GEN1382 [Why are the male camels not enumerated?] R. Berechyah said: “Because camels are modest in their copulation, the Torah did not speak of them openly in this respect” Yerushalmi, Kethuvoth 5:7 TEMIMAH-GEN 139

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GEN1383 Where do we see an example in the sources where it is permitted to advertise a product and maximize its desirability?   The prime example comes from the Torah itself.   Before meeting his brother, Esau, Jacob wanted to avoid a confrontation by giving Esau cattle as a present. In instructing his servants to present the cattle, Jacob commanded them to pub distance between the cattle [this verse], in order to maximize their impact in Esau’s eyes.   Here is a case where Jacob put the gift in the best possible light, making it look as large as possible.   This kind of advertising is then permitted.  As long as a person does not misrepresent, a product may be shown in its best light to maximize its attractiveness.  It is true that if Esau had thought the herd was larger than it really was (and thus thought the present was greater than it actually was, causing undeserved goodwill), it would not have been proper.  Therefore, the fine line between showing a product in its best light and misrepresenting and getting undeserved goodwill is very subtle indeed and must be determined for each product.  Yet certain guidelines are clear.  The packaging may certainly be attractive and colorful, as this does not misrepresent.   A clever jingle or memorable catch phrase in an advertisement, causing the product to be better remembered by the public, is certainly legitimate and encourage.   It is only when the advertiser receives a reaction and benefit that is undeserved due to ta misperception that a problem arises.   AMEMEI 6.

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GEN1384 See [[GEN1185]] Genesis 24:24 replied SINAI3 106-7

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GEN1385 R. Elazar said: “He remained to gather up some small utensils.   From here we derive that the righteous value their possessions more than their persons [for he endangered himself by remaining there alone.] And why so? Because they recoil from stretching out their hand to steal” Chullin 91a  TEMIMAH-GEN 140

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GEN1386 [One] disadvantage of money and wealth is that often keeps Jews from getting to or living in Israel.  This phenomenon, which has kept millions of Jews from leaving the Diaspora and settling in the State of Israel after 1948, is not new.   When Jacob crossed over the Yabok river on the night before meeting his brother Esau [this verse], Rashi says that the reason he went back was to get some jars that he did not want to leave behind.   According to many commentaries, this river was the border between Israel and the Diaspora.  Thus, for monetary reasons, Jacob left Israel and, consequently, met up with the angel that made him fight for his life.   [See also, Rashi on Exodus 15:22 and Numbers 32].   AMEMEI 188

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GEN1389 Each of the three Jewish patriarchs possessed one particular character trait and Jewish value that set him apart.   Abraham was known for his kindness, as he always invited strangers into his four-door tent open from all sides to beckon guests Sotah 10b.   Isaac’s special characteristic was his worship to God, as he himself was called the ultimate human sacrifice when God tested his father on Mount Moriah. Genesis 22:1-2.   … Jacob’s special characteristic was truth, as it attested to in Micah 7:20.  ... Why, then, did the angel, who was the symbol of the enemy of the Jewish people, wait and choose to fight only with Jacob, and not his father and grandfather?   … Only through the quality of truth can all the other qualities be tempered and used in their proper proportions to make them Jewish qualities.   It was for that reason that the angel waited until Jacob emerged, since the philosophical and symbolic threat to the enemies of the Jewish people was not a real danger until the quality of truth became a Jewish quality, symbolized by Jacob. And it is partially for that reason that the Jewish people could not become a nation until Jacob introduced this quality of truth to the people.  It is no accident that the Jewish nation is called the children of Israel, the new name given to Jacob by this angel after he was unable to win the battle with Jacob.   While Jacob struggled his entire life to find the essence of truth, it was only after this battle that he emerged a new person and his attitude to truth changed dramatically, a demonstrated by all his later actions.   AMEMEI 292

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GEN1392 What could be the problem or issue with Jews wrestling or Jews boxing [for sport?]   Unlike other sports, in wrestling and especially in boxing, the chances of inflicting damage and bodily harm on the opponent are very high, since essentially that is the goal of the activity in defeating an opponent.  [Deuteronomy 4:9, 4:15 require keeping the body healthy.]   … The Talmud clearly states that causing someone else bodily harm is forbidden, just as causing bodily harm to oneself, is forbidden. Baba Kama 91b.   … Maimonides … rules … the prohibition is only if it is done between two people so angry at each other that they come to blows.   Laws of Personal Injury [Chovel U’Mazik] 5:1.   … The Shulchan Aruch also rules that wrestling and boxing are indeed permitted and that any damage as a result of the match does not make an individual liable for damages.   Choshen Mishpat 421:5.  AMJV 331-2

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GEN1391 See [[GEN1135]] Genesis 22:5 stay BOROJMV 150-1

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GEN1387 Yose ben Y’ezer of Tz’redah and Yose’ ben Yohanan of Jerusalem received the tradition from them [the Sages mentioned above]. Yose ben Yo’ezer of Tz’redah said: Let your house be a meeting place for scholars; sit at their feet in the dust, and drink in their words thirstily.   Pirkei Avot I:4  … A second condition prerequisite for the acquisition of Torah is humility. We must not be ashamed to ask questions and consult those who know more than we do. This means placing yourself in the relationship of student to teacher, disciple to master, taker to giver. You must be ready to “wallow in the dust of their feet” (literal translation) As we already had occasion to mention, in the east the rabbi would sit on a rug on the floor, with the students grouped around. The advice “to wallow in the dust of their feet” implies, therefore, that one should be very close to the teacher. The good student, avid to hear every word and eager to engage in discussion, always sits. Closest. In the Torah we find the word vayye’avek used to mean, “and he wrestled.” [this verse].   The root of he word is avak, “dust.” Presumably, when on wrestles one raises dust clouds. Hence, we can perhaps interpret our text thus: Let your home be a gathering place for the learned, and in time, he-ve-mith’abbek: you will be able to “wrestle” with them intellectually. You will be able to debate the finer points, to question to argue and to disagree. Judaism as a religion does not require blind obedience. The Talmud is full of debates, discussions, subtle exchanges, and vigorous give and take. The Tosafists continually question the interpretations of Rashi and always engage in verbal duel and brilliant riposts. (The Tosafists were a school of French Talmudists that included Rashi’s grandchildren; they wrote glosses on the Talmud, often disagreeing with Rashi). SINAI1 52

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GEN1390 R. Yitzchak said: “From here it is to be derived that a Torah scholar should not go out alone at night” Chulllin 91a   TEMIMAH-GEN 140

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