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.
Wednesday, December 31, 2014
Tuesday, December 30, 2014
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!
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!
Monday, December 29, 2014
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.
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.
Sunday, December 28, 2014
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.
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.
Friday, December 26, 2014
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".
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...
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...
Thursday, December 25, 2014
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.
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.
Wednesday, December 24, 2014
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...
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...
Tuesday, December 23, 2014
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.
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.
Monday, December 22, 2014
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".
"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.
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.
Wednesday, December 17, 2014
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.
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.
Tuesday, December 16, 2014
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.
Even as Paroh conveyed second-in-command power to Yosef, he mentioned in various forms FIVE times that he was still the king and more powerful than Yosef, and then strangely proceeds to change Yosef's name to Zaphenath Pa'neach. Why would he do that, unless he wanted to take ownership of everything that Yosef was, even his name. That way when people ask how Yosef got his new name, Paroh would enter the conversation. This is an important tip in how one can take ownership of something. If you personalize a Mitzvah, not only is it more dear to you, but others associate you with it, and that can only increase the positive results.
Monday, December 15, 2014
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.
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.
Sunday, December 14, 2014
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.
Aliya Summary: Pharaoh had a dream: seven fat cows arose from the Nile, followed by seven emaciated cows. The gaunt cows then consumed the robust ones. He then had a second dream, wherein seven healthy ears of grain were eaten by seven thin and parched ears. In the morning, none of Pharaoh's wise men were capable of interpreting the dreams to Pharaoh's satisfaction. Pharaoh's butler approached and related his past jailhouse experience, when a Hebrew boy, Joseph, successfully interpreted dreams. Pharaoh ordered Joseph's release, and he appeared before the king.
Friday, December 12, 2014
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.
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.
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.
Thursday, December 11, 2014
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.
The portion of Yosef in Potifar's house is juxtaposed to the episode of Yehuda and Tamar. The standard explanation is that the sale of Yosef caused Yehuda to lose the respect of his brothers. Rashi gives another, intriguing, explanation. He says that it is to equate Tamar and Potifar's wife - both of whom acted "for the sake of Heaven". Potifar's wife, says Rashi, saw via astrology that she was destined to have descendants that came from Yosef. She thought that she was the one and so she attempted to seduce him. She was just a bit off, as in fact it was her daughter Osnat that would bear Yosef's children.
Wednesday, December 10, 2014
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.
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.
Tuesday, December 9, 2014
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!
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!
Monday, December 8, 2014
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!
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!
Sunday, December 7, 2014
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.
Aliya Summary: Jacob and his family settled in Canaan. Of all his sons, Jacob favored Joseph, the firstborn of his deceased beloved wife Rachel, and he made for him a special robe of fine wool. Joseph's brothers were jealous of the favoritism, and avoided talking to Joseph. Joseph related to his brothers two dreams he had, both implying that he would eventually rule over his brothers—and thus increased his brothers' envy and hatred.
Friday, December 5, 2014
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, December 4, 2014
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.
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, December 2, 2014
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, December 1, 2014
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.
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