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Bereishit
QUESTION: Why does the Torah start with the letter beit,
the second letter of the Hebrew alef-beit, and not with the
first letter, alef?
ANSWER: The Torah consists of two parts, the Written Torah and the Oral
Torah. The Written Torah starts with the word "bereishit," and the Oral
Torah starts with the word "mei'ei'matai". Thus, the first letters of the
Written and Oral Torah spell the word "bam". This alludes to what our
Sages tell us (Yoma 19b) on the words "vedibarta bam" - "and you shall
speak of them." A person should use his speech and conversation for the
study of the Written Torah and the Oral Torah and not for idle or forbidden
talk.
The Midrash may be alluding to the following: The letters of the Hebrew
alef-beit also serve as numbers. Each has a number-value - alef equals one,
beit, two, and so on. By extension, alef can mean to care about only one
person, oneself, and to forget about others. Beit, on the other hand, means
coexistence, caring and getting along with another.
The Torah starts with a beit to teach us that caring about others is baruch -
the source of all blessing, and not with an alef - which implies selfishly
caring only about oneself, which is arur, cursed.
The explanation of the Midrash thus shows how the very first letter of the
Torah teaches us the importance of ahavat Yisrael, loving one's fellow Jew!
Hillel wanted to show this proselyte, at the very beginning of his way
through the Torah, that the basis of the entire Torah is to avoid selfishness
and to care about others.
ANSWER: One connection between the start and the finish can be
understood according to a famous story related in the Gemara (Megillah 9a).
The Egyptian king, Ptolemy II (3476-3515 or 246-285 BCE) commanded 72
Torah sages to translate the Written Torah into Greek.
Hashem inspired them all to produce the same exact translation, known
among non-Jews to this day as the Septuagint, from the Greek word
meaning "seventy." All 72 sages made certain identical changes from the
literal meaning of the Torah in several places to forestall possible
misunderstandings by non-Jews seeking to confirm their own mistaken
beliefs.
One of these changes was at the beginning of the Torah, in the words
"Bereishit bara Elokim." The sages were worried that non-Jews, seeking to
prove that our Torah proves their belief in the existence of more than one
god, would try to bring proof that some other god called "Bereishit" created
G-d!
Therefore, all the sages individually reversed the order of these words to
read "Elokim bara Bereishit" - "G-d created in the beginning." This shows
that G-d is but one, and He was the First Being and the sole Creator of the
world and all other beings.
This change, however, was only for the sake of non-Jews, whose mistaken
beliefs could bring them to a false interpretation of the verse. But when
Hashem commanded Moshe to write down the words of Torah that He
taught him, He knew that the Jewish people would not misinterpret these
words. He, therefore, told Moshe to write them in their true order. (Many
profound meanings lie in the order of the Torah's words and letters.)
This, then, is the connection between the very first words of the Torah and
its last phrase: "Le'einei kal Yisrael" - "before the eyes of all Israel"
(Devarim 34:12). All Jews will see and recognize that "Bereishit bara
Elokim," G-d alone created the world, and they will have no need to have
the order of the words reversed.
ANSWER: The final letters of the words "Bereishit Bara Elokim" spell the
word "Emet" - "truth." The Gemara (Shabbat 55a) says, "Hashem's signet is
Emet." Hashem exists simultaneously in the past, present and future.
Likewise, the word "Emet" is made up of the first, middle and last letters of
the Hebrew alef-beit, corresponding to the past, present and future.
The Midrash is questioning why the Torah begins with "Beis" and not with
"Alef". This is because the beginning of Hashem's words ("Bereishit Bara
Elokim") emphasize the concept of truth. Therefore, the Torah starts with
"Beis", as it is the beginning of the sequence of groups of letters adding up
to 9.
"In the beginning of G-d's creating the heaven and the earth. And the
earth was formless and empty, with darkness over the depths...And G-d
said: 'There shall be light.' " (1:1-3)
1. It was Hashem Himself who created heaven and earth, and therefore
He alone is Master of the world and of everything within it.
2. At first the world is dark and empty of Hashem's light, but every Jew
has his own share of the world, which he has to improve and
illuminate.
3. The way to brighten his share of the world is through "and G-d said"
- fulfilling the word of Hashem by studying Torah and keeping
mitzvot. Through this, the Jew accomplishes his purpose in the world
and "There shall be light" - the world becomes illuminated with the
light of G-d's Torah.
ANSWER: The Midrash calls the Yeitzer Hara, the inner voice and evil
inclination that tells us to do wrong, "evening" because it brings darkness to
the world. "Morning," on the other hand, refers to the Yeitzer Tov, our inner
voice that tells us to do good, for it brings only light to the world.
The basic selfish instincts every child has at birth come from the Yeitzer
Hara. The Yeitzer Tov begins to express itself only gradually in the child,
until at Bar Mitzvah when a boy turns thirteen tears old, it is fully expressed.
(See Shulchan Aruch Harav 4:2.)
This, then, is the meaning of the verse: In man's life, "evening" - the Yeitzer
Hara - comes first: Then "morning," the Yeitzer Tov, comes. When do they
first meet, both being fully expressed? On yom echad: the day a Jew
becomes echad, of which the three Hebrew letters (alef equals one, chet,
eight and daled, four) total thirteen!
Since angels do not have to deal with the trials and tribulations of the
mundane world, in the eyes of Hashem man is preeminent, and therefore
they can recite their daily praise to Hashem only after man said his praise
(Chulin 91b).
When the angels saw the newly created man, their mistake was not to say
their song to him but that they should say their song lefanav - before he said
his praise to Hashem. They derived this conclusion because they thought
him an angel like them, but less prominent being he was created later (see
Midrash Rabbah 1:3).
Therefore, Hashem cast a sleep upon man so that they would witness that he
was mortal but nevertheless, possessing intrinsic spiritual beauty. Hashem
said to the angels, 'Separate yourself from the man,' - There is no way that
you can compare to him. For in reality he is an ordinary mortal and
regardless of all the hardships and difficulties that he encounters, he allows
his neshamah to direct him to be dedicated and devoted to My will."
The Gemara (Beitza 16a) says that the money a person will have for his
expenses throughout the entire year is decided upon on Rosh Hashana.
Exempted from this are his expenses for Shabbat. If a person spends much
for Shabbat, Hashem will make available to him special sources of income
to recover his expenditures.
"No shrub of the field was yet on the earth, and no plant of the field had
yet grown, because G-d had not brought rain upon the earth, and there
was no man to work the ground." (2:5)
Our sages also tell us that the first day of creation was the 25th of Elul, with
man being created on Rosh Hashana, the first of Tishrei (see Rosh Hashana
8a). Thus, the first five days of creation were the last five days of the fortieth
yovel year.
"He tells His words to Yaakov, His laws and His judgments to Israel"
(Psalms 147:19). Our sages explain (Shemot Rabbah 30:9) that whatever
Hashem commands us to do in the Torah He Himself "fulfills." To show
how He, too, observes the Mitzvah of yoveil, Hashem created the plants on
the third day, but didn't allow them to penetrate the ground as it was still the
yoveil year. On the sixth day of creation, the first day of the new year
following the yoveil, when farmers would once again be allowed to work
their fields, Hashem answered Adam's prayers for rain, and made the plants
emerge and flower on earth.
"Of the Tree of Knowledge of good and bad, you must not eat thereof."
(2:17)
QUESTION: Hashem was very generous and permitted
Adam to enjoy all of the trees, why was the Tree of
Knowledge excluded?
"And G-d formed out of the earth each animal... and brought them to
the man to see what he would name each one, and Adam assigned
names to all cattle." (2:19-20)
ANSWER: When one acquires a property, one changes its title to show its
new ownership. We find this in the Torah: Pharaoh appointed Yosef as his
viceroy, and changed his name to Tzafnat Paneach (41:45) to show that he
remained Yosef's superior.
"And G-d built the rib which He had taken from the man into a woman,
and He brought her to the man." (2:22)
The blessing to the chatan and kallah is that, throughout the years of their
married life, they should always communicate "face to face" and never "turn
their backs" on each other.
"And the man said: 'This time it is bone of my bones, and flesh of my
flesh; this shall be called Woman, because she was taken from man.' "
(2:23)
ANSWER: According to the Gemara (Niddah 31a), there are three partners
in the formation of man; Through Hashem, he receives a soul, through the
father the bones, nails, and brain, and through the mother, skin and flesh.
Adam emphasized that this time, and only this time, the bone and the flesh
both came all from the same source.
"Therefore shall a man leave his father and his mother and shall cling
to his wife." (2:24)
Therefore, the Torah says, leave the parent-child relationship, and the
childish inclinations. Learn to be a giver, and thus the marriage will succeed.
Under the chuppah, we bless the young couple, "Grant abundant joy to these
loving friends, as You bestowed gladness upon Your created beings in the
Garden of Eden of old." Adam and Chava's unique happiness derived from
their lack of argument over pedigree, since both were equally created by
Hashem.
"And the woman said to the snake, 'From the fruit of the trees of the
garden we may eat. But from the fruit of the tree which is in the middle
of the garden, G-d said: You shall not eat of it, nor shall you touch it.' "
(3:2-3)
On Pesach, however, one may not eat chametz (food containing leavening)
nor even touch it. Since on Pesach one eats all food except for chametz, one
could easily forget and eat chametz by mistake. The Sages therefore forbade
even touching chametz (Magen Avraham 612:6).
Since they were allowed to eat the fruits of all the trees of the garden, Chava
thought the situation was similar to Pesach, when all food besides chametz is
allowed. Just as chametz is not to be touched on Pesach in case one comes to
eat it, so too would it have been wrong, she reasoned, to touch the forbidden
tree so that they would not eat by mistake.
"The snake said to Chava: 'You will certainly not die.' " (3:4)
QUESTION:
1. In the original Hebrew, the root word mot which
means dying is repeated: mot temutun. This seems to
be an extra word. Why is it necessary?
ANSWER: Hashem commanded not to eat the fruit, but Chava added that
they couldn't touch the tree, either. The snake slyly pushed her against the
tree, and told her: "Now it makes no difference whether you eat or not,
because a person can only die once and not twice! Thus, if you have to die
for touching the tree, you can't die a second time for eating the fruit, too.
And if you won't die for touching the tree, you won't die for eating the fruit
either. So you might as well enjoy the fruit and not worry about anything."
"And the woman saw that the tree was good for eating...and she took
from its fruit and she ate." (3:6)
QUESTION: Why does the pasuk start talking about the tree
and conclude with the fruit?
ANSWER: The tree was unique in being entirely edible and tasty -
including its trunk and branches. Hashem forbade the fruit of the tree, but
not the wood. The snake, however, who was very sly, fooled Chava into first
eating from the wood. When she realized its harmlessness and even its
beneficial quality, she then decided to also partake of the fruit.
ANSWER: There are people who claim that 613 mitzvot are too many. If
the number were reduced, it would be easier for them to be Torah observant.
Adam, on the day of creation had only one mitzvah, which unfortunately he
violated. This teaches, that regardless of how many mitzvot a person has to
observe, he must be aware of the yeitzer hara, who will always endeavor to
find a way to trap him into sinning. Hashem did not overburden us with His
mitzvot. He gave us 613 knowing that it is the amount a Jew is capable of
handling.
Two people, each carrying a sack weighing 100 pounds, were climbing a
mountain. One was extremely happy, the other very sad. A passerby asked
each one if he could add to his sack. The happy one said, "of course," and
the other one replied, "oh no!" It turned out that the happy one was carrying
valuable gems, and the other a sack full of rocks.
Every Jew is obliged to "climb the mountain" through performing Torah and
mitzvot. When a person considers Torah and mitzvot a sack of gems, he
"carries" it happily, and his yeitzer hara cannot deter him. If he views Torah
and mitzvot as a difficult burden, he moans all the way and his yeitzer hara
can easily influence him.
"G-d called out to the man and said to him, 'Where are you?' " (3:9)
Before the Rebbe answered the question directly, he asked, "Do you believe
the Torah is eternal?" The officer replied affirmatively. The Rebbe then
continued, "The Torah is teaching that at all times Hashem calls every man
and says to him, 'Where are you? A specific amount of years and days were
allotted to you; what have you accomplished during your lifetime?' "
The Rebbe then turned to the officer and said, "For example, you have lived
already such and such a number of years (exactly the age of the officer); did
you ever do someone a favor?"
The officer was very impressed. He clapped the Rebbe on the back and
shouted "Bravo!" Afterwards he was very helpful in clearing the Alter
Rebbe of the charges for which he was arrested.
"Have you then eaten from the tree which I commanded you not to eat
from it?" (3:11)
ANSWER: Haman did not learn from Adam's mistake. Adam was the only
man in the world, ruling over all creatures; he lacked nothing and could have
lived forever. Hashem's command not to eat from the fruit of the Tree of
Knowledge was to limit his domain - but only marginally - and to teach him
to be content with what he had. He was not to risk everything he had for
what was not meant for him. Unfortunately, Adam did not learn this lesson
and suffered the bitter consequences.
Haman, too, had everything - vast wealth, many children in powerful places,
and the highest position in the realm - and was second only to the king
(Esther 5:11).
Nevertheless, he could not bear the fact that Mordechai the Jew remained
the only one who refused to bow down to him. Not content with almost
everything, Haman risked all he had in an attempt to gain what he felt was
everything - by planning the annihilation of the Jewish people.
Had he not been so greedy, he could have lived a life of wealth and royal
honor. But he did not learn from Adam's mistake, and he, too, suffered the
bitter consequences.
"The man said: 'The woman whom You gave to be with me, she gave
me of the tree, and I ate.' " (3:12)
"To the woman He said: 'I will greatly multiply your pain and your
pregnancy; in pain you will bring forth children.' " (3:16)
ANSWER: Kayin and Hevel were born before Adam and Chava committed
the sin of eating the forbidden fruit (Sanhedrin 38b). After being chased out
of Gan Eden, Chava gave birth to a third son. Thus, immediately after
committing the sin, she began to experience the troubles connected with
rearing children, while at a later date she encountered the pains of
pregnancy.
"And he will rule over you." (3:16)
"G-d made for Adam and his wife leather garments." (3:21)
Since Chava caused Adam's need for clothing, it is customary for a kallah to
send her chatan a tallit before the wedding (Ta'a'mei Haminhagim #947).
Through this garment, which is used for a mitzvah, her iniquity is corrected.
"And he drove out the man; and He placed at the east of the Garden of
Eden the cheruvim and the flame of the ever-turning sword." (3:24)
"Kayin spoke to Hevel his brother. Then, when they were in the field,
Kayin rose up against Hevel his brother and killed him." (4:8)
ANSWER: The Midrash Rabbah (22:8) says that Hevel was much stronger
than Kayin, and Kayin would normally not have been able to kill him. To
gain his brother's confidence, Kayin pretended to be a "good brother,"
leading him to think that he would never do him any harm.
This is the meaning of the verse: "Kayin spoke to Hevel, his brother" - he
spoke to him in a kind, brotherly way, so that he could later take him by
surprise out in the field and kill him before he had a chance to fight back.
Afterwards, Hashem asked Kayin, "Where is your brother Hevel?" (4:8)
This was indeed a rhetorical question; Hashem knew very well what
happened. However, He was asking Kayin, "How were you able to kill your
own brother, when such a loving 'brotherliness' supposedly existed between
you and him?!"
ANSWER: When Kayin committed the terrible act of killing his own
brother, he realized his demoralization and debased status. After much
contemplation, he concluded that without proper education from early youth,
a person can easily go astray and commit the most gross and inhumane
crimes. To rectify this, he made it his mission to propagate the importance of
education.
When his son was born, he named him Chanoch, which stems from the word
"chinuch" - "education" - and also called the entire city by this name. Kayin
was stressing that parents are obligated to educate their children as soon as
they are born. Moreover, one should not suffice with this, but also see that
the entire city receives a proper education.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Noach
"These are the offspring of Noach: Noach was a righteous man, perfect
in his generation; with G-d Noach walked." (6:9)
ANSWER: Our Sages divide the mitzvot into two categories: 1) our duties
towards G-d and 2) our responsibilities towards our fellow human beings.
Some people are strict in observing their duties towards Hashem. They pray
with devotion, study Torah diligently, and keep mitzvot like tzitzit, tefillin,
Shabbat and Yom Tov etc. meticulously. Although they do these actions for
Hashem with great care, they may lack the sincerity and respect for the
rights and belongings of their fellows.
Others may be very careful in their relations with their fellow men and
women, helping those in need and showing respect towards others.
However, they are lax in their duties towards Hashem. They may not say
their prayers the way they should, study as much Torah as they can, or take
proper care to fulfill the mitzvot.
In this verse, the Torah tells us that Noach was a righteous man in every
sense: "Perfect in his generation" - in his relationships with others. He also
"walked with G-d" - serving Him properly.
"Noach was a righteous man, perfect in his generation; with G-d Noach
walked." (6:9)
ANSWER: There are many different types of people. Some people observe
Torah and mitzvot at home, but when they are among their friends their
observance embarrasses them, and they do things which a Torah-observant
Jew should not be doing. For example, at home they are very careful with
kashrut, but when they eat out with friends they are not as careful. Others,
act very frum (pious) in the company of their friends, but when they are
alone at home with no one watching, there is much to be desired. For
example, in shul they daven with much kavanah, and at home, they run
through a davening in a few minutes.
The Torah is testifying that Noach was a tzaddik, and goes on to explain
what type of tzaddik he was: 1) "He was perfect in his generation" - when he
was among the people of his generation he acted in a very observant manner.
2) "With G-d Noach walked" - when he was alone with only Hashem to see
his behavior, Noach walked in the path of Hashem.
ANSWER: The word "rabboteinu" literally means "our teachers." There are
many ways to learn from a teacher. One can learn from his behavior, from
his manner of speech, and from the knowledge he instills.
The opinion of the others (who project that Noach possibly would not be so
great) may be correct, but they would not be qualified to be regarded as "our
teachers" who are to instruct us in judging another person.
ANSWER: A story is told about a city in Europe where there lived a man
named Chaim. Unfortunately, he derived his livelihood from being the "city
thief." Chaim's son was becoming Bar-Mitzvah and he invited the
townspeople to the celebration. The residents were in a dilemma: Should
they not go, Chaim would get even with them by robbing their homes, and if
they did go, how would they be assured that the food would be strictly
kosher? They confronted the Rabbi with their problem, and he told them that
he would get back to them within a few days.
The Rabbi invited Chaim to his study and entered into a conversation.
"Chaim, how do you support your family?" Chaim answered, "Everyone
knows that when I need something, I go out and steal it." "Tell me, Chaim, if
the door is locked, do you also steal?" "Why not," Chaim responded, "I
break open the lock and enter." "Should anyone stand in your way, what
would you do?" "I would beat him up and remove him." "And what if you
find food, would you steal it?" "Of course, I would," was his reply. The
Rabbi them became very serious and asked, "Chaim, if you break into a
home and find a piece of non-kosher meat, would you take it?" Chaim
looked into the Rabbi's eyes and in all sincerity exclaimed, "Rabbi! do you
think I am not a Yid?!" It appears that even Chaim had certain guidelines
and limitations as to how far he would go with his wrongdoings.
In the days of Noach things had deteriorated terribly. Even all those who had
a self-made definition of right and wrong destroyed their own ways and
erased all lines of demarcation. They committed indiscriminately every
crime in the book.
"G-d said to Noach: 'The end of all flesh has come before me, for the
earth is filled with robbery through them.' " (6:13)
The flood began with 40 days of continuous rain, followed by with 150 days
of unabated flood before the water began to descend in level - a total of 190
days. The numerical value of the two letters of the Hebrew word "keitz"
meaning "end" is 190. The "end of all flesh" was decided by Hashem to
come in the form of 190 days of intense punishment.
This appears difficult, because in the Gemara (Sukkah 52b), Rashi says that
Noach was assisted by his son Shem?
The two opinions may also be contingent on the actual purpose of the ark;
was it a means of survival or a source of admonition and direction for the
people?
If it was meant to provide a means of survival, Noach did not have to make
it himself and it could have been completed more quickly. However, if its
purpose was to admonish the people, Hashem must have wanted the ark to
be constructed entirely by Noach himself, for it was his responsibility as
spiritual leader of that generation to continuously guide and direct all of
humanity in the proper way of serving Hashem. Hopefully, during the long
period (120 years) he was occupied with the construction, he would manage
to persuade the people to improve their ways.
Rashi's two explanations of the "light" reflect these two opinions concerning
Noach's righteousness. According to the first opinion, that he was truly
righteous, he fully deserved to be saved, and there could be no objection to
his watching the destruction of his contemporaries in the flood. This
opinion, then, considers the "light" to be a window through which Noach
could see what was happening outside the ark.
According to the second opinion, however, that Noach was not truly
righteous, and was only called righteous in comparison to his generation, he
had no right to watch their destruction. (As we see, when Lot was saved
from the destruction of Sodom, the angel told him (19:17) "Don't look
behind you," to which Rashi comments: "You [Lot] were wicked together
with them...you don't deserve to see them punished while you are saved.")
Therefore, the "light" must have been some other source of light - a precious
stone which illuminated the darkness inside the ark.
"And you, take for yourself of all food that will be eaten...it shall be for
you and for them for food." (6:21)
Therefore, we can say here, too, that when Hashem told Noah to prepare
mikol ma'achal asher yei'acheil, He meant the following: "You, prepare 'bite
size' portions, no larger than an egg, of each type of food that will be eaten.
Miraculously, through this food, you and also they - your family and the
thousands of animals in the ark - will be sustained."
Alternatively, when Hashem told Noach, "Ve'ata kach lecha" - "and you,
take for yourself of all food that will be eaten," He meant that he should
prepare food adequate only for him personally, for the duration of the flood.
Miraculously this food would increase and be enough for all the inhabitants
of the ark: "For you and for them" - the members of your family and all the
animals.
This was one of the many miracles that occurred in the ark. Another was the
animal's contentment with human food.
The following passuk states that "Noach did all that G-d commanded him to
do." Superficially, one may wonder, why is it necessary to state this - would
Noach dare to deviate? The Torah is accentuating Noach's great faith in
Hashem. He entered the ark without preparing any food for the animals, and
he relied on a miracle that they would be sated with his food and live
through the flood.
"And you, take for yourself of all food that will be eaten ... it shall be for
you and for them for food." (6:21)
ANSWER: Originally, mankind was allowed to eat only food that grew
from the ground (1:29). It was only after the flood that Noach and his
descendants were allowed to eat the flesh of animals, too (9:3). According to
the Ramban this was a reward to Noach for his efforts to provide and care
for all animals in the ark.
The extra words "that will be eaten" hint to this reward. They can be taken to
refer not only to the food, for the duration of the flood, but to the animals
mentioned in the previous two pesukim: "Because you will bring these
animals into the ark and take care of their needs during the flood, you will be
rewarded and acquire all the animals as 'food that will be eaten.' You and
your generations will be allowed to eat of their flesh after the flood."
"G-d said to Noach: 'Enter, you and all your family, into the ark.' "
(7:1)
ANSWER: The Hebrew word "teivah" used for "ark" (meaning here a large,
floating "box") also means "word." Hashem is telling us as well to "enter"
into the words of Torah and prayer.
Sometimes when we study Torah we forget its holiness and the One who
gave it; we say our prayers without sincerity or attention to their meaning.
Just as Noach was commanded to "enter" with his entire being into the ark
("teivah"), so are we told to "enter" with all our heart and soul into the words
("teivot") of Torah and prayer, reading the words carefully from the Torah-
book or prayer-book, saying each word with feeling.
"And Noach came...into the ark because of the waters of the flood."
(7:7)
It was only the rising waters of the flood which showed him that his faith in
his contemporaries had been mistaken, and he had no choice but to retreat
into the ark to save at least himself and his family.
"And from the animals which were not clean [kosher]." (7:8)
The prophet therefore foretells the miracle that will occur in the days of
Mashiach, when everyone will have an abundance of good: even then there
will be absolute peace and the wolf and lamb will abide together.
ANSWER: At certain times in the year we say a full Hallel, and at other
times parts of the Hallel are omitted. The occasions for full Hallel, as noted
in many siddurim, may be remembered through the word "BeBeTaCh." This
stands for the first two days of Pesach (Beit), the two days of Shavuot (Beit),
the nine days of Sukkot including Simchat Torah (Tet), and the eight days of
Chanukah (Ches).
Our pasuk is also hinting to the above: "Shenayim" - two - days of Pesach,
"Shenayim" - two - days of Shavuot. "Ba'u" has the numerical value of nine,
which refers to the nine days of Sukkot. "El Noach" has the numerical value
of 89, which is exactly the same numerical value as the word "Chanukah".
On these days we say the complete Hallel.
ANSWER: The fish were the first living creatures Hashem created. They
were created on the fifth day of creation, even before the birds, who were
created on the same day - and certainly before animals and man, who were
created on the sixth day. In consideration of this quality they were not
destroyed.
This, incidentally, may also be a reason for our custom to begin our Shabbat
meals with fish before we eat meat, for fish was created before fowl and
animals.
Furthermore, the Hebrew word for fish is "dag", which has the numerical
value of 7; it is thus an appropriate food for Shabbat - the 7th day of the
week.
"They were obliterated from the earth. Only Noach and those with him
in the ark survived." (7:23)
ANSWER: Og was the son of Shemchazel, one of the fallen angels (see
Rashi, Bamidbar 13:33) and an exceptionally powerful and tall giant.
According to one opinion, he survived the flood by riding on top of the ark.
According to another opinion, his great height allowed him to walk
alongside the ark with his head out of the water. Although the waters of the
flood were boiling hot, they were miraculously cool around the ark, and
Noach gave Og food through the window.
Prior to entering the ark, the wife of Cham, Noach's youngest son, became
pregnant with Sichon through a relationship with Schemchazel. Cham
brought her into the ark together with him, and there she gave birth to
Sichon. Consequently, Sichon and Og were brothers from the same father.
ANSWER: The Zohar says that Noach sinned by not praying that his
generation be saved. Unlike Avraham (18:23-32) and Moshe (Shemot
32:11-13, 31-32), who was even ready to give up his own life if G-d would
not forgive His people, Noach was concerned only that his own family be
saved.
Since Noach did not ultimately act as a truly righteous man by concerning
himself with others, he was considered in the final analysis "only Noach" -
just a simple person shorn of all his titles and praises.
"And the dove came back to him in the evening, and behold, there was a
plucked olive leaf in her mouth." (8:11)
ANSWER: Noach observed the Torah rule not to start a journey at sea
fewer than three days before Shabbat. Therefore, he entered the ark on
Wednesday noon, the 17th of Mar Cheshvan. (See Sefer Tzeror Hamor, and
Tur Orach Chaim 248, Beit Yosef.)
The rain lasted for 40 days (counting from 18 Mar Cheshvan because 17
Mar Cheshvan was not a full day). This was followed by 150 days of
unabated flood. Sixty days later, the mountain tops appeared above the
receding flood-waters, and 40 days later, Noach sent out a raven. Fourteen
days later, he sent out the dove a second time.
This was on the 304th day of the flood (40+150+60+40+14= 304), which is
equivalent to 43 weeks and 3 days. Since the first real day of the flood was
Thursday, day 304 must have been a Shabbat. The dove, not wanting to tear
a leaf off a tree on Shabbat, waited until nightfall. When Shabbat was over,
she tore off the leaf and brought it to Noach.
"And behold, there was a plucked olive leaf in her mouth." (8:11)
ANSWER: Prior to the flood the inhabitants of the world were very corrupt.
Immorality was rampant among humans, and even cattle and fowl consorted
with other species. This caused all to lose their unique identities.
An olive produces oil; it cannot mix with any other liquid and always
separates and floats to the top. The message to Noach was that after the
flood, the human race was required to improve its ways. It was forbidden to
ever again mix and mingle as abominably as it had done previously.
"And behold, there was a plucked olive leaf in her mouth." (8:11)
QUESTION: Why did she bring the leaf and not the olive?
ANSWER: According to the Midrash Rabbah (23:6), the dove flew to the
Mount of Olives and brought the leaf from there. From fruit that grows in
Eretz Yisrael, one is required to separate ma'aser (tithe). The dove, not
wanting to create any obstacles for Noach, brought him the leaf and not the
fruit.
"And the dove came back to him in the evening and, behold, there was a
plucked olive leaf in her mouth.... Noach, the man of the earth, debased
himself and planted a vineyard." (8:11, 9:20)
In the Beit Hamikdash, wood was used to maintain the fire on the altar.
According to halacha (Rambam, Issurei Mizbei'ach 7:3) the wood of olive
trees and vines could not be used for this purpose because they produce
valuable fruits, and cutting down these trees would be to the detriment of
Eretz Yisrael.
Bearing the leaf of an olive tree, whose fruits - whose children, so to speak -
are valuable, the dove was indicating that Noach should not be arrogant or
conceited about his survival, because it was in his children's merit and not
his own. Noach acknowledged this by planting a vineyard, in which the
fruits were more valuable than the trees.
ANSWER: When Noach came out of the ark he was still forbidden to eat
meat until Hashem granted him permission. A portion of the Korban Todah
has to be eaten by the person who brings it. Therefore, he had no other
alternative but to bring a Korban Olah, which is burnt entirely on the altar
and not eaten at all.
"One who sheds the blood of man in the man, his blood shall be shed."
(9:6)
ANSWER: The Gemara (Bava Metziah 58b) states that if one publicly
embarrasses another, it is as if he spills his blood, because the one who is
embarrassed blushes, and blood rushes to his face (as if trying to leave his
body). Then his face pales as the blood rushes to other parts of the body, and
it takes on the ashen, pallid appearance of a corpse. The difference between
actual murder and embarrassment is that in murder, blood actually leaves the
body, whereas in embarrassment, the blood changes location within the
body.
In this pasuk, the Torah teaches us two things: 1) If one "sheds the blood of
man" - by actually killing him - or 2) even if one sheds the blood "in the
man" - by embarrassing him and causing him to blush and pale, "his blood
shall be shed," for he has committed a mortal sin.
"Cham, the father of Canaan, saw his father's nakedness and he told it
to his two brothers outside." (9:22)
ANSWER: Noach was very upset with his son's irresponsible behavior. For
looking at things he shouldn't have and telling about a shameful occurrence
to others, Noach cursed him that he and his descendants would be slaves to
their brethren.
One who buys a non-Jewish slave acquires him forever. However, if the
master knocks out his tooth or his eye, he becomes free. The reason for this
is that the slavery resulted from using an eye in an improper manner and
using teeth to talk improperly. Thus, once the slave is missing the tooth or
the eye, it is as though he has received his punishment and no longer needs
to be a slave.
"And they found a valley in the land of Shinar and they settled there."
(11:2)
QUESTION: Why did all the people of the world want to
cram into one small valley?
ANSWER: After the flood, Hashem promised that in the future He would
never again destroy the world in such a manner. However, according to the
Gemara (Sotah 11a), this promise only meant that He would not destroy the
entire world through a flood, but not that He would refrain from bringing a
flood on one nation or a group of people.
In order to outsmart Hashem, the people decided the following: If they were
to spread out and live in different parts of the world, then one day Hashem
could bring a flood and destroy a particular group. Therefore, they all
decided to live together in one place so that Hashem would be forced to keep
His promise and not bring a flood which would destroy all of them at one
time.
"And they said 'Let us build for ourselves a city and tower with its top
in the heavens.' " (11:4)
ANSWER: Rabbi Yehonatan Eibeschutz (1690-1764), renowned Torah scholar, and Rabbi
of Prague and Hamburg, answers that they were aware of the laws of gravity. Their plan
was to build a tower so high that its top would be beyond the earth's gravitational pull.
They could then ascend to the top of the tower where they would become weightless,
enabling them to fly up into the heavens where they imagined they could confront Hashem!
(Evidently Newton's Law of Gravity and the space program have been in the Torah for
thousands of years.)
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Lech Lecha
ANSWER: Yaakov also had the name "Yisrael," which was given to him by
the angel and considered a greater name. Why, then, don't we say "Elokei
Yisrael" instead of "Elokei Yaakov?"
The reason is that the words "Elokei Avrohom, Elokei Yitzchok, V'Elokei
Yaakov" have in them a total of 26 letters, which is the numerical value of
the Tetragramaton: Yud = 10, Heh = 5, Vav = 6, Heh = 5. By saying Elokei
Yisrael we would be saying a phrase of 27 letters which would not add up to
the name of Hashem. The only way we could say "Yisrael" so that it would
still add up to 26 letters would be to say Avram instead of Avraham.
Therefore, Hashem told him, "I will enlarge your name by adding a letter to
Avram making it Avraham, and in order that the Jews should be able to say
your bigger name in Shemonah Esrei, they will say 'Elokei Yaakov' and not
'Elokei Yisrael.' "
"I will make you into a big nation: I will bless you, and make you
famous and you will be a blessing." (12:2)
ANSWER: In Pirkei Avot (1:2) we learn that the world stands on three
pillars: 1) The study of Torah, 2) avodah - the service of G-d, and 3) gemilat
chassadim - acts of kindness, tzedakah. The patriarchs each epitomize one of
these pillars. Avraham = chessed (21:33), Yitzchak = avodah (24:63),
Yaakov = Torah (25:27).
"And I will bless those who bless you and those who curse you, I will
curse." (12:3)
ANSWER: The Gemara (Kiddushin 40a) says that Hashem gives credit to
one who plans to perform a mitzvah, even if circumstances prevent the
realization of the plan. However, for a transgression (aveirah), one is
punished for plans only when they are carried out.
When a person blesses or curses, he first thinks about it and then expresses
verbally what he has in mind. Therefore, Hashem is saying to Avram, "I will
bless those who bless you as soon as they plan to bless you, even if they
have not yet blessed you. However, those who curse you will be cursed only
after they actually curse you, but not merely for thinking."
"I will bless those who bless you and those who curse you I will curse."
(12:3)
ANSWER: Avram was the prototype of chessed. His entire life was
dedicated to acts of kindness for humanity. It is very difficult to comprehend
why anybody would want to curse such a person. Obviously one who curses
Avram is in the "dark" and does not know Avram's true character.
The word "a'or" stems from the word "ohr," which means "light." Hashem
told Avram, "Should there be a person who will curse you, I will open his
eyes to see the light and understand what and who you are."
The one who curses Avram does so only because he is in the dark. Once
Hashem helps him to "see" the true light of Avram, he joins all those who
pray to have children like him.
"And I will bless those who bless you and those who curse you I will
curse; and all the families of the land will bless themselves with you."
(12:3)
ANSWER: Hashem was telling Avram that his mission was to go out into
the world and spread yiddishkeit. There would be many people who would
join him and bless him for teaching them about Hashem.
As usual, he would come across people who would oppose him and even
curse him. "Do not become frightened and abandon your mission," said
Hashem, "because even those people who openly curse and oppose you will
envy you deep down in their hearts and pray that their children should be
like you when they grow up."
"And Avram went according to G-d's instructions, and Lot went along;
and Avram was 75 years old when he left Charan." (12:4)
Avram was very much attached to Hashem and did anything that Hashem
told him, even if it appeared difficult or he did not know its reason or
significance. On the other hand, Lot accompanied Avram only because he
calculated that he was an old man who would soon die childless, leaving Lot
as his sole heir.
"Avram passed through the land to the place of Shechem, and the
Canaanite was then in the land." (12:6)
The Torah is emphasizing that though the Canaanites were presently in the
land and it was a time of war, Avram was miraculously protected by
Hashem and very easily went through the entire country without any
hindrance.
"Why didn't you tell me that she is your wife? Why did you say 'she is
my sister,' so that I would take her as my wife?" (12:18- 19)
1. "Why didn't you tell me that she was your wife so I would not marry
her?"
2. "If you were afraid that I might marry her regardless, and therefore
decided to lie and say she was only a relative, at least you should
have refrained from telling me that she was your sister. Thus, I
would have not have wanted to marry her, and you are fully at fault
for what happened."
"And he went on his journeys...to the place where his tent had been in
the beginning." (13:3)
ANSWER: The "debts" Rashi is referring to are not monetary. During his
travels, many people asked him questions which he did not answer and he
"owed" them answers.
When Avram started out on his trip, he was very poor. On his itinerary he
would make stops and speak to the people about the greatness of Hashem.
The people had never heard of Hashem, and many asked Avram a question:
"If your G-d is so great and good, why doesn't he relieve your poverty?"
Avram was unable to give the people a satisfying answer. However, on his
way back, after being blessed with riches, he visited the people who
previously questioned him about Hashem to "pay" them the answer he owed
them.
He told them that his riches were a reward from Hashem. A Jew must have
faith that if he will deserve it, Hashem will reward him with all the best.
"And he went on his journeys from the South to Beth-El, to the place
where his tent had been in the beginning.... to the place of the altar
which he had made there at first." (13:3-4)
Avram started his travels as a poor man and established his residence in the
vicinity of Beth-El, an area which was spiritually in accordance with
Hashem's desires for humanity. The Torah emphasizes that on his return,
after being blessed with an abundance of material wealth, he did not change
his style of living. He returned to the area of Beth-El, where he originally
lived when he possessed modest means. Despite his affluence, he remained
in the "old" Jewish neighborhood.
"Avram said to Lot, 'Please let there not be any strife between me and
you ... for we are brothers (relatives).' " (13:8)
ANSWER: A story is told that a piece of wood once asked a piece of steel,
"Why is it that when you are hammered you make such loud noises, and
when they chop me the noise is not so loud?" The steel answered, "I am
hammered with a hammer made of steel, which is my brother. I scream
because it hurts when your own brother hits you."
Avram told Lot, "People should always avoid conflicts, especially relatives
and good friends."
"Let there not be any strife between me and you ... for we look alike."
(13:8) (See Rashi)
ANSWER: Avram explained to Lot the following: "If you did not have a
beard and peiyot and did not look like a tzaddik, then everyone would easily
interpret and understand the cause of our quarreling: Either you are fighting
with me because you despise religious Jews, or else I am at odds with you
because you are my relative and I am unhappy with your irreligious
behavior. However, since we both have beards and peiyot, and appear as
very religious Jews, the secular world will laughingly exclaim 'Look at the
rabbis fighting,' and ridicule Torah-observant Jews. Consequently, our
actions will cause a desecration of Hashem (chillul Hashem)."
"And I will make your children as the dust of the earth." (13:16)
QUESTION: How are the Jewish people like the dust of the
earth?
ANSWER: Everyone walks upon the dust of the earth, and similarly, many
nations "step upon" the Jewish people. The dust, however, outlasts the
people who trod on it, and the Jewish people, too, will prevail over their
oppressors.
Alternatively, Hashem refers to the Jewish people as his "eretz cheifetz" -
"desirable land" (Malachi 3:12).
The Ba'al Shem Tov explains the analogy in the following way: When one
digs in the earth he can find the most valuable treasures, such as silver, gold,
diamonds, etc. Similarly, in every Jew, even the estranged, there are
concealed riches. It is necessary to delve and search within them and help to
bring their "treasures" to the surface.
A Rabbi who intensely fought the missionaries in his town, was visited by
the bishop and asked, "Rabbi, why do you oppose us so strongly?" The
Rabbi replied, "When you convert someone to your religion you sprinkle
him with your 'ritual water.' Jews are compared to the dust of the earth.
When one mixes water with earth, mud results. I cannot sit idly and see
someone trying to make mud of my people."
"And they took all the wealth of Sodom and Gomorrah, and all their
food and they departed.... And he brought back all the wealth." (14:11,
16)
ANSWER: Avram went to battle during the night of the fifteenth of Nissan,
which is Pesach night. During the first half of that night Hashem
miraculously helped Avram to defeat the four kings. The second half of that
night was reserved for the slaying of the first born in Egypt and the
liberation of the Jewish people.
Whatever Avram managed to take from the enemies became his personal
property. He instructed his army to be careful to dispose of any food taken
from the enemies because it is forbidden for a Jew to have chometz in his
possession during Pesach.
"Avram heard that his relative [Lot] was captured, and he armed his
servants and pursued them [the four kings] as far as Dan." (14:14)
QUESTION: The four kings were stronger than the five; why
was this war so important to Avram that he went to battle
putting his life and the life of Eliezer in danger?
ANSWER: Amrafel was one of the four kings. He was called Amrafel
because "amar pol" - "he said 'fall into' " - he gave the order for Avram to be
thrown into the fiery furnace for destroying the idols and propagating G-
dliness. He was also known as Nimrod because "He incited men to rebel
(Marad) against G-d" (Eiruvin 53a).
Lot's appearance was identical to Avram's (Rashi 13:8). When Avram heard
that Nimrod captured Lot, he worried that there might be a terrible
desecration of Hashem (chillul Hashem). Avram feared that Nimrod would
force Lot to declare in public that Hashem was false and that the idols were
true. The people would think that Avram was speaking and, G-d forbid,
conclude that since Avram himself changed his conviction about Hashem,
they surely had no reason to have faith anymore. Therefore, Avram, wanting
to avoid a chillul Hashem, endangered himself and went to war to rescue Lot
from Nimrod.
ANSWER: The Patriarchs were all blessed with a special blessing of kol -
everything. Regarding Avraham it is stated, "G-d blessed Avraham with
everything (Bakol)" (24:1). Before his death the Torah states, "He gave over
his 'everything' (kol) to Yitzchak" (25:5). Yaakov, too, was a recipient of kol
and, therefore, told Eisav "I have everything (kol)." (33:11)
The word "kol" has the numerical value of 50. Since the Torah states, "He
gave him ma'aser, 'mikol' - 'from everything' " - the Midrash derives that
Hashem gave Avraham ten percent of kol (50), in the form of the letter
"Heh", which has the numerical value of five. With this gift, He changed his
name to Avraham, making it possible for him to have a child.
ANSWER: The Gemara (Sotah 17a) says that because Avram refused to
take from the King of Sodom even a thread or a shoestrap, his children (the
Jewish people) merited to receive two mitzvot from Hashem: the mitzvah of
putting a thread of techeilet in the tzitzit and the mitzvah of putting retzu'ot
(straps) in the tefillin.
When Avram spoke to the King of Sodom, he first mentioned the thread and
afterwards the shoestrap; thus, we first don the tallit, which has in it the
thread of techeilet, and afterwards the tefillin, which have the leather straps.
"And He said: 'Look now toward heaven, and count the stars, if you are
able to count them'; and He said to him: 'So shall your seed be.' " (15:5)
ANSWER: From earth, the stars appear very small. However, in heaven, the
stars are actually immense. Hashem assured Avram that although on earth
the nations of the world consider the Jewish people "very small" (of minor
significance), in reality, up in heaven, they are of primary importance.
The stars twinkle in the high heavens. By their light, even one who walks in
the darkness of night will not blunder. Every Jew, man or woman, possess
enough moral and spiritual light to influence friends and acquaintances and
bring them out of the darkness into G-d's spiritual light.
When one stands on the ground and looks up to the sky, the stars appear to
be minute specks. In reality the stars are larger than the earth. As we
approach them we can begin to appreciate their size and beauty.
Afterwards, Yosef relocated the people to different cities from one end of
Egypt to the other. He did this so the Egyptians would not be able to
embarrass his brothers by calling them strangers or refugees. Now the
Egyptians themselves were also strangers in the places where they lived
(Rashi 47:21).
Hashem told Avram, "Your children will be in the exile of Egypt for 400
years and be strangers in the land. However, it will not be too bad, because it
will be 'eretz lo lahem' - a land which does not belong to them - to the
Egyptians. Thus, they will not feel less comfortable than their Egyptian
neighbors."
"They shall serve them, and they shall afflict them four hundred years."
(15:13)
ANSWER: This rule applies only when the two punishments are for the
same act, e.g. stabbing someone to death on Shabbat and damaging his
clothes in the process. In such a case, the murderer is put to death but does
not have to pay for the clothing he damaged.
Alternatively; the rule of "Kam Ley Bederabah Mineih" does not apply
when heavenly judgment is rendered (Rambam, Hilchot Na'arah 1:14);
Thus, Hashem reserves the right to punish individuals as He sees fit.
Therefore, Hashem emphasized "Dan Anochi" - "I personally will judge and
punish them." Hence, they will justifiably both pay and suffer for their
iniquity.
Our father Yaakov was very concerned about the Jewish people
being in galut. Therefore, he took the letter vav from Eliyahu's name
as a pledge that he will come and announce the redemption of his
children (Rashi, Vayikra, 26:42).
During the Covenant that Hashem made with Avram (Brit Bein
Habetarim), Avram was informed of all the different exiles the
Jewish people would encounter. At that time, Hashem promised him
that, in addition to being redeemed from Egypt, "v'acharei chein" -
"and afterwards" - there will be an ultimate redemption heralded by
Eliyahu thanks to the "Vav" Yaakov took from his name as a pledge.
Avram did not argue with Hashem because Torah, redemption, and
Mashiach are worth much more than all the difficult trials and
tribulations of galut.
ANSWER: In regard to Hagar, the Torah says: "And she (Sarai) had an
Egyptian maid and her name was Hagar" (16:1). According to halacha, when
a woman marries, her belongings are considered melog property, which
means that the principal remains her property and that her husband is
entitled to the benefits. He may use the products of the principal as long as
his wife is alive, but he has no permission to sell the principal, nor is he
allowed to give it away.
When a master marries off his slave to a Jewish woman, or even when the
master himself chooses his maid to become his wife and marries her, she
automatically becomes a free person. Thus, after Avram had married Hagar,
she considered herself a free person and no longer subject to Sarai's
authority.
This upset Sarai very much and she said to her husband: "My wrong be upon
you" because "I permitted you to marry my maid, but I never intended that
she should become my equal, nor did I authorize you to set her free through
your act of marriage."
Avram agreed with Sarai, and therefore said to her "Behold, your maid is in
your hand. Do to her that which is good in your eyes."
Sarai dealt with her harshly and Hagar fled. An angel found her and asked
her: "Hagar, Sarai's maid, from where are you coming?" She responded:
"From my mistress Sarai I am fleeing." The angel told her, "Return to your
mistress and submit yourself to her authority." One may wonder, why did
the angel give her such instructions?
The answer is, that in the course of their dialogue, Hagar argued that through
her marriage to Avram she had become a free person and therefore: "I am
running away from Sarai who wants to be my mistress." The angel disagreed
with her, and referred to Hagar as Sarai's maid. He explained to her that
Avram did not have the authority to set her free through his marriage and
she was still Sarai's maid. Hence, "Return to your mistress and submit
yourself to her authority."
"He will be a wild man; his hand will be against everyone and
everyone's hand will be against him." (16:12)
ANSWER: The Gemara (Sotah 5a) says that Avraham was blessed with
"bakol" - "everything" - as it is written, "G-d blessed Avraham with bakol."
Yaakov too was blessed with "kol" - everything - as he said, "G-d dealt
graciously with me and I have kol - everything" (33:11).
The Arabs are Yishmael's descendants and always pride themselves that
they, too, are children of Avram. Eventually, they will fall into the hands of
the children of Yaakov (Rashi 37:1).
The angel was hinting this to Hagar by telling her that, "yado bakol" - "Your
son will try to hold on to his 'yichus' that he is related to Avraham, who was
blessed with bakol. However, the end will be "veyad kol bo" - The hand of
the children of Yaakov, who was blessed with 'kol,' will overpower and
conquer him."
Targum Onkelos explains: "He will be dependent on the entire world, and
the entire world will be dependent on him." Possibly, Onkelos is hinting to
the fact that Yishmael is the ancestor of the Arab world.
The world is dependent on them because they control major oil sources.
However, besides oil they have nothing else, and are dependent on the entire
world for their existence.
"And she called the Name of the G-d [Angel - see Igeret Hakodesh 25]
Who spoke to her: 'You are the G-d of Vision.' " (16:13)
ANSWER: Many years ago sheidim (demons) were common. They would
appear at night or during the day in uninhabited areas, such as fields and
deserts. Therefore, our Sages have warned that a person should beware when
a stranger approaches him in such places.
When Hagar ran away and wandered in the desert, she was approached by a
total of four angels. The first three did not mention that they were speaking
as representatives of Hashem, so she had her doubts about their validity.
Consequently, she did not talk at length with them or praise them. However,
the fourth angel, besides telling her that she would give birth to a child,
added the words "G-d has heard your affliction" (16:11).
Upon hearing him mention Hashem, she realized that he was indeed not a
demon but a true angel of Hashem. Therefore, when she named the angel,
who spoke to her in the name of Hashem, she emphasized that "you" are
indeed the G-d of Vision.
"Do not call your wife Sarai; her name is Sarah." (17:15)
"Your wife Sarah will bear you a son, and you shall call him Yitzchak."
(17:19)
As Avraham and Sarah aged and remained childless, those who previously
feared them began to laugh and rejoice. "Soon Avraham and Sarah will die,"
they thought to themselves, "and without a child to continue their work, they
will be gone and forgotten, and so will the ideas and ideals they propagated."
Avraham was concerned about this and prayed to Hashem for a child who
would continue the work he had started. Hashem promised him, "Your wife
will bear you a son. Name him Yitzchak because he will follow in your
footsteps, and 'he will laugh' at all those who think that the efforts of
Avraham and Sarah will go to waste and be forgotten."
"Avraham was ninety nine years old when he was circumcised." (17:24)
ANSWER: The physical body is the property of Hashem and not one's
personal asset. Consequently, it is forbidden to cause injury, or pain to
oneself (Bava Kamma 90b). Therefore, though Avraham definitely wanted
to perform a brit milah earlier, the halacha of not damaging Hashem's
property prevented him. Once Hashem gave him a direct command, it was
no longer considered inflicting injury, but the performance of a mitzvah.
"On this very day Avraham and his son Yishmael were circumcised."
(17:26)
A brit of a Jewish boy, which takes place on the eighth day after he is born,
can be performed on any day of the week including Shabbat. If the brit takes
place after the eighth day, it cannot be done on Shabbat or Yom Tov and
according to some opinions, it also cannot be done three days before
Shabbat or Yom Tov due to the difficulties that are usually experienced on
the third day after the brit (Yorah Dei'ah 266:14).
Thus, the question may be asked, since the britim of Avraham and Yishmael
were not on the eighth day after birth, why were they performed on Yom
Tov (Yom Kippur) or three days before the Yom Tov of Pesach?
To answer this, the Torah emphasizes that the britim of Avraham and
Yishmael took place on this very day when Hashem commanded them.
Since it was the day on which Avraham received the command, it was
equivalent to a brit that is performed at the proper time (eighth day) and that
can be done on any day of the week.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Vayeira
When the Rebbe RaSHaB (Rabbi Sholom Dov Ber Schneerson, the fifth
Lubavitcher Rebbe) was a little boy of about four or five years of age, he
entered the room of his grandfather, the Tzemach Tzedek (Rabbi Menachem
Mendel Schneersohn, the third Lubavitcher Rebbe), and with tears in his
eyes he asked his grandfather why Hashem revealed Himself to Avraham
but not to us.
His grandfather answered him, "When a Jew who is a tzaddik decides at the
age of 99 to circumcise himself, he deserves that Hashem should reveal
Himself to him."
1. Even a young child who is only four or five years of age, and
similarly any Jew, even if spiritually he did not reach the level of
chinuch (Torah instruction), should be educated to yearn for Divine
revelation.
2. The Tzemach Tzedek's answer teaches that every Jew who resolves
to become closer to Hashem and remove any "barriers" that may be
existing, can merit that Hashem will reveal Himself to him as he did
to our ancestor Avraham.
Avraham was very great in the mitzvah of hospitality and wanted everyone
to feel comfortable in his home. Therefore, he would sit at the entrance of
the tent in order to spot the person who is "over veshav" - keeps passing
"back and forth" - and is ashamed to come in.
The term "over veshav" can also be referring to someone who "over" -
"transgressed" (did an aveirah) and now "veshav" - is returning and doing
teshuvah. Avraham's home was especially open for all who became ba'alei
teshuva or wanted to do teshuvah and learn how to become closer to
Hashem.
"He lifted his eyes and saw, and behold three men [angels] were
standing over him." (18:2)
ANSWER: The world is divided into three parts: water, desert, and
inhabited land. Each part of the world has an angel in heaven appointed over
it. Thus, the three disguised angels represented the entire creation. The one
dressed as a desert merchant was for the deserts, the captain was for the
oceans, and the produce merchant represented the inhabited section of the
world.
On the passage "These are the chronicles of heaven and earth when they
were created" (2:4) - our sages say, "Read not 'behibaram', but read
'beAvraham'. This alludes that the entire world was created for the sake of
Avraham (Rabbeinu Bachya). Therefore, the three angels, as representatives
of the entire world, came to visit Avraham in whose merit the entire world
was created.
"And behold three men [angels] were standing over him." (18:2)
ANSWER: Often, when people visit the sick, they have a tendency to
discuss the ailment and offer uncalled-for advice. Hashem is teaching an
important lesson in bikur cholim: When visiting a sick person, do not
become his doctor. Let the attending physician use his expertise to heal the
patient. Although, Hashem is the true healer and every doctor is His
emissary, He permitted the assigned doctor, Raphael, to complete his
mission and cure Avraham.
Lot was different. When a prominent person would come to town, Lot
would take him into his home because it was an honor for him to have
important people visiting. If a simple person would come to town and he
would stand nothing to gain by taking him in, Lot would not bother with him
at all. Therefore, when Lot saw that the visitors were angels and that it
would add to his prestige to have such guests, only then did he invite them
to his house.
A story is told that once a great tzaddik who did not want to reveal his
identity came to a city dressed unimpressively. When he asked for the
opportunity to stay at the home of the head of the community, the person
refused because he only catered to prominent guests and not ordinary folk.
Years later, when the tzaddik revealed his identity, again he came to the city
and this time he rode in a chariot which was led by six horses. The entire
town went out to meet the tzaddik and the head of the community told the
tzaddik's secretary that he would be delighted if the tzaddik would be his
guest. The tzaddik instructed his secretary, "Please take the six horses and
bring them to the home of the head of the community, and I will eat at the
home where I ate a few years ago when I visited this city."
The head of the community was very surprised and ran to the tzaddik to ask
for an explanation. The tzaddik told him, "I am the same person who was
here a few years ago and asked to stay at your home. I have not changed
since then. The only difference is that last time I came alone and you were
not impressed with me. Today when I came with six horses, you were
impressed. Therefore, I sent what impresses you to be your guests for the
weekend."
When the angels came to Avraham, they noticed that Hashem was also
there. Realizing that Avraham was very sick, they decided to go away and
not bother him. However, since it is improper to turn their backs to Hashem,
they walked away backwards. Avraham, noticing this, ran towards them to
bring them into his home.
"And he said, my L-rd, if I have found favor in your eyes, pass not away
from your servant." (18:3)
ANSWER: When Avraham was ill after the brit, Hashem visited him.
Cognizant of Avraham's great yearning to fulfill the mitzvah of hachnasat
orchim, He specifically make it extremely hot so that no one would be
walking in the desert and Avraham would not be busy catering to any
guests.
If both mitzvot are equal, it was not necessary for Hashem to make it very
hot. Even if guests had come, Avraham would not have occupied himself
with them, since he was already involved in the mitzvah of receiving
Hashem. From Hashem's effort to keep away guests during His visit,
Avraham learned that receiving guests is a greater mitzvah than receiving
Hashem.
"And he [the angel] said, 'I shall return according to this time of life
and your wife Sarah will have a son.' " (18:10)
ANSWER: At the Akeidah, Avraham stretched out his hand and took the
knife to slaughter his son Yitzchak. At that moment an angel called to him
saying, "Stop, do not do anything." This was the same angel who 37 years
earlier had told him that he would bring a living child into the world. Now
he came to give Yitzchak an extension of life.
With the words "ka'eit chayah" - lit. "at the time of life" - the angel hinted to
Avraham that he would reappear at the time when Yitzchak would be in
need of life.
"Sarah heard it in the tent door, which was behind him." (18:10)
For many years Avraham and Sarah ran a hospitality center. People from all
walks of life enjoyed their benevolence. In their younger years the most
common berachah given to them was to be blessed with a child. Avraham
and Sarah would always reply "Amen."
As they aged, no longer would people wish them children. It would have
been considered a mockery for someone to wish an elderly couple a child.
Suddenly, at the age of 99, Avraham was blessed that he would have a child.
Normally, Avraham should have responded, "Obviously you are not aware
of my age - otherwise you would not have mentioned such a ridiculous
thought." Instead, when the man gave his blessing, the Torah relates, "vehu
acharav" - "And he was after him." Avraham followed him by saying
"Amen."
Sarah was in the tent and was amazed at her husband and began to laugh at
his strange behavior. She wondered how he could expect her to bear a child
at the age of 90.
"Sarah laughed within herself saying, 'after I am old can I give birth?
My master is old'....G-d said to Avraham: 'Why did Sarah laugh and
say Can I give birth? I am old?' " (18:12-13)
The visitor came to Avraham to inform him that Sarah would give birth to a
child. Sarah was a great prophetess and would very often experience Divine
revelations. At that time she had a vision in which Hashem appeared as a
saintly Torah scholar. For her to give birth now was against the laws of
nature. Consequently, she laughed because "Adoni zakein" - "My Master is
old." (Hashem is in the form of an old sage.) She thought, "If He had wanted
me to give birth against the laws of nature, I would have seen Him as a
warrior."
Hashem said to Avraham, "Why did Sarah laugh and say, 'va'ani zakanti' -
that she saw Me as an old man? There is nothing impossible or beyond Me.
Be assured Sarah will have a son next year."
"And Avraham answered and said: 'Behold now, I have taken upon
myself to speak to my L-rd; although I am but dust and ashes.' " (18:27)
QUESTION: Are not all men but dust and ashes and yet
speak to Hashem through prayer on a regular basis?
"And they said 'This one man came to sojourn, and he set himself up as
a judge!' " (19:9)
ANSWER: There was a law in Sodom against having any guests. Lot was
appointed as judge to rule in the event that someone violated the laws of
Sodom. Sitting in the judicial seat, he began to also judge the laws and
decide if they were proper.
Lot ruled that the law of not accepting guests was improper. The people's
complaint was that he was not given authority to decide if the existing laws
of the city were proper or not. The double expression "vayishpot shafot"
means "he judged the judicial decisions," which were already decided and
enacted.
"He seemed like one who jests in the eyes of his sons-in-law." (19:14)
When the angels came to Lot, they told him to take his children out of the
city immediately because, "We are going to destroy this place (19:13). Since
we cannot distinguish between the righteous and the wicked, if you want
your family to remain alive you must take them out of the city." Lot came to
his sons-in-law and said to them, "Leave the city, 'Because Hashem is going
to destroy the city' " (19:14).
Upon hearing this, the sons-in-law laughed, because if Hashem was going to
do it Himself, they could remain in Sodom and not be destroyed if He
wanted them to survive. If He did not want them to remain alive, it would
have been foolish to run, since it is impossible to run away from Hashem.
"And his wife looked behind him and she became a pillar of salt."
(19:26)
Here too, Rashi is explaining why Lot's wife acted so foolishly and ignored
instructions not to look behind. The reason is that she "looked" and relied on
"acharav shel Lot" - the great people of the future who would be
descendants of Lot. ("Acharav" can mean "after him" as well as "behind
him.")
She knew that one of Lot's daughters would be the ancestor of Eglon the
king of Moab and his daughter Ruth. Consequently, King David and
Mashiach would be his descendants. Lot's wife figured that because her
husband would have such great children, she could do whatever she wanted
and be saved in their merit.
Rashi explains that she was given such a strange punishment because she
committed a sin through salt. Therefore, her punishment was connected to
salt.
Like her neighbors in Sodom, she was totally against hachnasat orchim -
hospitality. When Lot invited the Angels, he asked his wife to give them
some salt in which to dip their bread (for "Hamotzi"). She angrily
responded, "Even these bad customs you want to bring into this place?!"
ANSWER: Salt itself is not nourishing; it only adds taste to other foods.
The people of Sodom were evil and refused to give food to nourish a guest.
Moreover, they even refused to give salt, which has no nourishment value,
to a stranger.
A hungry person has sympathy for someone who is in need. Often, once he
is sated and satisfied, he becomes insensitive to the suffering of the needy,
and like people of Sodom, he becomes blind to the needs of others.
Our Sages want us to always have compassion for the needy. Therefore, they
have instructed that upon the completion of our meal, when we are full and
satisfied, we must cleanse ourselves, and make sure that the philosophy of
Sodom (Sodomite salt) does not stick to us and, G-d forbid, blind us. We
must be hospitable at all times and "see" the plight of the less fortunate.
The first night when Lot was intoxicated, his older daughter became
pregnant with Moab. Moab was the grandfather of Ruth. She is credited for
bringing to this world King David, out of whom will eventually come
Mashiach. One of the first things Mashiach will accomplish is the
annihilation of the people of Amalek and their memory.
At that time, the missing "Alef" and "Heh-Vav" will return to Hashem's
throne and name, giving them their full glory. The extra word"Hu" in the
pasuk alludes to the missing three letters that started their return through the
events of that night.
ANSWER: Onkelos writes as follows: "And while all the nations were
blindly following the idols they made, Hashem brought me close to fear
him."
"Sarah said, 'G-d made laughter for me. Everyone who will hear will be
happy for me.' " (21:6)
ANSWER: The Midrash Rabbah (53:7) writes about the name "Yitzchak"
that the "Yud" stands for the ten commandments, which all the Jewish
people would hear on Mount Sinai. The "Tzadik" represents the fact that
Sarah was 90 years old when he was born. The "Ches", which equals eight,
is for his brit. He was the first Jewish child to have a brit on the eighth day.
The "Kuf" represents the fact that Avraham was 100 years old when
Yitzchak was born.
When the baby was born, Avraham gave him the name "Yitzchak." When
Sarah was asked by her neighbors the meaning of her son's name, she
replied "'Tzechok Asah Li Elokim' - What the 'Tzadik' and the 'Ches' and the
'Kuf' represent, Hashem already did for me. However, due to 'Everyone who
will hear' - all the Jewish people who will be at Sinai and hear the ten
commandments; therefore, 'Yitzchak Li' - I have a child named 'Yitzchak.' "
"And she said: 'Who would have said to Avraham, that Sarah would
nurse children?' " (21:7)
QUESTION: Rashi explains: "On the day of the feast all the
princesses brought their children with them and Sarah nursed
them."Why did Sarah violate the halacha which forbids a
Jewish woman to nurse non-Jewish children, even with
payment (Shulchan Aruch, Yoreh Dei'ah, 154:2)?
ANSWER: The reason for this halacha is that through nursing the children
we are helping to raise children for Idolatry. In the case of Sarah, her
capacity to nurse children at this age was a great miracle. All those who
witnessed it praised the G-d that Sarah and Avraham propagated.
Eventually, all the children whom Sarah nursed became attached to her and
converted to the Jewish religion when they grew up.
"She said to Avraham, 'Chase away this maidservant together with her
son.' " (21:10)
Sarah felt that Yishmael was doing bad things because Hagar was not
training him properly and not teaching him right and wrong. Therefore,
wanting to force Hagar to take an interest in her child, she told Avraham to
also chase out the mother. Hopefully, she would learn her lesson and raise
her son correctly.
"G-d's angel called Hagar from heaven and said to her 'What troubles
you, Hagar?' " (21:17)
ANSWER: The reason for Hagar's crying was indeed obvious to the angel,
and he was not asking her why she was crying. On the contrary, he was
telling her that she was not fulfilling her maternal obligation to her child!
The words of the angel, "Mah loch Hagar" (literally, "What is with you,
Hagar") can be translated to mean "Hagar, what kind of mother are you?
When your child is dying of thirst, the lack of water in the desert does not
excuse you from turning over every stone and searching! Sitting in the near
distance and crying will not help the situation: A sincere parent does
everything for the sake of her child, including what may seem to strangers as
the impossible!"
Immediately afterwards we read, "And Hashem opened her eyes and she
saw a well of water" (21:19). According to Soforno, this was not a miracle;
the well was there all the time. She had taken it for granted that there would
not be any water in the dessert and had therefore made no effort to search.
ANSWER: Avraham's mission in life was to make the world aware of the
existence of Hashem. The first of the Ten Commandments, the one in which
Hashem declares His Supremacy, starts with the word "Anochi" - "I."
ANSWER: Avimelech really gave Avraham only one excuse: namely, that
he knew nothing about the alleged incident. In addition, the Torah is relating
the entire dialogue which took place during the visit.
When Avimelech went to visit Avraham, he took with him General Fichol.
During their conversation, Avraham complained to Avimelech about the
stolen well. Avimelech apologized and said, "I do not know who did this
thing." Then Avimelech turned to Fichol and said to him, "Why didn't you
tell me that your soldiers did such a terrible thing to Avraham?" Fichol
replied, "I, too, did not hear about this till we came here today." (Thus,
Fichol was insinuating that Avraham had made up a story.)
To prove that he was the rightful owner of the well, Avraham said to
Avimelech, "Take these seven lambs from my hand. It will be my proof that
I dug this well."
How would this prove who was really the owner of the well?
Avraham said to Avimelech, "The proof will come from my animals' refusal
to eat things which do not belong to their master. When the animals are my
possession, the well water will rise and they will drink. Afterwards, when
you will take them and they will become your possession, the well water
will not rise, and they will refuse to drink."
This is exactly what happened, and everyone was convinced that Avraham
was indeed the rightful owner of the well.
"After these events, G-d tested Avraham." (22:1)
The word "nisa" - "tested" - also means "emotionally provoked and pained"
(see Bamidbar 14:22). Hashem said to Avraham, "You were proud of the
son I gave you, and concerned about his safety. Thus, you made a covenant
with the Philistines to assure his well-being. I command you to sacrifice
your son and let us see what your treaty accomplished!" (This gives an
insight into the Lubavitcher Rebbe's opposition to giving away any Jewish
land.)
ANSWER: The word "neis" in Hebrew means not only a test, but also a
banner; as the Psalmist says, "You gave those who fear you a banner to raise
themselves" (Psalms 60:6). A banner is something which is raised high to
show its beauty. Similarly, when Hashem tests an individual, the purpose is
to lift him into a higher sphere. When the individual passes the test, he is
spiritually elevated and exalted.
Hence, the verse can be rendered: "And G-d exalted Avraham." Through the
trial, his hidden potential powers of faith were extracted and brought to
fruition.
We can well imagine how engrossed Avraham was in his thoughts and
meditations and how unwilling he was to be interrupted. Nevertheless, when
his son called him, he abandoned his lofty activities and responded
immediately, "Hineini B'ni" - "Here I am my son." The devoted first Jewish
father and teacher realized that his child was his first priority.
Many may have died "al kiddush Hashem," sanctifying Hashem's name, but
unfortunately not many have had time for their children. Avraham passed his
test with flying colors.
Our challenge is to always be attuned to hear the call of our children and
respond immediately "Hineni!"
This is the most difficult part of the test, which only Avraham would
experience.
"And Avraham stretched forth his hand, and took the knife to slay his
son." (22:10)
QUESTION: This is the assigned Torah reading for the
second day of Rosh Hashana. Possibly, it is because the
shofar we blow on Rosh Hashana commemorates the horn of
the ram which was brought as an offering in lieu of Yitzchak.
Consequently, we ask Hashem to do good for the Jewish
people in merit of our Patriarch Yitzchak. If this is so, why
do we not lift a big knife to portray Yitzchak's willingness to
be an offering to Hashem?
ANSWER: With the knife, Avraham would have, G-d forbid, brought the
life of Yitzchak to an end. Thanks to the ram, which suddenly appeared,
Yitzchak's life was spared. Thus, the shofar expresses life, and the knife the
opposite.
We blow the shofar on Rosh Hashana and do not display a knife because we
emphasize living as a Jew, and not, G-d forbid, dying as a Jew.
The wicked prophet Bilam expressed the wish "Tamot nafshi mot yesharim"
- "Let me die the death of the righteous" (Bamidbar 23:10). Contrary to
Bilam's philosophy, Torah requires that the 120 years allotted to the
individual should be lived in accordance with Jewish tradition.
"And Avraham stretched forth his hand, and took the knife to slay his
son." (22:10)
ANSWER: Many wonder how it is possible for a father to bring his beloved
and only child as an offering to Hashem. Ignorantly, they conclude that he
has lost all his paternal instincts and that therefore he was not exhibiting any
particular greatness.
To dispel this error, the Midrash tells us that when he stretched forth his
hand to take the knife, tears streamed from his eyes. He was a genuine father
who loved his child dearly and who was filled with compassion for him.
Nevertheless, he did not permit his fatherly instincts and love for his child to
prevent him in any way from fulfilling the command of Hashem.
"An angel of G-d called to him...And he said: 'Do not stretch out your
hand against the lad nor do anything to him.' " (22:11-12)
"And he said: 'Do not stretch out your hand against the lad nor do
anything to him; for now I know that you are a G-d-fearing man, since
you have not withheld your son, your only son, from Me.' " (22:12)
"And Avraham lifted up his eyes, and saw, behold a ram afterwards,
caught in the thicket by its horns." (22:13)
Thus, this ram was created after all animals. The Torah is hinting this by
saying, Va'yar vehinei ayil - "Avraham saw a ram" - which was "achar" -
"after" (created after all other animals). He realized that there was something
unique about the ram, and, used it, therefore, as an offering in lieu of his son.
Now if we analyze the word "svach" - "thicket" - we find that in the Hebrew
alef-beit, the letter following "Samch" is "Ayin" the letter following "Beis"
is "Gimmel" and the letter following "Chaf" is "Lamed". Thus, in the word
"sevach" - thicket - is hidden the word "eigel". Avraham foresaw the
entanglement of the Jewish people with the eigel and therefore prayed that
Hashem spare them.
In addition, Avraham was told that there would be a period in history when
the Jews would be entangled in Galut - exile. Ultimately, they will be
redeemed by Mashiach, whose coming will be heralded by the blast of the
shofar which Hashem will sound (Zechariah 9:14).
Since the horn is an allusion to two purposes of the shofar, thus it says,
"bekarnov" - "its horns" in plural.
"And his concubine, whose name was Reumah, also bore children... and
Maacah." (22:24)
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Chayei Sarah
"And Sarah lived one hundred years, twenty years and seven years, the
years of Sarah's life." (23:1)
QUESTION: Rashi explains that the Torah repeats the words
"the years of Sarah's life" to let us know that "they were all
equal in goodness." How could we say that all her years were
equally good if during her life she was barren for many years
and was held in captivity by Pharaoh and Avimelech?
ANSWER: In the Gemara (Ta'anit 21a) there is a story of the Tanna who
was known as "Nachum Ish Gamzu." Regardless of what would happen to
him, even apparently negative things, he would always say, "Gam zu
letovah" - "this is also for the good."
Once, the Jews selected Nachum to deliver to the King of Rome a box full of
valuable stones and gems. While on his journey he slept over in an inn,
where some thieves emptied the box and filled it with sand. In the morning,
when he realized what happened, he said, "Gam zu letovah."
Upon arriving at the King's palace, he presented the gift. The King became
very angry and wanted to kill the Jews for making fun of him. Suddenly, the
prohet Eliyahu appeared looking like one of the King's advisors and said,
"Maybe this is the same type of sand which Avraham used during his war
against the Kings, sand that turned into ammunition." The King was at war
with a country whom he was unable to conquer. It was decided to test the
sand against the enemy. The King's forces were amazed when indeed, thanks
to the sand, they were victorious. Upon hearing this, the King had the gift
box filled with valuable stones and gems and sent Nachum off with great
honors.
Rashi's statement that all the years of Sarah's life were "shavin letovah" -
"equal in goodness" - means that, even when confronted with difficult and
unpleasant situations, she would also always say, "Gam zu letovah."
ANSWER: The concept that the name of the parshah is the first significant
word of the parshah is inaccurate. For instance, the second parshah of the
Torah is named "Noach" and the sixth parshah is called Toldot. Parshat
Noach starts with the words "These are the offspring of Noach." Parshat
Toldot starts with the words, "These are the offspring of Yitzchak son of
Avraham." If the theory is correct, then the second parshah of Chumash
Bereishit should be titled "Toldot," and the sixth called "Yitzchak."
Based on this, the Lubavitcher Rebbe explains that the name of the parshah
is not just arbitrary, but a one-word description of the essence and primary
concepts discussed in the parshah. Thus, in the second parshah, though
"Noach" is the third word, it became the name of the parshah because the
entire parshah revolves primarily around the life of Noah. The sixth parshah
is named "Toldot" because the entire parshah discusses Yaakov and Eisav,
who were the "Toldot" - "offspring" - of Yitzchak son of Avraham.
"Chayei Sarah" - "the life of Sarah" - was focused on one goal and ideal, that
Yitzchak should reach spiritual greatness. Our parshah discusses the life of
Yitzchak, who was the realization of Sarah's spiritual dream. Though in this
parshah we read of her demise and burial, through Yitzchak her ideals were
fulfilled. Though physically Sarah was no longer here, she continued to live
on through her son Yitzchak. In actuality "Chayei Sarah" was the righteous
life of Yitzchak.
"And Avraham came to eulogize Sarah and weep for her." (23:2)
Upon hearing this, she was terribly saddened, because she presumed that at
the last moment her son was found unsuitable. Sarah feared that perhaps her
influence was in some way inadequate and her education of Yitzchak
imperfect. This was so profoundly saddening that her soul departed.
The word "V'Livkosah" hints the above. Without the "Kaf" it is "U'Levitah"
(and for her daughter) and with the "Kaf" it is "V'Livkosah" which means to
"cry over her." Avraham did both: He wept for her (Sarah) and also
"U'Levitah" (for her daughter who died at the same time).
From Avraham's house it took three days to reach Mount Moriah, as stated,
"on the third day he saw the place from afar" (22:4). Thus, when Avraham
returned from the Akeidah, he traveled the 11th, 12th and 13th days of
Tishrei, and Sarah's funeral took place on Erev Sukkot, the 14th day of
Tishrei. Since he was able to observe mourning only one day (until Sukkot),
he was unable to cry for very long.
1. When one sells a field back to its original owners, the law of bar
metzra does not apply. Originally Eretz Yisrael was the property of
the children of Shem, Avraham's ancestor. Afterwards, Canaan, of
whom the children of Cheit were descendants, took the land (Rashi
12:5).
2. Concerned that the children of Cheit might still not agree, he asked
them to speak to Efron on his behalf. This would remove any doubt
that they all agreed to the sale.
3. Fearing that at the last minute they might decide to buy the land after
all, Avraham made sure to use currency of a better quality.
According to halacha when the buyer gives better quality money than
the neighbors, they no longer have any rights to oppose the sale.
"Let him sell me the Machpeilah Cave...for its full price." (23:9)
"For the full price let him give it to me in the midst of you for a burial
place." (23:9)
ANSWER: Many years ago there was a decree against the Jewish
community in Russia. The previous Lubavitcher Rebbe, Rabbi Yoseph
Yitzchak Schneersohn, went to Moscow to plead with the minister in charge.
The minister asked the Rebbe, "Did you bring along money for a bribe?" To
which the Rebbe responded, "What the Jews are worth to you I can easily
give you. What they are worth to me is more than all the money of the entire
world."
Avraham wanted the Cave of Machpeilah very much because Adam and
Chava were buried there. To him, this piece of land was priceless.
"My lord, listen to me; a piece of land worth four hundred shekels of
silver, what is that between me and you?" (23:15)
ANSWER: The name "Avraham" has five letters and the middle letter is a
"Reish". The name "Efron" also has five letters and the middle is also a
"Reish". The numerical value of "Reish" is 200.
Efron, therefore, said to Avraham, "Since you insist on paying for the land, I
arbitrarily decided that you should give me 400 shekels because: 'Beini
U'veinvha' - 'the [middle] between my name and your name' - 'Ma Hu' -
'what does it add up to? 400.' "
"My lord, listen to me; a piece of land worth four hundred shekels of
silver, what is that between me and you?" (23:15)
ANSWER: Efron said to Avraham: "You love Eretz Yisrael and particularly
you love this plot of land because of the righteous people buried there. Thus,
you are prepared to pay a fortune. While I do not share your values, I 'love'
money and have a lust for large amounts. So between two 'lovers' - you who
'love' the land, and I who 'love' money - 400 shekels of silver is a minimal
amount."
"Avraham weighed to Efron... 400 shekels which are current (money)
with the merchant." (23:16)
QUESTION: The text could have read that the money was
good currency. Why is it necessary to emphasize that it was
currency accepted by "the merchant"?
"Therefore, when he offers to pay, I will say: 'I do not wish any money;
however, if you insist, you can give money to a merchant to whom I am in
debt.' You in turn should demand from him 400 shekels of best quality and
later give it to me."
ANSWER: A Jew comes into this world with a mission to study Torah and
do good deeds. Often, days and years go by and in retrospect, he realizes
that he accomplished very little and wasted precious time. The Torah attests
that Avraham was able to account for what he accomplished each and every
day of his life. Not only did he age in years, but "ba bayamim" - he was able
to recall each day and say what he achieved in it.
"And Avraham was old and advanced in age and G-d blessed Avraham
with everything." (24:1)
QUESTION: The word "bakol" has the numerical value of
52, which is also the same value as the word "ben" "son" -
thus alluding that Avraham had a son (Rashi). What is the
connection between Avraham's becoming old and his having
everything - a son?
ANSWER: There is an old adage, "A father or a mother can manage their
ten children, but ten children cannot take care of one father or mother."
Often as parents grow older, their children consider them a burden and find
caring for them difficult.
As a dutiful son, Yitzchak, however, was profoundly grateful for the love
and concern provided by Avraham and Sarah. The Torah tells us that
Avraham was blessed with "everything" to say that though he remained
alone and was advanced in age, his son Yitzchak stood at his side and was
totally dedicated to his welfare. He took care of everything Avraham needed
to make his old age pleasant and comfortable. Such a child is indeed a
blessing to a parent.
ANSWER: When the letters of the word "Bakol" are spelled out the way
they are pronounced, i.e. Beis, Kaf, Lamed, the total numerical value is 586.
This is the same numerical value as the word "shofar".
ANSWER: It is not the name of the daughter that they are telling us, but the
type of daughter he had. Hashem blessed him with a daughter who excelled
in "everything." Her modesty, intelligence, and beauty were all unsurpassed.
"And Avraham said to Eliezer, the eldest servant of his house who ruled
over all that he had... 'Promise that you will not take a wife for my son
from the daughters of Canaan.' " (24:2)
ANSWER: Once a man was traveling through a city and exhausted his
money. He went to a kosher butcher and asked for a loan, promising that
when he returned home, he would send him back a check as payment. The
butcher very apologetically explained that since he never met him before
and knew nothing about him, he could not afford the risk.
A few minutes later the butcher received a telephone call, and the visitor
noticed that the butcher was very distressed. He asked the butcher, "What is
wrong? Perhaps I can help you?" The butcher told the visitor, "I was just
informed that the shochet is very sick and will not be able to work for the
next two weeks. Without the shochet, I will not have any kosher meat to sell
and it will be a grave setback. I am worried about my business."
The visitor told the butcher, "You need not worry, because I happen to be a
shochet by profession." The butcher's face began to shine and he exclaimed,
"Baruch Hashem, you saved me. Are you ready to start immediately?"
Upon hearing this the stranger said, "You really surprise me. When I asked
for a loan which was a matter of a few dollars, you refused me by saying
you did not know if I could be trusted. Now, when it comes to a shochet
preparing kosher meat, which has to do with the 'soul' of the Jewish people,
you do not ask any questions and you are ready to accept me?!"
ANSWER: Eliezer wanted to verify two basic things about the girl. 1) Was
she good natured? 2) Was she bright and resourceful in a difficult situation?
Therefore, Eliezer asked her to tilt the jug so that he could drink from the jug
itself. If she was good-natured, she would have pity on a thirsty man and let
him drink. However, he was curious to see what she would do with the
leftover water. If she would take it home or drink it herself, she would
appear to be foolish because Eliezer was a stranger and might have been
sick, contaminating the water. On the other hand, if she would spill it out on
the ground, this would be disrespectful to Eliezer.
When Eliezer saw that after letting him drink, Rivkah took the remainder of
the jug and gave it to the camels, he knew that not only was she good-
natured but also very bright and of refined character.
ANSWER: At first, when Rivkah came to the well, her intention was to
draw water for herself. Hashem didn't want a tzaddeikit to inconvenience
herself and therefore caused the well water to rise so that she could fill her
jug easily. However, the second time, when she went to the well, it was for a
mitzvah - to feed thirsty animals - and Hashem did not want to take away
part of the mitzvah by making it easier for her. Therefore, the water did not
rise and it was necessary for her to "draw water for the camels."
"Is there room in your father's house for us to spend the night?" (24:23)
QUESTION: Eliezer was a rich man. Why didn't he sleep in a
hotel?
ANSWER: A poor chasid once came to his Rebbe and asked for a berachah
to become rich. He told the Rebbe: "I know and understand the plight of the
poor. If you bless me that I should become rich, be assured that all the poor
of the city will benefit immensely." The Rebbe bestowed his blessing upon
the chasid, and he became wealthy.
The Rebbe sent notice to the chasid that he planned to visit his city and
would like to stay over at his home. The chasid was elated and prepared
lavish accommodations for the Rebbe.
Upon his arrival, the Rebbe asked the chasid to give him a tour of his villa.
They were standing in front of a large window, when the Rebbe asked the
chasid: "What do you see?" Proudly, the chasid responded: "Out there are
my gardens, my recreation area, my maids, and my servants." They
continued walking through the house, when suddenly, the Rebbe stopped in
front of a large mirror and asked the chasid: "What do you see?" The chasid
responded: "I see myself." In puzzlement, the Rebbe asked: "Why is it that
before, when you looked through the glass, you saw other people, and now,
looking through the other glass, you only see yourself?"
"Rebbe, there is a very big difference between the two glasses. The window
is simple glass, which you can see through, while the mirror glass has a
glazing of silver and therefore reflects the image of the viewer." The Rebbe
looked at the chasid intently and asked: "Are you telling me that because of
a 'silver backing' you can only see yourself? What if we scrape off a little bit
of the silver? Maybe your feelings of generosity will come back!"
In general, poor people are very generous. Often, they discuss how they
would help the needy if they had the money of the rich man, but when they
become rich, their behavior is frequently disappointing.
Eliezer represented Avraham who was the prototype of chesed. In his home,
acts of kindness, hospitality, and generosity were commonplace. Eliezer
noticed in Rivkah traits of generosity, but he was not sure if it was because
she was from a very poor family or if it was her true nature. He therefore
wanted to have a glimpse of her home and see that her family was well-to-
do. Thus, he would be confident that she would continue her acts of
kindness when living in the wealthy home of Avraham and Yitzchak.
"And Lavan ran out to the man, to the fountain. And it came to pass,
when he saw the ring . . . and when he heard the words of Rivkah . . .
and he came to the man." (24:29-30)
ANSWER: After Rivkah met Eliezer, she ran home and told her mother that
a shadchan (marriage broker), representing Avraham's wealthy family, had
come to town. Lavan knew that Avraham had a son and a daughter. The first
thing that entered his mind was that the man was looking for a groom for
Avraham's daughter, and he therefore ran immediately.
In the interim he thought that perhaps he was in error and that he was
making a fool out of himself. Consequently he ran back home to ask Rivkah
the man's purpose. Seeing the jewelry she received, and hearing all that
Eliezer told her, he realized that the shadchan was seeking a bride for
Avraham's son, and not a groom for Avraham's daughter.
Thus he no longer had any reason to run and therefore "vayavo el ha'ish" -
"and he came to the man" (hoping he might give him some money, too) -
whereas before, "vayaratz" - "he ran."
This is obvious from what the Torah relates that when Lavan came near
Eliezer, he noticed that: "behold, he stood on the camels on the fountain"
(24:30). Grammatically, it should read, "and, behold, he stood near the
camels near the fountain."
Upon observing this scene, Lavan realized that Eliezer was not a mere
magician who performed acts of sorcery, but was blessed and protected by
G-d. He concluded this from the story related in the Gemara (Sanhedrin 67b)
about Zeiri who purchased a camel in Alexandria, Egypt. When he wanted
to give it water to drink, it turned into a plank of wood of a bridge. After
investigating, he found out that this camel was originally made through
magic from the bridge plank, and water possesses the power to nullify
sorcery.
Since Eliezer was able to stand on top of the camels, which were on top of
the water, he obviously was blessed by G-d with Divine powers.
"And food was set before him, but he said 'I will not eat until I have
spoken my words'....And he said 'I am Avraham's servant.' " (24:33)
ANSWER: Eliezer took people from Avraham's home with him to assist
him and attend to the camels.
When Lavan heard that Eliezer gave gifts, he invited him to his house and
provided straw and oats for the camels and water for Eliezer and his people
to wash their feet (24:32). Afterwards, the Torah tells us "vayusam lefanav
le'echol" - "food was placed before him." Eliezer was thinking to himself,
"This Lavan must be a very stingy fellow. Water, which is free, he gave for
me and all my people. However, food, which costs money, he gave only for
me and not to any of my people."
Therefore he said, "lo ochal" - "I will not eat alone and let all my people stay
outside with the camels. Let me first tell you the purpose of my visit and I
am sure that you will then change your behavior."
Eliezer told him that the purpose of his trip was to arrange a marriage and
that the "chatan" and his father were extremely wealthy. When Lavan heard
this he said to himself, "If they come home and tell Avraham and Yitzchak
how I treated them, they will consider me stingy and call me a 'miser.'
Immediately, he started acting very hospitably and gave a full meal to
Eliezer and his entire company. Thus, the Torah tells us, "And he and his
men who were with him ate and drank" (24:54).
Eliezer feared that if he ate a meal without the shidduch succeeding, Lavan
would make him pay a fortune for the food he ate. Thus, his first concern
was to finalize the shidduch and acquire Rivkah. After that was
accomplished, he did not care how much he would have to pay Lavan,
because he considered Rivkah worth a fortune.
"I will not eat until I have spoken my words...I am Avraham's servant."
(24:33-34)
"Sarah bore my master a son and he gave him all that he possesses."
(24:36)
Thus, it would be proper for Eliezer to betroth a woman for Avraham, his
master, but not for Yitzchak, who was the son of his master. Therefore,
Avraham gave over all his possessions including Eliezer, to Yitzchak; and
now his hand was an extension of Yitzchak's and he could betroth a woman
for him.
"The servant [Eliezer] brought out silver and gold jewelry and clothing
and gave it to Rivkah." (24:53)
ANSWER: In the home of Avraham there was much accent put on the laws
of modesty. The men and women, boys and girls, dressed according to
halacha. Eliezer's mission was to find a suitable wife for Yitzchak. The
young lady would undoubtedly prepare a wardrobe of new clothing to wear
after her marriage. He therefore carried with him a sample of the type of
clothing women were expected to wear in the homes of Avraham and
Yitzchak.
QUESTION: Why did the brother and mother speak and not
the father, Betuel?
ANSWER: According to the law of the Torah, a father has a right to marry
off his daughter while she is a ketana (under Bat Mitzvah). She is considered
a married woman and cannot leave her husband unless he gives her a get
(divorce). If a girl is an orphan, the Rabbanim gave permission to her mother
or brothers to marry her off. Up to the age of 12, if for some reason she does
not like her husband, she can perform mi'un (she proclaims that she refuses
to be his wife) and has the right to leave him.
Lavan and his mother sensed that out of greed for money Betuel might agree
to marry off his daughter Rivkah to Yitzchak. They feared that the marriage
would not be a good one, and Yitzchak would refuse to give her a get. Not
wanting Rivkah to be stuck with him forever, they killed Betuel.
Now that Rivkah was an orphan, the mother and brother married her off.
They hoped that when she became a little older and smarter, she would
realize that Yitzchak was not a suitable husband for her. Consequently, she
would refuse to remain with him, and thus be able to leave him without his
consent.
"And they called Rivkah, and said to her: 'Will you go with this man?'
And she said: 'I will go.' " (24:58)
ANSWER: Originally, Eliezer met with Betuel, his wife and Lavan. When
Betuel tried to interfere with the marriage, an angel poisoned him during the
meal and he died. Now it was her brother and her mother who were trying to
prevent the marriage from becoming reality.
Rivkah told them, "Open your eyes and see what is happening. This
marriage was Divinely destined. If you do not consent to the marriage,
undoubtedly you, too, will die as father did. Thus, I will be left all alone, and
it will be in my best interest to go along with Eliezer and join Yitzchak and
his family.
"They blessed Rivkah and said to her, 'Our sister be the mother of
thousands of ten thousands.' " (24:60)
ANSWER: Lavan really did not want to wish his sister well. All he told her
was that "If you become 'le'alfei' - the mother of thousands of ten thousands
(the wife of a millionaire) - do not forget your family and relatives. You
should always remember, 'revavah' which is the acronym for 'Rivka Bas
Besuel HaArami' - 'You are the daughter of the crooked Betuel.' "
"They blessed Rivkah and said to her, 'Our sister, be the mother of
thousands of ten thousands.' " (24:60)
The berachah to the kallah is that in her marriage she should be blessed with
wealth and be imbued with the good sense to give tzedakah to Torah
institutions. Through helping children receive a Torah education, she in turn
becomes a mother of thousands of children.
"Our sister, be the mother of thousands of ten thousands and may your
offspring inherit the gate of their enemies. " (24:60)
ANSWER: The lack of enemies is not always a good sign. A person who is,
G-d forbid, stricken with poverty or afflicted with troubles usually has no
enemies because everyone has mercy on him. On the other hand, it is
inevitable for a wealthy man to have enemies. Out of jealousy people
become his enemies and criticize that he is not giving enough or is exerting
too much influence, etc.
Lavan blessed his sister with wealth and success. Knowing that this would
bring her enemies, he wished her that she overcome them and that all their
criticism of her be of no avail.
"And she said to the servant, 'Who is this man'... and the servant
answered 'He is my master.' " (24:65)
ANSWER: When Avraham sent Eliezer to find a wife for Yitzchak, he also
wrote a document in which he conveyed all his possessions as a gift to
Yitzchak (Rashi 24:36). Eliezer, as the shliach (emissary), formalized the
marriage (kiddushin) between Rivkah and Yitzchak. As soon as the marriage
was consummated, the gift took effect and whatever Avraham had was now
owned by Yitzchak. Thus, Yitzchak became the master of his father's
servant Eliezer.
ANSWER: Like all the other matriarchs, Rivkah was a prophetess. When
she noticed Yitzchak, she became very much impressed because of certain
things she saw about him. She saw that he had something special to do with
two "hei"s, and that he had a unique connection also with the letters "Zayin"
and "Lamed". Consequently, she asked Eliezer what is the meaning of the
"Halazeh" that I see about this man?
Eliezer identified the man as Yitzchak, son of Avraham and Sarah. He went
on to explain: for many years they were childless, and when Hashem added
a "Heh" and changed the name "Avram" to "Avraham" and another "Heh" to
change the name "Sarai" to "Sarah," they were able to give birth to him.
When this man reached the age of 37, which is the numerical value of
"Lamed Zayin", his father was ready to bring him up as an offering to
Hashem and he fully agreed.
Avraham gave everything that he earned and owned to Yitzchak. Hagar was
the daughter of Pharaoh and Avraham's concubine. Not wanting to keep the
presents that Pharaoh gave him, he gave them to his concubine's children,
who in reality were the grandchildren of Pharaoh.
"And these are the years of Avraham, which he lived, a hundred years,
seventy years, and five years." (25:7)
ANSWER: Avraham was really supposed to live 180 years, as his son
Yitzchak did. However, his grandson Eisav was growing up and not
behaving properly. Hashem knew that Avraham would have much
aggravation from seeing his grandson's behavior; therefore, He shortened
Avraham's life by five years (Rashi 25:30). Thus, the Torah writes the words
"which he lived" to emphasize that these were the years he lived and not his
full allocated lifespan.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Toldot
ANSWER: When one would meet Yitzchak and compliment him for being
a tzaddik and a great talmid chacham, Yitzchak would modestly, respond: "I
am really insignificant. The only great thing about me is that I am the son of
a great father, Avraham."
When one would praise Avraham for his stature and greatness, he would
respond: "All this is insignificant. The only important thing is that I have
such a son as Yitzchak." Thus, Yitzchak would pride himself on his father
Avraham, and Avraham was proud that he had such a son.
Yishmael, the ancestor of the Arab world, was proud that Avraham was his
father; however, Avraham was not happy that he had a son such as
Yishmael. Eisav was so alienated that being the son of Yitzchak meant
nothing to him, and of course, Yitzchak took no pride in his son Eisav.
"And Yitzchak entreated G-d opposite his wife because she was barren,
and G-d accepted his prayers, and Rivkah his wife conceived." (25:21)
ANSWER: Yitzchak's mother Sarah was barren for many years. It was only
after her name was changed from "Sarai" to "Sarah" that she was able to
give birth. Had her name remained "Sarai," she would never have been able
to conceive.
In response to his prayers, Hashem made a miracle greater than the one He
made for his mother. Not only did his barren wife become pregnant; but
moreover, she did so while retaining her original name, Rivkah.
"G-d accepted his [Yitzchak's] prayers, and Rivkah his wife conceived."
(25:21)
Hashem accepted Yitzchak's plea and argument and blessed Rivkah because
she was such a great ba'alat teshuvah.
"And the children struggled together within her." (25:22)
"And the children struggled together within her... And she went to
inquire of the G-d... And the G-d said to her: 'Two nations are in your
womb.' " (25:22-23)
ANSWER: The prophet Eliyahu held a debate with the false prophets of
Ba'al, during which he challenged them: "How long will you waver between
two opinions. If Hashem is G-d, follow Him, if it is the Ba'al, follow him" (1
Kings, 18:21). One may wonder: How was Eliyahu able to utter such an
option?
At the outset, Rivkah thought that she was carrying one child who was
confused, unable to distinguish between right and wrong, and thus, G-d
forbid, capable of running in a different direction each day. Informed that
she would give birth to two separate children, she was relieved, because she
could now hope to rear the other child and convince him to emulate his
righteous brother.
"And the first one came out red...and they called him Eisav." (25:25)
ANSWER: While Eisav and Yaakov were in their mother's womb, they had
a very interesting conversation. Yaakov said to Eisav, "Listen, brother,
before us there are two worlds: Olam Hazeh (this mundane world) and Olam
Haba (the World to Come). In Olam Hazeh there is much eating, drinking,
and physical delights. In Olam Haba there are none of these things.
Everything is spiritual and one enjoys G-dliness. Tell me brother, which you
prefer and I will take the other."
Eisav, being of a mundane and gross nature, immediately decided that Olam
Hazeh was for him and that Yaakov could keep Olam Haba.
When a person runs, the blood in his body becomes activated and he turns
red from exertion. Consequently, when the time came for Rivkah to give
birth, Eisav wanted his Olam Hazeh as quickly as possible, so he hurried
red-faced out of his mother's womb.
According to the Gemara (Chulin 47b) when a child is born red, a brit
cannot be performed on him till the blood in his blood vessels relaxes.
Consequently, when Eisav was born, he was too red to be circumcised.
When he became older and returned to a normal complexion, his father then
wanted to circumcise him, but he refused.
"Afterwards his brother came out and his hand was holding on to the
heal of Eisav." (25:25)
The Rabbi who answered the general did the latter. Instead of writing the
complete words of the pasuk, he wrote only the first letter of each word and
did not include the first letter of the word "Eisav."
The general, being a descendant of Eisav, was curious to know if his people
would continuously be in charge. The Rabbi, in a unique way, answered in
the negative. He hinted that Mashiach Ben David, who would continue
Malchut Beit David, would be the eventual ruler of the entire world.
However, being afraid of the general, he did not want to spell it out very
clearly. Therefore, he wrote this pasuk, which the general could interpret to
mean that Yaakov would be holding on to the heel of Eisav and that Eisav
would be in command.
"Afterwards his brother came out and his hand was holding on to the
heel of Eisav; and he named him 'Yaakov.' " (25:26)
ANSWER: When Eisav was born, he was covered with hair like an adult
(Rashi). Actually, he should have been called (asui) which means "fully
made." So named, he would have two letters from the Holy four-lettered
Name of Hashem. Should his brother have been called simply "Eikev" he
would not have had any letters of Hashem's name. Therefore, Yaakov held
on to the heel (end part) of Eisav's name and grabbed the "Yud" for himself.
Thus, he too, had a letter from Hashem's Holy Name in his name.
ANSWER: Eisav knew very well that ma'aser means setting aside 10 per
cent, and his question was not how does one give ma'aser from salt. He was
asking, "Father, What is the halacha?! - Does one have to give ma'aser from
salt or not?" When Yitzchak heard how carefully Eisav observed the laws of
ma'aser, he thought that his son was indeed very righteous.
How did Yitzchak know how Gan Eden smelled? Commentaries (Riva) say
that immediately following the Akeidah, Avraham went back home and
Yitzchak went up to Gan Eden for over two years.
The concept of time and space is relevant only in this world and not in Gan
Eden. Therefore, while Avraham lived two years of "real time" in this world,
the two years did not count in the age of Yitzchak. Consequently, though
Yitzchak was 60 years old when Yaakov and Eisav were born, Avraham was
really 162 and he died at the age of 175 when his grandson Eisav became 13
years old.
ANSWER: The Gemara (Shabbat 89b) states that in the future Hashem will
complain to the Patriarchs that their children (the Jewish people) have
sinned. Avraham and Yaakov will respond, "Let them be annihilated for the
sake of your Holy name."
Yitzchak will come to their defense and plead on behalf of the Jewish
people. His defense will be the following: "A-mighty G-d, though they have
sinned, they deserve your love, because after all, you are their father and
they are your children."
Yitzchak will prove his case by stating the fact that he, too, had a son who
was far from being a tzaddik, and yet he loved him merely because he was
his son. Thus, Yitzchak loved Eisav because through him he had "food for
argument" with which to defend the Jewish people and assure their survival.
ANSWER: The word "na" can also mean "raw." Of the Korban Pesach, the
Torah says, "You should not eat it while it is raw" (Shemot 12:9). Eisav was
a ba'al ta'avah - he had bad table manners and a lust for food. Before lentils
are fully cooked they are reddish. Eisav came home and saw that Yaakov
had just put up lentils to cook. In his rough manner he said to him, "Throw
this red, raw stuff down my throat."
"And Yaakov said, 'Sell me this day your birthright.' " (25:31)
After the funeral Yaakov returned home to prepare the mourner's meal.
Suddenly Eisav dashed in "from the field." Instead of weeping and
bemoaning the great loss, he had gone hunting. Yaakov was shocked and
ashamed. How could a grandson be so brutally insensitive?!
QUESTION: Eisav only asked for the lentil soup. Why did
Yaakov give him bread, too?
ANSWER: When Eisav came from the field he was terribly hungry. It
would not have been right of Yaakov to take advantage of the situation and
tell Eisav that if he did not sell him the bechora (birthright), he would let
him die from hunger. Yaakov knew that Eisav would claim that he was
under duress at the time of the sale, and thus, it was null and void.
Wanting to make sure that Eisav would not have any excuses about the sale,
he first gave him enough bread to stave off his hunger. When Eisav was no
longer hungry, Yaakov asked him if he still wanted the lentil soup in
exchange for the birthright. Eisav was then relaxed and with his free will
sold his birthright for a pot of lentil soup.
"And he dug a third well and they did not fight over it; he called it
'Rechovot,' saying, 'Now G-d made ample space for us, and we shall be
fruitful in the land.' " (26:22)
ANSWER: The three wells represent the three Batei Mikdash. They are the
wells of "living waters" which brought, and will bring, spiritual life to the
Jewish people.
In the times of the first "well," the Babylonians led by Nevuchadnetzar
fought with the Jews, ultimately destroying the Beit Hamikdash. Afterwards,
the second Beit Hamikdash was built. War was declared by Titus (Ceasar)
and his armies, and eventually this Beit Hamikdash, too, was destroyed.
Now Yitzchak, after fighting over the second well, moved away. A period of
time passed, and finally he dug a third well. This time there was peace and
tranquillity.
"We have sent you away in peace; You are now the blessed of G-d."
(26:29)
Avimelech and his people were really not interested in the welfare of
Yitzchak. Not wanting to wish him well, they said to him "lech beshalom"
hoping that something unpleasant would happen to him. To their
amazement, not only did he avoid mishap, but on the contrary, he was
blessed with tremendous success.
When Yitzchak asked them, "Why suddenly do you come to me?" they
replied, "We parted with you with the wish of 'beshalom' hoping that you
would encounter troubles. Seeing your success, we are convinced that you
are blessed by G-d, and therefore, our evil intentions did not affect you."
"Rivkah took the garments of Eisav her older son and put them on
Yaakov, her younger son." (27:15)
Though Rivkah made a very brave statement, she still was curious to find
out for herself if she was doing the right thing. She decided that the test by
which she could prove it would be the clothing. Eisav was physically much
bigger than Yaakov. She was amazed when Eisav's clothing fit Yaakov
exactly. This proved that she was doing the proper thing in sending Yaakov
to get the berachot.
"And he came to his father and said, 'My father,' and he said, 'Here I
am; who are you, my son?' " (27:18)
ANSWER: When Yaakov came into Yitzchak's room, he was trembling lest
he be recognized. Therefore, he was afraid to invite his father to eat. Thus,
upon entering he said only one word, "avi" - "my father." When Yitzchak
asked, "Who are you?" Yaakov was convinced that Yitzchak did not
recognize his voice, and that it was safe for him to continue speaking. He
then invited his father to eat the meal he prepared for him and to bless him.
"Yitzchak felt Yaakov and said, 'The voice is Yaakov's voice and the
hands are Eisav's hands.' He did not recognize him because his hands
were hairy like those of Eisav his brother, so he blessed him." (27:22-23)
ANSWER: Yitzchak told Eisav that he would like to give him the berachot
but requested that he should first bring him food. Eisav was reluctant to go.
He pleaded with his father to give him the berachot immediately, and he
would bring him food afterwards. He told his father that Yaakov was very
sly and he feared that during the time he would be away, Yaakov would
sneak in and steal the berachot.
Yitzchak said to Eisav, "Indeed you are well aware that Yaakov has a
refined character and speaks very politely. On the other hand, you speak
roughly and without any respect. If Yaakov will try to fool me, he will
imitate your voice and speak in a very rough manner. Therefore, I advise
that when you bring the food, speak very gently. This will be the sign that
you are really Eisav."
The Torah relates that Rivkah overheard the conversation between Yitzchak
and Eisav and, "Rivkah said to Yaakov her son to say, 'Behold I heard your
father saying to your brother Eisav to say' " (27:6).
The word "leimor" usually means to say something to others. What did
Rivkah mean when she repeated the word twice?
Yaakov came before Yitzchak and spoke with Hashem's name on his
tongue. Yitzchak thought to himself, "The first sign is true, and Eisav is
following instructions. Let me make sure he really is Eisav." He instructed
him to come closer so that he could feel if his skin was hairy.
After inspecting him, Yitzchak said, "Now that I have two signs - the voice
is that of Yaakov and the hands are those of Eisav - indeed he is my son
Eisav and I shall bless him."
"Your brother came with wisdom and took away your blessing."
(27:35)
ANSWER: This episode took place on Pesach, when we perform the Seder.
Rivkah prepared the goats for the festive meal and the angel Michael sent
along the wine for the four cups (Da'at Zekeinim MiBa'alei Hatosafot
27:25). The meal concludes with the eating of the afikomen. Afterwards, it
is forbidden to eat any food.
The word "bemirmah" has the numerical value of 287, which is also the
numerical value of the word "afikomen". Yitzchak told Eisav, "Your brother
is indeed very wise. Prior to your arrival he already gave me the afikomen,
and thus, I am forbidden to eat any more food tonight."
"It is not in vain that they called him Yaakov, for he already
outsmarted me twice." (27:36)
QUESTION:
ANSWER: When Yaakov was born, Hashem said to them, "You have given
a name to your swine [Eisav], I will name my firstborn." Thus, Hashem gave
him the name Yaakov (Midrash Rabbah 63:8).
When Eisav arrived and found that Yaakov had outsmarted him, he said to
his father, "It always puzzled me that Hashem gave him the name Yaakov. If
the reason was simply that he was holding on to my heel, he should have
been called 'akev' which means 'a heel,' and not 'Yaakov.' Now I realize that
it is not in vain that He (Hashem) called him Yaakov; obviously He knew
that he would outsmart me. And he already did it successfully two times."
(Yud begins many future tense verbs.)
"He took my birthright, and now has taken away my blessings." (27:36)
ANSWER: When Rivkah felt unusual pains during her pregnancy, she went
to seek advice in the Beit Midrash of Shem and Eiver. She was told that she
was carrying two children and "The elder shall serve the younger" (25:23),
i.e., Yaakov will rule over Eisav. Yitzchak in his berachah said to Yaakov,
"Be a lord over your brothers, and your mother's sons shall bow down to
you" (27:29).
"And Yitzchak his father answered and said to him: 'Behold, of the fat
places of the earth shall be your dwelling, and of the dew of the heaven
from above. And by your sword you will live, and your brother you will
serve; and it shall come to pass, when you will break loose, that you will
shake his yoke from off your neck.' And Eisav hated Yaakov because of
the blessing with which his father blessed him." (27:39-41)
Eisav responded: "Father, is this only one blessing? These are two blessings!
(dominance and wealth) Why not divide this between the two of us and -
Bless me also with one of them?"
"Vaya'an Yitzchak" - "And Yitzchak answered": "Imagine if" - "Mishmanei
Ha'aretz" - "I were to give you the riches. Do you think that" - "v'es achicha
ta'avod" - "you would serve your brother and permit him to dominate you?"
"Vehaya ka'asher tarid" - "And it shall come to pass when you will want to
break loose" - "ufarakto ulo mei'al tza'varecha" - "you will cast off his yoke
from upon your neck. Thus, these two blessings are inseparable, and there is
nothing I can take from him and give you."
Since the entire blessing went to Yaakov, and Eisav received nothing, he
hated Yaakov because of the blessings his father gave him.
"Behold, of the fat places of the land shall be your dwelling ." (27:39)
ANSWER: The Gemara (Shabbat 56b) relates that when King Solomon
married the daughter of Pharaoh, the angel Gavriel put a stick into the ocean.
Around it a sand bank gathered, which became the country of southern Italy.
Originally, it belonged to the Greeks, but when the Roman's conquered the
Greeks, it became their territory. When Yitzchak blessed Yaakov with the
fat of the land, this parcel of land was not included since it was not in
existence at that time.
"Eisav said in his heart; 'May the days of mourning for my father
arrive then, I will kill my brother Yaakov.' " (27:41)
ANSWER: Yaakov learned Torah day and night. Eisav knew very well that
the merit of learning Torah would protect Yaakov and he would not be able
to harm him. (See Gemara Shabbat 30b.)
When a close relative passes away, the mourner is an Onein until the burial
and is forbidden to study Torah. Eisav's calculation was that at the time of
Yitzchak's demise Yaakov would not be learning Torah, and thus lack
protection, so that it would be easy to kill him then.
"And stay with him a few days, until your brother's fury turn away;
until your brother's anger turn away from you, and he forget that
which you have done to him." (27:44-45)
ANSWER: Yaakov hated Eisav also. He was terribly upset with him for
distressing his parents with his behavior.
Rivkah advised Yaakov to flee to Lavan and stay there until Eisav's fury
would cease. Yaakov asked his mother: "How will I know that Eisav's anger
subdued?" His mother told him: "When the anger you carry will depart from
you, then you can be sure that your brother Eisav has forgotten what you did
to him, and no longer has animosity against you."
King Shlomo, in his wisdom says: "As water reflects the image of a face, so
the heart of man corresponds to the heart of his fellow man" (Proverbs
27:19).
"And G-d A-mighty should bless you and make you fruitful and
multiply." (28:3)
ANSWER: G-d vested in man the potential to procreate. The first mitzvah
of the Torah is "pru urevu" (Peru U'Revu) - "to be fruitful and multiply."
The words "pru urevu" have the numerical value of 500.
When the letters of the name "Shin-Daled-Yud" are themselves spelled out,
"shin" is spelled "Shin-Yud-Nun", "daled" is spelled "Daled-Lamed-Daled",
and "yud" is spelled "Yud-Vav-Daled". The unrevealed part of the letters,
i.e. the (60) "Yud-Nun" of the "shin," the (430) "Lamed-Daled" of the
"daled," and the (10) "Vav-Daled" of the "yud" total 500. Thus, the Holy
name of "Shin-Daled-Yud" has hidden in it the potential of pru urevu (500),
which is the power to bring about G-d's great blessing of having children.
For this reason, when Hashem blessed Yaakov to multiply, He prefaced it by
saying, "Ani Keil Sha-dai - I am G-d A-mighty - be fruitful and multiply"
[35:11].
It is customary for a girl to light a candle in honor of Shabbat. When she
marries, she lights two. The reason for this may be that a married couple
have a total of 500 limbs (man has 248 and woman 252 see Bechorot 45a)
and the Mitzvah of pru urevu (500) becomes applicable. The word "ner" -
"candle" - has the numerical value of 250. Thus, the two candles total 500.
Possibly, for this reason it is customary that a chatan and kallah are lead to
the chuppah with a candle held on each side.
Yitzchak and Rivkah had two sons, Eisav and Yaakov. Lavan had two
daughters, Leah and Rachel. The popular opinion was that Eisav would
marry Leah, and Yaakov would marry Rachel (Bava Batra 123a).
Consequently, Yitzchak and Rivkah advised Yaakov to tell Lavan that his
sister Rivkah, "the mother of Yaakov and Eisav" had sent him, and that he,
Yaakov, was her older son. Hence, he could marry before Eisav and there
would be no need to bring Eisav to Paddan-Aram.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Vayeitzei
"He took from the stones of the place and he placed them around
(under) his head." (28:11)
Yaakov knew that in the world at large there are many forces that are alien
to Torah and mitzvot and hostile to the religious Jew. They endeavor to
influence the mind of the Jew and persuade him to leave the path of Torah.
Therefore, Yaakov made a great effort to protect his "head," to prevent
negative influences from interfering with his yiddishkeit.
"He took of the stones of the place, and he placed them around (under)
his head, and lay down in that place to sleep." (28:11)
ANSWER: The Gemara (Bava Kamma 30a) says: "He who wants to be a
chasid should observe the laws of nezikin - damages" (being careful not to
hurt anyone or damage property). Rava says that he should follow the
teachings of Avot (Book of Ethics), and others say that he should be
observant in the laws of berachot (recognizing the supremacy of Hashem
and thanking Him for everything). The word "even" - "stone" - is an
acronym for "avot, berachot, nezikin".
As Yaakov was preparing to enter the "outside world," his first resolution
was to be a chasid, and he therefore placed these three stones as the
guidepost for his "head" - his thoughts would always be directed towards
how to excel in these three matters.
The three stones united to emphasize that each approach is equally important
and that through these three things one can make the world a "beit Elokim" -
a "house of G-d."
It may also be said that "berachot" - recognizing the supremacy of Hashem
and thanking Him for everything - is an allusion to the relationship between
man and Hashem. Being careful not to hurt or injure a fellow man,
"nezikin," represents inter-human relationships. To be exemplary, one must
conduct himself within these two realms, in accordance with the guidelines
and teachings conveyed by "avot" - our ancestors.
ANSWER: The majority of people are not mountain climbers, even those
who are, do it rarely. Going out to the fields (vacationing in the country) is
done more frequently and by a larger number of people. Living in a home is
something all people do and at all times. Yaakov emphasized that the shul
should resemble a home - a place visited by all people and at all times.
The less one carries the easier it is to climb a mountain. When going out to
the fields (on vacations) people take along baggage and dwell in cottages.
However the furnishings do not compare to the comforts of one's personal
home. Yaakov emphasized that the place of worship be treated like a home -
elegantly furnished and beautified to the highest degree.
"He will give me bread to eat and garments to put on." (28:20)
ANSWER: Some people who have food in abundance and a wardrobe full
of clothing are unfortunately bed-ridden and unable to enjoy their delicacies
or garments. Yaakov prayed for good health so that he could enjoy his food
and wear his clothing. To him "Gezunt" was a primary objective.
Alternatively, man works very hard and goes to great extents to earn his
'bread' (parnasah). For example, people work during the night denying
themselves sleep, some perform hazardous jobs, and others travel far
distances and become detached from their families.
In reality one may wonder, are they working "for bread to eat" or is "their
bread eating them"?
Yaakov spent his life studying Torah in the home of Yitzchak and later in
the Beit Midrash of Shem and Eiver. Now he was preparing to go out into
the world and encounter Lavan and his contemporaries. Unfortunately, many
succumb to the temptations and challenges of the world. Yaakov feared that
dealing with the world might influence him to modernize and change his
approach to Judaism.
"Of whatever you will give me, I will give a tenth to you." (28:22)
QUESTION: Wouldn't anybody make such a deal with
Hashem?
When Sir Moses told her his wealth she became upset, saying, "You are
insulting me. Everyone knows that you have much more." Sir Moses
explained that he considered as his wealth whatever money he gave away to
tzedakah. Anything else that he possessed was only temporary and could be
confiscated or lost.
Yaakov was alluding to this thought and said to Hashem, "Whatever you
will give" - "I realize, that 'for me' - I will only have the ten percent which I
will give away as tzedakah."
"Of whatever you give me, I will give a tenth to you" (28:22)
Thus, he counted off ten, starting with Binyamin; and Levi, being the tenth,
was declared ma'aser.
"Lo, it is still the middle of the day, it is not yet time for the cattle to be
gathered together." (29:7)
The prophet says of the Jewish people "seh pezurah Yisrael" - "Israel is a
scattered sheep" (Jeremiah 50:17). Presently, we are in galut - exile - and
eagerly await the coming of Mashiach who will gather us together and end
the galut. The pasuk is alluding that as long as we are in the category of
"Heh-Nun" - separate entities not united together - the galut will continue,
G-d forbid, and Mashiach will not come to gather Hashem's sheep together.
"Lo, it is yet high day, it is not yet time for the cattle to be gathered
together." (29:7)
ANSWER: The day before, when Yaakov was on the way to Charan, the
Torah relates that he slept there "ki va hashemesh" - "because the sun set."
Rashi explains that it set much earlier than usual in order for Yaakov to
sleep.
The shepherds, not knowing the reason for the shortened day, assumed that
on the next day as well there would be a recurrence. Therefore, they
gathered around the well with their cattle much earlier. When Yaakov saw
this, he informed them, "Do not draw any conclusions from what happened
yesterday; it was a one-time event."
When Lavan heard about Yaakov's arrival, he ran and kissed him, and was
very disappointed when he found Yaakov empty-handed. He asked Yaakov
why Eliezer had carried so many valuables while he, Yaakov, had nothing?
Yaakov told him, "all these things" - which is an acronym for "Al Tettamah
Ki Lo Heveisi Davar, Birechush Rav Yazasi Mibeisi, Hashoded Elifaz
Lokach Hakol" - "Do not wonder why I did not bring anything. I left my
house with great wealth. The bandit Elifaz took it all away."
"And Lavan said to him; 'Surely you are my bones and flesh.' " (29:14)
ANSWER: There are three partners in the forming of man. Through the
father he receives veins and bones; through the mother, flesh and blood; and
through Hashem, the neshamah (Niddah 31a).
Yaakov was related to Lavan through both of his parents. Yaakov's mother
was Lavan's sister, and his grandfather, Avraham, was a brother to Lavan's
grandfather Nachor. Thus, he was a nephew through his mother and a
second cousin through his father, Yitzchak. Consequently, through the
paternal relationship, they were of "one bone," and from the maternal
relationship, they were of "the same flesh."
"And Lavan Said: 'It is better that I give her to you than that I should
give her to another man.' " (29:19)
ANSWER: Lavan knew that Yaakov was a great tzaddik. He also knew that
his daughter Rachel was a great tzaddeikit.
Lavan was sure that if Yaakov would marry another woman, and Rachel
would marry another man, Yaakov would make his wife a tzaddeikit and
Rachel would make her husband a tzaddik. If this were to happen, Lavan
would have to contend with four tzaddikim. Therefore, he would rather that
Yaakov marry Rachel so that there would only be two tzaddikim.
Alternatively, in mispar katan ("single numerals" - see p. 4), the word "Titi"
adds up to 9, and the word "M'Tiiti" adds up to 13. The name of Lavan's
daughter Leah adds up to 9, and Rachel adds up to 13.
Lavan was a shrewd operator with a sharp tongue, and Yaakov was a naive
yeshivah bachur. Desirous to get the most free labor out of his nephew,
Lavan cleverly said to him: "Tov titi otah lach" - "In my opinion, Titi (Leah)
is better for you than Mititi (Rachel) because Otah le'ish acheir - She I
would prefer to give to another man."
"And Lavan gathered all the people of the place and made a feast."
(29:22)
"Yaakov is planning to marry my daughter and leave the city, so we may all
have to suffer again. If you agree to cooperate with me, I have a plan which
will keep him here for another seven years. I will fool him and give him
Leah instead of Rachel. I know he wants Rachel very much, so he will stay
here for seven more years, and our town will be blessed through him."
Everyone approved of the plan.
Lavan then told them that in order for him to be sure that nobody would
reveal the secret, everyone would have to go home and bring their valuables
as a guarantee. Lavan took these valuables to the storekeepers in exchange
for all the food needed to make a lavish wedding. Consequently, after first
gathering together all the people, he was able to make a beautiful meal
without spending a penny of his own.
When the wedding was over, the people came to claim their valuables.
Lavan sent them to the storekeepers. The storekeepers told them that they
could get back their valuables if they would pay for the food which was
given to Lavan in exchange. Wanting back their things, reluctantly they
ended up paying all of Lavan's bills.
"Lavan gathered all the people of the place and made a feast." (29:22)
ANSWER: Lavan was a crooked person and was going to fool Yaakov into
marrying Leah. In order to distract his attention and the attention of all the
people of the city, he "wined and dined" them so that they would all be busy
with the beautiful party and not have any time to discuss the chatan and
kallah. When Yaakov married Rachel this was no longer necessary, so
Lavan saved his money and did not make any party at all.
"Lavan said it is against the rules of our city to give in marriage the
younger daughter before the older." (29:26)
ANSWER: Wanting to poke fun at Yaakov, Lavan told him, "In our city the
people are very honest. We do not do anything unethical. In your city, you
were really the younger and your brother Eisav was your senior. You made a
crooked deal, and suddenly you became the older one and your brother the
younger one. However, in our city such things are frowned upon. Rachel
was the younger and will remain the younger, and she cannot marry before
her older sister."
"And he also married Rachel, and he loved also Rachel more than
Leah." (29:30)
QUESTION: Would it not have been sufficient to say
"vaye'ehav et Rachel" - "And he loved Rachel"?
When Yaakov became aware of this, his love for Rachel intensified because
the way she conducted herself with Leah convinced him even more of her
righteousness and good nature. The Torah confirms this by saying:
"Vaye'ehav gam et Rachel" - "And he loved (also) Rachel more" - "MiLeah"
- "through (because of what she did for) Leah."
"Leah conceived and bore a son. She called his name Reuven, saying,
'G-d saw my affliction.' " (29:32)
ANSWER: Yaakov was very angry when he realized that Lavan had fooled
him and had given him Leah instead of Rachel. After he finally married
Rachel, he hated Leah and wanted to divorce her. Hashem stopped him by
making Rachel barren while Leah bore children (29:30).
When Leah gave birth to her first child, she named him Reuven because of
the reason the Gemara mentions. However, she did not want to reveal this
reason to Yaakov because then he would know that Rachel would eventually
have a child, and divorce her. Therefore, when she was asked why she called
the boy Reuven, she answered, "Because G-d saw my affliction."
It is interesting to note that in the case of all the other children the reason for
the name is given first and then the name is mentioned. Only with Reuven is
it written, "She gave birth and called him Reuven because she said... ,"
which indicates that this was not the real reason for the name - it was only
what she told people.
"She called him Yosef saying, 'May G-d give me another son.' " (30:24)
Thus, when Yosef was born, Rachel prayed to Hashem that He give her
"bein acheir" a different type of son, one who would be conceived and
carried in her womb from beginning to end.
"I will pass through all your flock today; remove from there every
speckled and spotted one." (30:32)
ANSWER: The Midrash (Pesikta Rabbati, 14) tells of a chasid who sold
one of his animals to a non-Jew. When Shabbat came, the animal refused to
work until the Jew himself whispered into her ear: "You no longer belong to
me, and you may work for your new owner as he requests."
Having Yaakov as their shepherd for twenty years, the sheep became
attached to him. According to the new agreement, some would remain the
property of Lavan, and some would belong to Yaakov. All the sheep
preferred being in the holy possession of Yaakov to being in the profane
possession of Lavan. Yaakov and Lavan were both aware of this fact, and
therefore Yaakov offered: "I will pass through your flock, and I will tell
them of the new arrangement that we made, and then you will be able to
remove for yourself all the speckled ones."
"And Yaakov sent and called Rachel and Leah to the field to his flock."
(31:4)
ANSWER: Lavan and his men knew very well that Yaakov was upset with
Lavan's corruptness in dealing with him. If Yaakov would have called his
wives to a secret meeting in the fields, immediately Lavan's men would have
become suspicious that he was planning to flee, and they would have spied
on him. Therefore, he let the word out that he was burdened with taking care
of the large flock of sheep and that he was calling upon his wives to help
him.
"And Yaakov stole the heart of Lavan the Aramean in that he told him
not that he fled." (31:20)
Before Yaakov left his parent's home, his father told him, "Go to Paddan-
Aram and get married there" (28:2). His mother told him, "Your brother is
planning to kill you; therefore, flee to my brother Lavan to Charan"(27:42-
43).
When Yaakov met Lavan he told him only that his father had advised him to
come there and that he would like to marry his daughter Rachel, but he did
not reveal that his mother had urged him to flee from Eisav.
When Yaakov eventually fled, Lavan was angry at him for not notifying
originally "ki borei'ach hu" - that he came to his home as a fugitive. Lavan
said to Yaakov, "Had I known that you came to me because you were forced
to run away, I would have suspected that you intended returning to your
family. Under such circumstances I would never have agreed that you marry
my daughters and later separate them from their family."
ANSWER: While Lavan was eager to reach a peace treaty with Yaakov, he
wanted it to be done in his language. Yaakov refused and told Lavan, "If you
want a treaty with me, it must be in my language and on my terms." Lavan,
seeing Yaakov's persistence, immediately yielded and agreed that everything
be done in accordance with Yaakov's conditions.
An important lesson can be learned from this: Unfortunately, there are Jews
who think that they must compromise in order to find favor in the eyes of
society. Torah teaches us never to be ashamed of our authentic ideas and
ideals. The world, seeing our sincerity and devotion to Torah, will
immediately yield and respect the Jew for his beliefs.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Vayishlach
Indeed, Yaakov had no right to use Hashem's angels, but he did have
permission to use for his benefit the angels that were created through him.
When Yaakov had to prepare for an encounter with Eisav, he sent his angels.
Rashi alludes to this by explaining that the angels he sent were "Mamash,"
an acronym for "MiMaasim Sheloi" - "from his deeds."
"Thus shall you say to my lord, to Eisav: 'Thus said your servant
Yaakov: I have sojourned with Lavan.' " (32:5)
"I am therefore informing you that I am easy to deal with, but if you are
expecting me to compromise on Torah and mitzvot, then there can be no
discussion between us."
"Thus shall you say to my lord, to Eisav: 'Thus said your servant
Yaakov: I have sojourned with Lavan.' " (32:5)
Yaakov sent a message to Eisav: "I lived in the home of Lavan for twenty
years, during which I observed how enthusiastically he performed his sins.
Though I fulfilled 613 mitzvot, I did not apply his level of excitement to my
Torah and mitzvot." Yaakov humbly said: "If only I would have performed
mitzvot with the excitement and vigor with which he performed his sins!"
"I have sojourned with Lavan, and lingered until now. And I have oxen,
and donkeys and flocks, and men-servants and maidservants; and I
have sent to tell my lord, that I may find favor in your eyes." (32:5-6)
ANSWER: Many years had lapsed since Yaakov and Eisav had last met,
and now Yaakov endeavored to find favor in his eyes. Yaakov thought that
Eisav could question the messengers: "If Yaakov is such a good friend of
mine, why has he not bothered to contact me all these years?"
He therefore instructed them to tell Eisav that the reason why "va'eichar ad
atah" - " 'I lingered until now' - and did not come to meet you earlier - was
because I was a poor shepherd, working with the herds of our uncle Lavan. I
was sure you would be disappointed and hurt to hear of my poverty I was
experiencing. However, now that 'I have oxen, and donkeys,' I am contacting
you and informing you of the good news, because I am sure you will be
pleased by my success, and that 'I may find favor in your eyes.' "
ANSWER: When the Romans wanted to destroy the Beit Hamikdash, they
sent armies headed by Niron Kaisar, who was a descendant of Eisav. During
the war he had a change of mind and converted to Judaism. The famous
Talmudic sage Rabbi Meir was one of his descendants (Gittin 56a).
Due to an incident between him and Rabban Gamliel, Rabbi Meir was not
referred to by name, but was known as "acheirim" - "others" (Horiyot 13b).
Yaakov was worried that if he killed Eisav, then his descendant "acheirim" -
Rabbi Meir - would be prevented from coming to this world.
"And he said, 'If Eisav comes to the first camp and destroys it, then the
other camp which is left shall escape.' " (32:9)
ANSWER: Eisav planned to kill Yaakov for taking away the berachot.
Rivkah was very worried and instructed Yaakov to run away, saying, "Why
should I lose the two of you on one day?" (27:45) From the way she
expressed herself, Yaakov deduced that he and Eisav would probably perish
on the very same day. Thus, he divided his people into two camps and
distanced them a day apart. His reasoning was that if Eisav would destroy
the first camp with Yaakov in their midst, he would also perish on that day.
Thus, the second camp would survive.
"Rescue me, I pray, from the hand of my brother, from the hand of
Eisav." (32:12)
ANSWER: Yaakov had two fears; physical and spiritual. Firstly, if Eisav
and his army attacked him, he might be overpowered and killed. Secondly, if
he became friendly with him, Eisav would be a bad influence on Yaakov's
family.
The Gemara (Berachot 30b) says that when one is in the midst of prayer,
even if the king greets him and inquires about his wellbeing or even if a
snake is wound round his heel, he should not interrupt his prayers.
Throughout the long galut (exile), the Jewish people are confronted with
basically two types of experiences: Sometimes we experience a seemingly
benevolent government which expresses interest in our welfare and grants us
equal rights. In other instances, governments encircle the Jewish people like
a snake. We are oppressed, put in ghettos, and suffer from the many
restrictions placed upon us.
Our wise Sages are teaching us that, regardless how the situation appears,
we should not make any break in our prayers. At all times we must continue
to pray to Hashem that he liberate us from galut immediately.
ANSWER: Many people calculated that since Lavan had two daughters,
Leah and Rachel, and his sister Rivkah had two sons, Eisav and Yaakov, the
older son Eisav would marry the older daughter Leah, and the younger -
Yaakov - would marry Rachel. For many years Leah cried her eyes out that
this not happen, and Hashem accepted her plea (see Rashi 29:17).
Yaakov was afraid that Eisav might carry a special grudge against Leah for
not wanting to marry him. Therefore, he worried that Eisav might come and
smite "the mother" - Leah.
"And he took from what came to his hand...a present for Eisav his
brother." (32:14)
An ox selected for the false prophets ran away and refused to be used for
this purpose. Eliyahu ran after him, and when he caught up with him, the ox
complained, "Why should I be used as a sacrifice for idol worship while the
other ox is for Hashem?" Eliyahu comforted him by telling him, "Through
the both of you, Hashem's name will be sanctified." He then took the ox in
his hand and handed him over to the false prophets (see Rashi to 1 Kings,
18:26).
A similar occurrence took place now. When Yaakov began preparing the
many animals for the gift to Eisav, they all objected and refused to go.
Yaakov had to take them with his hand and persuade them to go.
He promised them participation in a kiddush Hashem, for when Mashiach
comes, Eisav will return to the Jewish people the entire gift with interest.
When Eisav met Yaakov he refused the gift saying, "My brother, let yours
be yours" (33:9). Why was the wicked Eisav suddenly so generous?
Eisav knew that this gift was something which would be his only
temporarily and need to be returned when Mashiach comes (see Bereishit
Rabbah 78:12). Therefore, he said to Yaakov, "Since in reality this is
destined to be yours, keep it and don't cause me the hardship of having to
care for it and pay it back at a later date with interest."
ANSWER: One of the reasons why the Beit Hamikdash was built in
Jerusalem on the land of Binyamin is that he was not born when Yaakov met
Eisav and, thus, did not bow down to Eisav (Yalkut Meam Loez, Devarim
33:12).
When Yaakov met Eisav, he had eleven sons and one daughter. If we should
say that the eleven children included Dinah and one of the sons was hidden
in the box, then that child would deserve that the Beit Hamikdash be built on
his land more than Binyamin; because he was already born and did not bow
to Eisav, while Binyamin was not even born at the time. Therefore, Rashi
knew that the missing child had to be Dinah, who did not get a share of
Eretz Yisrael.
From this halacha, the Zohar learns a very interesting lesson: If Hashem was
concerned that even small jars should not become defiled and unfit for use,
how much more so should a talmid chacham have concern over himself and
not endanger himself by walking alone. He should always have two people
accompanying him.
When Rashi taught his students the story of Yaakov remaining alone and
being attacked by the angel of Eisav, a question was raised: Why was
Yaakov alone? Rashi told his students that obviously Yaakov momentarily
forgot the lesson of the Zohar which a talmid chacham has to derive from
Hashem's concern even over small jars. Consequently, he went out alone and
was in great danger.
"And Yaakov was left alone; and a man wrestled with him, until the
break of the dawn. And when he saw that he prevailed not against him,
he touched the hollow of his thigh." (32:25-26)
QUESTION: Why did the angel wrestle with Yaakov and not
with Avraham or Yitzchak?
ANSWER: The world stands upon three pillars: Torah study, service of
Hashem (prayer), and acts of kindness. Each of the three patriarchs was the
prototype of one of these pillars. Avraham excelled in chesed - kindness.
Yitzchak was associated with prayer, as the pasuk states: "Vayeitzei
Yitzchak lasuach basadeh" - "And Yitzchak went out to meditate in the
field" (24:63). Yaakov was "ish tam yosheiv ohalim" - "a sincere man,
dwelling in tents" (25:27). He spent his time in the "tents" of Torah.
The "man" who wrestled with Yaakov was the angel of Eisav. He was the
adversary of the Jewish people, and striving to bring about, G-d forbid, their
immediate destruction. Of the three patriarchs, he had little fear of Avraham,
because the continuity of the Jewish people (Yiddishkeit) cannot be
contingent on acts of kindness such as building hospitals for the sick and
homes for the aged. Nor can the posterity of the Jewish people (Yiddishkeit)
be assured through people reciting their prayers on a daily basis. The secret
of our existence is the study of Torah and teaching it to our children as soon
as they are of age to understand it. Thus, by obstructing the study of Torah,
the representative of Eisav hoped to jeopardize the continuity of the Jewish
people.
This battle is a never ending one, and even when unable to topple Yaakov
himself, Eisav tries to "wrestle" with "kaf yereicho" - "the hollow of his
thigh" - which represents the children and future generations of Yaakov.
When the Torah enumerates the family of Yaakov, it calls them "yotzei
yereicho" - "[who] came out of his thighs" (46:26).
ANSWER: Everyday, before the sun or the moon begin to serve the world,
they immerse in the fiery river of Dinur (Yalkut Shimoni Isaiah 68). The
Shelah explains that it is because the non-Jewish world worships the sun and
the moon, and through this immersion they are cleansed from any effect of
the idol worship.
The sun is known to possess healing powers. However, Yaakov would have
refused to benefit from it because it is worshipped as an idol, and according
to halacha, it is forbidden to derive any pleasure from something used for
idol worship. (Yoreh Dei'ah 142, 155).
Therefore, for the sake of Yaakov's healing, Hashem made the sun rise
earlier. While the non-Jewish world was still asleep and had not yet
worshiped the sun that day, Yaakov benefited from the sun's healing powers.
ANSWER: From the fact that a non-Jew hates a Jew, a new halacha was
formulated. If two Jews are eating a meal, one eating meat and the other
dairy, they are not to share one table because they may exchange some of
their food. However, a Jew and a non-Jew are permitted to share a table,
even if one is eating meat and the other is eating dairy. The reason is that the
non-Jew hates the Jew and there will not be any exchange of food between
them.
"Eisav lifted his eyes and saw the women and children. He said, 'Who
are these to you?' And Yaakov replied, 'The children which G-d has
graciously given to your servant.' " (33:5)
When Eisav met Yaakov and saw his wives, he said to Yaakov, "I heard that
you were very observant in the house of Lavan. If that is true, I wonder - 'Mi
Eleh Lach'? - Why, after you already married Leah, did you allow yourself
to marry her sister Rachel?" (The word "Eileh" can be rearranged to spell
"Leah.")
Yaakov replied, "We have a halacha that 'A convert to Judaism is considered
like a newborn child' (Yevamot 22b). Before marrying, I had to convert
Leah and Rachel. Consequently, my two wives are 'hayeladim' - the
newborn children which Hashem was kind enough to grant me - and thus, I
did not violate any law."
"And Eisav said, 'I have a lot,' and Yaakov said, 'Please accept my gift
... because I have everything.' " (33:9-11)
QUESTION: Why did Eisav say, "I have a lot" while Yaakov
said, "I have everything"?
ANSWER: Yaakov was a righteous person, and Eisav was wicked. The
wicked are never fully satisfied. Therefore, Eisav said, "I have a lot." He
was insinuating that though he did have much wealth, he was not content
because he did not have it all.
The nature of a tzaddik is to be happy with whatever he has and not desire
more. Therefore Yaakov said, "Whatever I have is what Hashem gave me,
and to me it is everything - I do not need any more."
"The flock are weak; if they are overdriven one day they will die."
(33:13)
QUESTION: Why didn't Yaakov accept Eisav's offer to
accompany him, and travel together at a slower pace?
ANSWER: The Patriarchs observed the Torah, and thus Yaakov was a
Shomer Shabbat to the fullest degree. Eisav, being a non-Jew, was forbidden
to observe Shabbat and could be put to death should he do so (Sanhedrin
58b).
Yaakov told Eisav, "When Shabbat comes I will have to rest for a day
together with my entire camp, and you must continue on since you are
forbidden to observe Shabbat. Sunday, I will have to go very quickly and
cover two days of travel in one, in order to catch up with you. I am therefore
afraid, that since my flock are weak and I will overdrive them 'yom echad' -
'on the first day of the week' (Sunday) - they will all die on me, and I will be
left with nothing."
"And there went out Dinah, the daughter of Leah, whom she bore to
Yaakov, to look upon the daughters of the land." (34:1)
ANSWER: Having become pregnant for the seventh time, Leah was
worried that this could cause embarrassment to her sister Rachel. She knew
that Yaakov was destined to father twelve tribes. Since she already had six
sons, and the two maids, Bilha and Zilpa, had two sons each, if she were to
have a seventh son, Rachel would seem less worthy than the maids.
Therefore, she prayed that her sister be spared embarrassment.
At the time of her prayers, Rachel, too, was pregnant and was carrying a girl.
In response to her prayers, Hashem miraculously transferred the girl in
Rachel's womb to Leah, and the boy carried by Leah to Rachel (Niddah 31a,
Maharsha). Thus Rachel gave birth to Yosef, and Leah to Dinah.
Consequently, the Torah emphasizes that Dinah was the daughter of Leah,
because without her prayers, Leah would never have given birth to her.
"Shimon and Levi, Dinah's brothers, took each man his sword." (34:25)
ANSWER: At the time when this episode took place, Shimon and Levi
were thirteen years old. The reference to them as "ish" is to teach that at the
age of thirteen, one becomes a full fledged member of Klal Yisrael and
obligated to observe all the mitzvot of the Torah (Avot 5:22, Bartenura).
The Rosh in his Responsa (Klal 16a) writes that the age of thirteen for Bar
Mitzvah is not based on a Biblical source, but is like all measurements, a
Halacha LeMoshe MiSinai - an instruction given to Moshe when he was on
Mt. Sinai.
The fact that a source for Bar Mitzvah is derived from Shimon and Levi
imparts another very important lesson: As soon as one becomes thirteen
years of age, one is expected to have mesirat nefesh (i.e., the highest degree
of dedication) to defend and protect the integrity and sanctity of Klal Yisrael
as well as each and every Jew.
"They came upon the city confidently and killed every male." (34:25)
Shimon and Levi knew very well that if they would attack non-Jews, the
residents of all cities around them would make an uproar and come to their
rescue. Once they were circumcised, the entire world would consider them
as members of the Jewish population and look aside when Jews were being
killed. This sad truth was Shimon and Levi's source of confidence.
"And the fear of Hashem was on the cities, and they did not chase after
the children of Yaakov." (35:5)
In 1843 the Tzemach Tzedek (the third Lubavitcher Rebbe) sent his son
Rabbi Shmuel to Petersburg to discuss some communal concerns. Prior to
his departure he told him that his mother, Devorah Leah, appeared to him
and told him that she had the zechut to visit the holy palace of the Ba'al
Shem Tov in heaven. She sought his blessing to alleviate the difficulties
confronting her son from the adversaries of Chassidic teachings. The Ba'al
Shem Tov told her that through learning the holy seforim Chumash,
Tehillim and Tanya, all difficulties and "barriers" would be nullified.
This pasuk alludes to this: "Vayehi Chitas" - when one learns Chumash,
Tehillim and Tanya, then - no one will chase after the children of Yaakov to
do them any harm materially or spiritually.
"When her labor was at its worst, the midwife said to her, 'Don't be
afraid. This one will also be a son for you.' " (35:17)
ANSWER: When Chava persuaded Adam to eat the forbidden fruits of the
Tree of Knowledge, she was cursed to experience difficulties during
childbirth. Since then, it has become common for all women to experience
pain while giving birth. According to the Gemara (Niddah 31a), the pains at
the birth of a girl are more severe than those of a boy.
Rachel knew that Yaakov would be the father of the twelve tribes. When she
gave birth to her first son, she named him Yosef, saying, "May Hashem give
me another son" (30:24). Thus, she expressed the hope to be a mother to two
tribes. As she was giving birth, her exceptionally strong pains frightened
her. She was unaware that this was because she was going to die during
childbirth. She feared she was giving birth to a daughter and was being
denied the merit of giving birth to the twelfth of the tribes.
The midwife comforted her by telling her not to fear: "Your interpretation of
the pains is incorrect. You are indeed giving birth to a son, and the
excruciating pains you are experiencing are unrelated to the gender of the
child."
"As she was expiring, she called him 'the son of my agony,' and his
father called him 'Binyamin.' " (35:18)
ANSWER: Rachel felt that her life in this world was ending, and she
worried about what would happen to her child if he grew up without the care
of a mother.
As Yaakov was sitting at her bedside, she expressed her feelings: "I am very
concerned about my child. I pray that when I am gone from this world and in
my heavenly abode, his behavior should not cause me pain and agony."
Yaakov, wanting to comfort his dying wife, told her not to worry. He
promised her that he would take extra care of him and assured her that he
would be a "ben yamin" - "a right son," one who would conduct himself as
is right for his family, and a source of "nachas" to his mother in Gan Eden.
"And Timnah was Elifaz's concubine, and she bore him Amalek."
(36:12)
ANSWER: The Gemara says that Rabbi Meir carefully studied and
analyzed the names of people (Yoma 83b). Giving a name to a person is not
just a matter of whim; it is a form of prophecy (see Likkutei Sichot, vol. 7,
pg. 308). In retrospect, one often sees how the name fits the character of the
person. Sometimes the name even indicates an event which may happen in
the future.
"These are the children of Reuel, the son of Eisav, chief Nachas."
(36:17)
ANSWER: Eisav had a grandchild named "Nachas." Therefore, when wishing someone
"nachas," we accentuate that we are not referring, G-d forbid, to the type of Nachas Eisav
had. We are referring to real "nachas," the kind which is derived from children and
grandchildren who grow up in a Yiddish and chassidish way.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Vayeishev
"And Yaakov dwelt in the land of his father's sojournings in the land of
Canaan." (37:1)
QUESTION: "Yaakov desired to dwell in peace, but there
sprang upon him the troubles of Yosef" (Rashi). Why did
Yaakov now think that he then merited to dwell in peace?
ANSWER: When Hashem made the covenant with Avraham, He told him,
"Your children will be strangers in a land that is not theirs, and they will be
in servitude for 400 years" (15:13). If the exile of Egypt is calculated from
the birth of Yitzchak, the total is 400 years. However, if we calculate from
the time of the covenant, the exile was to be 430 years (see Shemot 12:40).
Yaakov married Rachel at the age of 84, and when he was 91, Yosef was
born. Since Yosef was 17 years old at this time, Yaakov was now 108 years
old. Therefore, Yaakov thought that he had completely paid his share of the
debt of exile and now desired to dwell in peace.
"And he dreamt another dream [about the sun, moon and stars bowing
to him] and he told it to his brothers." (37:9)
ANSWER: The Gemara (Berachot 55b) states that we dream at night what
we think about during the day.
In relating the first dream, Yosef told his brothers about the material success
and wealth he anticipated. Though they all worked together in the field, he
would become richer, and they would bow to him. When the brothers heard
this, they hated him because they figured that the dream depicted what he
thought about during the day.
Yosef was eager to prove to his brothers that the first dream was an act of
heaven and not related to his daytime thinking. Therefore, he told them of
the second dream, which was about an impossibility (how could his mother
who died bow to him?). He hoped they would believe that just as he did not
think about this during the day, he also did not think about the contents of
the first dream during the day.
The brothers realized that his dreams were valid and that they were a signal
from heaven; therefore, upon hearing the second dream, they became jealous
of him.
"He related the dream to his father and brothers; His father scolded
him saying, 'What is this dream that you dreamt!?' " (37:10)
ANSWER: A story is told of a man who came to shul one morning and told
his friend that he had dreamt that he was becoming the Rebbe of a group of
chassidim. His friend said to him, "You fool! If the chassidim would have
dreamt that you were becoming their Rebbe, the dream would have some
meaning. But if it was you and not they, of what significance is it?"
Yaakov knew very well that Yosef's dreams had profound meaning, and he
was also keenly aware of his brothers' jealousy and hatred towards him. In
an attempt to defuse their animosity, he said to Yosef, "Of what meaning
could this dream be, asher chalamta - if you were the one who dreamt? Had
your brothers or I dreamt that you would rule over us, then we would be
worried and concerned. If you, however, dreamt of ruling over us and we did
not, then obviously your dream was an expression of your own foolish
thoughts and of no significance!"
"And a man found him, and, behold, he was wandering in the field. And
the man asked him, saying: What do you seek?" (37:15)
ANSWER: By carefully analyzing the two incidents, one can easily draw a
conclusion as to who the "ish" was. In both episodes, a righteous person,
either Yaakov or Yosef, remained lonely and desolate. When one is in such
a situation, and a person comes to one's aid undoubtedly he is a good angel -
the angel Gavriel. However, when he attacks and exploits the other's
situation, he is definitely not a good angel, but rather a representative of
Eisav.
ANSWER: The preceding pasuk relates that the brothers said, "Let us kill
him and throw him into one of the pits, and we will say an evil beast ate him
up, and - We will see what will become of his dreams." Rashi says, that
Rabbi Yitzchak interpreted these words not as a saying of the brothers, but
as Ruach Hakodesh. Hashem was saying "You are planning to kill him; we
shall see what will be with his dreams. Will your plan be realized and he will
be dead, or will My words be fulfilled and his dreams reach fruition?"
The brothers did not hear this Holy voice, but Reuven did. Thus, he
immediately decided that he was obligated to save Yosef and bring him back
to Yaakov.
"Yehudah said... 'what will we gain if we slay our brother?' " (37:26)
Yehudah told his brothers, "If we kill our brother, Yosef, our hands will be
covered with blood and no longer will we be able to pray to Hashem."
The letters of the word "Betza" are also the second letters of the names of
our Patriarchs Avraham, Yitzchok, Yaakov. Yehudah told his brothers, "If
we commit the crime of killing our brother, we will be detaching ourselves
from the ways of our ancestors Avraham, Yitzchak and Yaakov and lose the
merits they afford their descendants."
"And Yehudah said to his brothers: 'What [money - Targum Onkelos]
will we gain if we slay our brother?' " (37:26)
Thus, the Torah is pleased with Yehudah's actions, but displeased with those
who praise his reasoning.
"Come, and let us sell him to the Ishmaelites, but let not our hand be
upon him." (37:27)
ANSWER: The seventh of the Ten Commandments is "You shall not steal,"
which refers to kidnapping. According to halacha, one who kidnaps is not
put to death unless he makes the person he kidnapped work for him, and
then sells him (Rambam, Geneivah 9:2).
In order to prevent the punishment of death, the brothers plotted to sell him
to the Ishmaelites, and said "let not our hand be upon him - we should not
make him to do any work for us and thus avoid being liable for the death
penalty."
"Come, and let us sell him to the Ishmaelites, but let not our hand be
upon him; for our brother, he is our flesh." (37:27)
When Leah was pregnant for the seventh time, after having already given
birth to six sons, she "passed judgment on herself: 'If this one will be a male,
then my sister Rachel will not even be like one of the maidservants' [who
had each given birth to two sons]" (Rashi 30:21). Miraculously, the male she
carried was transferred to Rachel, and she gave birth to the female Rachel
was carrying (Niddah 31b, Maharsha).
ANSWER: The first strangers who approached the pit were the Ishmaelites.
They usually dealt in kerosene and grease and had no knowledge in slave
dealings. Afterwards a group of Midianite business brokers passed by.
(When one wants to buy or sell something, he contacts a business broker
who negotiates the purchase or the sale and shares in the profit.) The
Midianites appraised Yosef and, upon their advice, the Ishmaelites bought
him for twenty silver pieces. The title for Yosef was made out to the
Ishmaelites, who were the real buyers.
The Midianites made an agreement with the Ishmaelites that they would
undertake to sell him and share in the profits. Upon arrival in Egypt the
Midianites arranged a sale to Potifar. In order to legalize the sale, it was
necessary to make a title change. Thus, the Ishmaelites, who held the
original title, transferred it to Potifar.
"They sold Yosef to the Ishmaelites for twenty pieces of silver." (37:28)
QUESTION: With the money they bought themselves shoes
(Targum Yonatan Ben Uziel). Why shoes?
After receiving the money, the brothers were in a dilemma because they
would have to make a berachah before enjoying any new thing they would
buy. However, making a berachah over an item attained through wrongdoing
is tantamount to blaspheming Hashem (Psalms 10:3).
"And he returned to his brothers and said, 'The child is not here and
where shall I go?' And they took Yosef's shirt and slaughtered a
goatling and dipped the shirt in the blood." (37:30-31)
ANSWER: Every day one of the brothers would be home to assist Yaakov
with his needs. On the day Yosef met his brothers in the field, it was
Reuven's turn to be with Yaakov. As soon as the brothers saw Yosef, they
conspired to slay him. Reuven, being the oldest, realized his responsibility to
save him. He instructed his brothers to throw him into the pit and not to
place a hand upon him.
When Reuven came home, undoubtedly, his father asked him if he had met
Yosef and how he was. Reuven told him that they had met and that all was
well with him.
Originally, the brothers did not want to lie to their father by telling him that
Yosef had been killed by a beast. Should Yaakov ask them about Yosef,
they planned to merely say, "We are not our brother's keeper; we did not see
him and we have no knowledge of his whereabouts; possibly he was
devoured by a beast."
However, when Reuven returned and saw Yosef missing from the pit, he
exclaimed, "If the lad is not here, how will I be able to face my father? I
have already told him that I have seen him and that all was well with him.
Father will definitely suspect that we killed him and hold me responsible!"
To help Reuven out of his dilemma, the brothers then fabricated an alibi that
after they had seen Yosef, he had gone, and that apparently he had been
killed by a wild beast. They said further, "The shirt we found substantiates
this."
" 'Recognize please if this is your son's shirt.' He recognized it and said,
'It is the shirt of my son; a savage beast devoured him! Yosef has surely
been torn to bits!' " (37:32-33)
When the brothers asked Yaakov "Is this your son's shirt?" it puzzled him
very much that they did not refer to him by his name, "Yosef." This brought
him to the conclusion that the brothers really hated Yosef, to the extent that
they would not even mention his name.
Not wanting to accuse them openly, he said "a wild animal," alluding that
his children, who are likened to different animals, must have killed him. He
supported his theory by the fact that "they tore up Yosef's [name]" - and did
not use it when talking about him.
ANSWER: When Yosef came home, Potifar's wife tried to persuade him to
violate the Torah. Before his eyes was the image of his father warning, "If
you commit a sin your name will not be mentioned on the Kohen Gadol's
breastplate (Choshen)." So he flatly refused.
The cantillation of shalshelet indicates that the word should be sounded with
a three-tiered tremolo tone. Accordingly, the word "Vayemoein" is an
acronym for the three reasons Yosef turned down Potifar's wife:
"Vayar Yosef Mareh Aviv Negdo" - "Yosef saw his father's image in front
of him."
"Vayar Yosef Mitamei Es Nafshoi" - "Yosef was afraid he might defile his
soul."
" 'How then can I perpetrate this great evil and sinn against G-d?' And
it came to pass, as she spoke to Yosef day by day, he would not listen to
her to lie beside her, to be with her." (39:9-10)
ANSWER: Potifar's wife knew very well that Yosef was a great tzaddik,
and had never in his life violated Torah law. Consequently, among all the
mitzvot he performed, he was lacking the fulfillment of the mitzvah of
teshuvah. Therefore, she encouraged Yosef to do one aveira (transgression)
through her and immediately afterwards do teshuvah. Hence, he would be
fully deserving Olam Haba, and she, too, would have Olam Haba as reward
for her assistance. Yosef's reply was twofold:
"He left his garment with her and fled and went outside." (39:12)
"The butler of the king of Egypt and the baker sinned against their lord
the king of Egypt." (40:1)
ANSWER: The butler and the baker both worked for Pharaoh and hated
each other. Once, they got into a fight and each one thought of a vicious plan
to get the other one into serious trouble with the king. When the butler was
not watching, the baker put a fly into Pharaoh's cup of wine. When the baker
was off guard, the butler put a pebble into dough from which bread was to
be baked for Pharaoh.
To drag the king into their personal quarrel and use him as a means to gain
vengeance against each other was a very serious offense. Moreover, since
the baker's act would actually have had a worse effect on Pharaoh, he was
the one put to death.
"Here, also, I have done nothing for them to have put me in the pit."
(40:15)
Yosef wanted to impress the butler that he was unique among the others in
the dungeon and that he truly had committed no crime. He related his ordeal
with his brothers and their desire to kill him. They threw him into a pit filled
with snakes and scorpions. Normally anyone would have been bitten to
death, but the all-merciful G-d in heaven intervened and miraculously saved
him. (See Rashi 37:24) Eventually, he was taken from the pit and brought to
Egypt.
Thus, he told the butler, "The episode of the pit, which occurred some time
ago, should prove now that I am a totally innocent person and not one to
violate any laws of Torah or society."
"The butler was returned to his position, and the baker was hung in
accordance with Yosef's interpretation." (40:22-23)
ANSWER: Yosef carefully studied their words. The butler said, "The cup of
Pharaoh was in my hand; I took the grapes; I squeezed them; I placed the
cup on Pharaoh's palm" (40:11). Yosef saw that the butler dreamt about
doing things. Since one can only do things if he is alive, Yosef saw in his
dream a sign of life.
The baker told Yosef, "On my head were baskets full of baked goods and a
bird was eating from the baskets." The dream was totally lacking human
activity. He did not say who baked the goods, who put the baskets on his
head, nor did he do anything to chase the bird away. Moreover, a bird is
usually afraid of a person and will not come near food which a person holds.
Yosef said to the baker, "You were carrying a basket of baked goods and a
bird was eating from them; obviously the bird did not consider you alive.
Consequently, your dream indicates that Pharaoh will soon put you to
death."
"The butler did not remember Yosef, and he forgot him." (40:23)
In addition, the Torah tells us that Yosef immediately regretted asking the
butler to do him a favor. He forgot about the butler entirely and put all his
faith in Hashem. Thus, each one forgot about the other.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Mikeitz
"Behold, seven ears of corn came up upon one stalk healthy and good,
and behold, seven thin ears sprung up after them." (41:5-6)
ANSWER: Yosef interpreted the dream to mean that there would be seven
years of abundance and seven years of famine. When Yaakov came to
Egypt, the seven good years were over and they were finishing the second
year of famine.
When he stood before Pharaoh, he blessed him, and at that time the Nile
river rose and irrigated the fields and the famine stopped. The five years of
famine were only deferred, however, until after Yaakov passed away
(Tosefta Sotah 10:3). Seventeen years later, when Yaakov died, there were
five additional years of famine.
"The seven good ears of corn upon one stalk" allude to the seven years of
abundance, which were consecutive. The seven years of famine were not
consecutive; therefore, the thin ears of corn were not upon one stalk.
"Now Pharaoh must seek out a man with wisdom and insight and place
him in charge over Egypt." (41:33)
Pharaoh asked Yosef, "If your interpretation is correct, why did I dream
about this on Rosh Hashana, and not on Pesach when the harvest is judged?"
Yosef's reply to Pharaoh was "and now" - "If you are wondering why your
dream took place now, on Rosh Hashana, and not Pesach, the reason is that -
through your dream a person will be elevated to a very high position - and
this was decreed today, on Rosh Hashana, when people's destinies are
decided."
"Pharaoh said to his servants 'Can there be found another such person
who has G-d's spirit in him?' " (41:38)
In Psalms, Assaf states, "As a testimony for Yosef he imposed it, when he
went out over the land of Egypt, I heard a language unknown to me" (81:6).
When Yosef was appointed the viceroy of Egypt, he traveled throughout the
country. All the girls heard of his handsome appearance and came out to get
a glimpse of him. They all threw presents at him, hoping that he would
accept and marry them. Asenat threw her necklace. When Yosef read its
contents, he decided to marry her.
"And Yosef called the name of the first-born Menasheh, 'for G-d has
made me forget all my toil, and all my father's house.' " (41:51)
QUESTION: Why was Yosef grateful for forgetting his
father's house?
ANSWER: The non-Jewish world hates the Jew and envies his success.
Thanks to Yosef, the people in Egypt experienced great affluence, but they
did not want to give credit to a Jew. When the troubles started, suddenly
everyone began accusing the Jews of causing the Egyptians' suffering. Alas,
this is a recurrent pattern in Jewish history .
"The people cried to Pharaoh for bread, and Pharaoh said, 'Go to
Yosef; do as he says.' " (41:55)
QUESTION: Rashi explains that the people were upset
because Yosef was demanding that they circumcise
themselves. Why would Yosef want the Egyptians to be
circumcised?
Alternatively, circumcision is the sign of a Jew. Yosef was afraid that as the
Jewish people became acclimated in Egypt, they would want to assimilate
and not be circumcised in order not to be recognized as Jews. He therefore
decided to make circumcision the practice of the land and thus, Jews, would
also feel comfortable performing this mitzvah.
This amazed Yaakov, and he thought to himself, "It is very strange that non-
Jews should be so kind and share their food with others in a time of famine.
On the other hand, Jews are known to be a merciful and generous people.
Perhaps there is in Egypt some spark of holiness - a Jew. Perhaps my lost
son Yosef is in Egypt and is involved with the entire operation."
"Yosef recognized his brothers but they did not recognize him." (42:8)
QUESTION: Yaakov and Yosef looked exactly alike (Rashi
37:3). Why didn't they recognize him as their lost brother
since he resembled their father?
ANSWER: It is true that Yaakov and Yosef looked alike, but there was a
big age difference. Yosef was now only 39 years old. Yaakov married at the
age of 84 and was now 130 years old.
The brothers had never seen their father as a young man. Therefore, though
now Yosef's countenance was exactly the same as Yaakov's when he was 39
years old, he did not now resemble their father, now 90 years older.
"Yosef recognized his brothers, but they did not recognize him." (42:8)
When the brothers came to Egypt, they met Yosef, who looked like one of
them: beard, peiyot, and religious garb. They were sure that it would be
impossible for a truly religious person like themselves to live in Egypt and
rise to glory.
Positive that Yosef remained strong in his faith, they assumed that this man
was not religious, but rather someone who merely chose to dress religiously
- not, therefore, their brother Yosef.
"He took Shimon from them and arrested him before their eyes."
(42:24)
ANSWER: Yosef wanted very much that the brothers should bring
Binyamin to Egypt. However, he was afraid that if all the brothers would go
back to Yaakov, they would take a person off the street, bring him to Egypt,
and present him as Binyamin. Yosef hardly knew Binyamin, and thus he
would not know if it was really him or not.
Therefore, after insisting that the brothers come back with Binyamin, he
took Shimon and arrested him before their eyes. His plan was that when the
brothers returned, he would ask Shimon to identify the person they
presented to him as their brother Binyamin.
Since in reality, Shimon did not do anything wrong, there was no reason to
keep him under arrest. Consequently, as soon as the brothers left, Yosef took
him out of prison and treated him royally.
Indeed, Rivkah did not consider a curse from Yitzchak very lightly, and she
meant something else entirely. She was telling Yaakov that she saw through
Ruach Hakodesh - Divine inspiration - that during his lifetime he would
suffer only from three curses. These three things are hinted to in the word
"Alai." The "Ayin" stands for Eisav. The "Lamed" is for Lavan, and the
"Yud" is for Yosef. She was saying, "Since I foresee no other serious
tribulations or curses destined for you, you can go ahead with confidence
and obtain the berachot from your father."
"Behold, every man's money was in the mouth of his sack, our money in
full weight; We have brought it again in our hands. And other money
have we brought down in our hands to buy food: We do not know who
placed our money in our sacks." (43:21- 22)
ANSWER: In ancient times, every country would put its own insignia on its
currency and the value was based on the weight of the gold and silver. From
many lands people came to Egypt to purchase food. The Egyptians would
weigh the currency and sell to them accordingly.
The brothers related that when they opened their sacks, they found money,
"Bemishkalo" - which weighed exactly the same as the money they had
given for their purchase. However, the emblems engraved on the coins were
not the same because, "We brought other coins with different emblems when
we came to buy food. Therefore, we are puzzled and do not know who put
silver of the same weight as our money in our sacks."
"[The man in charge of Yosef's household] told them, 'Do not fear...I
received your money.' " (43:23)
ANSWER: Hashem told Avraham that the Jewish people would be slaves
for 400 years in Egypt and afterwards, they would go out with great wealth.
According to the Zohar, the reason for the famine was to increase the wealth
of Egypt, for the Jews were destined to eventually receive this wealth. (See
Yalkut Reuveini)
Bearing this in mind, Menasheh told his uncles, "Whatever money I took in
until now by selling grain to the entire world is in reality your money. Since
all the money I receive from sales will ultimately be yours in the future, why
should I bother now to take your money and later need to return it to you?"
"And portions were taken from before him to them; but Binyamin's
portion was greater than the portions of all of them, five times as much.
And they drank and were merry with him." (43:34)
ANSWER: The major problem between the brothers and Yosef was
jealousy. Due to their jealousy of his aspirations to rise above them, they
went as far as selling him as a slave. When the brothers were invited to a
meal in Yosef's house, Yosef put them to a test to see if they had overcome
their negative trait. He gave Binyamin five times as many presents as he
gave them, and waited to see how they would react.
The brothers had already learned their lesson and showed no signs of
jealousy whatsoever. When a person strives to improve his ways and
overcomes his failings, he is very happy. Proud of their victory over
jealousy, they permitted themselves to indulge in wine to celebrate their
improved character.
ANSWER: The Maharsha (Shabbat 139b) says they did it out of fear of the
government. What, however, was their fear?
It is well known that "nichnas yayin, yatza sod" - When wine enters the
person and he becomes intoxicated, his tongue becomes loose, and he
reveals all secrets (Eiruvin 65a). Therefore, when the brothers were served
wine, they decided to drink it in order to prove to Yosef that they were not
spies. Had they refused to drink, he would have claimed that their reluctance
was fear of becoming intoxicated and revealing self-incrimanting
information, and thus his spying accusation would have been substantiated.
"They had left the city, had not gone far out of the city, and Yosef said
to his house steward, 'Get up, chase after the men.' " (44:4)
ANSWER: When the steward of Yosef's house caught up with the brothers,
he told them that the goblet was one which Yosef used for divination. "If
Jews were permitted to divinate," he explained, "I would understand why
you were tempted to take the goblet. However, since you are forbidden to
divinate, then you are just plain thieves and deserve to be punished
severely."
QUESTION:
ANSWER: The brothers told the prosecutor: "It is far from us to commit
such a crime. Behold, we returned the money we found; how then should we
steal silver and gold from your house? Since the purchase money was again
found in our sacks, we are obviously being framed. There is someone among
your servants who has a vendetta against us, or who is anti-semitic. A
righteous country like Egypt, which helps the world endure the famine,
should not tolerate such people.
"If an investigation will show that we are indeed the thieves, then we will be
slaves in accordance with the laws of our Torah." The prosecutor accepted
this offer and agreed that if one of the brothers stole it, he should remain as a
slave.
Menasheh said to them: "Chedivreichem ken hu," - "Be aware that your own
words are a source of proof that you did indeed commit the robbery! Most
likely, everything was premeditated. The reason you returned the purchase
money was to establish credibility, so that you would not be accused when
you commited the major theft of stealing the goblet which is of unlimited
value.
"However, I do not agree with you in regard to your extremely harsh verdict.
Only the one that is the thief will remain my servant, and all the others will
be free to leave."
ANSWER: The Torah relates that when Yosef was appointed viceroy they
drove him throughout the land of Egypt in a royal chariot. All the people
came out to greet him and proclaimed before him "avreich" (41:43). The
word "Avreich" consists of two words: "Av" - elder in wisdom and "Rach" -
young in years. When the Torah is read in public, should it be read together
as one word or two?
This Masoretic note provides an answer to this question: There are 2025
words in the Parshat Mikeitz. If "avreich" is read as two words, the total is
2026. Hence, it should be read together as one word.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Vayigash
"And Yehudah came near him, and said: 'Oh my lord, please let your
servant speak a word... for you are as Pharaoh.' " (44:18)
"If your allegation is correct, and this cup is priceless, the income from the
sale will not cover the robbery, and therefore he cannot be sold. If, on the
other hand, it is of very limited value, then according to our laws, one who is
capable of paying for the items stolen cannot be sold."
"And Yehudah came up to him." (44:18)
ANSWER: Yehudah told Yosef, "We are Jews, and Binyamin is a young
member of our people. When even one Jew is in danger spiritually, it is
incumbent on all Jews to do everything in their power to save him and return
him safely to his father - Hashem - and the Torah. Remaining in Egypt
would spell assimilation for Binyamin; therefore, we will do anything, and
even endanger ourselves, to save our brother."
"My lord asked his servants, saying, 'Have you a father or brother?' "
(44:19)
QUESTION: Binyamin was accused of stealing a magical
silver goblet. How did Yehudah hope to defend him with this
statement?
Yehudah said to Yosef, "This is not true! The goblet is an ordinary one with
no special value." He proved this by reminding Yosef, "You asked us if we
have a father or a brother. If you have a magical goblet, why did you have to
ask us questions? Could you not have known all about us by looking into
your magical goblet?!"
Torah is the unifying language of the Jews of past, present and future
generations.
"It will happen that when he sees the youth is missing he will die."
(44:31)
"Yosef said to his brothers, 'I am Yosef; is my father still alive?' "
(45:3)
ANSWER: When Yosef revealed himself to his brothers, he knew that they
would be reluctant to believe him. He therefore gave them certain signs to
prove who he was.
This time Yosef was not asking his brothers, but saying in effect, "From my
question you can realize that I am really your missing brother. Whenever we
meet I only ask about my father and not about my mother, because I know
that she died many years ago. If I were a stranger and pretending, I would
ask about both my father and my mother."
"Yosef said, 'I am Yosef; is my father still alive?' The brothers became
frightened of him and were unable to answer." (45:3)
Yosef, upon hearing this, said to Yehudah and his brothers, "ani Yosef " - "I
am Yosef," - "I am your brother Yosef whom you sold 22 years ago" -
"ha'od avi chai" - "Is my father still alive? - Think how much pain and grief
you caused him by keeping my sale a secret and not telling him my
whereabouts. You plead to me to have mercy; why didn't you have mercy on
your father?"
The brothers, upon hearing this, were unable to answer, because they could
not justify the aggravation they had caused their father.
"The brothers were unable to answer him because they were frightened
of his face." (45:3)
Yosef did not want his brothers to recognize him. Therefore, when he spoke
to them, he covered his face with a veil (as is customary in many Arabic
countries), and the brothers were unable to observe his face. Upon revealing
himself, he uncovered his face and said to them, "I am Yosef." Knowing that
Yosef looked identical to Yaakov, they became frightened when they saw
that the face of the man speaking to them resembled exactly that of their
father, Yaakov.
"Hurry - go up to my father and say to him, 'So said your son Yosef: G-
d has made me master of all Egypt.' " (45:9)
The word "Yosef" seems superfluous. "He was torn to bits" would be
sufficient. Yaakov was telling his children, "From your words I see that you
have 'torn up' the name 'Yosef.' You hate him to the extent that you are
unable to even mention his name."
Yosef, therefore, instructed his brothers, when they returned to Yaakov, that
they should specifically say the words "bincha Yosef" - "your son, Yosef."
Thus, Yaakov would see that the hatred they bore against Yosef had been
erased.
Yaakov, upon hearing their message, exclaimed in joy: "Rav; od Yosef b'ni
chai" - "I am extremely grateful and jubilant because I perceive that the
'name' of my son Yosef still exists and that my children say it with respect
and love" (45:28).
"Hurry - go up to my father and say to him, 'So said your son Yosef: G-
d has made me master of all Egypt.' " (45:9)
The highest level of teshuvah occurs when the one who transgressed is faced
with an identical situation and is able to resist (Rambam, Teshuvah 2:1).
Yosef, therefore, waited till the entire scenario would be repeated.
When the brothers came to Egypt, he insisted that they bring down their
half-brother Binyamin. At the meal he showed favoritism to Binyamin by
giving him a bigger gift, hoping to arouse jealousy in their hearts.
Afterwards, he plotted that Binyamin be accused of stealing the magical
goblet. Binyamin was found guilty and sentenced to remain in Egypt as a
slave.
The brothers did not agree that Binyamin should be punished for the alleged
crime and fought vehemently for his release.
When Yosef saw his brothers' refined character, he was convinced that they
did teshuvah whole-heartedly. Consequently, he revealed himself to them
and asked that they inform Yaakov of his whereabouts.
ANSWER: You can only recognize someone through his voice in the
language you are accustomed to hearing him speak. When the person speaks
another language, his accent is different and it is difficult to identify him.
Throughout the entire time, Yosef never spoke Lashon Hakodesh to his
brothers. They spoke Lashon Hakodesh and he answered them in Egyptian.
Now, for the first time, he spoke to them in Lashon Hakodesh. He therefore
said to them, "If you listen carefully to my voice, you will recognize that I
am Yosef, because I sound the same as I did many years ago when I
regularly spoke to you Lashon Hakodesh."
Had Yosef yielded to Potifar's wife, the entire sequence of events would not
have taken place and he would not have risen to glory. Consequently, he told
his brothers to relate, that "le'avi" - "thanks to my father, who appeared to
me in Egypt" - "et kal kevodi" - "I merited all my glory." Thus he praised his
father, not himself.
"He kissed all his brothers and cried upon them." (45:15)
When Yosef revealed himself to his brothers, he kissed them all and was
moved to tears. Moreover, he also cried because of "aleihem", which is an
acronym for "Asidim L'hiyos Harugei Malchus" - "There will be ten
martyrs." He saw through Ruach Hakodesh - divine inspiration - that in the
future ten great sages would be slain by the Roman government, due to his
being sold.
"The news was heard in Pharaoh's house, saying, 'Yosef's brothers have
come!' And it was pleasing in the eyes of Pharaoh and in the eyes of his
servants." (45:16)
QUESTION: Why were Pharaoh and his servants so happy
that Yosef's brothers had arrived?
ANSWER: After Pharaoh dreamed his strange dreams, the butler told him
that in jail he had met a young Jewish boy who was also a slave. Rashi
explains, that the butler cautioned Pharaoh that though he might find the boy
to be a genius, in the laws of Egypt it is written that one who is a slave
cannot become a king and is not permitted to wear royal garb.
Pharaoh was so impressed with Yosef that he decided to violate the laws of
Egypt. Despite the protest of the people, he permitted Yosef to dress royally
and appointed him viceroy.
When Pharaoh and his servants heard that Yosef's brothers arrived, they
were very happy, because it then became known that Yosef was a member
of a royal family. His great-grandfather, Avraham, was crowned as leader by
the nations of the world (Rashi, 14:17), and his grandfather, Yitzchak, was
also very famous and had dealings with Avimelech the king of the
Philistines.
Thus, they were no longer ashamed for dressing Yosef royally and
appointing him a ruler over Egypt.
Alternatively, Pharaoh knew that Yosef was a stranger in the land of Egypt.
Usually, when someone is alone without his family, he is not in the best of
spirits and does not perform to his maximum ability. Pharaoh figured that
once Yosef had found his family he would cheer up and do even more for
Egypt than previously. Therefore, to make Yosef feel comfortable, he
offered to let him invite his brothers to move to Egypt, realizing that in the
long run the land of Egypt would benefit from Yosef's resulting good
disposition.
"To his father he sent as follows: ten male donkeys...and ten female
donkeys." (45:23)
ANSWER: When Pharaoh heard of Yosef's family and his patriarchal father
Yaakov, he was greatly impressed. He immediately ordered Yosef to arrange
for their quick transport from Canaan to Egypt and as a gift, he told him to
load their animals with grain.
Seeing Pharaoh's inspiration, Yosef, too, decided to send a gift to his father
"kezot" - in a similar quantity. Since Pharaoh loaded the brothers' 10
donkeys with grain, he, too, sent his own gift of 10 laden male and 10 laden
female donkeys.
ANSWER: The words "yayin yashan" add up to the numerical value of 430.
Yosef was alluding that the Egyptian exile, counting from the Brit Bein
Habetarim (at which time Avraham was first told of it), would last for a total
of 430 years (Shemot 12:40).
"And they told him, saying: 'Yosef is yet alive, and that he is ruler over
all the land of Egypt.' " (45:26)
ANSWER: The sons of Yaakov understood very well the feeling of their
father. They realized, that to merely say "Yosef is yet alive" would not
convey much. Many a Yosef who is torn away from Jewish surroundings
can be said to live - technically speaking - but not within the Jewish
interpretation of that word. Many descendants of Yaakov live in an Egypt -
Mitzraim (which can be pronounced "meitzarim" - the limitations and
boundaries of the mundane dominating society), but the price of that living
is often death, Jewishly speaking.
The sons of Yaakov therefore hastened to add that "he is ruler over all the
land of Egypt" - "Egypt is not ruler over Yosef - Yosef is ruler over the land
of Egypt. He did not permit the environment to influence him."
"And they told him all the words of Yosef which he had said to
them...and the spirit of Yaakov their father revived." (45:27)
When Yosef spoke to his brothers he said: "Hurry, go to my father and say
to him 'So says your son Yosef: Hashem made me a ruler over Egypt.' "
However, when the brothers returned they told Yaakov that Yosef instructed
them to convey a message that "Yosef is alive and he rules over the entire
Egypt." Yaakov listened carefully and could not believe that Yosef was alive
because this was not Yosef's way of speaking.
Afterwards, when they said to him - "all the words of Yosef [exactly the
way] he spoke to them," that Hashem made him ruler, then Yaakov
recognized Yosef's style of speaking and believed that Yosef was alive.
"They told him, saying, 'Yosef is yet alive and he is the ruler over all the
land of Egypt.' Yaakov's heart became faint because he did not believe
them. Then they told him all the words of Yosef and he saw the wagons;
the spirit of Yaakov revived and he said, 'It is enough. My son Yosef is
yet alive.' " (45:26-28)
QUESTION:
ANSWER: When the brothers returned from Egypt after finding Yosef
alive, they were afraid to tell Yaakov. They feared that if they said outright
that Yosef was alive, Yaakov might, G-d forbid, become ill from the shock.
To prepare Yaakov, they told him a story: "In Egypt, we saw something very
strange. We always thought that our brother was the only Yosef in the
world. However, in Egypt we met the viceroy who is in control of the entire
country, and it was amazing to learn that his name was also 'Yosef.' We are
extremely puzzled; can you tell us something which would explain this
phenomenon?"
The dialogue recorded in the Torah goes as follows: "vayagidu lo" - "they
told him the entire story" - "leimor" - "and asked him to tell them how to
explain the fact that" - "od Yosef chai" - "there is another person alive with
the name 'Yosef,' " and "Hu mosheil bechal Eretz Mitzraim" - "he rules over
the entire land of Egypt."
Yaakov listened carefully, and his heart became faint because he was unable
to believe that there was an Egyptian with the Hebrew name of "Yosef."
While the brothers continued talking about the "Yosef " they met, Yaakov
noticed the wagons that Yosef sent. He immediately proclaimed to his
children "Rav" - "Enough - you should know that 'od Yosef' - 'the other
Yosef' - whom you are telling me of, is no one else than 'b'ni' - 'my son.' I
now realize that 'chai' - 'he is alive' - and I will make every effort to see him
before I die."
"He saw the wagons Yosef sent... and the spirit of Yaakov revived."
(45:27)
When Yaakov taught this subject to Yosef, he explained to him that thus the
nesi'im demonstrated unity (see Sforno).
When Yaakov saw the wagons, he understood that Yosef was sending him
the message "Though my brothers seemingly wronged me, I am united with
them and carry no grudge against them." This revived Yaakov's spirit and
made him proud of his son.
"My son Yosef is alive; I will go to see him before I die." (45:28)
ANSWER: Yosef lived together with his father till the age of 17, when his
jealous brothers sold him to Egypt. Then, for 13 years, he experienced many
ordeals and at the age of 30 he became the viceroy. From the age of 30 until
his death at the age of 110, he was blessed with comfort, honor, and glory.
The word "od" has the numerical value of 80. Yaakov was hinting that
though Yosef suffered much, he could look forward to living 80 more years
of significant accomplishment and tranquility.
Hashem told Yaakov, "Do not fear to go down to Egypt; I will descend with
you and bring you up after your children will be there "Gam" (Reih-Yud), a
total of 210 years. From the 210 years they will only be enslaved for 116
years (See Shemot 6:16, Rashi). In the 117th year, equaling "Tzadik-Chaf-
Zayin" there will be "aloh" - the coming up from Egypt.
Hashem also assured Yaakov that He would alleviate their bondage, because
"Imo anochi betzarah" - "I am with him in distress" (Psalms 91:15). The
word "imo" is equal to 116. During the 116 years that they would endure the
anguish of Egyptian bondage, Hashem Himself would be there with them,
and this would be a source of spiritual courage and strength.
"And they said to Pharaoh: 'We have come to sojourn in the land; for
there is no grazing for your servants' flocks, for the famine is severe in
the land of Canaan.' " (47:4)
QUESTION: Why did they not tell him that they came to
Egypt because they had no food for themselves to eat?
"Pharaoh said to Yaakov, 'How many are the days of the years of your
life?' Yaakov answered Pharaoh, 'The days of the years of my sojourns
have been a hundred and thirty years. Few and bad have been the days
of the years of my life, and they have not reached the life spans of my
forefathers in the days of their sojourns.' " (47:8-9)
ANSWER: In Egypt there was very little rain, and they relied heavily on the
Nile river which would overflow and irrigate the fields. During the years of
famine, the Nile river did not overflow and, thus, the fields did not produce.
When Yaakov arrived, the Nile began to overflow and the famine ended.
Pharaoh was, therefore, thrilled with Yaakov's arrival. At the same time he
was also was concerned, because Yaakov looked very old, and he feared that
the blessing would not last long. Thus, out of anxiety, he asked Yaakov his
age.
Yaakov understood Pharaoh's thoughts and therefore told him, "Do not
worry: though I look very old, in reality I am quite young and have many
more years ahead of me before reaching the life span of my parents."
"Yosef said to the people, 'I have bought you today and your land for
Pharaoh.' " (47:23)
When the people ran out of money, they offered Yosef their livestock for
food. As the famine worsened, again they approached Yosef and begged him
to give them food for their bodies and land. Thus they and their land would
become Pharaoh's possession.
The Torah tells us, "Yosef bought all the land of Egypt for Pharaoh because
the Egyptians sold their land and the land now became Pharaoh's" (47:20).
Since Yosef was in full command and had the power to do whatever he
wanted, he also bought the people - but not for Pharaoh. Yosef decided that
he would buy the people for himself, so that they would become his
property. Therefore, Yosef said to the Egyptians, "Behold I have bought you
today (for myself) and your land (I bought) for Pharaoh."
When the Egyptians felt intense hunger, they came to Pharaoh demanding
bread. Pharaoh advised them to go to Yosef and do whatever he
commanded. Rashi explains that the people complained to Pharaoh that
Yosef insisted that they be circumcised. Pharaoh told them to listen to him
(41:55). Why would Yosef make such a strange request of the famine-
stricken people?
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Vayechi
ANSWER: The word "vayechi" - "And he lived" - has the numerical value
of 34. Yaakov was in this world a total of 147 years. Of these, "he lived" and
enjoyed most 34 years: the 17 years from the birth of Yosef till the time he
was sold to Egypt, and another 17 years when he was in Egypt reunited with
his cherished son Yosef.
When he came home he asked his grandfather, the Alter Rebbe (Rabbi
Schneur Zalman of Liadi), "How can we say that Yaakov's best years were
the years he lived in the sinful land of Egypt?" The Alter Rebbe explained:
Before Yaakov arrived in Egypt, he sent Yehudah to build a Yeshivah so
that the children of Yaakov would have a place to devote themselves to
Torah study.
"And he called to his son Yosef and said to him: 'Please place your hand
under my thigh.' " (47:29)
Yaakov thought that though Yosef was a great tzaddik, his mortal feelings
might prevail. Possibly, after his demise, Yosef might not treat his brothers
so nicely because of what had occurred to him.
Out of concern for his children's welfare, Yaakov said to Yosef, please put
"yadecha" - "your hand" (your generous support) - "tachat yereichi" - "under
my thigh - my family who will survive me and live together with you in
Egypt." When the Torah enumerates the family of Yaakov that descended to
Egypt, they are referred to as "yotzei yereicho" - "the people who emanated
from his thigh" (46:26).
Upon returning from Yaakov's funeral, the brothers feared that Yosef would
have resentful memories of his past suffering, which would lead to hostile
thoughts. Therefore, they sent a messenger to Yosef saying, "Your father
commanded before he died, 'Please forgive the evil your brothers did to you'
" (50:15-17). Many ask, "When did Yaakov express this request?" (See
Rashi.)
According to the above, perhaps the brothers derived it from the request
Yaakov made of Yosef regarding the welfare of his brothers.
ANSWER: Yaakov summoned his son Yosef and asked him to promise that
his bodily remains would not be left in Egypt. This idea intrigued Yosef to
the extent that he immediately told his father "anochi" - "I too" - "e'eseh
chidvarecha" - "will do for myself the same as you wish me to do for you."
Indeed, at the end of our parshah we read that Yosef took an oath of the
children of Israel saying, "G-d will surely redeem you, and you shall carry
up my bones from here" (50:25).
QUESTION:
Why do some people have a custom to pull their ear when they sneeze?
Death came to the world because Adam failed to listen to Hashem and
sinned. Prior to Yaakov's sickness, when the time would come for a person
to leave the world, he would sneeze and his soul would depart.
Therefore, when a person sneezes, he pulls his ear as a reminder that he must
"listen" to Hashem so that he will not be punished, G-d forbid, with the
opposite of life.
ANSWER: When a ben gilo (one born under the same planetary influence)
visits a sick person, he takes away a 60th of the illness (Nedarim 39b).
When Yaakov became ill, the pasuk says "Yosef was told, 'Behold your
father is sick.' " The word "Hineh", which seems extra, has the numerical
value of 60, which indicates that Yaakov was seriously ill and had all the 60
parts of illness. Yosef resembled Yaakov in many ways (Rashi, 37:2);
therefore, when he came to visit, Yaakov suddenly felt stronger because
Yosef took away one 60th of the illness.
The Torah alludes to this by saying that Yaakov strengthened himself and
was able to sit up in bed. The word "hamittah" - "the bed" - has the
numerical value of 59.
"And Yisrael saw Yosef's sons, and said: 'Who are these?' And Yosef
said to his father: 'They are my sons, whom G-d has given me here.' "
(48:8-9)
QUESTION: How is it possible that Yaakov did not
recognize his own grandchildren?
ANSWER: The Torah states that Yaakov saw "b'nei Yosef" - "the sons of
Yosef." It would appear more precise to state: "And Yaakov saw Ephraim
and Menasheh." Rashi explains that Yaakov was concerned about their
descendants Yeravam Ben Nevat, and Yeihu Ben Nimshi. The word "b'nei"
is an acronym of these names (Yeravam Ben Nevat, Yaihu Ben Nimshi).
Yosef placated his father by telling him: "Why only look at the wicked
ones? Why not focus on Ephraim's righteous descendant, the successor to
Moshe Rabbeinu, who will bring the Jewish people to Eretz Yisrael. His
name is Yehoshua Bin Nun, for whom "b'nei" is also an acronym."
"And Yisrael said to Yosef: 'I had not thought to see your face; and, lo,
G-d has let me see also your seed.' " (48:11)
ANSWER: Yaakov told Yosef: "Upon learning that you were in Egypt and
had achieved great fame, many thoughts went through my mind about your
loyalty to Judaism and spiritual situation. I began to doubt if your
appearance would be the same as when we last saw each other, and I feared
that your children had probably assimilated, resembling the young Egyptian
boys with whom they associate.
Not only do I see your face the way I would wish it to be, but looking at
your children, I see in them a replica of myself. Thus, 'hera oti Elokim' - G-d
caused me to appear - 'et zarecha' - through your children - due to their
similarity to my appearance. They, too, look like young chassidishe
bachurim, filled with Yiddish taste and spirit."
"Let them grow into a multitude in the midst of the earth." (48:16)
Yaakov was instructing his children to always remember that just as a fish
cannot live without water, so a Jew cannot exist without Torah; and he
blessed them to "swim like a fish" in the "Yam Hatalmud" - the ocean of
Torah study.
The life of a fish depends in a large measure on its vitality and ability to
swim upstream. If it permits itself to be swept along by the current of the
rapids or the tide it will be scuttled and squashed. It is only because the
Creator has endowed the fish with the precious instinct of self-preservation,
whereby it is able to swim upstream against the forces of the billowing
waves, that it can thrive and survive.
Yaakov blessed his children to be capable and willing to swim upstream and
resist the temptation of running with the herd and swimming with the tide.
"He blessed Yosef saying... 'The angel who redeemed me from all evil
should bless the lads [Menasheh and Ephraim].' " (48:15-16)
ANSWER: Yaakov's berachah to Yosef was that his children, Ephraim and
Menasheh should be tzaddikim. When children conduct themselves in a
proper way, the parents'"nachas" is the greatest berachah they can wish for.
"He held up his father's hand to remove it from Ephraim's head his
father refused and said I know." (48:17, 19)
QUESTION: When Yosef brought Ephraim and Menasheh to
Yaakov to receive his blessings he positioned them so that
Yaakov's right hand should rest on Menasheh and his left
hand on Ephraim. Yaakov, however, guided his hands so that
the left would rest on Menasheh and the right on Ephraim.
Yosef made an attempt to change his father's hands around,
which he resisted.The Midrash Rabbah (97:4) says that when
Yosef held his father's right hand to remove it from the head
of Ephraim, Yaakov said to him, "I want you to know that I
am very strong and I conquered an angel. Therefore, do not
attempt to move my hands." Why did Yaakov insist that his
right hand be on Ephraim, and why did he have to prove his
strength from the fact that he conquered an angel?
Though Menasheh indeed studied Torah, he also assisted Yosef and headed
his household (Targum Yonatan ben Uziel 43:16). He also acted as the
interpreter between Yosef and his brothers (Rashi 43:23). Thus, Menasheh
can be credited for performing the mitzvah of kibud av (honoring one's
father) in an outstanding way.
Yaakov sensed this and told Yosef "The question in your mind is similar to
an issue which took place many years ago and which was long resolved.
While I was the prototype of one who dwelled in the tent of Torah, my
brother Eisav excelled in the mitzvah of kibud av. As you well know, my
father Yitzchak gave the berachot to me. The angel who fought with me was
the angel of Eisav. He endeavored to defeat me for taking away the
berachot, but I was victorious, and he eventually conceded that the berachot
belonged to me. This proves that Torah surpasses all. Your son Ephraim is
totally immersed in Torah study; therefore, he deserves the "right-handed"
berachah.
"...which I took from the hand of the Amorite with my sword and my
bow." (48:22)
"Assemble yourselves, and I will tell you what will befall you in the end
of days." (49:1)
When Moshe was told to go to the Jewish people and tell them that Hashem
was preparing to take them out of Egypt, Moshe asked, "Should they ask me
what is your name, what should I tell them?" Hashem replied, "You should
tell them that 'I will be' - sent me to you" (Shemot 3:14). One of His names
is, "Alef-Heh-Yud-Heh" which has the numerical value of 21.
When the brothers sinned by selling Yosef, their actions affected Hashem's
revelation to us through this name. Nine brothers participated in selling
Yosef, and the Shechinah joined with them in the vow not to reveal this to
Yaakov (Rashi 37:33). Because a total of ten had a part in the sale which
affected the name Alef-Heh-Yud-Heh (which has the numerical value of
21), the Jews remained in Egypt 210 years.
Yaakov was only aware that nine of his children took part in the sale of
Yosef, but he did not know of the Shechinah's part in the act. Therefore,
Rashi says ".Bikesh L'Galos Es Hakeitz" His purpose of gathering his
children together was to tell them that at the conclusion of 189 years (9 x 21
= 189), on the "kietz" - 190th year - the Egyptian exile would come to an
end. However, Yaakov miscalculated, because "Nistalkah mimenu
shechinah" - he did not know that the Shechinah had a part in the sale, and
therefore they would have to be in Egypt a total of 210 years.
"Assemble yourselves, and I will tell you what will befall you in the end
of days." (49:1)
QUESTION: Yaakov gathered together his children and
wanted to reveal the time of the coming of Mashiach.
Suddenly, the Shechinah left him. He began to worry,
"Maybe there is some fault in my children." They
immediately responded, "Shema Yisrael, you believe in only
one G-d and so do we." Happily Yaakov exclaimed "Blessed
be the name of His glorious kingdom for ever and ever"
(Pesachim 56a). What did Yaakov mean with his response
"Baruch Sheim..."?
"Assemble yourselves, and I will tell you what will befall you in the end
of days." (49:1)
ANSWER: The Gemara (Shabbat 30b) states that the Shechinah reveals
itself to a person only when he is in a joyous and happy spirit, not saddened
and grieving.
ANSWER: Obviously "hesach hada'at" does not mean not being mindful of
Mashiach. If it did, how could we justify Jews saying daily "Every day I
anticipate his coming," which is based on Maimonides' Thirteen Principles
of Faith?
"Assemble yourselves and I will tell you what will befall you in the end
of days. Assemble and hear, sons of Yaakov." (49:1-2)
ANSWER: Yaakov called his children and told them he would tell them
"Asher Yikra," what should be the "call" to the Jewish people in the end of
days, so they can merit the coming of Mashiach. The rallying cry should be
"Hikavtzu" - "gather together in unity" - and "V'Shimu" - "listen and learn
the teachings of Torah." Through this we will merit the revelation of
Mashiach.
In our pasuk, the word "Ayalah" can be rearranged to spell the word
"Eliyah" ("Eliyahu" without the "vav"). The word "Naftali" can be
rearranged to spell the word "tefillin". Thus Yaakov, wanting to reveal to his
children the time of Mashiach's coming, told them that, through the
fulfillment of the mitzvah of tefillin, we will merit Eliyahu's coming, and he
will convey the "goodly words" we all anticipate - the coming of Mashiach.
Incidentally, this pasuk may also serve as a source for a Bar Mitzvah boy
giving a drashah on the day of his Bar Mitzvah. Namely, the word "shafer" -
"goodly words" - has the numerical value of 580, which is the same as the
word "tefillin". This indicates that when one becomes responsible to fulfill
the Torah obligation of tefillin, he should deliver "goodly words."
ANSWER: The word "porat" can be read as "parot" - "cows" - and can be
rearranged to spell "poter" - "interpreter." Consequently, Yaakov described
Yosef with the term "porat" alluding to Pharaoh's dream about cows and his
interpretation, which earned him fame and glory.
Yaakov made his children aware of their flaws and encouraged correction,
so his admonishment was indeed a great blessing.
"And Pharaoh said, 'Go up and bury your father, as he made you
swear.' " (50:6)
QUESTION: Rashi explains that Pharaoh told Yosef, "Were
it not for the promise, I would not have permitted you to go."
However, Pharaoh did not tell Yosef to violate his promise
because he was afraid that Yosef might tell him that he would
also break the promise he made to him (not to reveal that he
knew the language of Lashon Hakodesh - Hebrew - and
Pharaoh did not).Pharaoh knew Yosef was a G-d fearing
man; why did he fear that if he forced Yosef to break one
promise, Yosef would also break another?
ANSWER: There was a law in Egypt that a king had to know all languages.
When Pharaoh met Yosef, he became frightened, because Yosef, in addition
to knowing all the languages, also knew Lashon Hakodesh, which Pharaoh
did not know. Pharaoh made Yosef promise that he would not reveal to
anyone that he knew Lashon Hakodesh and in return, he would appoint him
to the position of viceroy, though he was once a slave.
Pharaoh was hesitant to tell Yosef to break his promise, because he feared
that Yosef might say to him, "If I have to break a promise, I would rather
break my promise to you, and thus, I will become king. As king I will no
longer need your permission to be able to fulfill my promise to my father."
"Your father commanded before he died saying: 'Thus shall you say to
Yosef: O please forgive the transgression of your brothers and their
sin.' " (50:16-17)
ANSWER: The sale of Yosef into slavery was a terrible thing. Fortunately
the brothers' evil act ultimately benefited him. Through a remarkable
sequence of events, Yosef emerged as viceroy of Egypt.
Indeed, the brothers felt regret. However, since Yosef benefited from their
iniquity, they thought an apology unnecessary.
When Yaakov became ill, he called Yosef and apologized for burying his
mother on the road to Bethlehem and not in the Cave of Machpeilah. When
the Jewish people were exiled by Nevuzaradon, they passed Rachel's grave.
She pleaded before Hashem to help them, and received a promise: "Your
children will return to their boundaries" (Jeremiah 51:16).
Yaakov's behavior served as a message to his children and future
generations to ask forgiveness, even if the initial suffering later results in
goodness and blessing.
This was evident with Yosef and his brothers. While in the beginning
"vayisne'u oto" (37:4) - "they hated him" - at the end he forgave
them and they lived in harmony. This will also be experienced in the
Messianic Era.
"Also the children of Mochir, the son of Menasheh, were born upon
Yosef's knees." (50:23)
ANSWER: The reason for this custom is that being a sandek is equivalent
to offering the incense (ketoret) in the Beit Hamikdash. The incense each
day was offered by a Kohen who had not previously done it (Yoma 26a).
Exempted from this rule was the Kohen Gadol, who was at liberty to offer
the incense on whatever day he wished (Rambam, Klei Hamikdosh 5:12).
Based on this analogy, while it is customary to limit the honor of sandek to
one person per family, it would not apply to a very prominent person ("adam
chashuv") such as the spiritual leader of a community.
Since Yosef was a viceroy, and he ruled over the entire country of Egypt
(32:6), it was perfectly acceptable for him to be the sandek at the britim of
his great-grandchildren born to Mochir the son of Menasheh.
"Yosef said to his brothers, 'I will die; G-d will remember you and take
you up from this land.' " (50:24)
ANSWER: Egypt had both a physical and spiritual effect on the Jewish
people. They were enslaved physically and forced to do strenuous labor. In
addition, they sank spiritually to the lowest level. Yosef told his brothers,
"Ultimately Hashem will liberate you from Egypt; you will be freed
physically and elevated spiritually." Thus, with this double expression,
Yosef alluded to both the physical and spiritual redemption.
When the true redeemer, Moshe, arrived he would make reference to the
two-fold redemption by conveying Hashem's message starting with the
words "pakod pakadeti" (Shemot 3:15, Midrash Rabbah 3:8). Ultimately,
Moshe freed the Jewish people from the physical bondage of Egypt and also
gave them the Torah, which elevated them to the highest spiritual level.
ANSWER: When Yosef was 30 years old, he was appointed viceroy over
the land of Egypt. Pharaoh changed the name of "Yosef" to "Tzafnat
Panei'ach." However, nowhere do we find that Yosef used this name.
Moreover, in the same pasuk it is written, "vayeitzei Yosef al eretz
Mitzraim" - "And Yosef went out over the land of Egypt" (41:45).
Yosef knew very well that one of the things that would help him maintain
his identity and keep him close to Yiddishkeit was his original Jewish name.
Therefore, despite Pharaoh's giving him an Egyptian name, he made every
effort to be called "Yosef." The Torah emphasizes that up to the very last
day of his life, he lived and died with his Jewish name - "Yosef."
To show that Torah has no end, it is customary to connect the last pasuk
with the first pasuk. The first word of the first pasuk in this Chumash is
"Berieshis" which can be read as an abbreviation for "B'ra Shem Yisroel
Tikreh" - "give your child a Jewish name." All Jews should know and use
their beautiful Jewish names.
"And the days of David drew near that he should die." (Haftorah,
Vayechi)
ANSWER: Originally, King David was destined to die at the time of his
birth. The 70 years he lived were a gift from Yaakov and Yosef.
Yaakov lived 147 years, while his father Yitzchak lived 180 years, and
Yosef lived only 110 years, while his father Yaakov lived 147 years.
Thus, Yaakov lived 33 years less than his father, and Yosef lived 37 years
less than his father. These 70 years were given as a gift to King David so
that he might live and be King of Israel.
Thus, Chumash Bereishit, which starts with the life of Adam, is concluded
with the Haftorah of the passing of King David, because in reality this was
the culmination of Adam's lifespan.