabbi David Stav in the latest issue
of Techumin (volume 34), "Delaying marriage in order to obtain an
academic degree." He comes to a similar conclusion, based on
halachic sources and recent halachic rulings.
"Family values" are a treasure of immeasurable worth. My heart
goes out to those whose bitter fortune leads them to stay away from
this vital treasure to one degree or another namely, a family made
up of a small unit or of a broad base. Solitude causes terrible distress
and it becomes infinitely worse in a generation characterized by
virtual replacements and "a thousand friends on facebook." In
addition, the decreased importance of the community in our
generation, being replaced by "personal rights" and individualism,
adds to the distress of the unmarried people. While it is true that an
active community life with volunteer activities can alleviate the feeling
of isolation somewhat, this is better suited to single elderly people
than to young ones who are not married.
Do not learn from our Patriarch Yitzchak who married his wife when
he was "forty years old" [25:20]. Do not learn either from Rivka,
who was three years old when she drew the water from the well,
according to Rashi's commentary. This idea from the Midrash is hard
to accept, and Abarbanel wrote, "How can it be that a three-year-old
went to the well and drew water for all the camels, and then did
everything else that is described in the passage?" In fact, there is a
version of Seder Olam Rabba which states, "Yitzchak married Rivka

The principal of our school came into the classroom with a sour look
on his face.
"As you well know," he said to us, "yesterday your teacher was sick
and you had a substitute teacher. The wild way you acted when the
substitute teacher was here was terrible! You didn't behave like wellmannered children but you insulted the teacher and wasted the entire
period! I am sorry to say that you will be punished for this."
And then I spoke up. "But, sir, I didn't make any disturbance." And
other voices joined in. "Me too... I didn't disturb... me too..."
"You know what?" the principal said. "Listen for a few moments, I
have an interesting story to tell you." The class fell completely silent,
and the principal started to tell his tale.
******
Yonatan the farmer happily looked across his fields. From
where he stood he could see a great distance, and he enjoyed
looking at the fields at his feet which were ready to yield such a
wonderful crop. In one direction there were golden fields ripe
with wheat, alongside long rows of red tomatoes. In the other
direction he could see tall stalks of corn, with the cobs peeking
out through the leaves. It had been a good year, and Yonatan
thanked G-d for his good fortune. He was very happy with what
he had accomplished.
But then, he suddenly caught himself. What did he see? A large
flock of cranes darkened the sky and was approaching. Woe!
Anything but that! When cranes enter a field, who can tell what
they will leave behind? Cranes like to eat every kind of crop,
and such a large flock of birds was liable to destroy the fruits of
a whole season!
Yonatan tried to drive the birds away. He screamed and waved
his hands, and he made strange noises. But all of this only
helped a little bit. So Yonatan went into "battle mode," and
somehow he managed to drive the flock away.
The next day the same thing happened again. The cranes
appeared at dawn and started to eat ravenously. On the second
day Yonatan tried once again to chase them away, but he only
had partial success. His crops were in real danger.
After a few days when the same thing happened again and
again, Yonatan decided to try a desperate move. He set out
many traps in an attempt to catch the cranes. This was not
easy, but he had the experience of many years, and he was an
expert in capturing harmful birds. He managed to capture
many birds. Since he had no choice, he began to kill them.

And then he saw something that startled him. Mixed in with the
many gray cranes he saw a white stork. The stork understood
what its fate would be in a few moments, and it started to beg
for its life: "Please, honored sir, I am a mere stork! Don't you
know that storks don't cause any damage to the fields? You can
fight the cranes all you want, but what do you have against me?
I do not eat any of your crops! Even if I did peck at a cornstalk
or two, is this enough reason to kill me? Should I, a simple
stork, be destined to be caught by a farmer as if I were a
harmful bird? It's not right, and it's not fair!"
******
"What do you think, children?" the principal turned to us. Should the
farmer release the stork?"
Itzik shouted out, "Yes, let it go! It didn't do anything!" But Noam
said, "The stork also picked at the crops, it shouldn't be released!"
And the principal nodded his head and continued with his story.
******
Well, the farmer was not impressed by the stork's plea. "If you
are so righteous, why were you in the same place as all the
others? Why did you join the harmful cranes and not a flock of
friendly storks? Did you fly around my fields without eating
anything for the whole day? Obviously, if you joined the cranes
you learned something from them, and you pecked at my corn
and my vegetables together with all the others! Woe is to the
evil one and woe is to his neighbors! One who is righteous
should join the right friends, but anybody who moves around
with bad friends should not be surprised if he is punished just
like they are!"
Of course the birds cannot be considered "evil" because they
damage the fields, it is simply their nature. In modern times
many sophisticated techniques have been developed to
counteract pests, including some that do not harm living
creatures. One example is in the Hula Valley, where a special
site has been set up where the cranes can eat, so that they will
not cause damage to nearby fields. Experience has shown that
this method works very well.
******
At the end of his story, the principal once again spoke to us. "So
what should we say? That all of you are evil, heaven forbid, and that
all you want to do is to disturb in class? Of course not..."
"But what could we do?" I asked him. "We are forced to remain in
class. We are not like the stork, which didn't have to stay with the
cranes!"
"Well said, Netanel, it is true you are required to stay in class all the
time, and I am happy to say that in general you are all good and wellmannered. My story is just an allegory, it doesn't correspond in every
detail to what happened here yesterday. But we can still learn an
important lesson from what happened. At times a bad atmosphere of
disturbance and wild playing comes up, and then it is important for
you to make it clear that you are not part of what is going on! If you
don't participate, and you don't either, and somebody else also
doesn't join in the principal pointed at random students all around

the classroom then the few who are left will also stop interfering
with the lesson. But if instead all of you participate in the general
rowdy atmosphere, even if you don't actively cause trouble, you all
begin to appear to be like the cranes..."
The punishment that the principal gave our class upset us all. But
what can we say? Evidently we really did deserve to be punished...
RESPONSA FOR OUR TIMES
Moving an Electric Light or a Heater on Shabbat - by Rabbi
Re'eim Hacohen, Rosh Yeshiva and Chief Rabbi, Otniel
Question:
(1) On Shabbat, is one allowed to move an electric light from one
place to another or to move a heat source (such as a radiator or an
electric heater)?
(2) If the electricity stops on Shabbat, is one allowed to remove the
wire of an emergency backup light from the wall socket and move it
around from place to place?
Answer:
The Prohibition to Move a Lamp that is Lit
It is written, "A new lamp can be handled, but not one that is old.
Rabbi Shimon says, all the lamps can be handled except for a lamp
that is burning during Shabbat." [Mishna Shabbat 3:6]. That is,
everybody agrees that a lamp may not be moved on Shabbat while
the flame is burning. The conclusion of a discussion in the Talmud,
as summarized by Rava, is that such a lamp is "a basis for a
prohibited object" [Shabbat 47a]. Rashi explains that the prohibition
does not stem from a fear that the flame will go out but from the
laws of "muktzeh" (objects which are not handled on Shabbat). Since
the flame is muktzeh, then the lamp cannot be moved either.
Why is a flame in a lamp muktzeh? The Chazon Ish gives two
reasons: (1) A lamp is usually not moved around, to avoid
extinguishing the flame; and in addition (2) the normal way of using a
lamp is to leave it in one place, and therefore it may not be moved
because of the laws of muktzeh. In Minchat Shlomo, Rabbi Shlomo
Zalman Auerbach rejected the second of these two reasons since the
prohibition of handling a lamp also applies to a torch that has a lamp
inside, even though the normal way to use it is to move it from place
to place (Shulchan Aruch 279:9). With respect to the first reason
given by the Chazon Ish, Rabbi Auerbach emphasized that the
prohibition does not stem from a fear of violating the prohibition of
extinguishing a flame but is based on the fact that even on a weekday
a lamp is not moved around out of fear of putting out the light.
Rabbi Shlomo explains the reason that a flame is considered muktzeh
in a different way. Since it changes all the time and has no physical
substance, it is not considered a real object, and it therefore may not
be moved. Rabbi Moshe Feinstein permits moving an electric blanket
since only a flame is muktzeh because it is not an object, but electrical
appliances are physical objects, and they may be moved if there is a
need for them or for the place where they are resting (Igrot Moshe
Orach Chaim 3:50).
Handling an Electric Light
At first glance, the two above considerations (a fear of extinguishing
a flame and the fact that the flame is not a physical object) would not
seem to apply to an electric device (since moving it around does not

disturb it and it is physically real). However, Rabbi Ovadia Yosef only

permits moving a fan that is working on Shabbat and forbids moving
any other electrical equipment (Yalkut Yosef 308). This is because he
does not accept the reasoning of the Chazon Ish, who specifically
linked the prohibition to the existence of a flame. And Rabbi Yosef
feels that the words of Rabbi Auerbach were not a final halachic
ruling. However, in Shulchan Shlomo there is testimony that this was
indeed Rabbi Auerbach's opinion in practice, and that "he did not see
any reason to forbid it" [207, 299].
Rav A.Y. Kook gives another reason to allow moving electrical
appliances that are connected to the power line. He writes that the
reason for the original decree of muktzeh was a fear that the item
would be moved outside, but this is not relevant for an appliance that
is plugged in (Orach Mishpat 47). Since the opinions of the Chazon
Ish, Rabbi Shlomo Auerbach, and Rabbi Moshe Feinstein are
definitive, and since the discussion is about muktzeh, which is a
rabbinical decree, we can allow moving an electrical appliance of a
type that is meant to be mobile. In addition, there is another reason
to be lenient with respect to emergency lights (even according to the
opinion of Rabbi Yosef), since they do not produce light from a
filament (which uses a large amount of energy) but from a fluorescent
bulb or from LED's. This type of light is similar to the light produced
by a chemical stick-light, with almost no heat. (Note that Rabbi Yosef
agrees that there is no problem with the electric current itself, as can
be seen from the fact that he allows a fan to be moved while it is
turned on.)
Disconnecting an Emergency Light when there is no Current
The common emergency lights work in such a way that they are
usually plugged in, and if the current stops the light goes on
automatically. As long as the current is on, it is clearly prohibited to
pull the wire out of the plug. In the Talmud, there is a prohibition to
move a lamp that was on during the time of twilight Friday night,
since "once it has become muktzeh during twilight it remains
muktzeh for the entire day" [Beitza 30b]. This was accepted as the
halacha by the Shulchan Aruch (279). It implies that an emergency
light cannot be unplugged when the electricity goes off, since at
twilight the evening before the electricity was on as usual, and the
light was muktzeh then.
However, in my humble opinion one is allowed to unplug an
emergency light during an electricity outage. A person naturally has in
mind that if the electricity stops he will carry the light around with
him, and this was his way of thinking during twilight too. In this way,
an emergency light differs from a regular lamp which was on during
twilight and stopped burning on Shabbat. And even according to the
rabbis who do not allow making an explicit condition about muktzeh
(see RAMA 279:1 according to "others") in this case we are not
discussing a condition, rather the main reason for having an
emergency light, to be able to use it if the electricity stops. And this
was the main intention during the time of twilight. I discussed this
matter with Rabbi Avigdor Neventzal, and he agreed to my reasoning
and declared that he would publish his opinion.
Summary
Electric lamps and electric heating appliances may be moved from
place to place on Shabbat. (Heaters with a thermostat should be
moved only while the heating element is lit, to avoid causing them to
go on when they are brought into a cold area.) In addition, if the

electricity stops one can unplug an emergency light and carry it

around.
(This is an abstract from "Responsa Badei Aharon," which G-d gave
me the privilege of publishing recently.)
HOLY AND SECULAR
The Story of a Rabbi and a Student - by Rabbi Amichai Gordin,
Yeshivat Har Etzion
When Shmuel was only nine years old, his father came home from
the synagogue not feeling well. A few hours later his father passed
away, leaving behind a sick widow and two young children. From that
day on, Shmuel's life was turned topsy-turvy. The young orphan left
his home and was sent from one institution to another. He went to
the Diskin Orphanage, the Eitz Chaim Talmud Torah, and to the
homes of various relatives and friends who were trying to help his
mother, who worked at cleaning jobs in order to support her two
children.
When he finished high school, Shmuel already had one foot outside
of the realm of a life of Torah and observing the mitzvot. While
waiting to be drafted into the IDF, he found a temporary job selling
ice cream in the "Alaska Cafe" on Yafo Street, in Jerusalem. The
remaining path of life for such a child, who grew up in harsh and
estranged surroundings, seemed almost completely predictable.
And then, one day, while working in the cafe, Shmuel suddenly saw
his twelfth grade teacher. The teacher asked how he was and asked
what his plans were for the future. "Until the army, I am working to
help support my mother," he said. The rabbi/teacher asked to meet
Shmuel after work. The teacher arrived with coffee and cake. He said
with a smile, "This is for you."
The rabbi said, "I have a suggestion. Before going into the army,
come and get a taste of Torah. During the month of Elul, would you
consider studying just for that month in Yeshivat Merkaz Harav?
Just one month, that's all." But Shmuel refused. He said, "I have to
make money for my mother."
The teacher did not give up. He asked, "How much do you make in a
month?" He took out a checkbook and on the spot gave Shmuel an
amount equal to his monthly salary. "Go there for one month, then
you can go into the army." The warmth and the sincerity of his
teacher had a strong effect on Shmuel.
******
Fifty years passed. The rabbi and the student did not see each other,
except for this one chance meeting. Their paths led them along
different ways. And then, after fifty years, the Master of All Hidden
Things brought Shmuel and his teacher together once more, for a last
meeting.
The teacher had just finished reciting some chapters of Tehillim at his
father's grave. The date of his father's death was during Succot, but
the Jewish custom is not to visit a grave during a holiday. The rabbi
therefore went to the grave a few days after the holiday.
When the teacher returned from the grave, he encountered a very
large crowd, gathered for a funeral. He asked one of the participants,
"Who is this great rabbi, for whom such a large crowd has gathered?"

The answer shocked him so much that he was silent for a long time.
"It is Rabb Shmuel Eckstein, the Rosh Yeshiva of the yeshiva high
school at Shaalavim, who taught hundreds of students there during
more than forty years."
******
When I went to console the dear and noble family of Rabbi Shmuel
Eckstein I was not familiar with the above story. But when I was
asked what I had learned from the rabbi, I replied that he knew how
to show warmth for his students even when it appeared that they
were not about to achieve all that could be expected of them. I also
said that in contrast with the spirit of the general surroundings, which
demand quick results, Rabbi Shmuel had a high level of patience. He
invested in his students during their youth, knowing that he might see
results many years later.
When I said this to the family, I had no idea how Rabbi Shmuel had
learned this great lesson about having faith in every student. Only
later on did I find out that he had learned about love and patience
from his own personal tough experience.

Shlomo, who understood the underlying intrigue, said to Bat-Sheva:

"Why do you ask that Avishag the Shunamite be given to Adoniyahu,
you might just as well ask to make him the king" [1:22]. Modern
readers will see the phrase "to make him the king" as ironic sarcasm,
but the classic commentators like Rashi and Ralbag took Shlomo's
comment as a serious statement.
A similar phenomenon takes place when Yosef's brothers plan to kill
him. They say, "Let us see what will happen to his dreams" [Bereishit
37:20]. Rashi does not see this as sarcasm, and he writes, "It cannot
be that they say, 'Let us see what will happen to his dreams,' since
they plan on killing him, and his dreams will not take place." Wasn't
Rashi aware of the concept of sarcasm?
In my humble opinion, anybody who learns the Talmud (including
Rashi) understands the concepts of sarcasm and irony. Rashi did not
want to explain verses in the Tanach as sarcasm, because that would
open a path that is endless, it would allow every person to interpret as
irony any verse that does not suit his fancy.
RIDDLE OF THE WEEK
by Yoav Shelosberg, Director of "Quiz and Experience"

May his memory be blessed.

******
I heard this remarkable story from the family of the "student," Rabbi
Shmuel Eckstein, and later also from the teacher-rabbi who had
helped him in his hour of need. The teacher asked me not to give his
name, and told me to concentrate on the important lesson to be
learned from this precious story just how important it is to believe
in every child and in every human being, and how terrible it is to
despair of helping any human being. "Do not disparage any person...
for there is no man who does not have his own specific hour..."
[Avot 4:3].
******
However, this story has another lesson to teach us. When our
children decide to become involved in education, we often feel tense.
Who knows how they will manage on the low salary of a teacher?
(The truth is that almost everybody is able to manage, with G-d's
help.) But aside from the economic aspects of the question, we must
never forget that even if the salary is not very big, the satisfaction and
the wealth that a person can achieve from educational activity is
beyond any possible measurement. And what can a parent ask for,
other than that his child will be happy?
For reactions and comments: benkodesh@gmail.com
THE TABLE OF THE KINGS
Is there Sarcasm in the Tanach? (Melachim I 2) - by Bar-on
Dasberg
Adoniyahu Ben Chagit had a sophisticated plan. He knew that to lie
with a concubine of the King was one step along the path of taking
over the throne. Avishag the Shunamite was not a concubine of the
King, since "the King had not been intimate with her" [Melachim I
1:4]. However, the people did not know the facts. Therefore, if
Adonyahu would ask Bat-Sheva for permission to marry Avishag, he
could assume that his request would be granted, and he would have
accomplished a public relations victory.

Chayei Sarah
What trait do the four following women have in common?
The first one appears in the Torah, linked to hundreds of
thousands
The second one appears in the Prophets, the mother of kings
The third one in the Writings, connected to "Al Hanissim"
And the fourth came before the third one.
Answers for last week, Vayeira:
The riddle was: Three items have something in common. The first
is for accommodating guests, the second is taken on a journey, and
the third is the reason that a "trick" succeeded twice. What are we?
The answer:
The common trait is that all three are liquids for drinking. First is
milk: "And he took butter and milk..." [Bereishit 18:8]. The second is
water: "And he took bread and a skin of water, and he gave them to
Hagar" [21:14]. The third is wine, which Lot's daughters gave him to
drink (19:32).

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Shabbat BShabbato contact the Mizrachi office in Toronto at
416-630-9266, mizrachi@rogers.com; or in Montreal 514-4833660, mizrachimontreal@gmail.com.