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, Shlishi (3rd Aliya)

Aliya Summary: Joseph arrived and his brothers immediately stripped him of his fancy robe and cast him into a pit. Upon Judah's advice, they subsequently sold him to an Ishmaelite caravan traveling to Egypt, who in turn sold him as a slave to Potiphar, Pharaoh's chief butcher. Meanwhile, the brothers dipped Joseph's robe into blood, and showed it to Jacob, who assumed that Joseph was devoured by a wild beast. Jacob then commenced 22 years of mourning for his beloved son.

Rashi gives us another aspect of the "Measure for Measure" punishment of Yakov. The passuk says that he "mourned for his son MANY DAYS." Rashi says that it was 22 years, the exact length of time that Yakov was away from Yitzchak. It includes the 20 years with Lavan, a year and a half in Sukkot, and six months in Bet El before Yakov returned to his father's house. Why was Yakov punished for being away from his father if he was sent away by his mother to find a wife and hide from Esav? Rabbi Teichman explains that it's because when he was done with all of that, he spent the last 18 months in Sukkot and Bet El instead of rushing home. Once he didn't rush, he was punished for the entire length of time. If ever we needed motivation to grab opportunities (Mitzvot) as they present themselves, this is it!

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.