Daily Aliya for Beshalach, Shlishi (3rd Aliya)

Aliya Summary: G‑d instructed Moshe, "Speak to the children of Israel and let them travel!" G‑d told Moshe to stretch out his staff over the sea and divide it, and the Israelites should then proceed through the split sea. "And the Egyptians shall know that I am G‑d, when I will be glorified through Pharaoh, through his chariots, and through his horsemen." Meanwhile, the pillar of cloud that normally led the Israelites moved to their rear, insulating the Israelites and plunging the Egyptian camp into darkness. Moshe raises his hand above the Sea and G-d causes a powerful eastern wind to blow all night, followed by a parting of the waters. The People of Israel enter the Sea on dry land, between walls of water. The Egyptians quickly pursued them into the sea.

What was the purpose of the strong wind blowing all night? Could not G-d have split the Sea with the snap of a finger? The answer is: Of course. But the night's preparation for the miracles of the day serve several purposes. A night to ponder what was going on, further enhanced the appreciation of the Children of Israel for what had happened, was happening, and was to happen.

Daily Aliya for Beshalach, Sheni (2nd Aliya)

Aliya Summary: The Israelites noticed the approaching Egyptian armies, and they panicked. "Is it because there are no graves in Egypt that you have taken us to die in the desert?" they screamed at Moshe. "Don't be afraid," Moshe reassured. "Stand firm and see G‑d's salvation that He will wreak for you today . . . G‑d will fight for you, and you shall remain silent."

It might be suggested that what is happening is a clarification of who took the People of Israel out of Egypt. Paroh actually thought that he let the People go - that he expelled the People from Egypt. G-d arranged to have Paroh run after them to make it clear to him - and to us - that G-d, and only G-d took us out of Egypt.

Daily Aliya for Beshalach, Rishon (1st Aliya)

General Overview: In this week's reading, Beshalach, Pharaoh pursues the Israelites into the desert. The Red Sea splits, the Israelites cross the sea while the Egyptian army is drowned. Moshe and the Israelites sing a special song thanking G‑d for this miracle. The Israelites complain about a lack of food and drink. G‑d sends Manna and quail for them to eat, and miraculously produces water from a rock. Amalek attacks the Israelites and is soundly defeated.

Aliya Summary: After Pharaoh sent the Israelites from his land, G‑d did not allow them to take the most direct route to the Promised Land, fearing that any confrontation would then frighten the Israelites, causing them to return to Egypt via this short route. Instead G‑d had them take the circuitous desert route, leading them with a pillar of cloud during daytime and a pillar of fire after dark. G‑d then commanded the Israelites to backtrack and encamp along the Red Sea. They would thus appear to be hopelessly lost, which would prompt the Egyptians to pursue them. The Israelites followed this instruction, and, indeed, the Egyptians armies set out after the "lost" and cornered Israelites.

Daily Aliya for Bo, Shvii (7th Aliya)

Aliya Summary: G‑d gave the Israelites several mitzvot: 1) All male Israelite firstborn were henceforth sanctified to G‑d. 2) Eat matzah on Passover. 3) Recount the story of the Exodus at the Passover seder. 4) Bring all male firstborn of kosher as sacrifices. 5) Redeem all male firstborn donkeys for a sheep—which is then brought as a sacrifice. 6) Don tefillin on the head and arm.

If the donkey owner refuses to redeem it, he must destroy it. Although this too is counted among the 613 commandments of the Torah, it is clear that the Torah prefers the owner to redeem it and not resort to the wasteful alternative. Although one can get out of this mitzvah by selling a part interest in the mother donkey to a non-Jew before the firstborn is delivered, the Shulchan Aruch forbids doing so, since the opportunity to do a mitzvah would be lost. The reason the Shulchan Aruch had to warn us not to get out of this mitzvah is that in the previous section it taught the same "legal technicality" (partnership with a non-Jew in the expectant mother) that would succeed in our not having a mitzvah to perform. In one case, kosher animal, it is too problematic without a temple to allow the mitzvah to exist (so to speak). In the other, donkey, the mitzvah can be performed any time, and so it should not be avoided.

Daily Aliya for Bo, Shishi (6th Aliya)

Aliya Summary: Plague Ten: At the stroke of midnight G‑d slew all the Egyptian firstborn. No Egyptian home was spared, and Egypt erupted in a great outcry. Pharaoh awoke and raced to Moshe and begged him to take the Israelites and leave. The Egyptians pressured the Israelites to leave as soon as possible, and the Israelites complied. Equipped with all the valuables they had borrowed from the Egyptians, and provisions for the way – dough that was baked before having time to rise – the Israelites left Egypt at midday of the fifteenth of Nissan. This Aliya concludes with some more rules that pertain to the Paschal Offering.

The period of Egyptian "Slavery" is given as 400 years and as 430 years. An interesting Drash on the extra 30 years is that it corresponds to 210 years of Egyptian slavery where they were not granted rest on Shabbat. A reasonable master would allow his slaves one day a week off, but Paroh was excessively oppressive, not allowing the Jews to rest even one day. These extra 30 years of Shabbatot are acknowledged by G-d, so to speak, by being added to the total, and by being featured in the Jews' new code of law.

Daily Aliya for Bo, Chamishi (5th Aliya)

Aliya Summary: Moshe gathers the elders of the People and relays G-d's instructions. He also tells them that when the People get to Israel, they will continue to commemorate the events of the Exodus, with questions and answers between the generations.

Not only is going into Israel part of the Promises of Redemption, but in the statement of the laws of the Pesach offering there is reference to "when you will come to the Land...", almost like going to Israel is a law, and an inevitable fact (when, not if).

Daily Aliya for Bo, Revii (4th Aliya)

Aliya Summary: Moshe delivered G‑d's warning to Pharaoh: "At midnight I will go out in the midst of Egypt. Every firstborn in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne to the firstborn of the slave woman..." G‑d then gave the Israelites their first mitzvah, that of determining the New Moon (Rosh Chodesh) each month and establishing a lunar calendar. G‑d also told Moshe to instruct the Israelites to designate a lamb for the Paschal Offering. The Israelites were to sacrifice this lamb and consume it, together with matzah and bitter herbs, on the eve of the fifteenth of Nissan. The blood of the lamb was to be smeared on the lintels and doorposts of the Israelite residences, and all inside those homes would be spared when G‑d descended to smite the Egyptian firstborn. G‑d also instructed that for all future generations this day would signal the beginning of the seven-day holiday of Passover, during which no leaven can be eaten or possessed.

The Torah describes the tranquility of the Jewish area with the statement "a dog didn't even bark". Dogs usually sense death and instinctively react. To highlight the contrast between the Egyptians and the Israelites, the dogs were miraculously silent. In "tribute" to the dogs for their role in bringing greater honor and appreciation to G-d on the night of the Exodus, the Torah rewards them by telling us (elsewhere) to throw our non-kosher meat to the dogs (this applies only when a forbidden food isn't also forbidden to derive other benefit therefrom.) Thus we have an unusual lesson in acknowledging the good that another does for you.

Daily Aliya for Bo, Shlishi (3rd Aliya)

Aliya Summary: Pharaoh summoned Moshe again, offering to release the Israelites if they leave behind their cattle. Moshe refused the condition. Pharaoh sent Moshe away, warning him to never appear in his presence again, "for on the day that you see my face, you shall die!" Moshe agreed, but not before he delivered a final message that G‑d relayed to him at that moment. G‑d told Moshe that he would visit one more plague upon Egypt, after which Pharaoh will actually drive the Israelites from his land. Parenthetically, at that time G‑d also instructed Moshe to ask the Israelites to borrow from their Egyptian neighbors jewels, silver and gold. The Israelites complied, and the Egyptians readily lent out their valuables.

Moshe's words to Paroh are: "We will also take our animals with us, for from them we will take to serve G-d." The plain understanding of the passuk is that Moshe was referring to sacrifices. The Malbim has another beautiful interpretation of Moshe's statement to Paroh. "From the animals we will take lessons in how to serve G-d - from the cat we will learn modesty, from the doves fidelity, from the ants industry and honesty, etc." Had we not received the Torah, which teaches us proper conduct, we would learn these lessons from our animals (and even with the Torah to teach us, we can see practical examples of its lessons in nature.)

Daily Aliya for Bo, Sheni (2nd Aliya)

Aliya Summary: Moshe stretched out his hands and swarms of locusts swept down on Egypt. They consumed absolutely every blade of grass and all the crops. Pharaoh beseeched Moshe to pray to G‑d for the removal of the locusts, promising to then release the Israelites. Moshe prayed, and no sooner than a wind carried the locusts back to the Red Sea and Pharaoh changed his mind yet again. Plague Nine: A frightful darkness descended upon Egypt. For days, the entire nation was incapacitated by the debilitating pitch darkness. "But for all the children of Israel there was light in their dwellings."

"Man did not see his fellow, nor did a person rise from his place..." The Chidushei HaRim writes that this is a description of the worse kind of darkness in human life, when a person does not see the suffering of his fellow. Not only does he not extend his hand to help the other, but the ultimate result is the inability of the individual to even help himself. The opposite must be true as well, then. Seeing the suffering of others is the ultimate "light at the end of the tunnel", both for the sufferer, and for their "fellows."

Daily Aliya for Bo, Rishon (1st Aliya)

General Overview: In this week's Parsha, Bo, the last three plagues – Locust, Darkness, and Death of the Firstborn – are inflicted upon the Egyptians. Moshe commands the Israelites concerning the Paschal Offering and the laws of the seder. After the final plague, Pharaoh unconditionally releases the Israelites from his land.

Aliya Summary: Plague Eight: At G‑d's behest, Moshe and Aaron went to Pharaoh and delivered a warning: "How long will you refuse to humble yourself before me? Let My people go so that they can worship me!" They informed Pharaoh that if he does not allow the Israelites to go, Egypt will be attacked by a plague of locust. After Moshe and Aaron left, Pharaoh's servants begged him to allow the Israelites to leave. "Don't you yet know that Egypt is lost?" they argued. Pharaoh called back Moshe and Aaron and offered to allow the Israelites to leave—provided that they leave behind their children as security. Moshe and Aaron refused the offer, and Pharaoh stubbornly refused to allow the Israelites to go.

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.