Friday, November 30, 2012
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.
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 29, 2012
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.
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 28, 2012
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.
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 27, 2012
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.
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 26, 2012
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.
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.
Subscribe to:
Posts (Atom)