Daily Aliya for Vaeira, Shvii (7th Aliya)

Aliya Summary: Plague Seven: Moshe warned Pharaoh that a catastrophic hail would descend upon the land. Man or beast that would remain in the field would be killed by the hailstones. Moshe stretched his rod toward heaven and hail poured down—with fire blazing inside the icy hail. Aside for damage to humans and animal, the hail destroyed all vegetation and trees. Pharaoh summoned Moshe and Aaron. "I have sinned this time," he declared. "The Lord is the righteous One, and I and my people are the guilty ones. Entreat the Lord, and let it be enough of God's thunder and hail, and I will let you go..." Moshe prayed. The hail stopped. And Pharaoh changed his mind yet again.

When Moshe tells Par'o that the plague of Hail will end, he says that the thunder will stop and the hail will no longer be. The terminology implies that the thunder will temporarily stop but the hail will completely end. And so it was, points out the Baal HaTurim, the hail did in fact cease, but the thunder returned to accompany the awe-inspiring events of the Sinai Experience.

Daily Aliya for Vaeira, Shishi (6th Aliya)

Aliya Summary: The mixture of wild beasts descended upon Egypt, destroying the entire land with the exception of Goshen. Pharaoh called Moshe and Aaron and offered to allow the Israelites freedom to serve G‑d whilst still in Egypt. When Moshe rejected this offer, Pharaoh capitulated and offered to release the Israelites if only the plague came to an end. Moshe prayed, the plague ended, and Pharaoh reneged on his promise again. Plague Five: all the Egyptians' cattle suddenly died; none of the Israelites' animals were affected. Plague Six: Moshe and Aaron took handfuls of furnace soot and threw them heavenward. The soot descended, covered the entire Egypt, infecting all its inhabitants with painful boils. G‑d sent Moshe to Pharaoh with a message: Just as G‑d wiped out all the Egyptian cattle, He could have easily slain Pharaoh and all his people too. "But, for this [reason] I have allowed you to survive, in order to show you My strength and to declare My name all over the earth!"


In warning about hail, G-d says (through Moshe) that this time, I will send ALL my plagues... The Vilna Ga'on explains that G-d uses three main weapons, so to speak, to punish those who violate His commands: Fire, Water, and Wind. For example, to destroy the Generation of the Flood, G-d used Water. To disperse Dor HaP'laga, He used Wind, and to destroy S'dom, His main weapon was Fire. The plague of Blood, for example, used Water. Hail consisted of the whole arsenal - the Hail itself was Water, it had Fire in it, and the Hail was accompanied by strong Wind (the Kolot mentioned in 9:23). Definitely an escalation of G-d's display of might.

Daily Aliya for Vaeira, Chamishi (5th Aliya)

Aliya Summary: Moshe prayed to G‑d, and the frogs all died. Egypt reeked from the odor of rotting frogs, and Pharaoh reneged on his promise. Plague Three: Aaron smote the earth with his staff, and swarms of lice attacked Egypt, covering man and beast. Even Pharaoh's magicians were amazed by this, and informed Pharaoh that this is the "finger of G‑d." Plague Four: G‑d dispatched Moshe to warn Pharaoh that his land will be infested by a mixture of noxious animals. Only the land of Goshen, where the Israelites lived, would be spared.


While the Jews did not suffer from the plagues that were thrust on the Egyptians, the first time that became abundantly clear was with the fourth plague, Arov, because an entire Jewish city was excluded. It helped solidify the message Moshe was delivering with each plague: That the true G-d is controlling everything, not Paroh or any of his gods. It seems that this was conveyed in progression: Paroh's magicians were able to turn water to blood, but not to the extent that G-d did. Same with frogs. With lice, however, his magicians finally broke the news to Paroh, that this is the work of G-d (8:15). The fourth plague now clarifies that the true G-d favors the Jews. It's fascinating that Paroh was presented with these revelations in the order which he needed to process them, rather than forcing his hand right away. This Aliya (and exodus in general) is all about respecting the human process (even evil humans).

Daily Aliya for Vaeira, Revii (4th Aliya)

Aliya Summary: Moshe and Aaron appeared before Pharaoh. As per G‑d's instructions, Aaron cast his staff on the ground, and it turned into a serpent. When Pharaoh's magicians did the same with their staffs, Aaron's staff swallowed theirs. Pharaoh remained unimpressed—and so the plagues commenced. Plague One: Aaron smote the Nile with his staff. The river and all the waters in Egypt turned into blood, and all the fish perished. Plague Two: Aaron stretched his staff upon the Nile and droves of frogs emerged. They covered the land, entered all the houses, even the ovens and kneading bowls. Pharaoh summoned Moshe and Aaron and begged them to pray to G‑d to remove the plague, after which he would release the Israelites.

The Baal HaTurim points out that the passuk says: "G-d says to Moshe that when Paroh will ask for a sign, you (Moshe) shall tell to Aharon to take your staff and throw it (on the ground) in front of Paroh, it shall become a snake." He explains that the staff was thrown down and then Moshe was to command it to become a snake. This was meant to show Paroh (and us) the power of speech that G-d has given to Moshe, and by extension to us, in that the staff did not change upon being thrown down (action), but by a spoken command (speech). Although we can't create snakes with our speech, we can create venom and pain with it.

Daily Aliya for Vaeira, Shlishi (3rd Aliya)

Aliya Summary: G‑d tells Moshe to go speak to Pharaoh, and Aaron should serve as his spokesman. G‑d informed him that He will harden Pharaoh's heart and he will refuse to release the Israelites. At that point G‑d will "multiply His wonders" in Egypt, until the Egyptians will recognize that G‑d is the L-rd.

How is it that Moshe  is able to speak to the People of Israel throughout his "career" as leader, in light of the fact that he complained of being "speech impaired"? Could it be that the Jews wanted to hear what Moshe had to say, and therefore concentrated harder on the understanding his words, while Paroh clearly didn't want to be punished nor to let the Israelites go, and therefore would use the excuse that he couldn't understand what Moshe was saying. It's amazing what we can accomplish when we actually want to!

Daily Aliya for Vaeira, Sheni (2nd Aliya)

Aliya Summary: The Torah begins to enumerate the names of the tribes and family groups. It is obvious that the intention here is not to review the whole of the (almost) nation, but rather to focus on Moshe and Aharon. Note that the Torah starts the list with Reuven and Shimon, and when it gets to Levi, there is much more detail. In this brief Aliya, the Torah is identifying many of the "main characters" of the rest of the Torah. The Torah is also giving us the ability to continue to draw the timeline of Jewish history, by giving us the ages at death of Levi (we already know the ages of the three previous generation, those of Avraham, Yitzchak, and Yaakov), his son Kehat, his son Amram. That brings us to Moshe and Aharon. We are also introduced to Korach and his sons and Aharon and his family.

Although the purpose of this partial genealogy was to identify Aharon and Moshe, the Torah began with Reuven and Shimon before it gets to Levi. A reason offered for this in one of the sources is that since Yaakov Avinu spoke critically of these three sons, the Torah here lists only them, to teach us that they were important tribes despite their progenitors' "mistakes".

Daily Aliya for Vaeira, Rishon (1st Aliya)

General Overview: In this week's Parsha, Vaeira, Pharaoh refuses to allow the Israelites to leave Egypt, even after Aaron exhibits miraculous powers, transforming his staff into a serpent. The first seven plagues strike Egypt: Blood, Frogs, Lice, Wild Beasts, Pestilence, Boils, and Fiery Hail.

Aliya Summary: This week's portion opens with G‑d's response to Moshe (continuation from the end of last week's Parsha). G‑d told Moshe that He revealed Himself to the Patriarchs and established with them a covenant to give them the land of Canaan. And now the time has arrived to fulfill His promises. G‑d told Moshe to tell the Israelites that He has heard their cries, and He will now deliver them from Egypt and bring them to the Promised Land. Moshe relayed the message, but their unbearable workload prevented them from accepting his words. G‑d then told Moshe to instruct Pharaoh to send the Israelites from his land. Moshe protested: "If the children of Israel did not listen to me, how then will Pharaoh listen to me? I have a speech impediment?" (G‑d's answer is detailed in the Third Aliya.)

Daily Aliya for Shemot, Shvii (7th Aliya)

Aliya Summary: Moshe and Aaron went to Pharaoh and presented G‑d's demand. Pharaoh mocked the request and instructed the Egyptian taskmasters to increase the Israelite slaves' workload. The Israelites were unable to meet Pharaoh's new demands, and were viciously beaten as a result. Moshe addressed G‑d: "Why have You mistreated this people? Why have You sent me? Since I have come to Pharaoh to speak in Your name, he has mistreated this people, and You have not saved Your people." G‑d responded: "Now you will see what I will do to Pharaoh, for with a mighty hand he will send them out..."

"And afterwards, Moshe and Aharon go" to Paroh and say to him "Let my People go...". Notice that the elders are not mentioned. Rashi tells us that one by one the elders "disappeared" (in fear of Paroh) as the entourage was headed towards Paroh, until only Moshe and Aharon were left. As a result, so it was to be at Sinai: The elders were left at the foot of the mountain and Aharon and Moshe ascended.

Daily Aliya for Shemot, Shishi (6th Aliya)

Aliya Summary: Moshe took his wife and two sons and headed for Egypt. G‑d charged Moshe to warn Pharaoh: "So said G‑d, 'My firstborn son is Israel. So I say to you, send out My son so that he will worship Me. And if you refuse to send him out, behold, I will slay your firstborn son.'" En route to Egypt, Moshe's wife rescued her husband from divine wrath by performing a circumcision on their son. Moshe met Aaron, who had come from Egypt to greet him, and together they went to Egypt, gathered the elders and performed the wondrous signs that G‑d had given Moshe.

Rashi says that the donkey that Moshe used to bring his family to Mitzrayim was the same one that Avraham took to the Akeida and the one that the Moshiach will ride upon. Why not a regular donkey? To convey the idea that these monumental events were not haphazard or random, but specially prepared parts of G-d's master plan for the world.

Daily Aliya for Shemot, Chamishi (5th Aliya)

Aliya Summary: G‑d gave Moshe specific instructions: He was to gather the Israelite elders and inform them that G‑d had remembered them and would now rescue them from Egypt and bring them to a Land of Milk and Honey. Then he was to approach Pharaoh and request permission to leave along with the Israelites. G‑d informed Moshe that Pharaoh would not accede to this request – but the redemption would come nonetheless, after G‑d will smite Egypt with a strong arm. At that point the Israelites would leave with much riches. G‑d gave Moshe three miracles to perform before the Israelites to prove that he was sent by G‑d. When Moshe protested that he was not suited to be G‑d's messenger due to his speech impediment, G‑d assigned his brother Aaron to be his spokesperson.

The Midrash says that Moshe had several names - Yered, Chever, Y'kutiel, Avigdor, Avi-Socho, Avi-Zanu'ach, Tovia, Heiman, Sh'maya. The Midrash further tells us that of all his names he is only called Moshe - even by G-d - to give honor to the acts of kindness of the one who found him and saved him from the water -Paroh's daughter.

Daily Aliya for Shemot, Revii (4th Aliya)

Aliya Summary: Moshe was shepherding Yitro's flocks in the wilderness when he arrived at the "mountain of G‑d." There he saw a bush burning, yet it was not being consumed by the fire. When he approached to investigate the phenomenon, G‑d called out to him. G‑d declared that He has seen the Israelites' afflictions, and has decided to deliver them from their Egyptian masters.

The Gemara in Brachot teaches us that it is from the Torah's reference to "a Land flowing with milk & honey" that we learn that milk (of a kosher animal) is permissible for us to drink. We might have thought that an animal's milk is akin to "limb from a living animal", which would render it a forbidden food. It is inconceivable, though, that the Torah would choose a non-kosher product in describing the Holy Land. Similarly, honey appears to be the product of the non-kosher bee. If so, it would not be permitted. But the bee processes the honey - it is not considered coming from the bee, and is therefore permissible to eat.

Daily Aliya for Shemot, Shlishi (3rd Aliya)

Aliya Summary: Moshe was raised in Pharaoh's palace. When he matured, he went out one day and saw an Egyptian smiting a Hebrew. Moshe slew the Egyptian. Word of his deed reached Pharaoh, and Moshe was compelled to flee. He escaped to Midian where he married Zipporah, the daughter of Yitro. They gave birth to a son, Gershom. Back in Egypt, meanwhile, the plight of the Israelite slaves was worsening. They cried out to G‑d, and He remembered the covenant He had made with their forefathers.

It is interesting to note the contrast between Yosef and Moshe in this Aliya: Yosef was identified by the Wine Steward as a Jewish lad, while Moshe was identified by Yitro's daughters as an Egyptian man. Yosef was privileged to have his remains buried in the Land of Israel, while Moshe apparently did not enjoy the same privilege. Apparently sometimes it's good not to blend in.

Daily Aliya for Shemot, Sheni (2nd Aliya)

Aliya Summary: Pharaoh called the midwives to task for not following orders. They answered that the Hebrew women were skilled in midwifery and delivered their babies before they even arrived. G‑d rewarded the midwives for their bravery. Pharaoh then commanded the Egyptians to cast all newborn male Israelites into the Nile. Moshe was born. His mother, who feared for her baby's life, put him into a waterproofed basket and set him afloat in the Nile. Pharaoh's daughter came to bathe, and took the child as her own. Moshe's sister Miriam, who observed the entire episode, offered to bring a Hebrew nursemaid for the child, and when Pharaoh's daughter agreed to the suggestion, Miriam called the child's mother. Moshe's mother nursed the child and after he was weaned brought him back to Pharaoh's daughter.

The Midrash explains that each threat to the Jewish people generated a corresponding bright star to help the Jews. Miriam is a result of the bitter work forced on the Jews (the root of her name is Mar - bitter). Moshe was borne of the order to throw all males into the river (the root of his name is Meshit - to draw from water). Aaron was borne of the threat to pregnancy (the root of Aaron is Erayon - pregnancy). Clearly, for every negative created in the world, a corresponding positive is brought to combat and equalize its influence - an encouraging lesson from this Aliya, and the Midrash.

Daily Aliya for Shemot, Rishon (1st Aliya)

General Overview: This week's Torah reading, Shemot, begins the Book of Exodus. Pharaoh issues harsh decrees against the Israelites, beginning decades of Jewish suffering and slavery. Moshe is born and raised in the Egyptian royal palace. After killing an Egyptian, Moshe escapes to Midian and marries. G‑d appears to him in a burning bush and demands that he return to Egypt to redeem the Israelites. Moshe returns to Egypt with the intention of freeing the Jewish people.

Aliya Summary: Jacob's sons all died. Jacob's descendents in Egypt, however, were "fruitful and swarmed and increased and became very very strong." A new Pharaoh arose, and he resolved to find a solution to the "Israelite problem." He proposed to afflict the Israelites and impose slave labor upon them, thus preventing them from multiplying. He implemented the plan, and the Israelites were forced to construct storage cities for Pharaoh. "But as much as they would afflict them, so did they multiply and so did they gain strength." Pharaoh then summoned the Hebrew midwives and instructed them to kill all the Hebrew sons that they delivered. The righteous midwives feared G‑d, however, and defied Pharaohs order.

Daily Aliya for Vayechi, Shvii (7th Aliya)

Aliya Summary: Joseph lived until the age of 110. Before passing away he told his brothers that G‑d would eventually take them out of Egypt and return them to the Promised Land. Joseph asked his brothers to promise that when that time arrived they would carry his remains with them, and inter him in Israel.


Yosef tells his brothers that G-d will remember them and lead them out of Egypt, and then makes them swear that G-d will remember them and lead them out of Egypt (50:24-25), and that they'll take his remains with them when they leave. It seems that Yosef wanted to make sure that they heard and BELIEVED that they would be saved, and only swearing could convey that belief to him.

Daily Aliya for Vayechi, Shishi (6th Aliya)

Aliya Summary: Benjamin was likened to a devouring wolf. Jacob then repeated his request to be buried in Israel, in the Cave of Machpelah in Chevron, and he passed away at the age of 147. After an extended national mourning period, Joseph received Pharaoh's permission to carry Jacob's body up to Israel. A huge funeral procession consisting of all the elders of Egypt as well as Jacob's family went and buried Jacob. After returning to Egypt, Joseph's brothers feared that now, after Jacob had passed away, Joseph would exact revenge from them for selling him into slavery. Joseph reassured them that he harbored no ill feelings towards them.

After Binyamin's blessing, the Torah recaps that these are the 12 tribes and the blessings bestowed upon them by Yaakov. It seems, however, that some of them didn't receive blessings, but rather were rebuked. Why would the Torah count them as blessings? The answer lies in the wording "each man, according to his blessing, he blessed them", meaning that each son received what he needed to receive in order to be blessed. Sometimes it was an actual blessing, and sometimes it was rebuke. If used properly, both can be used to grow and be blessed.

Daily Aliya for Vayechi, Chamishi (5th Aliya)

Aliya Summary: Gad was blessed with bravery in battle. Asher's blessing: an abundance of olive oil. Naphtali was blessed with the speed of a deer. Joseph was recognized for his charm, suffering, and righteousness, and was showered with a variety of blessings.


When blessing Yosef, Yaakov says that his blessings surpassed his father's blessings, and so should Yosef's blessings surpass his (Yaakov's) blessings. Blessings are a curious thing, especially from father to son. If the son grows and accomplishes things, it reflects on his parents and they and their memory is blessed as a result. That means that father/son blessings build on themselves, becoming exponentially better. The same can be said of Jews in general. If a Jew does something good, it not only reflects on themselves, but also on Judaism, which increases the blessings for all Jews. As an example, when someone like Matisyahu represents himself as a thoughtful and proper Jewish singer, people might feel better about Jews, and that helps everyone be more tolerant, which might embolden others to display their Judaism, which might be observed by others who might do the same, etc. We don't know what snowball we might be starting, but hopefully they're of a positive variety.

Daily Aliya for Vayechi, Revii (4th Aliya)

Aliya Summary: Jacob summoned all his sons, and delivered to each a poetic, and sometimes cryptic, parting personal message. Reuven was chastised for his impetuousness and for "ascending upon his father's bed." Shimon and Levi were rebuked for their anger, which expressed itself in the killing of the Shechemites and the attempted execution of Joseph. Judah was blessed with monarchy, success in waging battle, and an abundance of wine and milk in his portion. Zevulon was blessed with success in his sea-trade endeavors. Jacob likened Issachar to a thick-boned donkey who finds both rest and ample work. Dan was blessed with the tenacity of a serpent and the ability to judge.

While the first three messages to Reuven, Shimon and Levi were harsh, the fourth (to Yehuda) was positive. Yaakov called Yehuda a "cub and a lion". Yehuda was both because he was a fierce leader when he needed to be (which translates to his future descendants), and had a soft side when that was required (Rashi: like reasoning with his brothers about the merits of killing vs not killing Yosef, and admitting his mistakes with Tamar). While all the tribes displayed distinct and special characteristics, Yehuda was the first to display an ability to modify his characteristic cased on the situation, a quality worth learning to emulate.

Daily Aliya for Vayechi, Shlishi (3rd Aliya)

Aliya Summary: Joseph was disturbed that Jacob placed his right hand on Ephraim, and he attempted to adjust his father's hands. "I know, my son, I know," Jacob responded, explaining that the "younger brother will be greater, and his children['s fame] will fill the nations." Jacob blessed the two boys further, saying that all of Israel will bless each other by saying: "May G‑d make you like Ephraim and Menashe."

Yosef panics when he sees Yaakov switch hands/blessings, but this was borne of the same theme discussed earlier. Yosef had to test his brothers to make sure they didn't become jealous when Binyamin got more presents than they did, and the brothers passed. Yaakov blessing Yosef's younger son more than the older might have created the same sort of jealousy, and Yosef had never tested his sons for their reaction. Yaakov's response was that he knew they would handle it well, and indeed they did. How did Yaakov know? Probably because Ephraim and Menashe had Yosef as a father, who instilled the proper values in his children. While Yosef tested his brothers, Yaakov didn't even see a need to test - Yosef's children's character was a given!

Daily Aliya for Vayechi, Sheni (2nd Aliya)

Aliya Summary: Joseph presents his two sons, placing Menashe, the firstborn, to Jacob's right, and Ephraim to Jacob's left. Jacob, who was nearly blind at this point, crossed his hands, placing his right – more prestigious – hand on Ephraim's head. He blessed them: "May the angel who redeemed me from all harm bless the youths, and may they be called by my name and the name of my fathers, Abraham and Isaac, and may they multiply abundantly like fish, in the midst of the land."

Yaakov's reference to fish in his blessings for Ephraim and Menashe (and for all Jewish children in perpetuity) is explained on at least two levels. Since fish are prolific, Yaakov was blessing his descendants that they should become a large nation. It is also known that the Ayin Hara (evil eye)  has no hold over fish, and this too was part of his blessing. The connection between these two aspects is the phrase included in the blessing: "in the midst of the Land". If you are among others that are prolific and share your views and goals, there is less change of someone with an evil eye casting a curse on you. Hence the importance of living in a Jewish community, not just for the support, but for the shared goals.

Daily Aliya for Vayechi, Rishon (1st Aliya)

General Overview: This week's Torah reading, Vayechi, discusses Jacob's final years. Shortly before his passing, Jacob blesses Joseph's children as well as his own. A massive funeral procession escorts Jacob's body to Canaan. The reading, and the Book of Genesis, concludes with Joseph's death.

Aliya Summary: Jacob lived his last seventeen years in Egypt. When Jacob sensed that his days were numbered he summoned Joseph and asked him to promise that he would bury him in Israel. Joseph acceded to the request. When Jacob then fell ill, Joseph visited him, accompanied by his two sons, Menashe and Ephraim. Jacob conferred upon Ephraim and Menashe the status of tribal progenitors, a status hitherto enjoyed only by Jacob's sons. Joseph asked his father to bless Ephraim and Menashe.

Daily Aliya for Vayigash, Shvii (7th Aliya)

Aliya Summary: While Joseph supplied his family with food, the rest of Egypt was in a desperate plight. First they expended all their money in exchange for food that Joseph sold them. Then their money ran out, and they paid for provisions with their cattle. Finally, when they had no money or chattel left, they sold their land and themselves to Pharaoh into servitude in exchange for provisions. Meanwhile, in the land of Goshen, Jacob's family prospered and multiplied exceedingly.


Yosef did two things because of his sensitivities - he segregated his family from the rest of Egypt so that others wouldn't see how nicely they were living, and he also gave them food as it was needed (47:12), and not in excess. This is derived from the words "according to the young children".

Daily Aliya for Vayigash, Shishi (6th Aliya)

Aliya Summary: Jacob arrived in Egypt, to the province of Goshen that Pharaoh had allotted his family. Joseph went there to greet his father. Joseph prepared his family for meeting Pharaoh, and instructed his brothers to tell Pharaoh that they are shepherds, who only wish to tend to their flocks in Goshen until the famine ends. Indeed the brothers followed this script, and Pharaoh acceded to their request. Jacob was then brought before Pharaoh, and Jacob blessed him.


When at long last they met, Yaakov and Yosef reacted very differently. Yosef fell on his father's neck (hugged?) and wept for a long time, while Yaakov recited Shema without crying, and then expressed the joy of seeing Yosef's face again. Both were obviously happy, but while Yosef's joy was raw, Yaakov's was more acute and directed. He was able to pinpoint what he was most happy about - seeing on Yosef's face that he was still alive. What about Yosef's face showed him that he was still alive (more alive than he already knew Yosef was)? Or Hachaim explains that Yaakov was concerned that all the time in Egypt might have made Yosef change his ways away from Judaism, but when he saw his face (and eyes), Yaakov could tell that Yosef hadn't changed at all, and was still as righteous as he was 22 years ago. Faces tell a lot more than we think...

Daily Aliya for Vayigash, Chamishi (5th Aliya)

Aliya Summary: This Aliya names the seventy members of Jacob's family that went to Egypt.

OU's Torah Tidbits points out that the "whole world" that came from No'ach was 70. We now find the same number here in Yaakov's descendants. While their 70 became the Nations of the World, our 70 became the Jewish People. There is clearly something about adversity that brings people together, in this case to form a nation. As much as we dislike and avoid adversity, it has its purpose and benefits.

Daily Aliya for Vayigash, Revii (4th Aliya)

Aliya Summary: Jacob and his entire family left Canaan and headed to Egypt. En route they stopped in Be'er Sheva, where G‑d told Jacob not to fear going to Egypt, for it is there that he will be made into a great nation. Furthermore G‑d told him: "I will go down with you to Egypt, and I will also bring you up."


On his way to see Yosef, Yaakov stops to offer sacrifices to "the G-d of his father Yitzchak". It's a strange reference to Yitzchak, but an important connection. Yaakov must have realized the connection between the deceit he perpetuated against his father to receive Esav's blessings, and the deceit of Yosef's apparent death. Although completely justified, Yaakov was punished for causing his father such pain, and this offering might have been his repentance. Yaakov listened to his mother by deceiving his father, did the right thing for the future of the Jewish people, and yet he had to repent. How much more so should we repent when we do something we shouldn't...

Daily Aliya for Vayigash, Shlishi (3rd Aliya)

Aliya Summary: Joseph directed his brothers to quickly return to Canaan and bring Jacob and their families back to Egypt, where Joseph promised to provide them with food until the famine ends. Joseph embraced his brothers and cried. Pharaoh was informed that Joseph's family had arrived, and he, too, instructed them to come to Egypt where he would give them the "best of the land." The brothers went to Canaan – laden with gifts from Pharaoh and Joseph – and informed Jacob that Joseph was alive, indeed he ruled over all of Egypt. "And the spirit of their father Jacob was revived."

Yosef gives his brothers clothing, but gives Binyamin even more. Notice that once again a son of Rachel is being favored by being given a special garment. The first time, the results were disastrous for Yosef and his brothers. So why tempt them? When a child misuses a book, we don't forbid him to ever touch a book again. The opposite – teach the child how to properly treat books, and as soon as possible give him another. In this way, you will see if the lesson was learned. The "solution" to the problem of the brothers is not reached by avoiding difficult situations. So, since Yosef tested the brothers before they knew who he was, and they had passed the test, he felt comfortable that they had learned their lesson and were no longer jealous of what others had/got.

Daily Aliya for Vayigash, Sheni (2nd Aliya)

Aliya Summary: Judah continued: "When [Jacob] sees that the boy is gone, he will die." He explained to Joseph that he, Judah, had taken personal responsibility that Benjamin would return unharmed to Canaan. And as such, he asked to remain as a slave in stead of Benjamin. At that point, Joseph could not restrain himself any longer. He asked all the Egyptians present to leave the room, and he revealed his identity to his brothers: "I am Joseph! Is my father still alive?!" He then reassured them, and asked them not to be upset about selling him into slavery: "For it was to preserve life that G‑d sent me before you. For . . . another five years there will be neither plowing nor harvest, and G‑d sent me before you to ensure your survival in the land..."

"For how can I go up to my father, and the youth is not with me?" The straight forward meaning: Yehuda says, how can I face my father Yaakov without Binyamin with me. The Chassidic school of thought sees another meaning to Yehuda's statement: How can we go up to face G-d (after 120 years) without our youth? Does our behavior when we are/were young serve us well or embarrass us as we get older? It is easy to dismiss one's youth with a wave and a "you know how kids are", but it isn't that simple. Our youth need direction more than anyone else, they need to be "with" us, not on their own, "being who they are".

Daily Aliya for Vayigash, Rishon (1st Aliya)

General Overview: In this week's Torah treading, Vayigash, Judah responds to Joseph's demand that Benjamin remain enslaved in Egypt, pleading to be taken as a substitute. Joseph reveals his identity to his brothers. At Joseph's request, Jacob and his family come down to Egypt.

Aliya Summary: In the end of last week's Torah reading, Joseph demanded that Benjamin remain behind in Egypt as his slave. This week's reading opens with Judah approaching Joseph and appealed to him to allow Benjamin to return to his father Jacob in Canaan. He spoke of Jacob's reluctance to allow Benjamin – Rachel's only remaining child – to make the trip to Egypt, and the great love Jacob harbored for his youngest son.

Daily Aliya for Miketz, Shvii (7th Aliya)

Aliya Summary: Upon seeing his brother Benjamin, Joseph was overcome with emotion, which he concealed. The brothers sat down and enjoyed a feast, and Joseph presented them all with gifts—Benjamin's gift greater than all the others'. In the morning the brothers departed, but not before Joseph had his royal goblet planted in Benjamin's sack of food. Joseph then dispatched a posse to confront the brothers and "uncover" the planted goblet. The brothers were all brought back to Joseph, who demanded that the "thief," Benjamin alone, remain behind as his slave.

By giving Binyamin a bigger gift, Yosef was creating the potential for jealousy so that the brothers would be put into a similar situation as with him. Yosef was testing them to see how they would react, and if they'd matured and learned from the mistakes they had made with him.

Daily Aliya for Miketz, Shishi (6th Aliya)

Aliya Summary: The brothers arrived in Egypt. Joseph instructed his palace supervisor to invite the brothers to join him for the afternoon repast. The brothers arrived at Joseph's residence where they were reunited with Simon. Joseph arrived, and the brothers presented him with the gift they had prepared, and they exchanged pleasantries.


After years of being away from his family, and all the machinations to create the situation they're in, Yosef finally gets to see his brothers, and specifically his own blood brother, Binyamin. Rather than focusing on himself and all the time he couldn't spend with them and with his brother, Yosef's first words to Binyamin was a blessing for G-d to favor him (43:29). The Medrash explains that all the brothers were blessed with this, but that was before Binyamin was born, so Yosef evened the blessing field by blessing only Binyamin. This just underscores the incredible selflessness of Yosef, not to have been thinking of himself and his sorrow. A further proof could be when the Passuk says that Yosef "lifted his eyes" and saw Binyamin. In addition to adding to the drama of the moment, why were Yosef's eyes down? If he were just looking at his brothers bowing to him, he wouldn't need to lift anything. Unless he lowered his face to avoid seeing his brothers in that state. Another possible sign of modesty and selflessness on Yosef's part.

Daily Aliya for Miketz, Chamishi (5th Aliya)

Aliya Summary: On the third day, Joseph released them all, aside for Simon, whom he held hostage. He bid the rest of the brothers to return to Canaan and return with their youngest brother, Benjamin, and thus establish their innocence. The brothers recognized that this was punishment for the sale of Joseph, and expressed regret for their deed. Joseph instructed his servants to place the monies the brothers had paid for the food in the sacks of grain they were given. The brothers arrived back in Canaan and recounted the entire episode to Jacob. Jacob was highly disturbed by the happenings, and initially refused to send Benjamin, unwilling to consider the possibility of losing Rachel's only remaining son. Eventually, though, after the food provisions ran low, and Judah personally guaranteed Benjamin's safe return, Jacob acceded to send him. He sent them to Egypt with a prayer on his lips, and armed with a gift for the Egyptian ruler.

Reuven offered that his sons should die if Binyamin is not returned. Although the offer was refused, and Binyamin did return to his father, nonetheless Reuven said something he should not have said. His "two sons" are seen as referring to two famous descendants of Reuven who did die prematurely - Datan and Aviram. This is meant to underscore the importance of watching what we say. Once words are uttered, their intent and circumstance is separated, and the words live on their own.

Daily Aliya for Miketz, Revii (4th Aliya)

Aliya Summary: The famine predicted by Joseph commenced, a grave famine that affected Egypt and the entire Mediterranean region. Exactly as planned, Joseph had sufficient stores of food, which he personally sold to all who needed. Meanwhile, in nearby Canaan, Joseph's father, Jacob, dispatched his eldest ten sons – all of them excepting Benjamin – to Egypt to purchase food provisions. The brothers arrived and stood before Joseph, but did not recognize him, as his boyish appearance had changed in the interim years. When the brothers broached their request to purchase food, Joseph dealt with them harshly, accused them of espionage, and incarcerated them all for three days.

The Gemara in Taanit says that Yaakov and family were still well-supplied with food at this stage in the famine. Yet he sent them to Egypt, rather than provoke the jealousy of others with less. When others have not, it is improper to flaunt what you have.

Daily Aliya for Miketz, Shlishi (3rd Aliya)

Aliya Summary: Pharaoh appointed Joseph as viceroy of Egypt, and placed him in charge of the impending food collection operation. Thirty-year-old Joseph was placed second-in command of the Egyptian empire, accountable to no one but Pharaoh himself. Indeed, the seven years of plenty arrived as foretold by Joseph, and Joseph skillfully oversaw the collection of the surplus grain. Joseph married Osnat, the daughter of Potiphera, and she bore him two sons: Manasseh and Ephraim.

Even as Paroh conveyed second-in-command power to Yosef, he mentioned in various forms FIVE times that he was still the king and more powerful than Yosef, and then strangely proceeds to change Yosef's name to Zaphenath Pa'neach. Why would he do that, unless he wanted to take ownership of everything that Yosef was, even his name. That way when people ask how Yosef got his new name, Paroh would enter the conversation. This is an important tip in how one can take ownership of something. If you personalize a Mitzvah, not only is it more dear to you, but others associate you with it, and that can only increase the positive results.

Daily Aliya for Miketz, Sheni (2nd Aliya)

Aliya Summary: Pharaoh recounted his dreams to Joseph. Joseph told Pharaoh that both dreams contained a singular message: seven years of plenty were destined to come upon Egypt, followed by seven years of severe famine. Joseph proposed a plan to store the excess grain of the years of plenty, to serve as a reserve for the famine years to follow. Pharaoh was greatly impressed by Joseph's wisdom.


When Paroh called Yosef, he said that he heard that Yosef understood dreams, to which Yosef responded that it wasn't his wisdom, but that it was G-d's wisdom that he was relaying. At the end of Yosef's interpretation of Paroh's dream, he recommends that Paroh designate someone in charge of managing the excess food in preparation for the drought. Was that still G-d's wisdom, or was that his own? Or is the wisdom G-d imparted "downloaded" to Yosef, and Yosef incorporated it into his words and suggestions? Since the Torah doesn't specify when the interpretation ended and his suggestion began, it's most likely that Yosef incorporated (i.e. owned) G-d's wisdom, most likely through the knowledge he attained while learning in the Yeshiva if Shem and Eiver. 

Daily Aliya for Miketz, Rishon (1st Aliya)

General Overview: Joseph interprets Pharaoh's dreams, becomes viceroy over Egypt, and implements his plan to save the region from famine. Joseph is harsh with his brothers who come to Egypt to buy food, and demands that Benjamin be brought to Egypt. When Benjamin eventually comes he is framed and accused of theft.

Aliya Summary: Pharaoh had a dream: seven fat cows arose from the Nile, followed by seven emaciated cows. The gaunt cows then consumed the robust ones. He then had a second dream, wherein seven healthy ears of grain were eaten by seven thin and parched ears. In the morning, none of Pharaoh's wise men were capable of interpreting the dreams to Pharaoh's satisfaction. Pharaoh's butler approached and related his past jailhouse experience, when a Hebrew boy, Joseph, successfully interpreted dreams. Pharaoh ordered Joseph's release, and he appeared before the king.

Daily Aliya for Vayeshev, Shvii (7th Aliya)

Aliya Summary: Two of Pharaoh's officers, his butler and baker, aroused the royal ire and were cast into prison— the same one that Joseph was now administering. One night, they both had odd dreams, and Joseph interpreted them. Joseph told the butler that he'd soon be released and restored to Pharaoh's service. The baker was told by Joseph that he would soon be hung. Joseph pleaded with the butler to mention his plight to Pharaoh, and ask for his release. Three days later, both of Joseph's interpretations came true; but the butler forgot all about Joseph.


Commentaries explain that Yosef shouldn't have asked the butler for help, because that would give the butler too much credit if he actually did help Yosef, which would then minimize G-d's help. But what's the balance? Should he not have tried, and relied totally on G-d? Or should he/we make an effort when presented with the possibility? It's a question that requires further study, and probably applied to each situation individually.

Daily Aliya for Vayeshev, Shishi (6th Aliya)

Aliya Summary: Joseph was exceedingly handsome, and Potifar's wife was attracted to him. She made many advances on him, but he steadfastly rebuffed her. Eventually she libelously told her husband that Joseph was making advances on her, and Potifar had Joseph thrown into prison. G‑d was still with Joseph, and he found favor in the eyes of the prison warden, who put him in charge of all the prisoners.

The Sfat Emet calls our attention to to sequence of verbs - "And he refused", "and he said"... First and foremost, when a person is being led into temptation they must stand firm and refuse to give in. Then, if warranted, they can explain their reasons.

Daily Aliya for Vayeshev, Chamishi (5th Aliya)

Aliya Summary: We return to the story of Joseph, who was serving in the home of Potifar. G‑d was with Joseph, and he succeeded in all his endeavors. When Potifar took note of this fact, he put Joseph in charge of his entire household and estate.

The portion of Yosef in Potifar's house is juxtaposed to the episode of Yehuda and Tamar. The standard explanation is that the sale of Yosef caused Yehuda to lose the respect of his brothers. Rashi gives another, intriguing, explanation. He says that it is to equate Tamar and Potifar's wife - both of whom acted "for the sake of Heaven". Potifar's wife, says Rashi, saw via astrology that she was destined to have descendants that came from Yosef. She thought that she was the one and so she attempted to seduce him. She was just a bit off, as in fact it was her daughter Osnat that would bear Yosef's children.

Daily Aliya for Vayeshev, Revii (4th Aliya)

Aliya Summary: The story of Joseph is interrupted by the episode of Judah and Tamar. Judah married the daughter of a local businessman and had three sons. His first son, Er, married a woman named Tamar, but died soon thereafter. Judah had his second son, Onan, marry Tamar and thus fulfill the mitzvah of Yibbum, but he too died childless. Judah hesitated to give his third son to Tamar, so she returned to her father's home. Judah's wife then died, and he embarked on a business trip. Tamar dressed herself like a prostitute and sat by the side of the road. Judah didn't recognize her, was intimate with her and she becomes pregnant. A few months later, when her pregnancy became evident, Judah ordered her executed for harlotry. As she was being taken out to die, she produced some of Judah's personal effects that he had left behind when he visited her. Judah admitted that he was the father, and Tamar was spared. Tamar then gave birth to twin sons, Zerach and Peretz.

The Gemara teaches that one must avoid embarrassing another at all costs - it is better to be thrown into a fiery furnace than to embarrass someone. We learn this from Tamar, who did not denounce Yehuda, even though she would have been considered guilty of immorality had Yehuda not owned up to his actions.

Daily Aliya for Vayeshev, Sheni (2nd Aliya)

Aliya Summary: Joseph's brothers were away tending their father's sheep, when Jacob sent Joseph to see how his brothers and the flocks were faring. When Joseph's brothers saw him approaching they plotted to kill him. Reuven, however, implored them not to shed blood, advising them instead to cast him into one of the nearby pits. Reuven's plan was to later return and rescue Joseph from the pit.

Rashi says that Reuven truly intended to come back and save Yosef, but his reason was that he, as the oldest, would take all the blame if something were to indeed happen to Yosef (pretty selfish reason). Nonetheless, he gets the credit for the good deed he planned on doing, despite the facts that 1) it wasn't accomplished and that 2) his motives were not pure. How much more credit is there for those of us with proper motives that DO accomplish our objectives and do good things!

Daily Aliya for Vayeshev, Rishon (1st Aliya)

General Overview: In this week's reading, Vayeishev, Joseph relates to his brothers his grandiose dreams of greatness, arousing their jealousy. He is consequently sold into slavery to an Egyptian master. After defying his Egyptian master's wife, Joseph is thrown into jail, where he interprets the dreams of Pharaoh's cup-bearer and baker. The story of Judah and Tamaris also related at length.

Aliya Summary: Jacob and his family settled in Canaan. Of all his sons, Jacob favored Joseph, the firstborn of his deceased beloved wife Rachel, and he made for him a special robe of fine wool. Joseph's brothers were jealous of the favoritism, and avoided talking to Joseph. Joseph related to his brothers two dreams he had, both implying that he would eventually rule over his brothers—and thus increased his brothers' envy and hatred.

Daily Aliya for Vayishlach, Shvii (7th Aliya)

Aliya Summary: The Torah continues naming the descendants of Esav and the kings that ruled the city-states, "even before there ruled a king in Israel". Israel must still go through many stages of refinement and pass through many trials and tribulations before they are to emerge as The People of Israel. This is echoed in the Pesach Haggada when it says that G-d gave territory to Esav and Yakov and his sons went down into Mitzrayim.

Daily Aliya for Vayishlach, Shishi (6th Aliya)

Aliya Summary: Jacob's family continued on towards Chevron. While en route, Rachel, Jacob's beloved wife, passed away while giving birth to her second son, Benjamin. Jacob buried her on the spot, on the roadside leading to Bethlechem. They traveled yet further, and Jacob's eldest son, Reuven, interfered with his father's marital life. At long last, Jacob arrived in Chevron. Isaac died, and was buried in the Cave of Machpelah alongside his wife and parents. The Torah now lists the wives and descendents of Esav, who left Canaan and settled in Se'ir.

Some say that Reuven moved Yakov's bed from the tent of Bilha - where Yakov had placed it after Rachel's death - into his mother's tent. The Torah's cryptic description of what he did is considered a sharp rebuke for his actions, which were disrespectful to his father. What type of "rebuke" is it for us to read it thousands of years later? Unless the legacy of Reuven takes a hit when we think of him negatively (as does anyone's legacy), to which the Torah is (and by extension we should be) sensitive to.

Daily Aliya for Vayishlach, Chamishi (5th Aliya)

Aliya Summary: Jacob's daughter, Dina, ventured out into the city of Shechem, when Shechem, also the name of the crown prince of the city, abducted and violated her and kept her hostage. Chamor, the governor of the city, approached Jacob and informed him that his son Shechem was infatuated with Dina and desired her hand in marriage. Jacob's sons slyly agreed to the proposition, provided that all the men of the city would circumcise themselves. Upon the urging of Chamor and Shechem, the Shechemites agreed to the proposal. On the third day following their mass circumcision, Dina's two brothers, Simon and Levi, entered the vulnerable city, killed all its male inhabitants, and liberated Dina from Shechem's home. Jacob was displeased by this act, fearing reprisal from the neighboring Canaanites. Nonetheless, Jacob traveled on, and "the fear of G‑d" was upon the surrounding cities and they did not pursue Jacob and his family. Jacob arrived in Canaan, in Beth-El, and G‑d appeared to him, blessed him, and changed his name to Israel.

Among the reactions to Dina's rape is Yakov's silence, her brothers' sadness, anger followed by revenge. Their anger, however, was on behalf of Dina (34:13) and their father (34:7). In contrast, all of Shechem's actions were driven by his lust for Dina (34:11). So we have another conflict between opposing forces: those that think and do for others vs. those that think and do selfishly for themselves, and to everyone else's detriment. There's a lot to learn about how to deal (or not deal) with diametrically opposing viewpoints.

[Posted with iBlogger from my iPhone]

Daily Aliya for Vayishlach, Revii (4th Aliya)

Aliya Summary: Jacob's family approached and greeted Esav (except for Dina, whom Jacob hid). Despite Esav's objections, Jacob prevailed upon him to accept the gift he had sent ahead. Esav offered to accompany Jacob on his trip home, but Jacob declined the gesture. Esav returned to his home in Se'ir, and Jacob proceeded to the city of Sukkot. Eventually Jacob arrived at the outskirts of the city of Shechem, where he purchased a plot of land and erected an altar to G‑d.

Why did Yakov hide Dina from Esav? Some explain that Yakov did not want Esav to ask for (take) Dina as a wife and thereby subject her to his wickedness. For this, Yakov was punished, because Dina would have been a positive influence on Esav. Commentaries ask whether Yakov should be praised, rather than punished, for protecting Dina. Bartenura says that Yakov's reason for hiding Dina was not the fear of anything negative happening to her,but the fear that she would succeed in reforming Esav, which would make him worthy of the blessing that he would dominate his brother.All these possibilities highlight the ambiguity of life, and the far-reaching consequences of our actions and inactions, many of which will not be known to us for years, if ever. All we can do is make the best informed decision we can at the time, and hope G-d gave us the wisdom to make the right one.

Daily Aliya for Vayishlach, Shlishi (3rd Aliya)

Aliya Summary: The Torah informs us that we don't eat the sciatic nerve of otherwise kosher animals because of the wrestling episode mentioned in the previous section. Esav arrived. Jacob respectfully approached his brother, who then ran towards him and embraced him, as they both wept.

It is well known that the word for "and he kissed him" is written in the Torah with dots above the word. This is calling our attention to the word. Rashi tells us that there are two Traditions about the meaning of the word. One opinion is that the kiss was not sincere, that Esav still hates Yakov, and that he was only going through the motions. The other opinion is that "at this moment", Esav was overcome by sincere brotherly emotions and kissed Yakov with all his heart. We often have mixed emotions about things, and should always try to follow the appropriate emotion.

Daily Aliya for Vayishlach, Sheni (2nd Aliya)

Aliya Summary: In an attempt to pacify Esav, Jacob sent him a lavish gift, consisting of hundreds of heads of cattle and sheep. He sent this gift in increments, one herd at a time. That night Jacob crossed the Jabok River with his family, and after all had crossed but him, he encountered an angel – Esav's archangel – who wrestled with him until dawn. Though the angel was unable to prevail over Jacob, he dislodged Jacob's sciatic nerve, causing him to limp. When the angel wished to leave, Jacob refused to let him go until he blessed Jacob. The angel blessed Jacob and informed him that his name would be changed to Israel.

Commentaries tell us that Yakov had returned across the Yabok River to retrieve some small flasks of oil that had been inadvertently left behind. Some say that this was the oil with which he anointed the altar and monument he built in G-d's honor, and that this flask of oil was the antecedent of thesole flask of oil found by the Chashmonaim many centuries later. It turns out that Yakov crossing a river to get small flasks of oil seems trivial, but either because of the concept of not wasting anything that G-d gives you, or because of some deeper symbolism for the future, Yakov's actions were a lesson to us: There is no "small" mitzvah/deed.

Daily Aliya for Vayishlach, Rishon (1st Aliya)

General Overview: In this week's reading, Vayishlach, Jacob returns to Canaan, but is fearful of his brother Esav. They meet and make peace. Jacob wrestles with an angel, and his name is changed to Israel. Jacob's daughter Dinah is abducted by the prince of Shechem. Shimon and Levi destroy the city of Shechem and liberate Dinah. Rachel dies while giving birth to Jacob's twelfth son, Benjamin. Isaac dies.

Aliya Summary: Jacob was on his way home to his father Isaac after twenty years of absence, having fled Canaan to escape his brother Esav's wrath. As a peaceful overture, Jacob now sent ahead messengers to Esav with a reconciliatory message. The messengers returned with an ominous report: Esav is coming to "greet" Jacob with a troop of 400 men. Jacob was distressed. He divided his family and belongings into two groups—to allow one group to flee while the other was engaged in battle. He then prayed, calling upon G‑d's promise to protect him.

Daily Aliya for Vayetzei, Shvii (7th Aliya)

Aliya Summary: Lavan answers that the women are his daughters, that the children are his children, and the animals are his as well. Yakov and Lavan make a pact and form a mound of rocks as a sign of their agreement. Yakov offers a sacrifice to G-d and swears to the covenant. In the morning, Lavan kisses his children and grandchildren, blesses them, and returns home. Yakov continues on his journey and encounters angels on the way, Yakov names the place Machanayim.




What was the pact for? Did they agree on something? They disagreed about the mound of rocks, Yakov calling it Galed and Lavan calling it Yegar Sahadutha. But then Lavan agreed that since the mound is a witness to the truce between them, he would call it Galed. They went on to agree to stay away from each other in peace, but were only able to do so once they appreciated and respected the others' perspective, as shown by Lavan's willingness to call the mound Galed. This is an important blueprint to overcoming conflict in our lives, as well.

Daily Aliya for Vayetzei, Shishi (6th Aliya)

Aliya Summary: Yakov prepares to leave. Meanwhile, Rachel takes her father's idols in his absence. When Lavan becomes aware of Yakov's departure, he sets out in pursuit. G-d appears to Lavan in a dream and warns him not to harm Yakov in any way. When Lavan catches up to Yakov, he confronts him about the unannounced departure and the missing idols.

Yakov answers in kind, expressing his anger at Lavan's repeated attempts to cheat him. As to the idols, Yakov permits Lavan to search for them and boldly declares that the one who took them shall not live. Lavan fails to find his idols because Rachel convinces him not to search her person or belongings. Had it not been for G-d's protection, Yakov tells Lavan, you would have left me with nothing.

Daily Aliya for Vayetzei, Chamishi (5th Aliya)

Aliya Summary: "Specify your wages," Lavan told Jacob. "And I will give it!" Jacob proposed that all the streaked and spotted sheep that would be born to Lavan's sheep would constitute his payment. In return, Jacob would continue caring for Lavan's flocks. Lavan immediately removed all the existing spotted and streaked sheep from the herd and put them under his sons' charge—thus differentiating between the current ones, which belonged to Lavan, and the to-be-born ones, that would belong to Jacob. Jacob made striped poles for the strong and robust sheep to view while they were mating. As a result, the sheep gave birth to striped offspring, and Jacob became fabulously wealthy—despite Lavan's deceptive practices, and his continual changing of the terms of Jacob's pay. After an additional six years of service, G‑d commanded Jacob to return to Canaan. Jacob summoned his wives, who agreed that the time has arrived to leave.

So Lavan tries to take all of Yakov's possessions by renegotiating their agreement, Yakov ends up with a massive flock despite Lavan's best efforts, Yakov sees in Lavan's face that something has changed and his welcome has officially worn out, G-d tells him to leave, and he still finds it necessary to call Rachel and Leah for a private conference in the field, explains his reasons for wanting to leave, and doesn't decide until they both give him permission to do as G-d says. If ever there's a model for treating a spouse with respect, Yakov would be it!

Daily Aliya for Vayetzei, Revii (4th Aliya)

Aliya Summary: One spring day, Reuven picked jasmine plants from the field, and brought them to his mother. Rachel asks Leah for some of them, and Leah agreed, provided that Rachel relinquishes her turn with Jacob that night. Leah gave birth to another two sons – Issachar and Zevulun – and one daughter—Dinah. Eventually, Rachel, too, gave birth to a son, whom she named Joseph. At that point, Jacob asked Lavan for permission to take his wives and children and return to Canaan. Lavan acknowledges that he has been blessed because of Jacob.




For many years Rachel could not conceive, and when she finally did, the Passuk describes how "G-d remembered Rachel", which Rashi explains to mean that he remembered how Rachel gave her sister the signs to convince Yakov to marry Leah, and how selfless that act was. What's between the lines is that although Rachel had been praying for children for all those years, she never used her previous act of kindness as leverage, or as a complaint for her not having children. Rather, G-d independently remembered what she had done. All those years of her sister benefiting from her kindness, and not once did Rachel regret or even mention her actions that allowed her sister to thrive.

Daily Aliya for Vayetzei, Shlishi (3rd Aliya)

Aliya Summary: Lavan had two daughters, the aforementioned Rachel, and her older sister Leah. Jacob loved Rachel and offered to serve Lavan for seven years in exchange for her hand in marriage. Lavan accepted the deal. After the seven years of service passed, Jacob asked Lavan to make good on his word. Lavan arranged a wedding feast, but switched daughters, giving Leah instead of Rachel. When Jacob protested, Lavan offered to give Rachel too—in exchange for another seven years of service. One week later Jacob married Rachel, and began serving an additional seven years. Leah gave birth to four children – Reuven, Simon, Levi, and Judah – but Rachel remained barren. Rachel and Leah both gave their handmaids to Jacob as concubines. Rachel's maid, Bilhah, bore two children – Dan and Naftali – and Leah's maid also bore two children—Gad and Asher.

Sources indicate that it was Rachel who facilitated the switch, motivated by love and compassion for her sister. Rachel gave her private "signals" to Leah in order to save her from a probable marriage to Esav, Yitzchak's biological elder son. This compassion of Rachel's serves her descendants well many years later,when she "intercedes" before G-d following the destruction of the Temple. Tradition tells us that G-d "softened" the punishment with a promise of return from exile only after Rachel pleaded before Him. The Avot and Moshe had not similarly succeeded in their pleas on behalf of the people.

Daily Aliya for Vayetzei, Sheni (2nd Aliya)

Aliya Summary: Jacob continued on his journey, and arrived at a well located on the outskirts of Charan. Upon seeing Rachel, Lavan's younger daughter, arriving with her father's sheep, Jacob single-handedly rolled off the heavy rock that sat atop the well, and gave water to the flock. Rachel told her father about the new arrival, and Lavan rushed out to greet Jacob. Jacob went to Lavan's home, and after spending a month, Lavan offered Jacob the job of tending to his herds, and asked Jacob what he wished in terms of wages.

Medrash Rabah explains that as soon as Yakov was assured protection in his travels, he "lifted his feet" and headed east, which means that he was so excited to go that traveling seemed effortless. Similarly, when Yakov was near the the well where the shepherds were waiting for a crowd big enough to collectively lift the cover off, as soon as Yakov saw Rachel he was able to lift the cover single-handedly. Mood and attitude have everything to do with what we accomplish in life. That's why it's a Mitzvah to be happy, and happiness starts with appreciation.

Daily Aliya for Vayetzei, Rishon (1st Aliya)

General Overview: In this week's reading, Vayeitzei, Jacob travels to his uncle Lavan. En route he stops at the Temple Mount where G‑d appears and assures him that he will return safely to the Land of Canaan. Jacob stays for twenty years in Charan before returning to Canaan. During his stay he shepherds Lavan's sheep, and survives and prospers despite all his uncle's attempted deceptions. He marries Leah and Rachel, and the first eleven tribes are born.

Aliya Summary: Jacob left Be'er Sheva and headed towards Charan, to his uncle Lavan's home. While traveling, Jacob encountered "the place" (Mount Moriah) and since the sun had set, he lay down to sleep. In a dream he saw a ladder reaching up to heaven with angels ascending and descending its rungs. G‑d appeared and informed him that He would bequeath the entire land to his descendants, and that He would safeguard him until he returned to Canaan. Jacob awoke, and now recognizing the holiness of the location, he erected a monument to G‑d, named the location Beth El ("House of G‑d"), and vowed to tithe all his belongings when G‑d's promise of a safe return would be fulfilled.

Daily Aliya for Toldot, Shvii (7th Aliya)

Aliya Summary: Esav sees that their father has sent Yakov to Padan Aram to find a wife, because he does not want him to take a Canaanite wife. Yakov goes on his way and Esav takes as another wife, the daughter of Yishmael, Machalat b. Yishmael...

Talmud Yerushalmi exclaims that this is Bosmat, and asks why her name was changed. The astonishing answer is that all Esav's sins were forgiven when he took a wife intended to please his parents. The Talmud generalizes and gives this as the source that the sins of a bride and groom are forgiven when they marry.

Daily Aliya for Toldot, Shishi (6th Aliya)

Aliya Summary: Isaac blessed Jacob with the "dew of the heaven and the fat of the earth," and granted him mastery over his brother. No sooner than the blessing ended, Esav arrived from the field, only to be informed by his father – who now understood what had transpired – that the blessing was already given to his younger brother. Esav was furious and Isaac comforted him with a minor blessing. Esav was determined to kill Jacob, but Rivka, who got wind of this plot, asked Isaac to send Jacob to Charan to find a wife. Isaac did so, and blessed Jacob again before he departed.

Yitzchak gave Yakov the blessing of being a master over his brother, and gave Esav the blessing of serving his brother. How can they both be blessings? Perhaps when everyone fulfills their roles in life, everyone is blessed. If there is a master, there must be a servant. Yet the Passuk immediately says that Esav hated Yakov because of the blessing that he got. Wouldn't Esav instead hate Yakov because of the blessings that he didn't get? Unless Esav refused to play his role as follower, thereby abandoning and losing everything. We too have roles in life, sometimes different roles simultaneously (i.e. leaders at home and followers at work, or leaders at work and followers in Shul). The truth is that Yakov is better off now being the leader, but he would have made it work just fine as a follower, had that been his role.

Daily Aliya for Toldot, Chamishi (5th Aliya)

Aliya Summary: Isaac agreed to Avimelech's request. On that day, Isaac's servants informed him that they had successfully dug another well. At the age of forty, Esav married two wives. Their idolatrous ways anguished Isaac and Rivka. Isaac had now advanced in age, and he became blind. He summoned Esav and told him that he wished to bless him, but first he should go to the field and hunt some game for him to eat. Rivka heard this conversation and advised Jacob to don Esav's clothing and trick Isaac into blessing him instead. Rivka prepared meat and gave it to Jacob to bring to his father. She also took hairy goatskin and put it on Jacob's smooth arms and neck. Jacob approached his father and presented himself as Esav, and Isaac ate from the repast Rivka had prepared.

Rivka took upon herself the potential curse if the deception were to be discovered. Targum Onkeles adds a very significant phrase to his translation, adding "to me was told as prophecy..." This way of looking at the episode is that Rivka was, in essence, commanded by G-d to arrange that the blessings go to Yaakov, and in specifically this way. Why is this way of attaining the blessings so important? It might be because wanting something often means going out and getting it, and psychologically helps us appreciate it more.

Daily Aliya for Toldot, Revii (4th Aliya)

Aliya Summary: Yitzchak sets himself up in Be'er Sheva. G-d appears to him and reiterates the promises for prosperity made to Avraham. Yitzchak builds an altar to G-d and continues to prosper. Avimelech, realizing that his own prosperity was due to the presence of Yitzchak, comes with a delegation to Yitzchak in order to enter into a covenant with him.

The Baal HaTurim notes that when G-d speaks to Yitzchak, He does not use the name associated with Divine Mercy, as He had done with Avraham and will do with Yaakov. Avraham and Yaakov went through difficult times, but they were treated, so to speak, with an element of Mercy. Yitzchak's trials and tribulations were without G-d's mercy, because Yitzchak had a certain extra strength of character that can withstand powerful trials. Is that fair? Or was Yitzchak tested because he needed to be (for his and our sake), because he could pass those tests, and because his reward is that much greater than those tested less?

Daily Aliya for Toldot, Shlishi (3rd Aliya)

Aliya Summary: Isaac became extremely wealthy. He also re-dug some of the wells that his father Avraham had dug, but had since been stopped up by the Philistines. The Philistines eventually became envious of his wealth, and asked him to leave. Isaac complied, moving away from the city and settling in the Gerar Valley. There, Isaac's servants dug two new wells but the Philistines contested his ownership over these wells. The third well he dug was uncontested.

Some see these wells as a hidden reference to the first and second Temples, which fell, and the third which will stand forever. The Gemara in Brachot says that anyone who sees a well in a dream will see peace, because this Aliya is immediately followed by the peace treaty between Avimelech and Yitzchak. Others say that anyone who sees a well in their dream has found Torah, equating water with Torah. These varied references have one thing in common: They acknowledge the symbolism of this Aliya's story. So whether it's salvation, peace or Torah, this story of our past is one of hope for our future.

Daily Aliya for Toldot, Sheni (2nd Aliya)

Aliya Summary: Isaac settled in Philistine. When the townspeople inquired regarding his wife, he told them that she was his sister, fearing that otherwise the Philistines would kill him in order to take Rivka. Eventually, Avimelech, king of the Philistines, noticed that Rivka was Isaac's wife and though he reprimanded Isaac, he issued a decree that no one touch them. While in Philistine, Isaac sowed crops, and miraculously harvested a hundred times more than a field's normal yield.

The first famine that drove Avraham and Sarah to Egypt, when Paroh discovers their true relationship, he sends them away. The second time, when they went to Gerar and said they were brother and sister, and were then "discovered", Avimelech gives them many things and invites them to stay. (Paroh had given Avraham great wealth, but it was before he knew.) Yitzchak and Rivka also say they are siblings, but no one takes Rivka. When they are "found out", they stick around. Why stay? The answer is because G-d told them to stay, but the reason why it was ok for them to stay might be because the men (and king) were decent enough not to have taken Rivka, although they thought she was single.

Daily Aliya for Toldot, Rishon (1st Aliya)

General Overview: In this week's Parsha, Toldot, Yakov and Esav are born. Isaac relocates to Philistine where he digs wells, resulting in friction between him and the locals. Rivka and Yakov successfully deceive Isaac, tricking him into giving to Yakov the blessings he had intended for Esav.

Aliya Summary: Rivka had trouble conceiving. Isaac and Rivka prayed for children, and after twenty years of marriage Rivka became pregnant. She was concerned about her exceedingly difficult pregnancy, and was advised by G‑d that this was due to two children – two nations – struggling in her womb. She gave birth to twin boys: a hairy, ruddy boy named Esav, and a second son, born clutching his brother's heel, named Yakov. Esav became a hunter, while Yakov was an honest man who frequented the schools of Torah. Isaac favored Esav, while Rivka preferred Yakov. One day, Esav came home from the field hungry, and pleaded with Yakov to give him some of the stew he was cooking. Yakov agreed to Esav's request provided that he give him his birthright as firstborn in exchange—and Esav acceded to this barter. There was a famine in Canaan, and Isaac was escaping the famine by traveling to Egypt via Philistine when G‑d told him to remain in Philistine. G‑d also informed Isaac that he would visit upon him all the blessings He had promised to Avraham.

Daily Aliya for Chaye Sarah, Shvii (7th Aliya)

Aliya Summary: The descendants of Yishmael are now enumerated. Yishmael is identified fully as the son of Avraham and Hagar the Egyptian maiden of Sara who bore Yishmael to Avraham. This is quite parallel to the description of Yitzchak's connection to Avraham as stated in the beginning of next week's Parsha. This might further indicate Yishmael's Teshuva in his later years.

It is noteworthy that Yishmael fathered twelve sons, not like Yitzchak, but like Yaakov. Yishmael dies at the age of 100 and 30 and 7 years. The wording in the Torah purposely parallels that which was used to describe Sara's lifespan, a further indication (perhaps) of the change for the better in Yishmael. Rashi says that the age of Yishmael is included to help us compute the chronology of Yaakov.

Daily Aliya for Chaye Sarah, Shishi (6th Aliya)

Aliya Summary: Avraham remarried and fathered several more children. Before his death, however, Avraham gave gifts to his other children and sent them all away, and bequeathed all the rest of his possessions to Isaac. Abraham died at the age of 175, and was buried by Isaac and Ishmael in the cave of Machpela beside his wife, Sarah.

To honor the memory and legacy of his father, Ishmael allowed Isaac to take the lead, understanding that the future of the Jewish people would come from him. That deferral was important to Avraham, and the Gemara deduces is the reason why Avraham lived to a "good" old age. Making peace with family and friends doesn't just affect the parties directly involved, but those around us/them. This aspect of forgiveness is often overlooked, especially while conflict exists. Sometimes only once we resolve conflict do we really see who we were hurting all along.

Daily Aliya for Chaye Sarah, Chamishi (5th Aliya)

Aliya Summary: Rivka's family celebrates the engagement together with Avraham's servant. Next morning, the servant insisted on immediately returning to his master with the maiden in hand, and after Rivka agreed, the two set out for Canaan. Isaac married Rivka, loved her, and finally found consolation for the loss of his mother.

The Medrash says that the day Rivka was brought to Yitzchak, he was busy bringing Hagar to Avraham so that he should marry her. Is it a coincidence that he was helping his father with something that he himself then received help with? Or is this a message that if you want help, you should be involved in helping others?

Daily Aliya for Chaye Sarah, Revii (4th Aliya)

Aliya Summary: Rivka ran to tell her family about the man at the well, and her brother, Lavan, went out, greeted the servant, and invited him to spend the night. The servant told Rivka's family the purpose of his mission to the city, and recounted the heavenly sign that designated Rivka as his master's son's wife. Rivka's family agreed that the match was divinely ordained, and consented to the proposed match.

It's interesting to note that in this Aliya the Torah recaps Eliezer recapping the day's events to Lavan and Betuel. We were told of Eliezer's plans before they happened, the events themselves were written, and now we get a recap of a recap. Rashi mentions a teaching from Rabbi Acha, who said: "The ordinary conversation of the servants of the Patriarchs is more beloved before the Omnipresent than the Torah of their sons, for the section dealing with Eliezer is repeated in the Torah, whereas many fundamentals of the Torah were given only through allusions." In fact, some of Eliezer's words are used in the "Hineni" tefilla recited every Rosh Hashana/Yom Kippur. There is so much for us to learn from the respect and commitment that Eliezer handled himself with.

Daily Aliya for Chaye Sarah, Shlishi (3rd Aliya)

Aliya Summary: The servant (Eliezer) set out for his master's homeland and evening time found him beside the city well. He prayed for success in his mission, and asked for a heavenly sign to confirm his choice of a girl for Isaac. He would ask a maiden for a drink of water, and the one who would answer: "Certainly, and I'll also give your camels to drink as well," would be the proper choice for Isaac. Immediately a young lady approached and in response to the servant's request for a drink, she offered to give his camels to drink too. Upon questioning her, he discovered that she was Avraham's great-niece, Rivka.

When Eliezer saw that Rivka offered to give the camels water, the Passuk says that he was "astonished at her". Why was he so astonished? Was it her kindness? If anything, Eliezer knew all about kindness, having devoted himself so completely to fulfilling his master's wishes that the story doesn't even include his name! Maybe what was so astonishing about Rivka is that she was so kind despite her surroundings (living with Lavan), while Eliezer was kind because of his surroundings (living with Avraham). Either way, there are always new ways to be kind to others, as both people in this Aliya prove.

Daily Aliya for Chaye Sarah, Sheni (2nd Aliya)

Aliya Summary: Having acquired the land, Avraham buried Sarah in the Cave of Machpela. At this point, Avraham summoned his servant and charged him with the mission of finding a suitable wife for his son Isaac. Avraham had his servant swear that he would not take a wife for Isaac from the local Canaanite women. Instead, he asked him to travel to Aram, his native land, and find a wife for Isaac there.

When the field of Ephron was acquired by Avraham, the Passuk says that it was "established" ("vayakam"). But the hebrew word also means "it was elevated", as Rashi explains, from being owned by Ephron to being owned by Avraham. But it was also raised in stature by its new use, being an object used for a Mitzvah. Just like objects such as this land/cave can be elevated by using them for good things, we too can elevate ourselves and our existence by performing good deeds.

Daily Aliya for Chaye Sarah, Rishon (1st Aliya)

General Overview: In this week's Torah reading, Chaye Sarah, Sarah dies and Avraham purchases the Cave of Machpela as a burial plot for his wife. Avraham's servant travels to Aram to find a wife for Isaac. Isaac marries Rebecca. Avraham dies.

Aliya Summary: Sarah died at the age of 127, and her grieving husband Avraham identified a plot in the city of Chevron that he wished to procure for use as a family burial ground. This plot, a cave situated in the Machpela field, belonged to Ephron the Hittite, so Avraham approached the Hittite tribe and asked for permission to purchase the parcel of land. Originally Ephron wished to give the plot to Avraham as a gift, but after Avraham insisted on paying full price the acquisition was concluded with Avraham paying 400 premium silver coins.

Daily Aliya for Vayeira, Shvii (7th Aliya)

Aliya Summary: G‑d commanded Avraham to take Isaac and offer him as a sacrifice on a mountain. Avraham took along Isaac and necessary provisions, and set out for the mountain. They arrived and Avraham built the altar and bound Isaac. As Avraham stretched out his hand to take the slaughtering knife, an angel ordered him to desist. Avraham offered a ram, which was caught in a nearby thicket, in lieu of his son. G‑d promised Avraham great blessings as a reward for passing this difficult test. After these events, Avraham was notified that his sister-in-law had given birth to children. One of these children, Betuel, was the father of Rebecca, Isaac's future wife.

G-d said: "Take your son, your only, whom you love..." It would have been easier for Avraham to carry out G-d's command to sacrifice Yitzchak, if he (Avraham) could have somehow suppressed his feelings of love for his son. The "greatness" of this test of Avraham's faith is that he was willing to sacrifice his son, his only one, his beloved (Chidushei HaRim).

Daily Aliya for Vayeira, Shishi (6th Aliya)

Aliya Summary: Avimelech approached Avraham and requested to enter into a treaty with him, whereby neither party will harm the other for three generations. Avraham agreed, but reprimanded Avimelech concerning a well of water which he had dug which was stolen by Avimelech's subjects. Avraham set apart seven ewes, telling Avimelech to take them as a testimony that he, Avraham, dug the well. Avraham planted an orchard and established an inn in Beer Sheba and proclaimed the name of G‑d to all passersby.

Avraham plants an "Eshel" in Be'er Sheva. In addition to being a type of tree, the word Eshel is an acronym of the Hebrew words for Food, Drink, and Lodgings (or Food, Sleeping, Escort) - the symbol of hospitality for all generations. With these trees, Avraham was literally and figuratively planting the seeds of Chesed for the future, and in our minds.

Daily Aliya for Vayeira, Chamishi (5th Aliya)

Aliya Summary: Isaac grew, and Sarah noticed that Ishmael, Isaac's older half-brother, was a potentially negative influence on her young child. She demanded of Avraham to expel Ishmael, along with his mother Hagar, from the household. Despite Avraham's initial misgivings, G‑d tells him: "Whatever Sarah tells you, listen to her voice!" Hagar and Ishmael wandered in the desert and eventually ran out of water. Ishmael was about to perish from thirst when an angel "opened Hagar's eyes" and showed her a well of water. Ishmael grew up in the desert and became a skilled archer.

The Gemara explains that although Ishmael was destined to do evil things to do the Jews, G-d saved him now because he was not yet evil, which by definition meant that he had the opportunity to stay righteous. That's why the Passuk says "G-d has heard the lad's voice in the place where he is." Where he was THEN, not where he will be. This is one of the 13 Attributes of Mercy (the very first): Giving us a chance to do the right thing, where He knows we'll take it or not.

Daily Aliya for Vayeira, Revii (4th Aliya)

Aliya Summary: G‑d rained fire and sulfur on Sodom, and then overturned the entire region. Lot's wife looked back, and was transformed into a pillar of salt. Lot and his daughters took shelter in a cave. Assuming that the entire world was destroyed, Lot's daughter's intoxicated their father with wine, and seduced him – in order to repopulate the world. They each gave birth to a son – the antecedents of the Ammonite and Moabite nations. Avraham relocated to the Philistine city of Gerar. Avimelech, the king of the Philistines, took Sarah – who was presented as Avraham's sister – to his palace. G‑d afflicted the members of Avimelech's palace with a disease, and appeared to Avimelech in a dream warning him to return Sarah to her husband, Avraham. Avimelech obeyed, and also showered Avraham and Sarah with gifts, and he and his household were healed. Sarah conceived, and at the age of ninety gave birth to a son, who was named Isaac. Avraham circumcised Isaac when he was eight days old.

Avraham's having prayed on behalf of Avimelech for children is juxtaposed to Sarah conceiving. Our Sages teach us that selflessly praying for others can sometimes result in the same prayers being answered for yourself.

Daily Aliya for Vayeira, Shlishi (3rd Aliya)

Aliya Summary: The angels arrived in Sodom, and Lot invited them to his home to eat and rest. Word of Lot's guests spread throughout the city – a city that abhorred all acts of kindness – and the incensed residents of Sodom surrounded Lot' house, with intent to assault the guests. Lot refused the demands that he surrender his guests, and – as the Sodomites prepared to break down the door – the angels struck all those surrounding the house with blindness. The angels informed Lot of their mission, and encouraged him to flee. Lot, his wife, and two of his daughters were escorted out of the city to safety, and were warned not to look back as the city was being destroyed.

The word "and he lingered" is read with the rare cantillation mark (trup), the shalshellet, which musically emphasizes the reluctance of Lot to believe and to leave. In contrast, the same word is used in describing the haste with which the Children of Israel left Egypt at G-d's command, symbolized by the matzah which they hastily baked, rather than waiting for the dough to rise and produce a "proper " bread, thus demonstrating their faith and confidence in G-d. Just another example of the many hidden pearls of lessons in the Torah.

Daily Aliya for Vayeira, Sheni (2nd Aliya)

Aliya Summary: The angels departed, with Avraham escorting them on their journey. Their destination: the Sodom region; their mission: to destroy the five cities of the region, and rescue Lot (Avraham's nephew) and his family, who resided there. G‑d informed Avraham of His intention to destroy Sodom because of the great evil of its inhabitants. Avraham attempted to save the region, asking that it be spared if it contains fifty righteous people. When it was apparent that this was not the case, Avraham "bargains" with G‑d – eventually asking Him to spare Sodom even if there are only ten righteous individuals there, but even ten were not to be found.

When negotiating with G-d, Avraham's expression of humility before G-d is "and I am dust and ash". The Gemara says that because of Avraham's humility his children merited two mitzvot - the ash of the Para Aduma and the dust of the Sota. While the ashes remove the impurity of touching the dead, the (Sota) dust can create life (if proven innocent). Thus, Avraham's humility in dealing with G-d affects the full gamut of Jewish life and death, underscoring the importance of humility and respect. 

Daily Aliya for Vayeira, Rishon (1st Aliya)

General Overview: In this week's Torah reading, Vayeira, angels visit Avraham and Sarah, informing them that Sarah would give birth to a child despite her advanced age. The angels whisk Lot and his daughters out of Sodom, and overturn and destroy the entire region. Avimelech, king of the Philistines, attempts to make Sarah part of his harem, but through divine intervention she is released unharmed. Isaac is born and Ishmael is expelled from Avraham's household. Avraham makes a peace treaty with Avimelech. The story of the "Binding of Isaac" is recounted – Isaac's "near-sacrifice" experience.

Aliya Summary: G‑d paid Avraham a visit (as he recovered from his Bris), as he sat at the entrance of his tent. Avraham suddenly noticed three travelers passing by, and ran to invite them into his home. These passersby, who were actually angels in human disguise, accepted the invitation, and Avraham and Sarah prepared a sumptuous feast for them. The angels informed Avraham that Sarah would give birth to a child exactly one year later. Eighty-nine-year-old, post-menopausal Sarah, who was standing nearby, heard this assurance, and laughed. G‑d was displeased with Sarah's lack of faith.

Daily Aliya for Lech Lecha, Shvii (7th Aliya)

Aliya Summary: G‑d sealed a covenant with Avraham and his descendants; the sign of the covenant is the circumcision of all males when they are eight days old. Sarai's name is changed to Sarah, and G‑d promises a delighted Abraham that he will father another son, this time from Sarah. At the age of 99, Abraham circumcised himself, his son Ishmael, and all the members of his household.

When Avraham finds out that he will have a son, Yitzchak, he laughs. Sarah laughed too, but her laughter was one of disbelief, while Avraham's was one of happiness. It's interesting to note that Yitzchak was named so because of Avraham's reaction, not Sarah's.

Daily Aliya for Lech Lecha, Shishi (6th Aliya)

Aliya Summary: Avram requested a sign from G‑d that his descendants would inherit the land of Canaan. G‑d responded in the famous "Covenant Between the Parts." Avram and the Divine Presence passed between an assortment of halved animals, and G‑d told Avram that his descendants would be exiled and in bondage for four hundred years. At the conclusion of this period, Avram's descendants would leave with great wealth, G‑d would punish the nations which enslaved them, and Avram's children would inherit the lands of Canaan. Following this pact, Sarai -- seeing that she and Avram were still childless -- suggested that Avram father a child with her Egyptian maid, Hagar. Hagar conceived and began to mistreat her mistress Sarai, who responded with a heavy hand, prompting Hagar to flee. Hagar encountered an angel who encouraged her to return to Sarai, promising her that the child she will bear will become a great nation. She obeyed, and gave birth to Ishmael. At the very end of this section, G‑d added the letter hey to Avram's name, making it "Avraham."

This Aliya features classic struggles. Sara struggles with her shortcoming when her handmaid, Hagar, gives birth before her, and drives Hagar to flee (and return at the behest of G-d). Avraham struggles with is feelings of inadequacy when he finds out that he's not perfect in G-d's eyes because he isn't circumcised (he fixes that right away). It's very telling that Avraham gets his name "improved" before Sara does, probably as a subtle lesson to Sara for not dealing with her issues appropriately.

Daily Aliya for Lech Lecha, Chamishi (5th Aliya)

Aliya Summary: Avram rebuffed the king of Sodom's wish to award him with all the war's spoils. When G‑d reassured Avram that he would be greatly rewarded for his righteousness, Avram broaches his childlessness. "What is the point of all the reward and wealth," Avram cried, "if I have no heir to inherit it?!" G‑d assured Avram that he will indeed have a child, and promised that Avram's descendants will be as numerous as the stars of the heaven.

Why did Avraham refuse to accept anything from the king of Sodom, but he became very wealthy from that which he accepted from Paroh? Commentaries say that Avraham was setting the stage for the fulfillment of G-d's promise to the descendants of Avraham, that they would leave the country of their exile and oppression with great wealth. Hence, there was a purpose to accept the gifts from Paroh, and no reason to accept those of the king of Sodom (and therefore be obligated to him on any level).

Daily Aliya for Lech Lecha, Revii (4th Aliya)

Aliya Summary: The southern region of Canaan was embroiled in a major war involving many kings. When the dust settled, the victorious kings took captive all the inhabitants of the Sodom region -- Lot included. When Avram was informed of Lot's plight he rushed to the rescue along with a handful of men, engaged the victorious kings in battle, soundly defeated them, released all the captives and returned all the spoils.

Some ironic mentions: 1) One of the four winning kings was Shem, one of Noach's sons; 2) Another one of the four winning kings was Nimrod, who had thrown Avram into the fire to prove that he was a man of G-d; 3) Avram was informed of Lot's plight by Og, who Medrash says was the only person outside the ark to have survived the flood by hanging on to it (symbolic of his regret for any wrong-doings?) ; 4) The main battle took place in Ein Mishpat, so named because it was where Moshe and Aaron would be judged for hitting the rock when the Jews needed water. Is there a connection between Og's actions? What was it about Ein Mishpak that so many things happened around it? These are not coincidences, but many of the mysteries of these people, places and events are still unknown to us. Still, we do know that there's a reason for all of it, which should help us perform to those laws that we don't (yet) understand.

Daily Aliya for Lech Lecha, Shlishi (3rd Aliya)

Aliya Summary: Lot, who had accompanied Avram and Sarai, was independently wealthy. When Lot's shepherds quarreled with Avram's shepherds, the two parted ways, with Lot settling in the province of Sodom, which was renowned for its evil inhabitants. After Lot departed, G‑d spoke to Avram again, reiterating His promise to bequeath the land to his descendants, and promising to make his descendants numerous as the soil of the earth.

One commentary says that although Avraham knew that his spirituality was compromised by Lot's presence, he nonetheless did not chase Lot away until he had no choice. Avraham felt a moral obligation to take care of Lot (including saving him after they parted) even though he knew that G-d was "keeping His distance" with Lot around. Is hospitality more important than receiving the Divine Presence? It seems that way.

Daily Aliya for Lech Lecha, Sheni (2nd Aliya)

Aliya Summary: Because of her beauty, Sarai was taken captive and brought to Pharaoh. G‑d struck the members of Pharaoh's palace with a plague, causing Pharaoh to hastily release Sarai. Pharaoh loaded Avram and Sarai with gifts and riches, and had them escorted out of his land. Avram returned triumphantly to Canaan.

In the same Aliya, Avram is tested by both poverty and wealth. When he was poor, he hid his only asset (Sarai) so that others aren't tempted, which is perhaps why he was worthy to gain other assets. It's a short yet powerful lesson to those seeking to gain assets and wealth.

Daily Aliya for Lech Lecha, Rishon (1st Aliya)

General Overview: Avram and Sarai travel to Canaan. Due to a famine in the land they temporarily relocate to Egypt, where Pharaoh unsuccessfully attempts to add Sarai to his harem. They return to Canaan with great wealth and Avram parts with his nephew Lot. Avram defeats the armies of the four kings who had taken his nephew Lot hostage. G‑d seals a pact with Avram, bequeathing the lands of Canaan to his descendants. Childless Avram marries Hagar and she gives birth to Ishmael. G‑d changes Avram's name to Avraham, and Sarai becomes Sarah. Avraham is circumcised at the age of 99.

Aliya Summary: G‑d commanded Avram to leave his father's house and homeland, and travel to the land that He will show him. As reward for doing so, G‑d promised to make Avram the patriarch of a great nation. Avram obeyed, taking along his wife Sarai and his nephew Lot. Once Avram arrived in Canaan, G‑d informed him that He will eventually give that land to his descendants. Avram traverses the length of the land until a famine forces him to travel to Egypt. Fearing that the Egyptians would kill him in order to take Sarai, Avram asked her to allege that he was her brother.

Daily Aliya for Noach, Shvii (7th Aliya)

Aliya Summary: This Aliya recounts the story of the Tower of Babel. Noach's descendants gathered in the Babylonian valley and started building a tower, in an attempt to reach the heavens and battle G‑d. G‑d disrupted their "plan" by causing them each to speak a different language, thus destroying their communications. This caused them to disperse and settle in different lands. The Torah then lists the ten generations of Shem's descendants. The tenth generation is Abram (later to be known as Abraham), who married Sarai (later to be known as Sarah).

Commentaries contrast the two sinful generations in this Parsha. Dor HaMabul (floor generation) was destroyed because their sins included the destruction of society by total disregard of a person for his fellow. Dor HaPlaga (tower generation) sinned against G-d alone, not against each other. In both cases, the basic tenets of creation were ignored, and it documented for us to learn from.

Daily Aliya for Noach, Shishi (6th Aliya)

Aliya Summary: Noach planted a vineyard, made wine, became drunk and fell into a deep drunken slumber -- while naked. Noach's son, Cham, saw his father naked, assaulted him, and informed his two brothers of their father's state. The brothers, Shem and Yafet, modestly approached their father and covered him. When Noach awakened, he cursed Cham's son, Canaan, and blessed Shem and Yafet. This section then names Noach's seventy grandsons and great-grandsons, the antecedents of the "seventy nations," and their adopted homelands.

There are at least five different periods during which nature did not behave as we know it today:
(1) The "time" before this world - previous worlds, assuming they existed, did not necessarily have the same laws of nature; (2) the indeterminable time of B'reishit - G-d's act of Creation of something from nothing;
(3) the Six Days of Creation, during which G-d commanded things to happen, no doubt in very different ways from the nature He also created; (4) the first 1656 years of this world, throughout the ten generations from Adam to Noach, when the laws of nature also seem to differ from what we experience today,
(5) the "year" of the Flood. These "lapses" in the Rules of Nature can explain a variety of scientific issues related to time and the age of the earth... and everything in it.

Daily Aliya for Noach, Chamishi (5th Aliya)

Aliya Summary: G‑d told Noach that he is establishing a covenant to never again bring a flood to destroy the world. G‑d designated the rainbow as the sign of this covenant: "And it shall come to pass, when I cause clouds to come upon the earth, that the rainbow will appear in the cloud. And I will remember My covenant..."

Although rainbows can be explained by science, there's something so mercurial about them, and that lends itself to help bridge an understanding between G-d and all "flesh", as the Torah describes it. It's not something abstract, requires no understanding, it just needs to be seen to be understood. It's a fickle combination of colors, designed to make us stop what we're doing, look up, and hopefully remember a covenant that G-d made with us. Of course if G-d wanted to get rid of us there are many other ways, but the point is that we have an unbreakable bond with Him, and the gentle rainbow is meant to remind us of that, so we stop what we're doing, look up high, and hopefully start thinking even higher.

Daily Aliya for Noach, Revii (4th Aliya)

Aliya Summary: G‑d commanded Noach to leave the teivah, along with all his fellow teivah-mates. Noach built an altar and offered sacrifices. This pleased G‑d, who then promised to never again curse the earth as He had just done. Instead, the regular seasons (which had not functioned during the year of the mabul) would continue perpetually. G‑d then blessed Noach and his sons: "Be fruitful and multiply, and fill the earth." G‑d allowed mankind to eat meat, but prohibited murder, suicide, and the consumption of a limb ripped from a living animal.

What changed? Now that G-d enacted a "do-over", the changes are that there will now be seasons, basic laws must be followed, and man must procreate. The theme? Structure. Without rules and structure everything falls apart, and seasons and basic laws help facilitate a natural order of things. And having kids? Not only is having children a structured event, but raising them requires even more structure and discipline. Only after we work out our own issues by dealing with seasons and laws, we can then continue to bring new life to the world.