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reuse and again insis ha all I wan is good relaions. Hopeully, my broher will hen go on his way o Seir and I will go somewhere else enirely. By he ime we reach our respecive desinaions, he’ll ge he message ha I wan o keep my disance. Hopeully he will come o accep ha realiy or, a leas, he won’ ﬁnd i worh he eﬀor o come back and ﬁnd me.B: In he ligh o day, we winess ha Yaakov has learned well he lessons ha were conveyed o him, dramaically and perilously, in he darkness o he nigh.In our previous sudy (see Vayishlach 2, Approaches c) we noed ha, on he eve o Yaakov’s reunion wih his broher, God caused he pariarch o sruggle in moral comba wih a myserious sranger, ideniﬁed by he Midrash as an angel, he spiriual represenaive o Esav. Clearly, on one level, his conﬂic was mean o warn Yaakov o see beyond appearances a he meeing wih Esav he nex day. In he mos eﬀecive way possible, God eaches he pariarch he hard and biter ruh ha, alhough hings migh seem harmonious on he surace, philosophical and even a imes physical conronaion will deﬁne he relaionship beween he brohers unil he end o days. In order o survive, Yaakov will be orced o build he relaionship wih his broher wihin clearly deﬁned philosophical boundaries.Now Yaakov mees his momen o ruh. When all is said and done, Yaakov cauiously negoiaes a severance rom his broher. His successul compleion o his delicae negoiaion helps deﬁne he parameers or our naion’s long journey across he ages.
Bishul Akum: Coﬀee, Anybody?
Rabbi Michael aubes
he orah relaes ha because Shechem, he son o Chamor rom he Chivi naion, desired o be wih Dinah, he daugher o Yaakov Avinu, Chamor, who was he prince o he area, approached Yaakov and his sons wih he proposal ha Dinah be given o Shechem as a wie and ha he wo communiies be encouraged o inermarry wih one anoher (Bereishi 34:8-9). Tis is he ﬁrs occasion in he orah where inermarriage is speciﬁcally brough up; commening on he previous pasuk (ibid. verse 7), Rav Yizchak Zev Soloveichik (Chiddushei Maran Ri”z HaLeivi Al Haorah) poins ou, based on he Gemara in Avodah Zarah (36b), ha he Bei Din headed by Shem, he son o Noach, had acually already, a an earlier sage in hisory, decreed agains any inermarriage involving his descendans, who would laer become he Jewish people, and a genile. Clearly, hen, as ha pasuk indicaes, a relaionship beween he daugher o Yaakov and someone rom he Chivi naion was unaccepable, as i would consiue inermarriage.Te Mishnah in Avodah Zarah (35b) liss several iems which may no be consumed i prepared by a non-Jew, even i all he ingrediens are Kosher; among hem are “shelako,” deﬁned by Rashi (s.v. vehashelako) as cooked oods, which are orbidden o a Jew even i cooked in Kosher uensils. Te goal o his Rabbinic prohibiion, Rashi (ibid.) explains, is o limi social ineracion beween Jews and non-Jews (where ood ofen plays a signiﬁcan role) in order o preven inermarriage; according o osao laer in Avodah Zarah (37b, s.v. vehashelako), his is a very early Rabbinic decree (see, however, Chiddushei HaRiva ibid., s.v. vehashelako). Te Gemara isel ideniﬁes his concern earlier in Avodah Zarah (31b), saing ha he beer o a non-Jew is prohibied ou o concern or inermarriage; Rashi here (s.v. mishum chanu) explains ha i one becomes accusomed o drinking a non-Jew’s beer, one may hen come o atend his drinking paries and subsequenly become atraced o a non-Jewish woman. I may be noed ha he Rambam, in his Peirush HaMishnayo o Avodah Zarah (2:6), poins ou ha here are oher Halachic problems which may surace as well i a Jew atends social gaherings ogeher wih non- Jews. Noneheless, he primary concern which moivaed he Rabbanan o oulaw various producs prepared by non-Jews, including oods cooked by hem, was ha o inermarriage, as he Rambam himsel codiﬁes in his Mishneh orah (Hilcho Ma’achalo Asuro 17:9). A subsequen Gemara in Avodah Zarah (38a) presens an imporan limiaion o his rule prohibiing ood cooked by a non-Jew, saing ha any ood which can be eaen raw is no subjec o he prohibiion, commonly known as “Bishul Akum,” and may hus be eaen i i is cooked by a non-Jew. Te Rashba in his ora HaAdam (III:7) explains ha he prohibiion was enaced only wih regards o oods whose saus as edible iems is deermined by he use o ﬁre.