Tuesday, November 30, 2010

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.

Monday, November 29, 2010

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.

Friday, November 26, 2010

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.

Wednesday, November 24, 2010

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.

Monday, November 22, 2010

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.

Friday, November 19, 2010

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.

Thursday, November 18, 2010

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.

Wednesday, November 17, 2010

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.

Tuesday, November 16, 2010

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.

Monday, November 15, 2010

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.

Thursday, November 11, 2010

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!

Wednesday, November 10, 2010

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.

Tuesday, November 9, 2010

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.

Monday, November 8, 2010

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.

Friday, November 5, 2010

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.

Thursday, November 4, 2010

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.

Wednesday, November 3, 2010

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?

Tuesday, November 2, 2010

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.

Monday, November 1, 2010

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.