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PARSHAS VAYEITZEI
Rabbi Pinchas Hackenbroch Senior Rabbi, Woodside Park Synagogue
Yaakov awoke from his prophetic vision and made a vow, “and I will return in peace to my father’s house and Hashem will be a G-d to me.” Rashi comments on this passuk that “His name will rest upon me from beginning to end.” The Midrash states that HaKadosh Baruch Hu took the discussions of the Avos and transformed them into the key for the geulah of his children. Said Hakadosh Baruch Hu, “You (Yaakov) stated, “V’hayah Hashem li l’Elokim” “by your life all the tovos and brachos and nechamos that I give to your children, I will only give in this language…. And it will be on that day that the great shofar will be blown.” The Sfas Emes offers a majestic explanation of this cryptic midrash. In reality any nechamah that is in the hands of mankind is not a true consolation since its main purpose it to ensure that the tzarah should be merely forgotten. Hashem, on the other hand, is the Baal Hanechamos. The reason for this is that in regards to Hashem, nechamah, consolation, is something radically different in that He is able to console the individual by holding up a mirror and showing retrospectively that there never was a tzarah in the first place. What appeared at the time as a tzarah was in fact for the individual's ultimate benefit this is a true nechamah. In the future when we usher in the Geulah Sheleimah, the final redemption, it will be revealed in the eyes of all of humanity that the catalogue of tragedies and persecution, our darkest moments that have beset our nation in exile over the course of the millennia, were in fact for our ultimate benefit. In the future it will be clarified for us that Hashem never left our side and all the tzaros which appeared as bad were in reality for our long term benefit. Rav Gedaliah Schorr avers that this notion is hinted to in the very first word that Yaakov stated in his vow. The word ve’hayah, the root being “ ”היהrefers to the past, yet with the letter vav preceding it, the word is transformed from past to the future. Therefore all the prophecies concerning the redemption are written in this form since at the time of the future redemption it will be revealed to us that the sorrow of galus was truly for our benefit. With this remarkable insight we can understand the passuk in Devarim “ ki mi goy gadol asher lo elokim kerovim elav keHashem Elokenu bechol karenu elav - for which is a great nation that has a G-d close to it as is Hashem our G-d whenever we
PARSHAH
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call to Him.” In describing the close relationship enjoyed between Klal Yisrael and Hashem, the passuk employs the term Elokim which is middas hadin - the attribute of strict justice, thereby underscoring the fact that even when Hashem is forced to exercise His attribute of strict justice in relation to our people He is still close to us and we are close to Him. It is all performed for our ultimate benefit and underlying the attribute of justice is Hashem really acting in a compassionate and merciful manner towards us despite appearances to the contrary at the time we experience the hardship. For this reason we find it expressed in Tehillim that retrospectively at the time of the redemption we will see everything in the correct perspective and appreciate it was all for our benefit. Thus the idea that we suffered in exile will be reappraised and determined as “hayinu kecholmim” - it was like a dream something that is unreal that had no basis. This principle to recognise that we are only seeing and experiencing one fragment in the cosmic picture being painted and cannot expect to comprehend the true chesed that Hashem performs in every aspect of our lives is reflected in an idea from Shmuel. The passuk says “Ein Tzur k’Elokeinu” – literally, “there is no rock like our G-d” Rashi famously commented “Ein Tzayer k’Elokeinu - there is no artist like Hashem.” Rav Shraga Feivel Mendelovitz explained the idea of Hashem being an Artist by way of a mashal: There was once a king who commissioned the greatest artist alive to create a masterpiece for him. The artist agreed on condition that during the six months that he would be working no one was permitted to view the canvas. After two months the king became impatient and in the middle of the night the king secretly viewed the picture but to his shock and horror it looked a mess with smudges of paint across it .The next day, furious, he called in the artist and demanded an explanation. The artist explained that a true masterpiece has different shades and textures and one cannot appreciate it until it is completed. After six months the king was invited to a viewing and was amazed at its beauty. He now was able to see the colours in the correct perspective and appreciate that what had appeared earlier as smudges were in fact shadows from the beautiful sun shining down on the trees and that now he was able to see a true master piece in all its glory. This is the meaning of Hashem being the ultimate Artist. We view during our lifetime one fragment of the masterpiece being created over 6000 years and like the king in the mashal we become frustrated at not understanding it. May we be zocheh to experience the Geulah Sheleimah when we will truly appreciate that Hashem is the Baal Hanechamos.
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NOTHING BAD, COMES FROM A GOOD DEED!
Rabbi Jonathan Tawil Director, TAL
A wise man once said, “You do not really understand something unless you can explain it to your grandmother.” Looking around us, we have many questions in life. We try to get to grips with as much as we can, but do we really understand what’s happening around us? One of the most frequent questions that arises is – are my good deeds really being counted? Is anyone really acknowledging what I am doing? How come I don’t see the reward for my generosity straight away?
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accompany Yaakov, He is implicitly telling him that all of his material needs are also taken care of. G-d says to Yaakov, “I am always with you; whenever you call I will answer.” Sometimes we feel that Hashem does not (chas veshalom) seem to be with us. We go through tough financial times. Is He noting our efforts? The answer is emphatically yes! Not only is He noticing, but He is helping carry us through the situation.
Our parashah offers a wonderful insight.
Yaakov married both Rachel and Leah. His main initial focus was Rachel, yet he was ‘cheated’ into marrying Leah. After a few years, Leah has six boys and Rachel is still to give birth. Leah falls pregnant for the seventh time.
Yaakov sets out on a long unknown journey to find a wife. At the outset he finds himself (initially unbeknown to him) in a holy place. He has a spiritual dream, envisaging a cryptic message of support from Hashem.
There was a tradition that Yakov would have twelve righteous tribes descend from him. Leah merited having six already, and Rachel was yet to give birth to one.
In the morning he awakes and asks Hashem to help and be with him along his journey.
What would we do if we were Leah? Perhaps praise Hashem for the fact that we are able to give birth to potentially the seventh tribe? What a zechut! Leah acts differently. She saw that even the handmaidens – Bilha and Zilpa - had sons from Yaakov, and the only one left out was Rachel.
“Yaakov made a vow, saying, “If G-d will be with me, and guards me on this path that I am going, and gives me bread to eat and clothing to wear; And if I return in peace to my father’s house, and HASHEM will be my G-d”. (BEREISHIT 28:20-21) There is a discussion in the Midrash as to whether Yaakov was answered regarding his request of sustenance. The Rabbis in the Midrash (citing earlier pesukim as proof) explain that Yaakov was answered for every request, apart from sustenance. Hashem stated that “I will be with you and I will guard you and I will return you.” There seems to be no passuk addressing Yaakov’s request of sustenance. Rav Assi seemingly disagrees and states that he was also answered for this request. He cites proof of this from the following passuk: Ki lo eezavcha - “For I (Hashem) will not leave you.” Both opinions in the Midrash raise questions. According to the Rabbis, why did G-d not address this concern? According to Rav Assi, how do the words, “For I will not leave you”, address sustenance? The Dubna Magid gives a fascinating answer with the following parable: A father once sent his son off on a journey to a distant land. Along with the provisions, the father also added a bundle of money to pay for his son’s expenses. As they were planning the trip they found out that foreign soldiers were frequenting the roads they needed to use, making travel extremely dangerous.
She said: “Shall my sister Rachel not even be like one of the handmaidens?” Leah therefore prayed to G-d on behalf of her sister, entreating Him: “Turn what is in my womb into a female, and do not prevent my sister from bearing a son.” G-d accepted her prayer and the foetus in her womb was transformed into a girl. Therefore the Torah states: “Afterwards she bore him a daughter,”- that is, after Leah’s prayer. Rashi explains that the resulting baby of Leah – Dinah, was so called since Leah had rendered judgment (Danah Din) on herself. From her perspective she was giving up being the mother of an extra tribe. She had a lot to lose. She was performing an extraordinary act of kindness. She cared for her sister and prayed hard for her baby to be a girl. Her prayers were answered and she gave birth to a girl. Was Hashem looking? Did He note her kindness? Was she instantly rewarded? It would seem not. Our Rabbis lend further insight. We are not taught much about Dina’s life in the Torah, but one sad episode stands out. Later on in life, Dina was attacked by Shechem. The Midrash relates that she subsequently had a baby daughter called Osnat. The Midrash relates that Osnat was given up for adoption. Then, by a curious twist of fate, Osnat ended up in Potiphar’s house in Egypt, and eventually married Yosef, her uncle! (MIDRASH – YALKUT SHIMONI 134) Hashem was always watching.
The father did not want to leave his son alone under such dangerous circumstances and decided to join him on the trip. When they were on the wagon the son said to the father, “Where is the bundle of money you prepared me for expenses on the journey?” The father replied, “Am I not accompanying you? If you need anything just ask me and I will take care of it.”
Leah through her caring for her sister and desire to perform good, prayed and had changed her baby to be a girl, yet her actions didn’t go unnoticed. She was repaid many years later as Yosef married her granddaughter Osnat. Together they bore two children – Ephraim and Menashe, who later each became considered each as an individual tribe.
The same is true for Yaakov Avinu. Once G-d promised him that He will not leave him, there is no need to directly relate to Yaakov’s material needs. Wherever he is, Yaakov eats of his Father’s food.
Leah was willing to lose a tribe for her sister’s honour. In the end Hashem repaid her by gaining an extra tribe. Hashem is constantly testing us, but we have stand strong amongst the storm and show our true colours.
In fact Rav Assi and the Rabbis do not really argue. All agree that Hashem would provide. The Rabbis point out that the issue of sustenance is not directly related to, and Rav Assi explains that when G-d says He will
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We should be confident and certain that when we perform good deeds, they will produce fruit. We never lose from doing a good deed! Shabbat Shalom.
1. How could Yaakov marry two sisters, something that the Torah forbids?
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YAAKOV’S MARRIAGE TO LEAH: DECEPTION OR DESTINY?
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In our Sedra this week, we find the famous story of how Yaakov was cheated into marrying Leah instead of Rochel. Having already worked seven years for Rochel – and then being given Leah – he was then made to work another seven in order to be able to marry Rochel as well. In this connection, the Torah says ) ל,(בראשית פרק כט ויעבד עמו עוד שבע שנים אחרות, and Rashi explains that this is hinting to us that Yaakov worked as faithfully in these seven years as he had in the
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outwitted by Lovon. Rather, as explained by Rashi on 29:25, Yaakov was misled only because Rochel, fearful for her sister’s humiliation, had disclosed to her signals that she and Yaakov had pre-arranged. It is also worth noting that, according to the Ohr HaChaim (29:19), Lovon had tried to subtly redefine the terms of the arrangement, in a manner intended to undermine Yaakov’s claim to Rochel, in that very first conversation. Likewise, after Yaakov had married Leah, Lovon glibly contended that local norms had compelled him to substitute the older sister for the younger (see Ohr HaChaim’s further comments on 29:26). Notwithstanding all this, however, Lovon never dared to openly present Leah to Yaakov in Rochel’s place. The implication is that he himself knew that, given how clearly Yaakov had stated his terms, his arguments would never have prevailed. With all this in mind, we can now consider Yaakov’s perspective the
first set of seven years. Obviously, the intent here is to praise Yaakov. Moreover, the stories
next day, once he realises he has been given Leah instead of Rochel. If
of exalted character traits presented to us in Chumash are obviously
our analysis is correct, Yaakov knows that – if this comes to any sort of
intended to be models for us to emulate. Given this, these details leave
arbitration – he has the upper hand, and could take the wife that his is
us with a powerful question. Yaakov Avinu seems to have been the
“owed”. But there is a crucial additional point – if he does push his
victim of abuse, robbed initially of the wife he had rightfully earned, and
rights, what will become of Leah?
then manipulated into working yet another seven years to be allowed to actually marry her!
It is at this point that Yaakov shows his true greatness. It is true that he planned carefully to ensure that this would not happen. But once it
Secondly, when first meeting Rochel, the posuk tells us that Yaakov
does, he is able to quickly accept that this is the way the hashgocho has
told her ( יב) כי אחי אביה הוא,בראשית פרק כט. According to Rashi, quoting
directed events, and that Leah, as well as Rochel, is to be his partner in
Chazal, this meant that, whatever trickery Lovon would throw at him, he
building Klal Yisroel1.
would be able to match. Given what actually happened, Yaakov does not
With all this in mind, we now understand Yaakov’s greatness when he
seem to have lived up to that at all, and one wonders why the Torah even
works the second set of seven years for Rochel. Once he has decided that
preserves this claim that he had made?
he will keep Leah as a wife, he must, to the best of his ability, value her
It seems to me, however, that if we learn the story more thoroughly,
and treasure her as such. For this reason, he now designates those first
and more deeply, we will understand things in a different light and begin
seven years to have been appropriate payment for Leah. In fact, if he is
to catch a glimpse of Yaakov’s true greatness.
willingly keeping her, he may even owe that additional ‘mohar’ to Lovon
As explained by Seforno on 29:18, Yaakov’s initial agreement to give Lovon seven years of work was in keeping with standard practice
as payment for her. Therefore, he now happily undertakes – with perfect faithfulness – another seven years of work for Rochel.
in those times, that a Chosson would rightfully pay his father-in-law-tobe a payment known as ‘mohar habesulos’ for providing him his Kalla. Knowing Lovon’s slippery character, Yaakov carefully specified his terms with the famous phrase “b’Rochel bitcho hak’tana”, and worked faithfully to fulfil his side of the bargain. Then, when the first set of seven years was over, Yaakov was given Leah instead of Rochel. However, this was not because he was
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And we can now appreciate that, far from being the victim of abuse in this story, Yaakov is a giant of the spirit, who builds the mighty foundations of our people through his whole-hearted and utterly consistent submission to the hashgocho of Hashem. 1
Indeed, with the additional benefit we have of Torah Sheba’al Peh along with some glimpses into the Hidden Torah, we certainly see this to have been the case. See, for example, Sfas Emes on Vayeitzei 5647 and R’ Dessler, Michtav Mei’Eliyohu 2:118. It appears that Yaakov Avinu developed a sort of dual mission in life, and that each of Rochel and Leah was the partner for one of these two roles.
2. How many daughters did Yaakov have?
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REACHING HEIGHTS
Rabbi Alex Nadler Youth Rabbi of South Manchester Synagogue, Bowdon
And Yaakov went out from Be’er Sheva, and he went to Charan (GENESIS 28:10)
of prayer which alludes the fact that this is where Yaakov institutes
Why the need to mention the place from which Yaakov left? Rashi draws
spiritual darkness when one does not sense the light of Hashem, he can
attention to the impact a tzaddik’s presence has on his surroundings. ‘A
still bring Godliness into his life through heartfelt prayer. If one craves
tzaddik’s departure makes an impression, for as long as a tzaddik dwells
God’s closeness, his prayer will pierce the darkness and allow the light
in the city, he intensifies its glory, splendour and beauty… as he departs,
to shine through.
Maariv and Mount Moriah was miraculously moved to Yaakov. The Sfas Emes views both explanations as thematically related. Even in times of
the glory, splendour and beauty vanish’. Why is this related specifically
The ladder, sulam, that appeared in Yaakov’s dream shows the point
to Yaakov and not the other Avos? Only in his case was there anyone on
of contact between heaven and earth. The word also has the same
such a sufficient level to feel this void – his father, Yitzchak.
numerical value as money, mamon, this is because in reality ‘its top
The story of Yaakov’s journey to Charan is the story that relates to
reaches heavenward’ for it is among the most effective tools to advancing
the soul’s descent from the spiritual to the physical world. Leaving Be’er
a spiritual agenda. Rabbi Chaim of Volozhin explains the Mishnah in Avos,
Sheva, literally translated as the ‘The Well of Seven’, referring to the seven
‘Know what is above you’, homiletically to mean that one must know that
levels of divine attributes or the ‘sefirot’ from where the soul is derived.
whatever occurs in the Heavenly spheres is a result of the actions on
This place must have been a paradise of spirituality, a place where one
earth. If we use what we have to spread Torah and do Hashem’s Will then
can connect fairly simply with Hashem. The destination that is Charan
we are giving much nachas ruach to Hashem on high.
translates to that of ‘Wrath’, seemingly a place of lies, deception and
G-d is neither spiritual nor physical and He created both realms, and
hardships. A place that obscures the clarity of why one is going in the
is equally present in both. He provides avenues of connection to His
first place.
higher truth in both venues: prayer is a spiritual path of connection to
With this being said, Yaakov doesn’t establish the nations of Israel, as expected, in the comforts of the Holy Land, rather he marries and raises
G-d, while giving charity is a physical path. And He provides us with a guide - our rational mind - with which to navigate both areas of life.
11 of the 12 Shevatim, tribes, from Charan within the company of the deceiver, Lavan. Yaakov was a scholar, and incredibly pious. Perhaps if
A ladder stood on the earth, and the top of it reached to heaven; (Ibid. 12)
he had remained in Be’er Sheva, surrounded by the well-springs of Torah learning, his significance as one of the Avos to B’nei Yisroel may have gone unnoticed.
A lesson that comes from this parshah was taught to me from a Rebbe in my Yeshivah and is one that I remember every day of my life. The ladder rose to Heaven - that is where one should be reaching for, there is
The neshamah endures its significance also from its descent to
no limit to where one can master. The important point to recognise is that
‘Charan’ – olam hazeh – only as a physical being, invested within a
the ladder also had its base firmly on the earth – wherever we may reach
physical form inhabiting a physical environment can it fulfil its purpose,
for, we have to remind ourselves to keep our feet on the ground at the
to build a dwelling for Hashem’s presence in the physical world.
same time as recognising the amazing lofty heights that we are attaining.
And he encountered the place (Ibid. 11)
Wishing a tremendous Yasher Koach and Mazel Tov on the anniversary
“Vayifga ba’makom” - We know that the place that Yaakov rested
of this wonderful Oneg Shabbos. May those involved be zoche to much
on was Mount Moriah, the place which would become the Makom
hatzlachah and brachah in spreading the Torah Hakedoshah for many
Hamikdash. Rashi offers two explanations of ‘Vayifga’, a meaning
more years to come.
??? Quiz Time
3. Where is the source of Sheva Brachos from Parshas Vayetzei?
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A SHORTCUT TO THE BEIS HAMIKDASH
Rabbi Elchonon Feldman Belmont United Synagogue
This past week was the first Yahrzeit of my paternal grandmother Berta bas Betzalel, a”h. To mark the occasion my New York-based family made a siyum on Mishnayos Kodshim. I wanted to be part of this significant event, so I ‘Skyped in’ and was able to watch the siyum and listen to Kaddish in real time.
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for the first time in her late 70s. I once asked her naively how she and so many of her generation managed to stay so loyal to Torah and Jewish law without a regular infusion of spirituality from the Holy Land. She responded to me that Torah was given to us in a desert (maymad Har Sinai) to teach us that Torah can survive and even thrive in a spiritual desert. She was teaching me that each and every single Jew has an obligation to make the place where they are holy and not to focus on the potential spiritual hardships in any given location. Rav Moshe Feinstein explained that Yaakov, the quintessential Yeshiva student, had reached a level in his relationship and dedication
Such an innovation - to be thousands of miles away and yet still very
to his spiritual growth that he was able to make the environment where
much present - seems to be a 21 century phenomenon, but in truth
he was holy. He was able to take an irreligious place like Charan and
the Torah in this week’s sedrah provides us with an example of this
turn it into the Beis Hamikdash. In this sense the makom HaMikdash,
experience which has far-reaching applications.
the ultimate place of holiness, came to him, rather than he having to
st
Yaakov is on a journey to Charan to find a wife. The Gemarah in
go to it. This degree of personal elevation allowed Yaakov to eventually
Chulin tells us that en route he inadvertently passes by Har Hamoriah,
leave his father-in-law’s home with his morals, holiness and exactitude
the future site of the Beis HaMikdash and the place where his father
to Torah observance completely intact and declare in next week’s sedra
and grandfather had previously prayed. When he realises his mistake he
to his brother Esav that he kept all 613 mitzvos while residing in Lavan’s
says, “Is it possible that I passed the place where my fathers prayed and I
house. Rabbi Yissocher Frand explains that it because of this that Yaakov
neglected to pray there?” This intense longing is so sincere and heartfelt
in this week’s sedra can refer to the Beis HaMikdash as the “house of
that Hashem provides a miracle and “the place jumps toward him” so he
G-d”. Because to him the holy place was home. It was part of his world
can have another chance to pray there. This concept of distances of travel
and it was in its metaphorical four walls that he lived his life.
miraculously shortening is referred to by our Rabbis as kveitzas haderech,
Many of us have merited to learn in great Yeshivas and Seminaries.
or shortened travel. However, Rav Moshe Feinstein points out that this is
When leaving these environments and going into the real world it is
an unusual form of such an occurrence. Normally with kveitzas haderech
hard to stay motivated and positive. Naturally we feel at a disadvantage
it takes less time for a person to arrive at a location, over here the location
to continue our religious growth and high standards. Our forefather
came to him. A Skype session of sorts in the ancient world!
Yaakov is the patriarch of exile. He inspired himself, his children and
Rav Moshe explains that rather than this simply being an unusual
grandchildren to not only survive in the Diaspora but to make it holy.
example of quick travel, we can learn a beautiful lesson from this
We too can draw strength from his example and know that if we are
experience. Let me explain with a reflection. My maternal grandmother
committed enough then we can bring the Shechinah into our own lives
Rebbetzin Feige Bendelstein, amu’sh, only merited to visit Eretz Yisrael
and retain our ideals going from strength to strength.
??? Quiz Time
4. Who named the Shevatim?
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COMMON SENSE IS NOT SO COMMON AFTER ALL!
Rabbi Chanoch Roberts
Kiruv Rov, Educator and Therapist, Kehilla Kedosha Gibraltar
Imagine you write a book. In the introduction you simply state, “there is nothing I’m about to write, that you don’t already know...” What are your chances that this goes on to be a best seller? I’d humbly suggest your chances are pretty thin. Well, this is exactly what the Ramchal writes in his introduction to his magnum opus, the Mesilas Yesharim. I think it’s safe to say it did go on to be very well received indeed. So, what was the secret of his success? Well, he actually writes the answer. He contends that such is the nature of Man, that the more common or obvious any fact is to mankind, in exactly that same proportion, will be his efforts to ignore that truth. Therefore he is writing this book only to serve as a reminder. Ultimately, the true value of this gem of a Mussar Sefer, is to revisit it again and again and again. I think we see so much evidence of that principle in practice today. How many people eat unhealthily knowing full well that a more balanced diet would do them the world of good? A recent World Health Organisation study came out with the amazing fact that a staggering percentage of deaths would be avoided if society paid more attention to diet and moderate exercise. The dangers of smoking are no secret, yet still today, more than 43 million American adults still smoke! I think everyone would agree that we are far more likely to get a positive result in our interactions with others if we speak kindly to them and use means of encouragement, yet still, most parents readily agree that they bark orders and shout at their children regularly. There are so many more examples one could use... Common sense, not being so common. As a therapist I am all too often confronted with these facts. I was recently in contact with someone (not from my current home town) who was involved in a rather difficult and deeply painful family breakup and he commented to me, “I threw away a perfectly good life in the lure of something fake and illusive, and now I have nothing. If only I would have learned to appreciate my family and my former life more when I had it.”
??? Quiz Time
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Perhaps this insight is precisely the gauntlet the Torah sets down right from the very beginning. Hashem created the world ‘Bereishis’, Rashi explains, Bishvil Hatorah... U’bishvil Yisroel.... i.e. our very existence is only to fulfil our spiritual mission in this world. As the Ramchal puts it, all else is mere distraction set up by the Yetzer Hara. Perhaps we can see this alluded to in our Parshah too? One of the only two Parshiyos in the entire Torah not to have a chapter-dividing Peh or Samech in them. (The other being Parshas Mikketz). What could possibly be the reason for this anomaly, and what is the connection between these two Parshiyos? In both these Parshiyos we witness Yaakov and Yosef respectively, setting out and seeking to fulfil their mission in this world. The Gemara in Shabbos (31a) informs us that each and every neshamah will be asked by a heavenly tribunal upon leaving this world, “Did you attempt to raise a family? Were you honest in your business dealings? Did you set aside time to learn Torah?” Yaakov does all three. He certainly sets aside time to learn Torah, demonstrates to us how to deal honestly in business even in the most trying of circumstances with a highly deceptive business partner, and marries in an attempt to raise a family. Yosef too, does all three. He works incredibly honestly in a very corrupt Egyptian society, marries and has children and clearly guides them in the Torah path, so much so, that we model our blessings to our children on them. Both Parshiyos have no breaks in them perhaps to convey the most important of all life’s messages. In order to succeed in life we must not get distracted from what our main goal of living really is. The way to achieve this is, like the Ramchal suggests, is to revisit these values again and again. No Peh’s. No Sameach’s. No breaks from the tunnel vision that clarity of mission provides. Only someone who is unclear what life is really about, can throw it all away for a mere moment of fleeting pleasure. We are the nation of eternal optimists, living in a cynical, materialistic and corrupt world that seeks to destroy us. I am reminded of the story of a young boy who is distraught to find that many starfish had been washed up on the beach by the tide, and were all now marooned and would surely die. This young boy, feeling their plight, slowly and painstakingly begins digging them up, one by one, and throws them back into the sea. An older gentleman observes and mocks the child’s actions, telling him that he’s wasting his time. He observes, “look how many thousands of starfish there are along this beach... you’ll never be able to make a real
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difference here.” To which the boy replies with the most powerful of responses. He simply bends down, digs out one more starfish, throws it back into the water and simply replies, “there you go! I made a difference to that one.” He had his mission clear. He was undeterred by the cynicism around him. He was absolute about one thing..... Every single effort makes a difference. It might even save a life. Chaya (Clara) Hammer, a”h, was a few weeks shy of her 100th birthday when she passed away about 5 years ago. She was once in a butcher shop in her local neighbourhood in Jerusalem and observed a young child being given a large bag of scraps. She commented to the butcher how strange that was. What did that child need with all that waste? He told her, they couldn’t afford meat for Shabbos, so he would gather the bones and skins and the family would make a soup out of that. She was distraught at the plight of that family. She had very little in the way of extra funds herself, but she informed the butcher never to let that happen again. “The next time that child comes in, you give them enough chicken for their family, and I’ll pay for it”. She quickly went to her neighbours and friends and asked them if they would be able to contribute to this tzedakah cause. They all agreed. This simple, heartfelt mission snowballed into a huge, weekly chessed drive. She continued to find support and learned of more poverty stricken families. This went on until she was supplying approximately $10,000 a week in meat to needy Jerusalem families! She oversaw this project practically up until her death, and now this amazing cause is being run by her family. She was affectionately dubbed ‘The Chicken Lady’. Clear about her mission? Single minded? Undeterred? In no doubt that a little effort might go a very long way? I have no doubt about that at all. Perhaps a more common response would have been to sigh, think how sad the poverty situation is and move on... Not Clara Hammer. There’s a lot to learn from this kind of attitude and single-mindedness. We should be clear about our mission too. After all, that’s all we’ve been put here to do. Every mitzvah. Every word of Torah. Every effort to improve ourselves and the lives of those around us, is simply an eternity in itself. We must revisit this thought constantly to stay inspired and ultimately maintain our mission statement firmly in our sights. Our raison d’être hasn’t changed since the beginning of time, and it never will... We must never lose sight of that.
5. Rashi (28:11) brings that Yaakov did not sleep for 14 years while learning in the Yeshiva of Shem v’Ever. How is this possible as the Gemara Nedarim (15a) says that someone who swears not to sleep for three days gets lashes immediately since it is impossible to do? SPONSORED
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PARSHAH
VAYETZEI: DESPERATE DEPARTURES
Rabbi Shimshon Silkin Chazon UK
The horrific attacks in Paris last week brought the debate surrounding immigration into even sharper focus with many conservative commentators arguing that opening one’s borders invites vulnerability. This beginning of week’s Parsha concentrates on the impact of not immigration but emigration, the effect on a country when people leave - not ordinary migrants, rather those of elevated stature. “Vayetzei Yaakov miBe’er-shova vayelech Charonah, Yaakov left (emigrated from) Beersheva and travelled (immigrated) to Charan.” Rashi asks why it is necessary for the Torah to record Yaakov’s departure from Be’ersheva when it need only have told us of his destination, Charan. Famously he explains: ‘Sheyetzias tzaddik min hamakom oseh roshem - the departure of a righteous person from a place leaves an impression’ (RASHI TO BEREISHIS 28:10, SEE MAHARSHAL). Here Rashi directs our attention
to him, ‘May your mind be at rest, for you have set my mind at rest’” (SHABBOS 152B).
However there is a third party, aside from the aveilim
and the departed neshamah, that stands to gain from visiting such a sombre affair: the visitor himself
(SEE RASHI AND IBN EZRA AD LOC.
SEE FURTHER MIDRASH RABBAH KOHELES 7:1).
Attending a funeral and shiva
of a great person whose values and accomplishments are extolled and praised can be a profound character-building exercise. These individuals who have lived in greatness leave behind a void. In turn, the visitor is left with an urgent desire to fill that void, or at least introspect about what it is they are doing in their own lives so that their eventual departure leaves a similar void. This is the impact made by the departure of a tzaddik. Those left bereft find themselves inspired to accomplish more. It is therefore not so much their presence that stimulates these self-improvement thoughts but their sudden absence. The Slonimer Rebbe quotes the Zohar (3:29A) who equates the talmid chacham with Shabbos. Indeed the departure of Shabbos similarly leaves an imprint on our souls. Having spent more than 24 hours in the presence of Shabbos HaMalkah, engaged in and infused by the holiness of the day,
to the ‘net contribution’ of a tzaddik’s departure rather than arrival. However this idea itself demands an explanation: surely the presence of a tzaddik in a location is what makes the impression rather than his sudden absence? Is it not the tzaddik’s evident behaviour and conduct
we suddenly find ourselves up against the dark and ‘angry’ days of the week. This was certainly Yaakov’s experience in this week’s parshah: The words “vayifgah bamakam, he encountered the place” (BEREISHIS 2:11)
that establish him as a role model for others to emulate? What is the
are rendered by Chazal to mean that Yaakov, having just left the hallowed
nature of the impact he creates by leaving?
environs of Yeshivas Shem v’Ever, abruptly found himself up against
Perhaps we can find an answer based on Shlomo Hamelech’s directive in Koheles: “It is better to attend a house of mourning than attend a house of feasting (for that is the end of man) and the living should take it to heart”
(7:2).
The first understanding is that this is due to the incredible
kindness involved in comforting the mourners and the deceased. The
a brick wall of materialism
(MIDRASH RABBOH AD LOC.).
Likewise, each
week, we sense the sudden loss of Shabbos and ask ourselves the same question Yaakov posited then: how do we fill the void? How do we borrow from the lessons of this special time and invest them into the mundane and tedious days ahead?
Gemarah relates: “A certain man died in the neighbourhood of Rabbi
The disappearance of too many Gedolim in recent years solicits this
Yehudah. As there were no mourners to be comforted, Rabbi Yehudah
same thinking: aside from celebrating the contribution they made when
assembled ten men every day and they sat in his place. After seven
they were amongst us, it behoves us to ask what it is we are doing to fill
days, the deceased appeared to Rabbi Yehudah in a dream and said
the space they left behind?
??? Quiz Time
6. What lies behind the name Levi?
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PARSHAS VAYEITZEI
Rabbi Aron Litwin Jerusalem Kollel - R’ Yitzchak Berkovits
My Rebbe Rabbi Yitzchak Berkovits recently made an interesting point. He claimed that many of us begin to learn the weekly Torah portion as children and we digest the stories from our childhood perspective. Even as we grow older we fail to deepen our understanding of these mystical and profound stories and instead choose to view them as fairytales of old. One such example occurs in this week’s sedra with the chapter of Yaakov’s dream. Every child comes home from playgroup with a model of a man sleeping and a ladder made of two barbeque sticks protruding from a paper plate. As adults I am sure that we can appreciate that something far deeper was taking place here, something angelical was happening as the upper and lower worlds collided by form of a ladder with angles descending upon it. So let us attempt to discover the secrets within this story together… Who was Yaakov? What was Yaakov? If you look at any Aron Kodesh where someone attempted to depict Yaakov in a drawing or model, you will see that they all draw the same picture… a ladder. Why does this dream define Yaakov Avinu? Personally, I would put a gemora and shtender as we are taught Yaakov was a man of the tent (of study). If we skip to just a few verses after the dream we stumble across an idea that Yaakov pioneered, the concept of ma’aser (tithing). What lies beneath this idea of ma’aser? Money is the ultimate symbol of materialistic value, Yaakov was the first one to take money, which symbolises gashmius (materialism) and elevate it to a spiritual level. Yaakov had a unique ability to elevate the mundane. The commentaries teach us that when Yaakov was dreaming something far deeper was going on. Yaakov was sleeping on the ground, on Olam Hazeh, the world of physicality and the ladder reached up to the Heavens, Olam Habah. The realm of spirituality, Yaakov was expressing his innate, unique ability to connect this world with the one above. Hence, sulam the Hebrew word for ladder has the same gematria (numerical value) of both mammon (money) and Sinai (where the torah was given).
??? Quiz Time
Yaakov was famous for saying ‘Im Lavan Garti’ (I lodged with Lavan). Rashi explains that he was giving a deeper message, that even from the midst of a life of materialism that Lavan personified he was able to keep the Torah to its full extent. The message for us is that no physical artefact is to be seen as a mundane item alone, it can be elevated to a higher level. The following story was first seen on Torah.org in the name of Rav Frand. There was once a Jew in Vilna who took a great interest in local history. In the course of his research, he would often go out to the old cemetery and read the inscriptions on the tombstones. He was able to gather a surprising amount of information in this fashion. One day, he came across two adjacent graves. According to the inscriptions, the two men were brothers, both Torah scholars, both extraordinary baalei tzedakah, philanthropists. Strangely, the two tombstones shared an inscription from Eishes Chayil, the last chapter of Mishlei (31:20). The inscription began on one tombstone with “she extended her palm (kappah) to the poor” and was completed on the other with “and she stretched out her hand (yadeha) to the pauper.” The man was puzzled. First of all, he had never seen an inscription shared by two tombstones. Second, inscriptions from Eishes Chayil were used almost exclusively for women. There was obviously a story behind all this, and by all appearances, an interesting story. The man sought out one of the oldest men in the Vilna community and asked him about the inscription. The old man indeed had a story to tell. These two brothers were Torah scholars of the highest order, and they were also wealthy and extremely generous in their charities. They were much respected and admired in the community. Suddenly, their fortunes took a turn for the worse. Some of their businesses failed. Their investments stagnated. People began to wonder and whisper. Why would such a thing happen to such sterling people?
“No, of course not,” said the first judge. “We have to get to the bottom of this and correct it.” “But how?” said the second judge. “There is a simple way,” offered a third judge. “We have to summon the brothers to court and interrogate them about everything they’ve done for the past few years. I have no doubt they will answer our questions truthfully.” The Rabbinical Court questioned the brothers for hours and discovered only one instance of wrongdoing. The halachah demands (KESUBOS 50A) that a person should not give away more than a fifth of his wealth to charity, but the brothers often exceeded this limit. Their only crime was that they gave too much charity! What was to be done about this? The Rabbinical Court decided that the brothers could not be trusted to stay within the prescribed limits. Therefore, they themselves took control of the finances and decreed that anyone approaching the brothers for charitable donations should come to the Rabbinical Court’s appointed administrator of the brothers’ accounts. The poor appeared on the doorstep of the brothers, and they duly directed them to the court-appointed administrator of their accounts. “We’ve been to him already,” they protested, “and he is not nearly as generous as you’ve always been. We’ll never feed our children on what the administrator gives us.” The brothers’ hearts melted, but what could they do? They didn’t have control of their money. So they began to give away the silver in their cabinets to the poor. Eventually, this trove was also depleted, and they were left with one silver spoon between them. The next day, when a beggar approached each of the brothers, they broke the last spoon in half. One took the spoon part and gave it to a beggar, and the other took the handle and gave it to a beggar.
The Rabbinical Court of Vilna also heard the stories and took the matter under advisement. “How can this be,” declared one of the judges, “that two such exemplary talmidei chachamim should be going bankrupt? It is a chillul Hashem! We have to do something about it.”
This wonderful act of charity was memorialized on their tombstones, relying on a wordplay. The beginning of the verse, “She extended her palm (kappah) to the poor” - kappah also meaning “her spoon” - appeared on the first tombstone since he gave the ladle part of the spoon. The completion of the verse, “And she stretched out her hand (yadeha) to the pauper” - yadeha also meaning “her handle” - appeared on the other.
“But what can we do about it?” asked another judge. “Should we give them a loan?”
These brothers understood the true meaning of gashmius!
7. Who were the parents of Bilha and Zilpa?
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BIBLE PERSONALITIES FROM "PEOPLE OF THE BOOK" (2007: TARGUM)
Osher Chaim Levene Orah
Yaakov: The Whole Truth The last and “choice” of the Jewish nation’s illustrious patriarchs, all of Yaakov’s children were righteous.1 And as a man suffused with holiness,2 he fathered the 12 Tribes of Israel – that would form the Chosen People, to be called the am hakadosh, “a holy nation”.3
Where the physical and spiritual dimensions so perfectly and harmoniously blended, such that the corporeal realm mirrors the celestial spheres, this is the state of kedushah, holiness.4 Yitzchak had hoped that his twin sons, Eisav and Yaakov, would work as a team to unite the physical and spiritual worlds. Alas, Eisav turned his eye exclusively to this world.5 Thus, his intended role had to be usurped by his younger twin.6 Accordingly, Yaakov himself engaged in the integration of the two worlds. His ability to turn the natural world into a vehicle of holiness is encrypted into his name “Yaakov”: yud the first letter of his name, is associated with spirituality,7 followed by ekev - the heel – the lowest part of the human body.8 This dynamic is expressed in many other aspects of Yaakov’s life. Yaakov dreamed of a ladder planted on the ground , but stretching up to Heaven, as he slept on a plot of land destined to become the Temple, where heaven 1 2
See Shabbos 146a. “Yaakov is absolute holiness” (Midrash Socher Tov 81). The first three blessings of the Amidah correspond to the three Patriarchs. The third, “You are Holy and your Name is holy…” is parallel to Yaakov. 3 See e.g. Devarim 26:19. See also “Our Redeemer is the Holy One of Israel” (Yeshaya 47:4); “They sanctify the Holy One of Yaakov” (Yeshaya 29:23). 4 This pristine state existed in the Garden of Eden before the primeval sin. Yaakov’s beauty bears some semblance to that of Adam (Bava Metzia 84a). See our essay Adam: In the Image of G-d. 5 See our essay on Eisav: The Red Man. 6 This explains why Yaakov now had to marry Leah, the woman originally designated as Eisav’s bride. 7 Yud symbolises the world-to-come (Menachos 29b), and its numerical value of ten alludes to holiness. 8 See Shem MiShmuel, Vayetze 5674. In contrast to Yaakov, Eisav would fail to draw the spiritual realm into the physical world.
and earth would meet. He was able to vanquish both human opponents (Eisav and Lavan) and heavenly adversaries (Eisav’s angel).9 Yisrael, Yaakov’s other name, can be read yasher k-El, “straight one of G-d” indicating how all of this patriarch’s efforts were exclusively directed toward serving G-d. For this reason, Yaakov is described as an ish tam, “a wholesome man”.10 Therefore, the Torah remarks how Yaakov arrived at his destination “whole, intact”11 – in the sense that he was complete in body, spirit, family and assets.12 Even his bed is colloquially depicted as “complete,”13 in the sense that none of his seed went to waste.14 Thus, Yaakov’s credo was “I have everything”15 in the acknowledgement that all of his possessions were sanctified and precious. So much so that he risked his life to go back across the stream in the dead of night to retrieve some small pitchers.16 But nothing less could be expected of Yaakov who was, after all, the personification of truth, as in the verse “Give truth unto Yaakov”.17 Truth depicts unswerving fidelity to one’s Source.18 The divine insignia itself is truth,19 expressing G-d as the Root of all Reality.20 And the heavens themselves are referred to as “the world of truth”. Yaakov exercised this quality of truth in his life. Even when deceiving Yitzchak to procure the blessings intended for Eisav, his responses could be construed in a truthful manner.21 He 9 Bereishis 32:29. 10 Bereishis 25:27. See Zohar 1 194. 11 Bereishis 33:18. 12 See Bereishis Rabbah 79:5. 13 Vayikra Rabbah 36:5, Safra Bechokosei 2:8. 14 See Yevamos 76a. 15 Bereishis 33:11. 16 Chullin 91a; see Rashi, Bereishis 32:25. 17 Michah 7:20. 18 Truth is where there is consistency and continuity from beginning to end. The permanence of truth is expressed in the word emes: this starts with the first letter in the alphabet, aleph, progresses through the middle letter mem and ends with tav, the last letter. Indeed, the solid and permanent base of emes is symbolized in the configuration of its balanced, firmly set letters. This contrasts with the letters of sheker, falsehood (shin, kuf and reish), which are unstable (Shabbos 104a). 19 Shabbos 55b. 20 G-d’s Ineffable Name attests that “He was (past), He is (present), and He will be (future)”; nothing has, can or will exist independently of His Oneness that fills the universe. This beautifully explains why the divine insignia is that of emes, for permanent and enduring truth creates the unified, consolidated picture. An infinite number of falsehoods are possible, but there can only be one truth. See Maharal, Nesivos Olam, Nesiv HaEmes Ch.1. 21 See Rashi, Bereishis 27:19 how his statement “It is I, Eisav your firstborn” means “It is I – who am here; however Eisav is your firstborn”.
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acted with impeccable honesty when dealing with Lavan, his devious uncle. He sanctified his belongings so that they would remain “truthful” to their heavenly source. And he remained a tent-dweller – in-other-words, one who lived within the tents of Toras emes, “the Torah of truth”.22 Additionally, Yaakov was the personification of “the whole truth” – the ability to unify diverse elements (and specifically the Twelve Tribes) into one integrated unit, something that encompassed “everything”. Hence on his deathbed, the Children of Israel proclaimed in unison the first verse of Shema Yisrael. With this, they affirmed their unity through Yaakov – and the Jewish people’s ultimate goal: declaring the Oneness of G-d “everywhere”.23 The fact that Yaakov was the third of the patriarchs24 highlights how his accomplishments would be eternal; the number three establishes a pattern, such that when something is repeated on three occasions, its existence becomes constant.25 It can no longer be classified as an isolated event, but part of a set reality. Yaakov, the third Patriarch, harmonized his father and grandfather’s spiritual energies, thus “sealing” the Jewish people’s destiny, for “a three-ply rope is not speedily cut”.26 Yaakov’s qualities of truth and holiness comprise the cornerstone of the Jewish people’s mission in the victory against Eisav and his brood.27 In this way, Yaakov continues to live – or as our Sages state, “Yaakov, our forefather, did not die”.28 22 Bereishis 25:27. See Yalkut Shimoni, Toldos 116 how Yaakov was involved in Torah all of his life. 23 Pesachim 56a 24 It was destined that there only be “three” Forefathers (Berachos 16b). 25 This also refers to the methodology of dealing with legal questions resulting from doubtful situations by preserving the prior legal status until proof is presented to demonstrate that this scenario has changed. When an ox gores on “three” separate occasions, it forms a pattern. Thereafter it cannot be viewed as a coincidence for it has now established a name as a shor moad, “forewarned ox” making it liable to full indemnity. See Bava Metzia 85a how “three” generations of Torah scholars has the assurance that Torah will not depart from their lineage. 26 Koheles 4:12. 27 The historic fight against evil, of course, had its origins in the Tree of Knowledge of Good and Evil. Interestingly, the two Trees placed at the center of Gan Eden (which were derived from the same root) find their parallel in Rivkah’s twins. Yaakov corresponds to the Tree of Life, while Eisav corresponds to the Tree of Knowledge of Good and Evil. Yaakov and his descendants try to rectify the world to regain the existence of life before the eating from the Tree of Knowledge, and to partake of the Tree of Life (Shem MiShmuel, Vayetze 5679). Their lives are dedicated to leading mankind and the world back to the utopian, beautiful state of Adam. 28 Ta’anis 5b. See also Zohar 2 151b.
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VAYEITZEI – YA’ACOV AS A BUILDER OF “THE HOUSE”
Rabbi Shmuel Kimche Rabbi at Yeshivat Reishit Yerushalayim
A QUESTION
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and Yitzchak represent a limited and contained Klal Yisrael, yet Yaakov
”Rabbi Elazar said: What is the meaning of “Many nations shall come and say ‘Let us ascend to the Mountain of Hashem, to the
represents “Ufaratzta yama vakedma…” spreading beyond all boundary!?!
STONES
house of The G-d of Yaakov’” (YESHAYA CH. 2) – The G-d of Yaakov and not The G-d of Avraham and Yitzchak? – Rather; Not like Avraham who called it a mountain (as it is written….), Nor like
Yaakov Avinu calls himself “Even Yisrael” – the Stone of Israel (Bereishis 49:24), and a closer look at the Parsha indicates that stones play a central part in Yaakov Avinu’s “Galus” from Eretz Yisrael:
Yitzchak who called it a field (as it is written…) Rather like Yaakov who called it a house (as it is written….)” (PESACHIM 88A)
“And he took from the stones of the place, and he placed them around his head…. And Yaakov awoke in the morning and he took the stone
Yaakov’s first encounter with the Makom HaMikdash is the powerful dream, where upon awaking, Yaakov realises that this is “Sha’ar
which he placed around his head, and he set it up as a monument…” (28:11, 18)
HaShamayim” and that this is the Beis Elokim – the house of Hashem. Looking a little closer at this seemingly irrelevant statement of Chazal, we
“And he saw there was a well in the field…and [there was] a large stone across the mouth of the well” (29:2)
notice a definite pattern – where the Beis Hamikdash is transformed from a mountain to field to house. This progression is certainly one (I think) of increasing human involvement in the Har HaBayis; a mountain needs no human endeavour, it simply and naturally exists; a field needs the human to partner with Hashem in ploughing, sowing, reaping; a house needs 100% human investment.
“And Yaakov lifted a stone and placed it as a monument. Yaakov said to his sons ‘collect stones’ and they took stones and piled them up… ‘let this heap (gal) be a witness (Eid) between me and you..’” (31:46, 48) The stone is a building block – with it, the midrash Tanchuma teaches, Yaakov was able to successfully “keep out the animals of the field”. The success of the House over the field – is that through containment, and
I sense though yet another progression: containment. A Mountain is inspirational because it towers above, and defies the ‘smallness’ of
through willing to stake out clear boundaries, Yaakov is able to build safety for the future. “Beis Yaakov”. The 12 rocks joining to become 1
man – it is true expanse. A Field too has the similar expansiveness, yet is
(Rashi at the start of the Parsha), represent the solidification of the
limited by borders and boundaries. The House, is totally limited – we only
component stones to make a single “House”.
consider it a house if it is truly protective and has a clearly defined area.
The story is told of the king who takes pity on a hard-working peasant.
What is perplexing, but leads us to deeper understanding of Yaakov
He takes out four pegs and drives the first into the ground, and tells the
and his life – is the following Gemara [Shabbos 118a]: “Rabbi Yochanan
pauper, “This peg is the first corner of your property – walk as far as
said in the name of Rabbi Yosi: ‘Anyone who takes delight in Shabbos
you want and drive the next peg/corner into the ground, etc, the area in
is given a boundless inheritance as it says [concerning Shabbos]…”and
between is a royal gift to you.” As legend has it, the pauper is still walking.
I shall feed you the inheritance of Yaakov your father.”(Yeshaya 58). Not
Sometimes we get hooked on “potential” – ‘we could get more for our
like Avraham about whom is written “Arise and traverse the land to its
money’ – ‘let’s wait it out’. Building comes from knowing how, through
width and length”, nor like Yitzchak to whom is written “for to you and
the limitation of “Bayis”, to actually create “Ufaratzta” – spread out. A
your descendants I shall give all these lands”. Rather like Yaakov to
jack-of-all-trades wants to know a little something about so much – that
whom is written “And you will spread out powerfully to the west, east,
eventually he knows nothing about everything. Sometimes we have to
north and south…””
stop, assess, drive the flag into the ground – and watch as we slowly
In the earlier Gemara, we see Yaakov as the man who builds the
grow internally and ultimately “Ufaratzta” – become an “Or LaGoyim”.
‘house’ – the most contained! Yet here, it is the very reverse – Avraham
Good Shabbos.
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THE PATH TO ALTRUISM
Rabbi Avrohom Zeidman Senior Educator, Gift
‘And behold the angels of God were ascending and descending on it’ (28:12)
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(There is no issue in drinking the coffee, the only issue is whether the coffee should be used as a motivator) For every stage in life, there is a ‘non-altruistic’ tool. Some tools are more ‘non-altruistic’ than others. Let’s take an example: You come home
What does this mean? One idea presented by Rav Dessler (Michtav M’Eliyahu 4 p129) is as follows. The ideal service of Hashem is meant to be ‘lishma’ –‘for its own sake’. To put it another way, we should be altruistic. Our service should not be tainted by ‘what’s the payback?’ or ‘what’s in it for me?’ but rather ‘what
to find that your children have painted all over the table, walls and ceiling. You are ‘tempted’ to get annoyed… Low motivation:
Treat yourself to a chocolate if you don’t get annoyed
Higher motivation: Focus on the horrible aftermath once you lose your temper (i.e. kid’s tantrum)
is the right thing to do?’. This level of altruism is exceedingly hard to
Higher motivation: Focus on how guilty you will feel once you have
achieve.
lost your temper
However, the way to achieve altruism is via non altruistic means (mitoch shelo lishma - bah lishma). To attempt to serve Hashem (or any
Higher motivation: Focus on the piece of heaven you will receive for controlling yourself
undertaking for that matter) without any self-motivation is incredibly hard or perhaps impossible. The start of all journeys must begin with
Higher motivation: Focus on your children’s pain when they are shouted at
some ‘sweetener’ of self-gain. After some time, one can reduce the focus on self-gain bit by bit until ultimately the undertaking will be entirely
Highest motivation: Be kind to them because you are kind
altruistic (lishma).
When Yaakov was embarking on his next stage of life, he dreamed of a
To give an example:
ladder. Angels going up and angels going down. What is the significance
To get out of bed early in the morning to learn Torah is no easy task.
to this? At the start of Yaakov’s journey, he required ‘low level* non-altruistic
To only focus on the fact that it is ‘the right thing to do’ doesn’t speak
tools’ to assist him. These ‘tools’ are represented by ‘angels’ (angels
nearly as loud as the warm bed coaxing me back to sleep. For some, the ‘sweetener’ of heaven may arouse them. (A very lofty non-altruistic pursuit). For me- it doesn’t do the trick. I try to focus on the creamy, two sugar, Nespresso waiting for me - only if I get up to learn. These non-altruistic motivators encourage us to do what’s right. After some time, one is meant to wean themselves off the external motivators and ultimately perform the mitzvah with pure altruism i.e. doing the mitzvah for no other reason than the mitzvah itself.
are synonymous with intermediaries). When Yaacov was ready for the next stage of life, he had ‘outgrown’ his ‘lower level tools’. He no longer needed a ‘Nespresso’ to motivate him. This is represented by the angels going up and leaving him. However, new angels came down. These angels represented a higher, more refined form of non-altruism that suited his current level. Yaakov, left his ‘lower motivations’ and replaced them with ‘higher motivations’.
So, is it a mitzvah for me to focus on the Nespresso? Yes! Not only is it a mitzvah, but I also elevate the Nespresso coffee, turning it into a tool used for the service of God.
Much later in life, Yaakov leaves Lavan with great wealth and meets up with his brother Eisav. Rashi (46:6) tells us that Yaakov gave all this wealth to Eisav claiming ‘this property is not fitting for me’.
But what about a scenario where I have surpassed the need to be motivated by coffee. Let’s say theoretically that I am able to be motivated
This means, that once again, Yaacov surpasses his non-altruistic tools. This time however he reaches the ultimate level of altruism.
by Heaven, or even better, motivated by nothing other than the mitzvah itself (i.e. pure altruism). Would it now be correct for me to use coffee as a motivator to waking up?
We need to be real with ourselves and know what level of motivation we need to do what’s right. If we don’t need the lower level of motivation, we should not use it. Little by little, we should push our boundaries
No! I have ‘outgrown’ the coffee.
higher and higher with more lofty motivations until, ultimately, it is the
What was once a mitzvah on a lower spiritual level, is no longer a
truth alone that motivates us - because it’s the truth. * Yaakov’s ‘low level’ would be an ‘astronomically high level’ for us!
mitzvah on a higher level.
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PARSHAS VAYEITZEI
Rabbi Michoel Jablinowitz Rosh Yeshiva Ateret Yerushalayim
The Midrash Rabbah in this week’s parsha begins by quoting the passuk from Mishlei (CHAPTER 3, PASUK 23), “Az teileich lavetach darkecha, Then you will go on your road securely.” The Midrash explains that this is referring to Yaakov Avinu when he left home and travelled to Charan on account of his brother Eisav. According to the Midrash, his journey from Eisav was a safe and secure one.
PARSHAH
12
with what he felt. The Sfas Emes teaches that this is also what we see from the first pasuk in our parshah. Despite the fact that Yaakov was running away from his brother, the Torah describes his leaving in terms typical of a mundane journey. This indicates a secure trust and faith in Hashem. And throughout his life he maintained a consistent and elevated standard regardless of outside pressure or fear. This is why the Midrash applies the passuk from Mishlei to describe Yaakov’s journey as a safe and secure one. This was a trait he inherited from his grandmother Sarah. The Midrash Rabbah (58:1) on the first passuk in Chayei Sarah, quotes the passuk from Tehillim
(CHAPTER 37,
Passuk
18),
Yode’a Hashem Yemei Temimim and
applies it to Sarah Imeinu. Mah heim temimim, af yemeihem temimim, bas kuf k’bas chaf l’cheit, u’bas chaf k’bas zayin l’yofi. The Midrash here, which Rashi quotes, is teaching that Sarah lived a totally consistent life. Her
This tranquil description of Yaakov’s fleeing his brother is puzzling. He was running away from Eisav who wanted to kill him. And this description is very different than that of the Midrash Tanchuma which compares Yaakov’s journey to that of one who kills b’shogeg running away to an ir miklat. Why does the Midrash Rabbah bring a passuk expressing
adherence to the mitzvos and refraining from aveiros continued despite different life situations. Whether she was more exposed or less exposed to sin, whether the temptation to sin increased or decreased, her actions were always devoted to doing the will of Hashem. Her days were always the same. This is the concept of Hishtavus Hanefesh.
safety and security when the actual situation was one of turmoil?
This concept of individuals who are tam and temimim applies to time
The Sfas Emes teaches that the Midrash derives this from the fact that
as well. The days between Pesach and Shavuos, the days of Sefirah, are
even though Yaakov Avinu was running away from his brother, the Torah
described as
doesn’t use the term Vayivrach Yaakov, and Yaakov ran away. Rather the
Here again, the days between Yetzias Mitzrayim and Matan Torah are
terms used in Yaakov’s leaving are Vayeitzei and Vayelech. We don’t get
described as being consistent in that our focus needs to be in doing the
the impression of Yaakov leaving in the middle of the night to escape his
will of Hashem. And this was the trait of the Avos, as indicated here by
brother. Instead we get the feeling of a safe and secure journey, based on
Yaakov and earlier by Sarah, of always doing the will of G-d. And this
trust in Hashem.
is our imperative as well; to be consistent in our actions and despite
(VAYIKRA, CHAPTER 23,
passuk 15), Sheva Shabasos tmimos.
The Sfas Emes explains that this is the midah of Hishtavus Hanefesh,
different challenges and changes in our life to always be focused on our
equilibrium of the soul. This concept is similar to the term used to describe
goal of Avodas Hashem. This explains how Yaakov was able to leave
Yaakov Avinu in last week’s parshah (CHAPTER 25, PASUK 27), V’Yaakov Ish
in peace and tranquility and bitachon despite being chased out by his
Tam. The word tam indicates a certain consistency, as Rashi explains
brother. Vayeitzei Yaakov M’Be’er Sheva.
regarding Yaakov, Piv v’libo shavin. The way he spoke was consistent
Good Shabbos.
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פתוח תפתח
A PRACTICAL GUIDE TO THE HALACHOS OF COMMUNAL OBLIGATIONS, MITZVAS TZEDAKAH AND MA’ASER KESAFIM Excerpts from the sefer Easy Giving / ( פתח תפתח את ידךwhich includes extensive notes and comprehensive halachic sources), authored by Eli Katz and Emanuel Meyer and available from sefarim shops in NW London. tzedakah
book cov
katz meyer
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HALACHAH CHARITY
Easy Givin g – את ידך
13
In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedakah. In Section B, we focused on the mitzvah min hatorah of tzedakah, its exclusive purpose to financially support aniyim / poor people and the prohibitions related to tzedakah including the obligation not to ignore the requests of an oni. In Section C, we discuss the laws relating to the custom of ma’aser kesafim - donating 10%-20% of your income, starting with the two primary sources and the ma’aser kesafim calculations.
Section C - Ma’aser Kesafim
Chapter 3 - Income and Profits
should ask their rav whether in their particular circumstances, their own basic living requirements take precedence over giving ma’aser to others.
A. EARNINGS. 1.
All earnings, salary, bonuses, dividends, share of partnership profit, pensions (see C), business profits, interest, capital gains and investment income (see G) are liable to ma’aser kesafim.
2. Funds received from all sources including, for example, inheritance (even where ma’aser kesafim was contributed by the deceased), monetary gifts (see E), finds and lottery wins, are all liable for ma’aser kesafim. 3. Some opinions also include the repayment of those loans which you had previously despaired of recovering.
B. BENEFITS-IN-KIND. 1.
Income which is liable for ma’aser includes benefits-in-kind such as private medical insurance, company car benefit, the value of an interest-free loan from your employer, and assets provided to you by your employer.
2. You need only include in your ma’aser kesafim calculations those benefits which you would have personally purchased even if the company would not have provided them to you. This means that if you usually buy a car or private medical insurance and your employer offers to pay these expenses for you as a benefit-in-kind, then the amount that is paid by the employer, or what you would have paid, if less, is liable to ma’aser. If, however, you would never have spent money on buying a car or private medical insurance, and your employer offers it to you anyway, the benefit is not liable to ma’aser.
C PENSION. 1.
All pension contributions paid by your employer are not considered income liable to your ma’aser kesafim calculation.
2. Employee pension contributions are an allowable deduction from your ma’aser kesafim net earnings calculation. 3. As you have excluded your pension contributions from your ma’aser kesafim earnings calculation, on retirement your actual pension income is liable to ma’aser kesafim.
D 1.
SOCIAL SECURITY BENEFITS. Social security benefits are usually liable to ma’aser. However, anyone receiving income support, tax credits or housing benefit
E 1.
CASH GIFTS When you receive a cash gift, for example, a wedding gift, from a relative or friend, it is liable to ma’aser.
2. According to many opinions, a child would not have to give ma’aser kesafim on a cash gift received from their parents if:
a. the money is given for the sole purpose of supporting the child, and
b. it is understood that the parent does not permit the child to donate ma’aser kesafim on this gift.
3. However, if the child is allowed by the parent to spend this money without any restriction, then he is liable for ma’aser kesafim on these amounts. 4. For example, if a father gives the child cash to buy a flat or a car and he states that the purpose of the gift is specifically for this purpose, then no ma’aser is due. If no specific purpose was mentioned at the time of the gift, it is liable to ma’aser.
F 1.
NON-CASH GIFTS. Where non-cash gifts are received, for example, pots and pans for a wedding present, they are not liable to ma’aser unless they are sold for cash, at which point one must take ma’aser kesafim on the cash income.
G 1.
INVESTMENT AND CAPITAL GAINS. The proceeds of the disposal of assets, property or investments, minus any costs incurred in purchasing, enhancing, renovating or maintaining the asset, are liable to ma’aser kesafim. Some poskim state that a deduction for an inflationary increase in the cost of the asset can be subtracted from the capital gain. These poskim also hold that any investment income received which is less than the inflation rate is not liable to ma’aser.
2. Where you are selling your home and buying a new one, you do not need to take ma’aser on the capital gain. To Be Continued ....
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PARSHAS VAYEITZEI - WERE ALL THE THE IMAHOS NEVIOS ?
Boruch Kahan It would seem that the answer to the above question is an obvious yes, after all Rashi tells us quite clearly in this week’s parshah “because all of
PARSHAH
14
have nevuah only came from their husbands, so there is a fundamental difference in the strength of their nevuah.
the Imahos were Nevios.” However, this seems to be a contradiction to a
Finally it is interesting to note that the Maharshoh in his pirush on
well known Gemara in Megillah 14 which lists the seven Nevios as being
Shas has a completely different approach. He bases it on a premise that
Sarah, Miriam, Devorah, Chanah, Avigayil, Huldah and Esther. How can
ultimately the Gemara in Megillah is correct and any mention of nevuah
we reconcile this with what Rashi has told us?
with the other Imahos can be explained in the following way. There are in
The answer appears to be that Rashi has a separate source for his
fact two degrees of nevuah - the “fully-fledged, top of the range” nevuah
Pirush, a Midrash Rabbah in last week’s Parsha, that says quite clearly
that the seven Nevios (including Sarah) merited to attain, and then a
the following, “Rabbi Chagai in the name of Rabbi Yitzchak, the Imahos
secondary level whereby each time Rivka, Rochel and Leah prophesied
were Nevios,” with no differentiation between Sarah and the other three.
“they did not know what they were prophesying” borrowing an expression
It would appear that Rashi prefers to use this source, rather than the
that is mentioned by Chazal in connection to Paroh in Parshas Shemos
Gemara, possibly since this is the closest to the pshat, as there are a
and this is why they are not included with the others in the Gemara in
number of references to a nevuah of sorts with the other Imahos and this
Megillah.
is the easiest way to understand it.
The Sfas Emes expresses great difficulty with this approach, as he
However the question remains: why did the Gemara miss out the other three and not follow the Midrash?
says that the Maharshoh seems to have totally ignored the fact that the Midrash that we quoted earlier states in unequivocal terms that all the
There are, it seems, quite a number of ways to explain this, and we will explore four of them.
Imohos were Nevios and does not seem differentiate between the two different levels, completely contrary to the approach the Maharshoh has
The Maharal in Gur Aryeh explains that with Sarah, her nevuah is written explicitly in the passuk. We see this at the end of Parshas Noach
used, and is amazed that the Maharshoh makes no reference at all to this Midrash.
where she is referred to as Yiska, “because she saw with ruach hakodesh”
“Perhaps you can understand the Maharshoh’s opinion that he feels
and again in Parshas Vayerah where the passuk clearly tells us that Sarah
the Gemara is “superior” to that of the Medrash since the Gemara also
was a Neviah. “Kol asher tomar Sarah, shema bekolah – everything which
mentions that there were 48 Nevi’im and does not proceed to list them
Sarah tells you, listen to her voice.” However, with the three other Imahos
leaving the Pirushim such aas Rashi,Rabeinu Chananel and the GRA
there is no clear mention in the Torah that they were nevios.
to enumerate who they were whereas when it comes to the 7 Nevios it
The Sifsei Chachomim brings, in the name of the Maharshal, that the other three Imahos were only able to give a nevuoh on what was going to happen to themselves and not for others, as opposed to the Nevios on the list in the Gemara (including Sarah( who could prophesy about other
unequivocally mentions their names leaving no room for discussion ie these 7 only no others”
RIDDLE PARSHAS VAYEITZEI Q. Why is the Metzora the odd one out in Parshas Vayetzei?
people. The Sfas Emes brings in his pirush on Shas that Sarah is included
(answer on back page)
in the seven Nevios because she was greater than Avraham and was
The answer to the riddle is not just from the text of the Pessukim, but can
able to prophesy in her own right yet the ability of the other Imahos to
also include Rashi, Meforshim, Gemoros, Medroshim
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15
PARSHAH
VAYEITZEH – NEVER GIVE UP ON A GOOD THING
Rabbi Mashiach Kelaty
Rabbi of Stanmore United Synagogue Sephardi Kehilla
Rachel said, “Mighty struggles I have struggled regarding my sister, and I have succeeded,” and she named him Naftali. (30:8)
and other such impediments. With determination and self-sacrifice, he trudged on and reached Har HaMoriah. Throughout history, Klal Yisrael has been blessed with a standard of leadership that never took “no” for an answer. Nothing was impossible. If the door was closed - they broke it down. Many were roshei yeshivah,
This week we are introduced to the 12 Tribes. Rachel Imeinu’s
and rabbanim, spiritual leaders of the highest calibre, who contended
maidservant Bilha has just given birth to Naftali. Rashi interprets this
those who blocked the way for Klal Yisrael’s spiritual and physical
passuk: “I was persistent, and I adjured with many adjurations and
development. Their opponents were assorted: secular leaders who were
turnings to Hashem to be equal with my sister.”
bent on destroying the Jewish People, and insecure leaders from within
Rachel Imeinu was confronted with what appeared to be an insurmountable challenge. When it came to having children, she was definitely in the slow lane. Despite her zero birthrate, she beseeched Hashem. Repeatedly. And she did not give up. Rachel persevered and kept surging forward. She was not going to be left out of the building of
the fold, whose desire to appease the secular political leadership was more important than the lives of their own people. These spiritual giants were assisted by lay leaders whose devotion to Klal Yisrael was without peer, and who maintained an unyielding adherence to the bidding of the gedolei Yisrael.
Klal Yisrael - not if she had anything to do about it. Rav Shimshon Pincus,
Rav Yosef Kahaneman and Rav Moshe Sherer are iconic examples of
z”l, derives from here that when it involves ruchniyos, spirituality, nothing
the spirit one has to posess when it comes to achieving the seemingly
should stand in one’s way. One must be stubborn and persevere, not
impossible. Ein davar omeid lifnei haratzon – nothing stands in front of
giving in or giving up. Rachel Imeinu saw that Heaven was preventing
the desire to do the right thing.
her from conceiving. Every door that she approached was closed. A lesser
Our problem is, we get caught up in this thing called ‘hishtadlut’
person would have thrown in the towel. It just was not bashert, destined
(effort). We are conditioned to only put in as much effort as is necessary,
to occur. Not our Matriarch, Rachel. She huffed and she puffed, and she
and then give up, saying ‘it’s just not meant to be. Hashem said no”.
blew the doors down. This was not about being refused a material object.
Whilst this is certainly a good attitude when it comes to material things, it
This was about Klal Yisrael and being a part of establishing another tribe,
certainly should not be the case with spiritual matters. One must simply
another component in the infrastructure of the Jewish nation. It was not
not give up. Hishtadlut has no limits with ruchniyut. How sad when we
a time for complacency, for passivity, or acceptance. It was a time for
pray incessantly for a new car, a new house, etc. but when it comes to
action. In the end, she prevailed.
getting our children into the right school, or starting (and sticking) to a new seder of learning, our efforts are finite, to say the least.
It all depends on what you consider worth fighting for. Rav Shimshon posits that when someone notices obstacles standing
Never give up. Scream and shout and let it all out (within reason).
in his quest for spiritual ascendency, he is to persevere and do everything
Be prepared to pitch a tent and rough it (I’m not talking about outside
within his ability to overcome these challenges. On his way to the epoch
Harrods in early Jan). Don’t worry about making a nuisance of yourself.
test of his life, the Akeidas Yitzchak, our Patriarch, Avraham Avinu, was
Do what has to be done for your People, and your Creator.
challenged by Satan every step of the way by raging rivers, wild animals
Don’t you think He deserves some nachas, too?
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TING OUR 1ST ANNIVERSARY CELEBRA
MY WEEKLY HALACHIC QUEST
ld Rabbi Avi Wiesenfe Kav Halachah Beis Horaah at
Squeezing Fruits on Shabbos
a class It will often happen that when I give still fresh in to a group of Russian boys who are of the halachos their Yiddishkeit about the beauty call out: of Shabbos, one of them will inevitably us all this? Just “Rabbi, do you really have to tell know won’t we don’t tell us all these details and easier!” The about them, making our lives a lot people have truth is, the opposite is true! Many the more the idea that with hilchos Shabbos, forbidden. In one knows, the more ‘becomes’ group of older my experience of teaching (even a to find out ladies!) they were pleasantly surprised be forbidden that many things they thought to Allow me to actually turned out to be allowed. halachos on share with you a few practical Shabbos. on Shabbos One of the 39 prohibited melachos 1 prohibition is Dosh - literally to thresh . This item from its includes any type of removing an this was natural casing or shell. In the mishkan kernel from accomplished by the removal of the melachah is its husk. One of the Toldos of this 2 squeezing S’chita – squeezing. This is because its natural a fruit is the removal of the liquid from shell.
1. SQUEEZING FRUITS fruits on Q. Is it permitted to squeeze Shabbos?
of A. There are three separate categories fruit in regard to this halachah: juice, a. Fruits that are primarily for their for b. Fruits that are commonly squeezed their juice, for their c. Fruits that are not squeezed juice. for CATEGORY A: Fruits that are primarily squeezing. that is It is forbidden to squeeze a fruit for its primarily used for squeezing it fit into that fruits two only The juice. olives. this category are grapes and for Consequently, squeezing these fruits 3 Torah . any reason is forbidden by the Although some poskim include oranges . ובגמ' עה. מתנ' שבת עג1 : מתנ' שבת קמג2 . והרמב"ם פ"ח ה"י. גמ' שבת קמה3
are and grapefruits in this list as they final also very commonly squeezed, the olives halachah is that only grapes and 4 fit into this category . squeeze CATEGORY B: Fruits that people
for their juice. It is forbidden to squeeze on Shabbos for any fruit that is commonly squeezed 5 its juice. This is a Rabbinic prohibition.
‘commonly Q. What is included in fruits squeezed’?
in A. Any fruit that is commonly squeezed in this that place for its juice is included in category.6 Similarly, if it is not squeezed squeezed in that place, but is commonly 7 drink is other countries in the world, or the there, it imported into the country and sold types of is now forbidden to squeeze those 8 place. that in fruits that fit Examples of fruit/vegetables grapefruit, into this category: Orange, cherry, apple, pear, peach, plum, apricot, strawberry, pineapple, mango, banana, kiwi, pomegranate, tomato. squeezes. CATEGORY C: Fruits that no-one or It is permitted to squeeze any fruit for its vegetable that is never squeezed 9 juice even for its juice. fit Examples of fruit/vegetables that peppers, into this category are: Melon, watermelon, onion, celery.
that are Q. Is it permitted to cut fruits A and B] forbidden to squeeze [category out due if some juice will inevitably come to the pressure of the cutting?
on A. Yes, even grapes may be cut normally one uses Shabbos10. This is because when any juice a sharp knife it is not definite that some juice will be squeezed, and even when . שו"ע סי' שכ ס"א4 .: ברייתא שבת קמד5
רמ"א סי' שכ6 . בה"ל ד"ה ובמקום,ס"א בדעת המג"א ס"ק א , מג"א ס"ק א7 .דלא כהרמ"א שמיקל בזה שבאותו מקום מותר , זה לפי המג"א8 .אבל המ"ב ס"ק ח' מחמיר אפי' בלא תנאי זה וכ"פ השו"ע. ברייתא שם קמד9 . ערוה"ש סי"א, מ"ב ס"ק ז, מג"א ס"ק ט,ס"א .וכ"כ הגר"ז בס"א שהעיקר להקל בזה דאינו מתכוון לסחטו ולא ניחא10 אינו עוסק כלל בסחיטה. ב,ליה שמשקה יוצא ורק במעשה . וכן שמעתי מהגר"ע אוירבאך שליט"א.אכילה
does come out, it is completely unintentional. Furthermore, one may even use the juice that seeped from out any fruit in B category or C for the 11 fruit salad . A blunt knife should not be liquid used as this will definitely produce from the fruit.
lemon into Q. Is it permitted to place a tea?
into a kli A. Yes [It should only be placed to squeeze shlishi]. One must be careful not it is the lemon even with a spoon12whilst inside the tea whilst stirring it.
as usual and One may slice a grapefruit in half even though eat it normally – with a spoon – during some juice will inevitably be squeezed scraping out 13 the process . This includes even bottom even any leftover pieces of fruit at the of juice will be though a substantial amount 14 Furthermore, squeezed out in the process . afterwards15. the leftover juice may be drunk out any of the One may not, however, squeeze by actual remaining fruit after eating it, either the spoon on squeezing or even by pressing 16 juice that the bottom of the grapefruit . Any onto the plate grapefruit the from overflowed 17 underneath may be consumed . For Halachic Questions: Thepocketseries@gmail.com שאין סחטן מדעת ואינו מכוון11 המשקין, וכיון שרוצה לאכול הפרי.לסחיטה ואפי' את"ל.שזבו מותרין באכילה זה לא ניחא ליה שאבד המשקה. א,שזה פ"ר . וב,מהפרי .הוי כמו סחיטה לגופן שהמשקה שזב מותרת . שש"כ פ"ה ס"ב12 . שש"כ פ"ה הע' מט בשם הגרש"ז זצ"ל13 . הגרפ"א פאלק שליט"א14 כיון שהסחיטה נעשה לצורך15 גופן של פרי והפרי עומד לאכילה כיון שלקח האשכולית להדיא כדי אין על המשקה הזו דין משקין שזבו ומותר,לאוכלו .לכתחילה לשתות . כיון שזה סחיטה הגרח"פ שיינברג זצ"ל בס' אוצרות השבת עמ' תסב16 בשביל . קצוה"ש סי' קכו ס"ק יד,המשקה ולא לאוכל , שודאי בזה אינו ניחא במשקה17 א"כ לא שייך כאן הגזירה של משקין שזבו כיון .שהפרי מיוחד לאכילה
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and kallah embark When celebrating their marriage, a chatan leave their parents’ on their own special “Lech Lecha” when they place of their birth home (some even leave their country and the to Avraham and as well). As such, the seven brachot promised hope that many our is It well. as Sarah are very relevant to them bracha and shower will Hashem that them, from will descend name and reputation simcha upon them, that they will have a good We pray that all and will be a blessing for their surroundings. and not the converse others will assist, encourage and bless them through coming into and that all will be inspired and enriched
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הדלקת נרות
Rabbi Shmuel Kimche
Rabbi at Yeshivat Reishit Yershalay
Did he? In the entire episode of Eisav and Yaakov growing up in the house of Yitzchak Avinu culminating in the brachos ‘taken’ by Yaakov – nothing is more perplexing than the passuk:
“And Yitzchak loved Eisav for ‘game’ was in his mouth, and Rivkah loved Yaakov.”
Was Yitzchak really in the dark over who Eisav was? According to the Midrash, Eisav was involved in Gilui Arayos, Shefichus Damim and Avoda Zarah (see Rashi and Midrash on 25:29) – he was an unmitigated rasha! Why did Yitzchak wish to convey the brachos of Avraham his father to Eisav? Why didn’t Rivkah give her husband a ‘reality check’ – she seems to have known the truth. We find many approaches in Chazal to these questions, and what I find amazing about the lives of the Avos, is that each approach to probing a little beneath the superficial gives us (or at least me) tremendous insight into human nature.
Rashi – “Kedushah of Yitzchak” “Ki tzayid bepiv” ‘Game was in his mouth’ – Midrash Tanchuma Toldos #8 (quoted by Rashi): “Eisav would come back from the field and ask his father ‘How does one take ma’aser for salt’. It seems from this, that Yitzchak was beguiled by Eisav’s pretense of being ‘holier than
im
necessary’. The fact that Eisav excelled in the mitzvah of Kibud Av (Bava Metzia 87a), only helps us to see that in fact Yitzchak may have been misled by Yitzchak. (Which is undone when Yitzchak realises ultimately that the rightful brachos went to Yaakov – see 27:33, and midrash quoted by The Stone Chumash.) “And when Yitzchak became old, his eyes were dimmed… (27:1)” – ‘Rashi: The tears of the malachim at the Akeidah fell into Yitzchak’s eyes and dimmed them (paraphrase).’ Clearly, this midrash is not literal for a host of reasons (some brought to attention by members of the shul!) – and is to be understood that through the Akeidah, Yitzchak reached a level of total kedushah which semi-detatched him from this world. “The ashes of Yitzchak still remain atop the mountain” (Rashi 22:14). This made it impossible for Yitzchak to identify Eisav’s true nature.
Netziv – (HA’AMEK DAVAR 24:65) – “Awesome Relationships” “And Rivkah lifted her Eyes, and she saw Yitzchak, and she fell off her camel…and she took her veil and covered herself”. The Netziv understands the entire ‘first encounter’ between Yitzchak and Rivkah (at the end of Chayei Sarah), was purely to lay ground for the brachos to be directed towards Yaakov: “From this moment on [Rivkah] was in awe of [Yitzchak], and her relationship with Yitzchak was not like that of Avraham and Sarah, or Rachel with Yaakov – where whenever they had some disagreement they would speak freely and with passion – this would never be the case with Rivakah [and Yitzchak]…. Rivkah never had the heart to confront Yitzchak and share her opinion about Eisav, where she understood the truth about “Ki tzayid bepiv”. This was all hashgachah so that things would turn out the way Hashem wanted them to….” Here too, the Netsiv understands that Yitzchak was never privy to Eisav’s true nature – and only because the relationship between Yitzchak and Rivkah was one of awe,
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1.
What is the significance of Yaakov
of kedushah and taharah.
Lecha, Shabbat Baruch Hashem, on this Shabbat Parshat Lech properties UK is bringing the beauty, relevance and life-enhancing the UK than ever of Shabbat to larger numbers of Jews throughout of Shabbat UK as an most the make to bezocheh all we May before. in the country as opportunity to encourage as many Jewish people establishing Jewish possible to achieve a double Lech Lecha – by Torah and mitzvot. homes and through being committed to from whom Jewish May we all become like Avraham and Sarah, followed. continuity flowed to all the generations that
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1. What letter this letter?
020 8349 0321 info@ogrstockdenton.com www.ogrstockdenton.com and why particularly was added to both Avram’s and Soro’s name
Zevulun”
“The original plan was for Eisav to tend to material matters in an honest and scrupulous fashion, while Yaakov would tend to spiritual matters. They would enjoy a partnership akin to that of Yissachar and Zevulun in which each would be supportive of the other, and a world leader in his own right. Only once Eisav abandoned his responsibilities was Yaakov saddled with both sets of responsibility.” Yitzchak knew only too well that Yaakov was the “Dweller of Tents”, and that he would be a true continuation of the mesorah of Avraham Avinu – yet what about Eisav? Yitzchak would give him the brachah of “Mital hashamayim u’mishmanei ha’aretz”, that Eisav should combine his natural tendancies of “aretz” and focus them towards spiritual ends “Shamayim” [Famously, The Vilna Gaon in Aderes Eliyahu Beraishis 1:1 shows that “eretz” comes from the word “ratz” (to run), and “Shamayim” comes from the word “sham” (there) – that all ‘earthly’ objects are “means” (running towards something), and all ‘Heavenly’ objects are the “ends” (there)]. Here Yitzchak is blessing the person he believes to be Eisav “From the dew of the Shamayim, and from the fats of the eretz” – hoping that he bring eretz to Shamayim.] But of course, Yitzchak doesn’t realise how far gone Eisav really is…. Ultimately – whether Yitzchak knew Eisav’s true nature, we will never know – but what we do gain from these understandings is (a) Yitzchak’s life in this world as totally removed, unlike Avraham or Yaakov (b) Yitzchak and Rivkah’s relationship as different to the other Avos and Imahos (c) The ideal is “Bechol derachecha da’eihu” – to use our unique abilities for the sake of Klal Yisrael. Good Shabbos.
T H I S PA G E H A S B E E N K I N D LY S P O N S ORED
With best wishes
and kallah look In anticipation of their chuppah, a chatan Land” of their forward to their married life as “the Promised “Lech Lecha”. dreams. Fascinatingly, there is another important instructs Avraham The second is in Parshat Vayera, where Hashem to the land of Lecha) to take Yitzchak to the Akeda: “And go (Lech double aliyah: a made Sarah and Moriah” (BEREISHIT 22:2). Avraham they were once and, Yisrael Eretz into entered they first physically which took them pilgrimage, second a on embarked they there,
of the Commonwealth
the source of Hora’ah to Moriah, explained by Chazal to mean “For out of Zion shall (teaching) for the Jewish people, as it states, Jerusalem”. the Torah go forth and the word of Hashem from one of our ultimate Our physical relocation to Israel is only stage Israel to devote aliyah. In stage two, we are required within of spiritual goals. attainment the and ourselves to the study of Torah two “Lech Lechas”. for opportunity an provides Similarly, marriage Bereishit: “Therefore, in described as union physical a is first The he shall cleave to his shall a man leave his father and his mother and that relationship, wife and they shall become one flesh” (2:24). Within on a second exciting it is incumbent upon the couple to embark and maintaining a and fulfilling “Lech Lecha”, by establishing learning and middot Jewish home which is filled with spirituality, felt. tovot, with the presence of Hashem being constantly goal is Shabbat. Ot The most crucial vehicle for achieving this experience infuses hi leolam - a weekly true and authentic Shabbat a visible sigh our homes with meaning and joy and provides
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rather than camaraderie. I find this to be incredible; that the Avos had different forms of relationship with each other!
Sfas Emes – “Yissachar and
הדלקת נרות
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Chief Rabbi Ephraim Mirvis
Chief Rabbi of the United Hebrew Congregations on his After instructing Avraham Avinu to embark momentous “Lech Lecha” from Haran, Hashem make promised seven significant brachot: I will will you into a great nation; I will bless you; I I make your name great; you shall be a blessing; those will bless those who bless you; I will curse on who curse you; through you all the families earth shall be blessed (BEREISHIT 12: 2,3).
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and Eisav being twins?
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Can be paid by Charity Cheques and Vouchers or to the account below. For regular donations: Please make cheques/vouchers to: BHNY, and send to BHNY, 4 Brent Green, London NW4 2HA For BACS payments: BHNY Ltd, Natwest, 60-14-27, 56630948. Please include Ref: Oneg Shabbos 1 The Ramban answers that they only kept the whole Torah in Eretz Yisrael while he remained married to two sisters only outside of Eretz Yisrael (as Rochel died on the way). The Maharal says that before the Torah was given the Avos could decide to do prohibited things based on spiritual calculations and this was no longer allowed after the Torah was given. 2 From what is stated explicitly in the possuk it appears Yakov only had one daughter, Dena (30:21). However, the possuk says (37:35) that when Yakov saw Yosef’s torn turncoat he refused to be comforted by his daughters (plural)
implying he had more daughters. Rashi brings that according to R’ Yehuda with each of the twelve tribes a twin girl was born whom they married. Rashi (35:17) brings that with the birth of Binyomin another twin girl was born. According to all this Yaakov had 14 daughters! 3 (29:28) When Yaakov got married to Leah and was told he would also be given Rochel to marry, he first waited seven days of sheva brachos for Leah before marrying Rochel. 4 The pesukim imply that the mothers got to name their sons with the exception of Levi (29:34) and (the renamed) Binyomin named by Yakov (35:18).
5 Perhaps it is like the Gemara in Sukkah (53a) that Yaakov never tasted a full sleep going to bed but rather only dozed off for short time periods. 6 The Chizkuni (29:34) explains that until now there were two children so that Leah could hold one with each hand. However, with the third child she would now require how husband to escort her (lashon levaya) and assist with the third child! 7 They were also the daughters of Lavan from a different wife making them half sisters of Rochel and Leah. http://livingwithmitzvos.com/
The Gemara in Nedarim tells us four people are considered as if they are dead even if they are actually alive. Three of those four are referred to in the sedra: a) Not having children Rochel is clearly mentioned in the passuk. b) Being poor Rashi brings that Yaakov was like that since he gave all his possessions to Elifaz the son of Esov so that Elifaz could say that he had killed Yaakov since he had no possessions left. c) Blind Rashi refers to Yitzchok being considered dead since he was blind. However no mention of the Metzora being the fourth considered dead that is why it is the odd one out.
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