OHR SOMAYACH'S ASK THE RABBI 
Issue #252, October 30, 1999 
Parshat Vayera
=====================================
In this issue:
SELLING FUTURES
BARAK & MUBARAK
THE BIG LIE
FINGERS CROSSED 
YIDDLE RIDDLE
PUBLIC DOMAIN 
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This issue is sponsored in merit for the complete recovery of 
Moshe Zalman ben Rivka
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SELLING FUTURES

Eli Silberstein <rebeli@juno.com> wrote:

Dear Rabbi,
Recently, I became aware of a situation involving two elementary 
school aged children (each about 10 years old), in which one of them 
signed over to the other, in a written contract, his eternal reward.  
Is such a contract deemed valid, or is it nullified considering the 
young age of the participants?

Dear Eli Silberstein,

	If it came down to actually judging this case, it would need to 
come before a "dayan" (Torah judge) in the presence of the two boys, 
or their representatives.  I will merely offer some ideas to be used 
as a general guideline; and my answer is not to be thought of as a 
definitive ruling.

	A cursory glance at the Shulchan Aruch implies very strongly 
that this contract is null and void due to the fact that the parties 
are minors.  There are a few other reasons as well which would say 
that this contract is void.

	However, I would advise you to try to have these boys annul the 
contract, regardless of its validity.  The action of the seller, even 
though he is young, shows a lack of seriousness regarding his eternal 
reward; this attitude may become ingrained unless some action is taken 
now.  This is an opportunity to correct him and explain to him that 
eternal reward is not something that is for sale.

	Additionally, if he continues with the idea that the other 
person will take his eternal reward, then it won't faze him to commit 
sins or to abstain from doing mitzvot, as he thinks the other person 
will get his eternal reward.

************

BARAK & MUBARAK

Al Pachman <iluvjudi@mindspring.com> wrote:

Dear Rabbi,
It is interesting that the head of the Egyptian state is named Mubarak 
and the head of the Jewish state is named Barak.  Is it "all in the 
family" in the Middle East?

Dear Al Pachman,

Many names sound similar even though the people aren't related.  (For 
example, you're not related to Al Pacino or to Pac Man, are you?)

	"Mubarak" is Arabic for "blessed" (like the Hebrew "mevurach").  
"Barak" is Hebrew for "lightning."

	But I think your observation is astute.  It's interesting to 
note that Israel's chief justice is also named Barak.  Note that when 
George Washington was president of the United States, England's king 
was also George.  And Israel recently had two prime ministers one 
after the other, both named Yitzchak:  Yitzchak Shamir and Yitzchak 
Rabin.  And today in the US, both the president and defense secretary 
are named William.  Perhaps people with certain names are just 
destined to rule at certain times!

************

THE BIG LIE

Michael Green <stisrael@barak-online.net> wrote:

Dear Rabbi,
Can G-d lie?  If so, then everything the Torah says maybe is a lie 
[50% chance it is].  Also maybe Hashem does not care if we do His 
commandments, and that what He tells us do to is a lie [and He is 
being cynical].  Please explain.  Thank you!

Dear Michael Green,

	No, G-d can't lie or be cynical.  G-d is All-Merciful and 
Benevolent, and no form of imperfection or cynicism can be attributed 
to Him.

	There is an example in the Torah where G-d told Avraham 
information which wasn't "the whole truth."  When 90-year old Sarah 
heard she was going to have a child, she expresses her surprise by 
saying "After withering, will I become young again?  And my husband 
(Avraham) is old!"  When G-d told Avraham what Sarah had said, G-d 
altered the information somewhat.  Instead of saying "my husband is 
old" G-d told Avraham that Sarah said "I am old."

	But even here, G-d didn't lie, but rather paraphrased the first 
part of Sarah's statement in which she describes herself as old, and 
omitted the second part where she calls Avraham old.  This was done 
for the sake of the greater goal of peace between husband and wife.

Source:

* Bava Metzia 87a
* Bereishet 18,12-13

************

FINGERS CROSSED

Sherry from Baltimore wrote:

Dear Rabbi,
I've heard that it's forbidden to cross the fingers of the right hand 
with the fingers of the left hand.  This sounds a bit baffling.  And I 
see Orthodox Jews who do this and wonder if they are ignorant of a 
prohibition or perhaps just not always aware of the state of their 
fingers.  Thank you for this wonderful service.

Dear Sherry,

	Crossing the fingers isn't really a prohibition, but it is 
mentioned in traditional sources as something to avoid.  Here is the 
explanation of one commentary:  "The right side represents Divine 
mercy whereas the left represents Divine strict judgment, and it is 
inappropriate for a person to do something that signifies a mixing of 
these distinct attributes of G-d.  It is even a dangerous thing to do, 
and therefore one should be careful to avoid this practice."  This is 
a deep kabbalistic concept that we cannot truly understand.

	I asked a renowned Jerusalem rabbi who said that if you aren't 
generally concerned about intertwining your fingers then there's no 
need to be concerned about this. Only if one is generally careful not 
to cross fingers because of it being wrong or even dangerous does one 
need to be always careful not to do so.

Sources:

* Shmirat Haguf V'Hanefesh 78:1

=====================================

YIDDLE RIDDLE

Last week we asked:

Where in davening (liturgy) do you say 24 words in a row that end with 
the letter "chaf?"

Answer:

In Kiddush Levana -- Sanctifying the New Moon -- we say the verse:  
"Baruch Yotzraych, Baruch Osaych, Baruch Kohnaych, Baruch Bohraych" 
three times.

* Riddle and answer submitted by Shlomo Zev Friedman 
<geno@netvision.net.il>

=====================================

THE PUBLIC DOMAIN
Comments, quibbles, and reactions 
concerning previous "Ask-the-Rabbi" features

Re: What Levi'im Never See (http://www.ohrnet.org/ask/ask248.htm#YR):

	In a recent Yiddle Riddle, you asked "What is it that a levi 
never sees in his entire adult life," and answered "if there is no 
levi present, a kohen is called to the Torah instead of a levi.  A 
levi never sees this."

	There would appear to be a number of exceptions to this; here's 
one:  We do not call up the Chasan Torah or Chasan Bereishis (the ones 
honored with ending and beginning the year's Torah reading) more than 
once on Simchas Torah.  Therefore, if the Chasan Torah is a levi, even 
if he is the only levi present, he is not called up for the second 
aliya (reading) of Vezot HaBeracha; rather, the kohen called for the 
first aliyah remains there in place of a levi for the second aliyah as 
well.  The levi is not even required to leave the synagogue for that 
second aliyah. (Ta'amei Haminhagim 831, in footnote citing Orchot 
Chayim)

                                Stephen Phillips. <stephenp@cix.co.uk>

	A levi could see this if it's a fast day and he is not fasting.  
In such a case, he would not be called up to the Torah.

                                    Zvi Freund <milonf@villagenet.com>


	A levi could also have seen it if, G-d forbid, he was sitting 
shiva (in mourning) and no other levi was present.

                                Lawrence Myers <lawrm@globalnet.co.uk>
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