Friday, December 16, 2016
‫טז כסלו תשע"ז‬
Shacharis
7:00 AM
Candle Lighting
4:11 PM
Mincha
4:15 PM
Tzeis
4:53 PM
Shaila of the Week
Saturday, December 17, 2016
‫יז כסלו תשע"ז‬
Chevra Mishnayos 8:00 AM
Shacharis
8:45 AM
Sof Zman K”S
9:34 AM
Kiddush Following Davening
Mincha
4:00 PM
Seudah Shelishis
Maariv after the conclusion
of the Rabbi’s shiur
Shabbos Ends
5:20 PM
Sunday 12/18/16
Shacharis
8:30 AM
Monday-Friday 12/19-12/23
Shacharis
7:00 AM
Weekly Iyun Chabura
We will continue our weekly Iyun
Chabura
learning
Maseches
Sanhedrin on Wednesday nights
starting at 8:15 pm, followed by
maariv at approximately 9:00. If
you are interested in participating,
sponsoring ($54) and/or need help
finding a chavrusa please email
[email protected].

THE CHEVRA
Young Israel of Fair Lawn
Shabbos Parshas
Vayishlach
The Morris J. Kraut z’l Torah Center
www.yifl.org
Rabbi Eli Belizon
Avi Zanjirian
President
Shiurim this week at the
Young Israel of Fair Lawn
Chevra Mishnayos
Every Shabbos
8:00 AM
Iyun Chabura - Sanhedrin
Wednesday Night 8:15 PM
Rabbi Yisroel Reisman
Motzei Shabbos
7:30 PM
Parent Child Learning
The Batya Levine Weiner Z”L
Parent Child Learning at Shomrei
Torah will begin at 6:05 PM. This
week is sponsored by Camp
Shalom 2017. Pizza will be served
at approximately 6:45.
Mazal Tov!
Mazal tov to Harvey and Carol
Granoff on the birth of a greatgranddaughter born to their
grandchildren Danielle and Neria
Niazoff
in
Yerushalayim!
Project Ezrah Dinner
The Project Ezrah Dinner will take
place on Saturday, December 17, at
8:00 PM, at Congregation Ahavath
Torah in Englewood. For more
details or to make reservations,
please visit www.ezrah.org.
Children’s Channukah Party
This year’s children’s Chanuka
party will be at 5pm on Monday,
December 26th.
RSVP to Rebbetzin Belizon
[email protected]
‫שבת פרשת וישלח‬
Melava Malka
On Motzai Shabbos, January 7th, at
8:00 pm, we will be having our
second annual Melava Malka. Join
us for a night of music, divrei
chizzuk and good food.
Amazon Smile
Designate YIFL as your Amazon
Smile
charity.
Then shop at
smile.amazon.com. You get the
same great prices and YIFL
benefits, too. Search for National
Council of Young Israel (Fair
Lawn, NJ).
Eruv and Announcements
Please support our minyanim.
Being on time assures that those
who are in need to say kaddish can
do so and that we can all conclude
in a timely manner.
Please remember to check the upto-date status of the Fair Lawn
Eruv by calling (201) 791-7910
and choosing option 4 or by
visiting
the
website
www.fairlawneruv.com
Parshas Ha’Shavua
Parashat Vayishlah: Son of
Your Maidservant
Rabbi Eli Mansour
In the beginning of Parashat Vayishlah,
we read that Yaakob Abinu was gripped
with fear when he learned that his
brother, Esav, was approaching with an

army of four hundred men. He offered
an impassioned prayer to G-d, prepared
for the prospect of battle by dividing his
family and belongings, and sent Esav a
generous gift of appeasement.
Many commentators raised the question
of why Yaakob was afraid. Many years
earlier, when he first fled from Eretz
Yisrael to escape from Esav, G-d
appeared to him in a prophetic vision
and guaranteed to protect him and bring
him back home safely (28:15). If G-d
gave him an explicit promise of
protection, what did he have to fear?
One answer is that Yaakob was not
afraid for his physical safety, or for that
of his family. Rather, he feared for his
children’s spiritual wellbeing.
The Torah tells that when Yaakob
divided his family and possessions, he
said, “If Esav comes upon the first camp
and strikes it, the remaining camp will
find refuge” (32:8). Curiously, Yaakob
uses different grammatical forms in the
two instances of the word “Mahaneh”
(“camp”) in this statement. In the phrase
“upon the first camp,” Yaakob employs
the feminine form (“Ha’mahaneh
Ha’ahat”), whereas in the second phrase
– “the remaining camp” – he uses the
masculine
form
(“Ha’mahaneh
Ha’nishar”). The reason, perhaps, is that
the first instance of the word “Mahaneh”
refers specifically to his four wives.
Yaakob’s fear was that Esav might kill
or capture his wives, which would result
in the remaining camp, his children,
becoming “refugees,” lost and without
direction. Yaakob understood that the
education and religious development of
a child depends primarily upon his or
her mother. The mother is the one who
guides, directs and inspires the children,
and instills within them an awareness of
love for G-d. Yaakob thus feared that if
“Ha’mahaneh Ha’ahat” – his children’s
mothers – would be lost, then the
“Mahaneh Ha’nishar,” his children,
would lose their source of guidance and
direction, and would be unable to
continue their spiritual growth.
In one of the chapters of Tehillim which
we recite as our Hallel prayer, King
David proudly proclaims to the
Almighty, “Ani Abdecha, Ani Abdecha
Ben Amatecha” – “I am Your servant, I
am Your servant the son of Your
maidservant”
(Tehillim
116:16).
Revealingly, David attributes his sense
of “Abdecha,” his subservience to G-d,
to his mother, to the fact that she was Gd’s “maidservant.” David’s father was
Yishai, who, as Hazal teach, was one of
only four people in history who never
committed a single sin throughout their
lives. And yet, although he had a
remarkably saintly and pious father, he
gave the credit for his religious growth
specifically to his mother. It was her
example, devotion and nurturing that
turned him into G-d’s loyal servant.
While of course fathers also play a vital
role in children’s education and
development, the primary role is played
by the mothers. By being G-d’s
“maidservant,” faithfully devoting
herself to the laws and values of Torah,
the mother is uniquely capable to raise
committed, G-d-fearing Jews who will
bring pride and glory to their parents, to
their community, and to the entire
Jewish Nation.
Parashat Vayishlach:
Learning to be “Stingy”
with our Words
Rabbi Yissocher Frand
Rashi on the first verse in this week’s
parsha [Bereshis 32:4] teaches us a
lesson in Biblical grammar. [Hebrew
uses single-letter prefixes such as
“hey” for “the”, “beis” for “in” or
“with”, “caf” for “like”, or “lamed”
for “to”.] Regarding the words
“Artzah Se’ir,” Rashi explains that
adding the letter “hey” as a suffix to a
word is the same as adding a “lamed”
as a prefix. Thus when the “hey” is
added to the word “Aretz”, land, the
resulting word “Artzah” (AlephReish-Tzadi-Hay) means *to* the land
of Se’ir. The meaning would be the
same if the Torah had written L’Aretz
(Lamed-Alpeh-Reish_Tzadi) Seir.
The question may be raised, why does
the Torah have such a grammatical
rule? If the same number of letters are
needed in either case, what is gained
by introducing this Biblical construct
of adding a “hey” at the end of the
word in lieu of the more common
prefix?
I saw a beautiful insight into this
question in the name of Rav Yitzchak
Vorker. The first law of running a
business, or running any type of
financial endeavor, is to delay the
expenditure of assets. If one has a
choice between spending money now
and spending money later, it is always
preferable to spend the money later
rather than sooner. If I know that my
payment is due thirty days from now,
I will wait until later to pay it. Why
should I pay it now?
This is the way we deal with money.
We treat money as something
precious. We need money. We have to
preserve our “cash flow”. We try to
retain our money as long as possible.
We dispense it only when absolutely
necessary.
The Torah’s relationship to words and
to speaking is the same as our
relationship to money. If I have to say
a word — or even a letter — I should
be so stingy in my usage of the words
and letters that when confronted with
the choice — between saying them
now or saying them later – – I should
always defer the utterance of the word
or letter. The Torah illustrates this idea
here in our pasuk by “spending the
letter hey” at the end of the word rather
than “spending the letter lamed” at the
beginning of the word. Thus, the
Torah deviates from its common
practice in order to teach this lesson.
Just as we know how to be stingy with
our money, we must learn to be stingy
with our words. There are a multitude
of sins that we commit with our
mouths. When one scans the list of “Al
Chet”s [for the sin of…] in the Yom
Kippur confession, one immediately
notices that the preponderance of these
sins are related to speech: Slander,
tale-bearing, scoffing, lustful speech.
There are so many sins committed by
our mouths. The ethical lesson to be
derived from Rashi’s grammatical
insight is that we must be judicious
with our use of letters.
Shabbat Shalom!