Daily Aliya for Miketz, Shvii (7th Aliya)

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

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

Daily Aliya for Miketz, Shishi (6th Aliya)

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

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

Daily Aliya for Miketz, Chamishi (5th Aliya)

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

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

Daily Aliya for Miketz, Revii (4th Aliya)

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

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

Daily Aliya for Miketz, Shlishi (3rd Aliya)

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

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

Daily Aliya for Miketz, Sheni (2nd Aliya)

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

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

Daily Aliya for Miketz, Rishon (1st Aliya)

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

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

Daily Aliya for Vayeshev, Shvii (7th Aliya)

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

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

Daily Aliya for Vayeshev, Shishi (6th Aliya)

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

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

Daily Aliya for Vayeshev, Chamishi (5th Aliya)

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

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

Daily Aliya for Vayeshev, Revii (4th Aliya)

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

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

Daily Aliya for Vayeshev, Sheni (2nd Aliya)

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

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

Daily Aliya for Vayeshev, Rishon (1st Aliya)

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

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

Daily Aliya for Vayishlach, Shvii (7th Aliya)

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

Daily Aliya for Vayishlach, Shishi (6th Aliya)

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

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

Daily Aliya for Vayishlach, Chamishi (5th Aliya)

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

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

Daily Aliya for Vayishlach, Revii (4th Aliya)

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

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

Daily Aliya for Vayishlach, Shlishi (3rd Aliya)

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

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

Daily Aliya for Vayishlach, Sheni (2nd Aliya)

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

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