פ’ וישב תשע”ט

Volume 26, Issue 9

INSIGHTS from the SEDRA

Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, Growth Through Torah by Zelig Pliskin and The Call of the Torah.

וישב יעקב

“And Yaakov sat…” (37:1)

Rashi cites the sages who say that Yaakov wanted to live in peace and serenity. But it was not to be, and the troubles of his son Yosef began. The Almighty said, “Is it not sufficient for the righteous that they receive their reward in the world to come? Why do they need to live in serenity in this world?” The question arises: why is it wrong to want to live in serenity? Yaakov desired serenity not so that he could devote his time to personal pleasures, but rather to be able to engage in spiritual pursuits.

Rabbi Yeruchem Levovitz explained that the purpose of this world is for a person to elevate himself by passing the numerous tests that come to him. The goal is spiritual growth from every life situation. Therefore it was considered improper for Yaakov to place his focus on serenity. This, said Rav Yeruchem, is an attitude we should all internalize. Every occurrence in this world can make you a better person. When you have this awareness your attitude towards everything that happens to you in life will be very positive. Before, during, and after every incident that occurs reflect on your behavior and reactions. Ask yourself, “What type of person am I, after this happened? How did I do on this test? Did I pass it in an elevated manner?”                                                                   (Daas Torah)

ועשה לו כתנת פסים

“And he made him a fine woolen tunic…” (37:3)

A person should never treat one child better than his other children. Yaakov made Yosef a woolen tunic, and because of this small amount of wool, the brothers became jealous of him. This set off the chain of events that brought them all down to Egypt.                                                  (Shabbos 10b)

בעשרים כסף

“For twenty silver dinars…” (37:28)

Yosef was sold for twenty silver dinars, which is equal to five shekalim. The Amoraim discuss various mitzvot that help bring atonement for this money that the brothers had received improperly: R’ Shimon ben Lakish says that we redeem our firstborn sons for five shekalim, because Yosef the firstborn of Rachel, was sold for five shekalim. R’ Pinchas says in the name of R’ Levi that since each of the ten brothers involved in the sale of Yosef received a taba’ah, which is half a shekel, we are each obligated to give a half-shekel each year for the communal offerings.                                                                                                                                                                                                 (Yerushalmi Shekalim 2:3)

הכר נא הכתנת בנך היא

“Identify, if you please, is it your son’s tunic…” (37:32)

Yehudah used the phrase, Identify, if you please, to tell his father of Yosef’s “disappearance.” He was punished measure for measure. Later, in the incident with Tamar, Tamar used the same phrase to him, saying, “Identify, if you please, whose ring is this, this wrap, and this staff (Sotah 10b).

שלשת הסלים שלשת ימים הם

“The three baskets are three days…” (40:18)

The numerical value of the words שלשת הסלים are equal to that of the wordsשלשת ימים הם, which is 1175. But what led Yosef to relate the three baskets to three days was the similarity of this dream to the chief cupbearer’s.                                                                                                   (Rabbeinu Bachya)

ולא זכר שר המשקים את יוסף

“Yet the Chamberlain of the Cupbearers did not remember Yosef…” (40:23)

Rashi explains the cupbearer forgot Yosef on the very same day that he was liberated. The forgetfulness of the chief butler in the enjoyment of his own happiness is, alas, only too human. Nothing is more common than ingratitude. Man forgets – but G-d does not forget His faithful ones. And when the night is darkest, the dawn is already near.                                    (Teachings of the Talmud)

וירא אדניו כי ה’ אתו וכל אשר הוא עשה ה’ מצליח בידו

“And Yosef’s masters saw that G-d was with him and everything that he did, G-d made successful in his hand…” (39:3)

Of all our Biblical figures, Yosef seems to be the ultimate success story. Sold into slavery, he is soon given free rein over his master’s estate. Framed by a vicious woman and cast into prison, he becomes assistant warden. Brought before Pharaoh, he instantly rises to prime minister! What is the secret of Yosef’s success?

The answer lies in a literal reading of our verse: “Everyone who does, G-d makes succeed.” The secret of success is toil, not surrender; effort and action, not sloth. Yosef never rested. He made himself useful, always doing, always full of ideas that he carried out himself. So, too, American Jewry has built great centers of learning and our brethren in Israel, despite monumental difficulties, have developed magnificent Torah communities and chessed institutions – all due to the mighty efforts of tireless people who’ve recognized no obstacles and never surrendered to “impossibility.” Therein lies the key to success.                                                                            (Rabbi Raphael Pelcovitz)

Rabbi Shimshon Rephael Hirsch offers a similar reading: A person of great energy and talent can often do the work of three or four people. This is what the verse says about Yosef: “all that they would do there (i.e., the tasks it took them all to do) he would do (by himself)”!

For future sponsorship opportunities or to receive this publication, please call Steve Zuckerman at 516 652 5266 or email zkster@aol.com or Rabbi Lichter at ilichter@gns.org. Sponsorships in memory of or in honor of someone are $50.00 per issue.

פ’ וישלח תשע”ט

Volume 26, Issue 8

INSIGHTS from the SEDRA

Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, Growth Through Torah by Zelig Pliskin and The Call of the Torah.

ויאמר לא יעקב יאמר עוד שמך כי אם ישראל

“No longer will it be said that your name is Yaakov, but Israel…” (32:29)

The name Yisrael did not replace Yaakov’s original name but complemented it. It expressed a new, loftier status that he was now granted. Whereas Yaakov had to struggle with Eisav to secure Yitzchak’s blessings, these blessings were now granted to Yisrael openly by Eisav’s guardian angel.

Yaakov’s two names represent the two ways in which we interact with the world. Sometimes the material world or our own materialistic tendencies can get in the way of our Divine consciousness or mission in life; we must then, like Yaakov, struggle to reveal the Divinity that underlies the material world. At other times, the world can be used as a means to enhance Divine consciousness or fulfill our Divine mission; at such times, our challenge, like Yisrael, is to use these opportunities both to bring the world to a higher level of Divine consciousness and to promote our own spiritual growth.                                                                                                                                                 (Likutei Sichot)

ויבא יעקב שלם עיר שכם

“And Yaakov came complete to the city of Shechem.” (33:18)

QUESTION: What does “coming complete” mean?

ANSWER: The word “shalom” (שלם) is an acronym for “sheim” (שם) – name – “lashon” (לשון) – language – and “malbush” – (מלבוש) – garment. The Torah is attesting that though Yaakov associated with Lavan for twenty years, it did not have any affect upon him. He did not modernize and adopt a new name. He did not stop speaking his native tongue, lashon hakodesh – Hebrew, nor did he change his style of clothing according to the popular trend of Lavan’s society, in the streets of Charan.                                                                                                                                                (Bnei Yissachar)

ויצב שם מזבח ויקרא לו א-ל אלקי ישראל

“And he erected an altar there and called it ‘G-d, L-rd of Israel’… (33:20)

In contrast, Avraham “called in the name of G-d, L-rd of the world” (21:34). R’ Meir Shapiro of Lublin explains that this difference reflects the essence of these patriarchs. Since Avraham introduced G-d to the world, he declared Him “L-rd of the world.” Yaakov built the Jewish people, however – through the twelve tribes – so he proclaimed Him “L-rd of Israel.” The final stage came with Moshe, who brought us to Mount Sinai to hear, “I am the L-rd, your G-d,” for every Jew has a personal relationship with G-d.

The three pilgrimage festivals highlight these three aspects of G-d. Three times a year, we are to appear first before “the Master” (Shemot 23:17), i.e., the Master of the universe (Avraham’s aspect); then before “the G-d of Israel” (34:23) (Yaakov’s aspect); and finally before “the L-rd, your G-d” (Devarim 16:15) (Moshe’s aspect).                                                                                 (Meivin BeMikra)

ויהי בצאת נפשה כי מתה ותקרא שמו בן אוני ואביו קרא לו בנימין

“As she was expiring, she called him ‘the son of my agony,’ and his father called him Binyamin.” (35:18)

QUESTION: Why, when Rachel was in such a condition, did Yaakov argue with her over the name to be given to the newborn child?

ANSWER: Rachel felt that her life in this world was ending, and she worried about what would happen to her child if he grew up without the care of a mother. As Yaakov was sitting at her bedside, she expressed her feelings: “I am very concerned about my child. I pray that when I am gone from this world and in my heavenly abode, his behavior should not cause me pain and agony.” Yaakov, wanting to comfort his dying wife, told her not to worry. He promised her that he would take extra care of him and assured her that he would be a “ben yamin” – “a right son,” one who would conduct himself as is right for his family and a source of nachas to his mother in Gan Eden.                                                                                                                                                                                 (Vedebarta Bam)

ויצב יעקב מצבה…היא מצבת קברת רחל עד היום

“Yaakov set up a monument…it is the monument of Rachel’s grave until today.” (35:20)

Yaakov set up this monument over the grave of our mother Rachel so that future generations of Klal Yisrael would know where to come and pour out their hearts in prayer. Indeed, we are taught that it is for this reason that Rachel was buried on the roadside – so that on the way to the exile her children would be able to beseech her to pray on their behalf. The numerical value of קול, voice, representing the voice of prayer, is 136. The numerical value of מצבה, monument, is 137, one more than that of קול, the voice of prayer. This additional “one” alludes to Rachel, who adds her voice to that of those who pray at her monument.                                                 (Something to Say)

 

For future sponsorship opportunities or to receive this publication, please call Steve Zuckerman at 516 652 5266 or email zkster@aol.com or Rabbi Lichter at ilichter@gns.org. Sponsorships in memory of or in honor of someone are $50.00 per issue.

פ’ ויצא תשע”ט

Volume 26, Issue 7

INSIGHTS from the SEDRA

Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, Growth Through Torah by Zelig Pliskin and The Call of the Torah.

ויצא יעקב מבאר שבע וילך חרנה

“Yaakov departed from Be’er Sheva and went toward Haran…” (28:10)

Rashi explains the phrase “Vayeilech Charana” to mean that when Yaakov left Be’er Sheva he intended to go directly to Haran. This would seem to contradict the Gemara, which was quoted earlier by Rashi (28:9), which relates that after leaving Be’er Sheva, Yaakov, went directly to the Yeshiva of Ever, where he remained for fourteen years studying the Torah diligently (Megillah 17a).

The Gemara raises the issue as to which should come first: to marry or devote oneself to the intense study of Torah. It concludes, if one is wealthy and does not have to work for a livelihood then he should first marry, and afterwards devote himself to the study of Torah. If marriage will place a financial burden upon him, then he should first study Torah and only later get married (Kiddushin 29b).

Yaakov left his parents’ home a wealthy man, and therefore planned on traveling directly to Haran to find a wife for himself. On the way, Eliphaz, the son of Eisav pursued him and stole all his money (see Rashi 29:11). Now that he was penniless, his first obligation was to study Torah. He therefore changed direction and went to study Torah at Ever’s Yehsiva.                         (Shabbos Delights)

ויקרא את שם המקום ההוא בית אל

“And he named that place Beit-El…” (28:19)

Beit-El means “House of G-d”. A verse in Sefer Yeshaya (2:3) refers to the Beit HaMikdash as the House of the G-d of Yaakov. Why is it referred to specifically as such? Hashem was the G-d of Avraham and Yitzchak as well!

Our forefathers called the place where the Beit HaMikdash was to be built by different names. In a verse about Avraham, it is called a “mountain” (22:14). Later, in a verse about Yitzchak, it is called a “field” (24:63). Finally, in our verse Yaakov calls it a “house,” which is a name for a more settled place. That is how Yaakov referred to it; he named that place “the House of G-d.” Therefore, when referring to the Beit HaMikdash, it is called the house of the G-d of Yaakov (Pesachim 88b).                                                                                                        (The Chumash with Talmud)

 

עם אשר תמצא את אלקיך לא יחיה נגד אחינו הכר לך מה עמדי וקח לך ולא ידע יעקב כי רחל גנבתם

“With whomever you find your gods, he shall not live; before our brethren, recognize what of yours is with me, and take for yourself. Now Yaakov did not know that Rachel had stolen them.” (31:32)

Chazal note that Yaakov’s curse here contributed to the death of Rachel, who had taken her father’s gods. Nevertheless, the Ishbitzer Rebbe reads this verse in a novel manner: “With whomever you find your god” – what difference will it make? “He will never live” – your god is dead. Therefore, “recognize for yourself what is with me” – and see the true G-d, who is always with me to protect me from troubles. “And take for yourself” – adopt Him as your G-d and repent!

Yet Lavan remained unregenerate as implied by our parsha’s conclusion “And Lavan returned to his place” (32:2). IN contrast, “Yaakov went on his way…” (32:2), always walking, always progressing; therefore, “angles of G-d encountered him.”                                     (Meshech Chochmah)

ויאמר יעקב כאשר ראם מחנה אלקים זה ויקרא שם המקום ההוא מחנים

“And Yaakov said when he saw the angles, ‘This is a Godly camp,’ and he called the name of the place Machanayim…” (32:3)

Rashi explains, quoting the MIdrash, that these two camps were the angles of Eretz Yisrael, who had come to accompany Yaakov back home, and those of galus, who were now leaving him.

Rabbi Avraham Sochtachover, author of Avnei Nezer, states similarly that when the Shabbos angels arrive, the weekday angels depart. Therefore, we welcome the arrivals with “Shalom Aleichem” and bid farewell to the others by singing “Tzeischem le’shalom.”

There are many Jews who trace their roots to Galicia, who omit the “Tzeischem le’shalom” stanza, deeming it impolite to welcome angels only to dismiss them moments later! But according to the above interpretation, we are actually saying farewell to the weekday angels! Therefore, perhaps we should sing “Shalom Aleichem” first. Welcoming the Shabbos angels, then “Tzeischem l’’shalom,” sending off the weekday angels, and then continue with the other stanzas, which are both addressed to the Shabbos angels!                                                                               (Great Torah Lights)

The Divrei Torah sheet this week is sponsored in gratitude to Reuven and Stephanie Vilinsky. For future sponsorship opportunities or to receive this publication, please call Steve Zuckerman at 516 652 5266 or email zkster@aol.com or Rabbi Lichter at ilichter@gns.org. Sponsorships in memory of or in honor of someone are $50.00 per issue.