Tag Archive for Eisav

Terrorism, is there a solution?

February 11, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Berel Wein, Asher Hertzberg, Yossi Bilus and Dr. Abba Goldman,   Sara Esther Crispe

*Why did Eisav’s angel aim at the leg in hurting Yaakov?
*Why is Amalek, Eisav’ descendants so hated by G-d?
*It was only when Yosef was born, did Yaakov decide to move his family and leave his father-in- law Lavan’s house. What was so special about Yosef?
It was during the 1960’s and early 1970’s when antisemitism was on the rise, the Jewish Defense League was establishing itself as a strong arm Jewish group protecting Jewish citizens of New York after a slew of biased attacks.  Finally Jews can walk the streets safely without looking over their shoulder. Our people felt proud to have such an option coupled with the fact that they were surprisingly victorious in the Six Day War against the Arabs. One of the slogans that were pronounced   by the high energetic charismatic leader, Meir Kahana, was “Never Again”. This was implying that no one can start with the Jews. No more!!! The import of the slogan was that Jews would never again allow themselves to be slaughtered indiscriminately by those who hate them. It was not only the scope of the Holocaust and others like it throughout our history that would never again be repeated, but the idea behind those atrocities – that Jews should be killed merely for being Jewish – would also never again be tolerated.
 Well, the slogan has been proven wrong and even empty. Jews are being killed merely because they are Jews. They are being killed in cafes and banquet halls, outside synagogues and in the study halls of yeshivas, walking on the streets and driving their automobiles. The Jews who are being killed are old and young, Zionists and anti-Zionists, Left and Right, haredi and secular, militants and peaceniks.
 They are being killed wherever they can be found – in Gaza and the West Bank, Hadera and Netanya, Tel Aviv and Jerusalem. They are being killed in locations and neighborhoods that were Jewish-owned and populated before Arizona and New Mexico were admitted to the United States.
 The trend over the past century and especially in our current twisted times has been to try to discover the motives that drive people to kill other people. The victims being killed are many times unknown to their killers and are personally innocent of any guilt in their death. Their fault lay in being of a certain race, nationality, religious belief and even simply (and unfortunately) being in the wrong place at the wrong time.
When a terrorist attack strikes our country, our community, our home, fear sets in. Why? What is so traumatic about a terror attack? What differentiates terrorism from every other form of death? Why has the US government dedicated billions of dollars and resources to search for and eliminate terror cells throughout the world?
If we look at statistics, in the past 10 years, there have been roughly 8,000 people throughout the world murdered at the hands of terrorists. Yet in the last year alone, over 38,000 people were killed in the United States just from car accidents.
Logically, if terrorism scares us so much, we should be ten times as scared to get behind the wheel of our car. We should be petrified when our eighteen year old child goes behind the wheel for the first time. It’s not for nothing that car insurance for young adults is high; they’re reckless at that age. Driving on the freeway should be a terrifying experience to be avoided at all costs. And yet the majority of us do it, day after day, without a second thought. How many people stop and wonder if perhaps they should take public transportation to avoid the possibility of being killed in a car crash? How many people ensure that their family members never all travel together in the same car, lest they be in a crash?
                              
What is the source for this unique fear that the terrorists have put in our hearts?
Terrorists have not succeeded in the mass fatalities they would like to claim are possible. However, they have succeeded in one very important thing. They have accomplished something perhaps even more destructive than killing our bodies. They have managed to erode our sense of security, our hope, and our faith.
The negative force of terror has been with us since the dawn of human history. The names and faces and national identities of the terrorists change from place to place and from era to era, but the primordial force that drives them has a single name. It is Amalek.
The Torah teaches us that “G-d is at war with Amalek for all generations” (Exodus 17:16). “In every generation,” say our sages, “Amalek rises to destroy us, and each time he clothes himself in a different nation” (Me’am Loez, Devarim vol. 3, p. 977).
Amalek doesn’t just kill us-Amalek makes us doubt.
Our first encounter was long ago. Since that time, there have been many others. Yet our mission and commandment remains the same:
“Remember what Amalek did to you on the road, on your way out of Egypt. That he encountered you on the way and cut off those lagging to your rear, when you were tired and exhausted; he did not fear G-d. Therefore . . . you must obliterate the memory of Amalek from under the heavens. Do not forget.” (Deuteronomy 25:17-19)
 The Jews left Egypt by the miracle of G-d seen by the entire world. The Israelites seamed invincible. No one would dare to start with them. They were protected by G-d; they were the chosen nation. Amalek ruined the moment. They ruined the fine imprint of G-d. They diffused the G-dly moment and cast doubt that G-d is supreme.
Amalek’s danger is not in their ability to kill. Cars kill more. Amalek doesn’t just kill us-Amalek makes us doubt.
Cars do not seek to destroy us. Amalek plans and plots and aims to hurt us, to maim us and to murder us. And every time they do, they make us doubt more.
They make us doubt if we are safe, if we are secure, if we are taken care of. They try to paralyze us and make us think twice before continuing on with our daily lives. They try to show us how vulnerable we are and how nothing is as it appears. They make us doubt the very reality of ourselves, our lives, our G-d.
As the Torah commentaries point out, the numerical value of the Hebrew word Amalek equals that of the word safek, “doubt.”
 Amalek succeeded to instill this unsafe fear to a friend of mine, Jack Brooks. Jack canceled a trip to Israel in the summer of 2001 citing “it’s not safe to travel to Israel at this time”. However, if the Master of the Universe wants something to happen to you, it’ll happen whether it is in Israel or in Kansas City, Missouri. Interestingly, one morning, Jack, already engulfed in his work for about an hour, after coming at about eight, feels what presumably an earthquake is. A bit alarmed, at the slammed doors in the offices on his floor being abruptly shut, his supervisor not answering his page, he runs to look out the window.  Shockingly, he sees the adjacent tower engulfed in flames and people jumping out the windows. Looking down to the ground he sees tiny red spots. Apparently, the people in the Tower 1 jumped to their death trying to avoid the tremendous heat from what presumably was an explosion.
 It was seconds later when he felt another abrupt shake up. The lights and power went out, Jacks head’ immediate response “Get out!!” He runs to the staircase and vigorously pries open the door. There was smoke gushing from the stairwell. Helping others who were having a hard time go down the stairs he joined many in a rush to get out of the building. There was one direction going down the smoke filled stairwell, however there were firefighter trying to go up, against the current of people. In hindsight, we presumably know what happened to many of those firefighters.
 It seemed forever going down, however, there was a light at the bottom. Fifteen minutes after Jack escapes from tower 2, the building collapses in flames.
Jack Brooks was a part of history surviving 9/11 reciting Gomel in synagogue the following Shabbat. The following summer Jack booked a trip to Israel enjoying a wonderful vacation in the Holy Land.
This week’s parsha has a peculiar incident where Yaakov battles the evil angel of Eisav.  The Torah says they battle all night and in the morning Yaakov overcomes the angel. Victorious, however, he is left with a wound in his leg, thigh.  The obvious question is why the leg out of all the places? What’s the significance the Torah mentioning the thigh – leg?
When the Torah states – honor your parents for you will have a long life, long life means your life will be extended through your children. They will follow your philosophy; they will pass down your legacy. They will cherish what was important to you.
One of the important aspects of continuing ones legacy, after one passes on, is for the son to say Kaddish.  The children proclaim G-d’s authority in the world through the recitation of the Kaddish.  By doing so, it’s raising the spirit of the parents since the deceased parent cannot perform any mitzvoth. The parent’s first eleven months after death is crucial for that period determines where the soul will rest. Therefore, the children are described as being the legs of the parents. They, hopefully, will walk them, the parents who are idle, helpless, into Gan Eden. Therefore, as it is described by the Sages, the children are the legs of the parents.
However, sometimes, to our frightening nightmares kids don’t turn out quite what we expect.
This is what the angel of Eisav is focused on. This is what he is determined to destroy. He wants to destroy the legs, the children, by placing “doubt”, breaking the communication between parent and child, breaking the tradition, the chain that is crucial for our survival. By demoralizing that state of peace of mind, the tranquility, although we might be strong in dealing with our commitments, however, Amalek is targeting the youth. It’s no guarantee that they have the same sentiments.
RESULTS FROM FEAR
By creating fear, one does not maximize his potential. It debilitates him. He is scared to leave his home, to go to the park, to go where he wants to go, to think outside the box – he is constrained. He has doubts!
On an unfortunate recent terror attack in Israel my mother called her sister to ask her what the matzav-situation there is. How were they coping with all that terror?
My Aunt said to my mother that she can’t talk now, she’ll call later, and her kids are taking her out to a restaurant for her birthday. My mother retorted back “but isn’t the country on high alert?” She answered back “yes it is, but that isn’t going to stop us from doing what we want to do and what we enjoy. We need to live life and cannot let these animals dictate our lives”. “We can’t let them win”.
 However, our family history is one tainted with a terror attacks. I had a second cousin who was killed and never found in a plane explosion in 1974. In the early 1970’s planting bombs on airplanes was the choice method of terrorists.
 My grandfather was thrown off the train because he was Jewish, in Russia by terrorist, paralyzing him. He wasn’t able to make the planned escape to Israel with the family. Back in the 1930’s the only way to leave Russia was to be smuggled out of the country, an ordeal that my grandfather, in his condition would not have been able to do.  My father was raised in Israel without a father.  The cruel act had an impact on our family, on my father. One can choose to ignore what’s happening around you, that’s easy when you’re not targeted, however, when one is the target, they are tainted for life.
One very impactful way to combat terrorism is hinted in Yaakov’s sudden departure, after twenty two years, from his evil father-in-law’s house.
As soon as Yosef was born, Yaakov decided, it was time to leave Lavan’s house. Why Yosef and not any of the other brothers? What’s so special about Yosef? It’s inevitable that he will meet Eisav as soon as he leaves. Is there a connection between Yosef and Eisav?
Yaakov knew that Yosef has the power to overcome Eisav. Eisav is the epitome of impurity while Yosef is KEDUSHA-purity. Also the tribes will ask Eisav, “Why did you pursue your brother Yaakov?”Eisav will answer,” Hey, why did You pursue your brother Yosef?”, therefore silencing them. However, Yosef will ask “Why did you pursue Yaakov?”, and he will be unable to respond “My brothers mistreated me and I responded with kindness.” Thus he will succeed in silencing Eisav.
For this reason:  the Jewish people have the ability to overcome and destroy Eisav and all his power and terror. It’s the act of forgiveness, an act to look the other way that will enable to neutralize the enemy. Yosef’s priority was to unify the Jewish people, for that is the ticket to negate Eisav’s influence.
For this reason, the miracle of Purim, where Haman, who was descendant of Eisav, threatened to destroy the Jewish people, it was Mordechai and Esther who were the descendants of Yosef who led the ability to save the Jews from Eisav. It’s no coincidence that the Sages say that at the time of the miracle of Purim the Jews were never so united more than any other period. Perhaps, that’s the antidote, the peace among us, where then we can proclaim: “Never again!”

Is it possible to dance at two weddings?

December 3, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Noach Isaac Oelbaum, Yissachar Frand, Asher Hurtzberg, Yossi Bilius


There is an expression in Hebrew, ‘You can’t dance at two weddings.’ I`m assuming it’s referring to the fact that you can’t be in two places at the same time or wear two different hats, two different faces; be yourself. Well I think that might be contrary to an interesting concept in our Torah, as it might be a necessity to make crucial adjustments in our personality to succeed in life.

The innocent, wet behind the ears yeshiva boy tricks his father into getting the bracha. In this week’s parsha we have one of the most bizarre twists in our holy Torah. Yitzchak, the elderly blind patriarch, expects to give the blessing to his eldest son Eisav. However, Yaacov intervenes, enters his father’s quarters, leads Yitchak to believe he is Eisav and steals the bracha. Perhaps, we presumably can learn that when opportunity knocks on our door, it requires us, at times, to conquer it at any cost? The goal is to be winners in the game of life. We have to be ruthless and stop at nothing to get what we want!! Life is not so easy. Much of the time, climbing the ladder of success seems like an uphill battle so we have to resort to desperate measures. Is that what we learn?

Strangely, Yaacov is perceived as a man of EMET-truth. Boy, it seems like the Torah has a different set of rules then…..Hey wait a minute!! The Torah is the prime source. It is the rule book. The measuring stick of all. Yaacov’s transformation in using trickery seems alarmingly out of character. What else does he have up his sleeve, besides a furry animal hide to make his Eisav costume look authentic? Actually, we notice, he is quite uncomfortable in the role. Why does he have to go through the agony? Why does he have to go through the mascaraed? What is the lesson that the Torah is trying to teach us?

One may notice that there is a pattern in our holy Torah, where we find a temporary transformation of character. Time after time, story after story, many of our heroes are transformed. It’s repeated to teach us a lesson. It’s a vital lesson in life, for we too are often confronted with having to play an undesirable role, a different part and therefore we must know how to survive.

Let us examine a number of our holy ancestors and perhaps we can make sense of how and why the Torah presented the incident of Yaacov in the manner it did.

King Shaul was the first king our nation had. Unfortunately, he was perceived as a tragic figure for he failed to make an important adjustment while Yaacov and Avraham succeeded in dealing with changes that had to be made. This cost him the kingdom.

At the time of the exodus from Egypt, Amalek traveled hundreds of miles to ambush the newly freed nation in the hope of destroying them. We, as a nation, did not pose any threat to their sovereignty. They lived to the east of Canaan and were not among the Seven Nations occupying Eretz Yisroel. Nevertheless, their irrational hatred against G-d and us compelled them to attack a harmless and seemingly defenseless nation. In the aftermath of their attack we were commanded to always remember the evil that is Amalek.
In the year 2883 – 878 b.c.e., King Shaul was sent by G-d to destroy the nation of Amalek. Agag was their king, and it was a singular moment in history when every member of Amalek was in one place at the same time. A window of opportunity had arrived. The king had a mission. Shaul, as per Shmuel Hanavi’s instructions, was successful in destroying Amalek. However, Shaul had mercy and allowed the king, Agag, to remain alive, as well as the captured cattle. The commentaries state that in the interim, Agag was able to impregnate a maidservant, from which the nation of Amalek would survive. G-d told Shmuel that Shaul’s neglect of His command to totally destroy Amalek must result in Shaul losing the right to be king. Despite Shmuel’s prayers for mercy, Hashem didn’t relent, and Shmuel went to tell Shaul of G-d’s punishment.
This grave sin of Shaul came back to haunt our people. The connection to Purim is well documented. Haman, the second in command of the Persian Empire, is called, “the Agagi”. He was a direct descendent of Agag. Haman wanted to annihilate Israel.

In accepting G-d’s mercy and justice, we are forced to acknowledge our limited understanding. The notion of killing men, women and children is thankfully foreign and cruel to us. Nevertheless, Shaul was commanded to wipe out the entire nation.

When Shaul finally realized his sin, Shaul explains that the reason he spared the Amalek animals is because that is what the people wanted. Shmuel responds harshly to Shaul, “Even if you are small in your own eyes, you are the leader of the Tribes of Israel.” This is not the time or place for modesty. True, that is your natural inclination and normally it is a good inclination, but your particular mission in life at this time is to rise above that. This mission was something Shaul failed to accomplish and as a result he was stripped of the monarchy.

‘Shaul was compassionate to the enemy and he was cruel to his own people.’ This is in reference to the eighty kohanim he killed who gave David shelter.
On the other hand, at the end of the chapter, Shmuel asks that the Agag, King of Amalek be brought before him. Agag, when brought before Shmuel, proclaimed, “Truly the bitterness of death has passed.” (Achen sar mar hamaves) [Pasuk 32]

Most commentaries interpret Agag’s ambiguous remark to be a resignation to the fact that his time was now up. He no longer has to fear the bitterness of death because death was now upon him. However, the Ralbag interprets differently. The Ralbag says that Agag was saying the reverse. When he saw the Shmuel HaNavi, he proclaimed: “Now, I am spared. This is my lucky day. I am not going to be killed!”

The Ralbag explains that in encountering Shmuel’s countenance, Agag was impressed with his great compassion and mercy. He said to himself, “This man is the epitome of gentleness and kindness. Such a person will never kill me.”

But Shmuel looked straight at Agag and proclaimed, “Just as your sword made women childless, so shall your mother be childless among the women.” “And Shmuel split (vayeshasef) Agag before Hashem in Gilgal.” [Pasuk 33] The verb vayeshasef means he cut up Agag in four pieces. This gentle and frail prophet first cut Agag in half with a sword and then cut him again down the middle into four pieces.

What happened to Shmuel’s gentleness? What happened to his compassion? This was the occasion in his life when his mission called for him to overcome his natural inclination. He had to act in a way that was different than he would normally be inclined to act. He had to go beyond who he was to satisfy G-d’s Will.

Our purpose in this world is to do what we need to do, despite who we are. Shmuel met his challenge to do that. Shaul did not.

The message of having to be forced to use the opposite character trait to perform mitzvoth is found clearly with the patriarch we call Mr. Chessed (kindness), Avraham. In the beginning of Parshat Vayera we find Avraham, in the piercing heat, waiting for guests despite just being circumcised. Hachnasat orchim- receiving guests was his trademark. His compassion for his fellow human being was unprecedented. Interestingly at the end of the very same parsha we find Avraham doing what many would consider cruel savagery as he was prepared to slaughter his son. Avraham at that very moment turned off his Ahava-love of G-d and turned on his fear of G-d. The ability to transform from his natural instinct and natural character is quite commendable.

G-d tells Avraham, “Now I know that you are G-d fearing.”(22,12.) Avraham was a tzadic before. What is G-d referring to when he mentions, “Now I know”? The Vilna Goan teaches us that Man is not complete until he performs two opposite character traits for good. If he only performs one he is not considered a tzadic.

It’s easy to perform kindness when your natural instincts are compassion. The same applies to Yaacov, whose honesty is second nature, and would find lying appalling and nauseating.

The Torah does not provide specific reward for its commandments with the exception of two: Honor your father and your mother, and Shiluach Haken – to send away the mother bird first when one wants to take the chicks or the eggs. Regarding both mitzvoth the Torah says he will enjoy long life.

There is not a mitzvah of more chessed then taking care of parents, especially old and cranky parents. What is the old expression? One parent can take care of ten kids; however, ten children can’t take care of one parent? The chessed is enormous; it’s performed daily. However, there is no crueler commandment then Sheluach hakan. This is the ultimate cruelty. Imagine, shooing the mother bird and taking her chicks! The Torah, though, links the two commandments. They are polar opposites but share the same reward. The Torah teaches us one can do a mitzvah with two traits quite the opposite of each other and get the same reward. There is no such thing as a bad trait, whether it be anger, jealousy, or even murder. Every trait can be used for either good or evil.

Yaacov used his tools to the utmost. When the situation demanded, when he was dealing with a Lavan, he told Lavan, “I am your match in trickery. You cannot pull a fast one on me.”

Yitchak loved Eisav, whose job it was to take care of his younger brother. Eisav was outgoing; he was street smart; no one could pull the wool under his eyes. Yaacov, on the other hand, was learning in Yeshiva presumably for the rest of his life. This is perfectly acceptable for the world needs goodness in the highest level. Rivka knew better. She knew Eisav not only wouldn’t be able to take care of Yaacov but he wouldn’t be able to manage himself. His evil inclination was dominating him. Yitchak, shockingly, realized after Yaacov tricked him, “How in the world did he pull that one off? I didn’t know he had it in him, that he had the qualification to be great and lead the world.” Yaacov used trickery – the polar opposite of EMET – to get the bracha. In order to grow in the world one has to go against his nature even though it’s very difficult. If one believes in something he must get it done any which way possible using all his tools in the tool box. One has to learn to dance at two weddings.

JERUSALEM – THE UNITED CITY
Every one of us has a connection to the land of Israel. When we do go to the holy land, it’s pretty much a given – a visit to Jerusalem is expected. One feels spiritually uplifted, especially when visiting the KOTEL.
This week, Yaakov, our forefather has the “famous dream”. He camps out in this PLACE. The famous place is where the Temple mount stands, today. Yaakov takes twelve little stones and surrounds them around himself as he’s about to go to sleep. When he gets up the next morning, the twelve stones have become one. According to the Zohar this stone became the foundation where the world stands and it runs deep inside the earth under the Temple mount.
Our TORAH HAKEDOSHA can be understood on many levels. One level is using “the same word” method. There were evil people in the time of Avraham, who build a tower, so they can climb way up and destroy G-d. Although their intentions were bad, the fact that they were united – they were not destroyed! However, even though G-d loves unity, it was for the wrong reasons and any unity for the wrong reasons doesn’t last!
The scripture describes the tower in Parshat Noach by stating: ” VE ROSHO BA SHAMAYIM- its head is in the sky”. In this week’s parsha when Yaakov dreams, he dreams of a ladder and its head reaches the sky – VE ROSHO (there’s that word again) MAGIYA SHAMAYMA.
The Sages learn from it that there are two unities: one ROSHO – for evil and one ROSHO – for G-d. This spot, where the Temple mount is located and where the first and second stood, and where the future third Temple will stand. As long as the Jews are united for the right reasons, the Temple will be built. The twelve stones represent the twelve tribes of Israel united, fused together by one central being, G-d. This place -MAKOM – the temple is a representation of unity and peace. There was never any metal allowed to enter into the Temple because metal represents war. Our Shabbat table in many ways represents an altar that was an important vehicle in the temple. Many communities have the tradition to take the metal knives off the table when the grace after meal is recited. We do this to show a sign of peace, a sign of unity.
The united city doesn’t mean being united with other countries. It’s a place where all the Jews are supposed to be united. When we are unified then we will be allowed to build the Temple and live there in peace! May we see the rebuilding of the Third Temple in our times very soon!

 

Parents communicating with children: The Jewish way

November 1, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Noach Isaac Oelbaum, Baruch Dopelt, Asher Hurtzberg , Yossi Bilius and Dr. Abba Goldman


Why did G-d love Avraham so much?
 Since the beginning of time man would travel to many places. Upon ones journey one inevitably is forced to acquaint himself with other passengers who are from different walks of life. The subway of New York City is the best example. Often one sees someone he knows even the slightest and he will begin to schmooze. That’s nice isn’t it; perhaps one can say there is a very pro-human side to travel.
  On one occasion two important figures in the world, although with different philosophies on life, the great Torah sage, Rabbi Yaakov Kamenetsky and the Secretary-General of the Israeli Trade Federation, Histadrut, happened to be sitting next to each other, on an El Al flight; both were in first class… While conversing on the flight with the great Rabbi he was impressed with the caring service the Rabbi’s, presumably, personal staff was giving him. Through the course of the flight they would come and make sure his pillow was set correctly or they would ask him how his meal was and if he needed anything. The Secretary General commented to the elderly Rabbi “that’s some dedicated staff you have working for you”. The Rabbi answered back “you’re mistaken they’re not my staff; they’re my son and granddaughter”.   He was amazed at the dedication of the son and granddaughter had given to the elderly Rabbi. As related in the book, Reb Yaakov: His Life, pp.218-219: “He confided sadly to Reb Yaakov that he almost never saw his grandchildren and his children only rarely. Rav Yaakov explained to him that the difference in their relationships to their children and grandchildren could be traced to their differing views of Creation … ‘You … believe in the Darwinian view of life as the result of random, purposeless events,’ he told [him], ‘so as far as your descendants are concerned you’re just one generation closer to the apes than your children are. That make the younger generation more intelligent and sophisticated than the previous. The children are less monkeys then us. The philosophy is that they’re smarter then you. We, on the other hand, do not believe that we are superior to our ancestors. Quite the contrary. For us the central event in history was the Revelation at Sinai. The generations immediately after that Revelation lived in awe of their parents as people to whom G-d actually spoke. And their children in turn viewed them with veneration for having known those who heard G-d speak. And so it is with each passing generation. Every generation looks at the previous as great and with the utmost respect. My children and grandchildren honor me as one who had contact with spiritual giants whose greatness is almost beyond their comprehension, and therefore they attribute to me a wisdom and spiritual sensitivity that they do not possess.”
This is the second week we read about our forefather Avraham, the grand-daddy of them all. One may say an extraordinary human being to say the least. The Torah says that G-d loved Avraham.

Why did G-d love Avraham more than anyone?
Was it because:
*The Medrash describes Avraham as a charismatic towering popular figure that had a certain magnetism to attract many to his home where he did kindness. “Kindness is what the world is built on” and it’s G-d type of language.
 One may ask how Avraham received his prophecy. Prophecy is learned studying G-d work; one has to place tremendous thought and concentration with meditation. How was it possible that Avraham achieved that level where he spoke to G-d, he always was entertaining guests? His hospitality was second to none. Where did he have the time?
Since kindness is the fundamental building block of the world one can achieve prophecy and closeness to G-d equating it to the time spending learning G-d’ work.
* Avraham’s analytical highly intelligent mind was crucial in his ability to come to the understanding himself that there can only be monotheistic concept. This was unheard of. The mindset of just having one G-d irked many people and went against societies pangenetic beliefs. The new wave philosophy of our forefather placed Avraham’s life in danger. Let’s just say he was the lone ranger who had guts for he stood up for what he believed in and not succumbing to the pressures of society. The term Hebrews was conceived from Avraham’s nick name “Ha-Ivry”which cenotes “ev’er”-the other side of the river.  The world was hinting then that we, the world are on one side and you, Avraham are on the other. I’m sure this sounds familiar to all who are reading this.
*Avraham was thrown in a burning furnace on behalf of G-d’s honor.
* Avraham was the first to be circumcised following G-d’s instructions.
* Avraham listens to G-d whether it was on command to leave his homeland, to slaughter his beloved son, Yitzchak. One of the ten big tests G-d placed upon him.
*Avraham was… “a big fan of the New York Mets”.
Well reader, there is a smorgasbord of choices….Please, choose, which one of Avraham’s tremendous traits did G-d love?
Which is the one for which G-d said I will make you into a great nation?
Perhaps there’s something else we overlooked.
We read in this week’s parsha:
     [18,19] “For I have loved him for he commands his children and his household after him that they keep the way of G-d.”
Shockingly, it’s not any of those noble famous actions that we have grown accustomed to admire about the great Avraham – our forefather. What G-d loves about Avraham the best, is the fact that he’s able to communicate the message. He’s able to talk the same language as his kids. There is no generation gap. There are no cultural differences. Avraham is the great communicator of all time. His kids listen to him.
There were others in his generation that believed in G-d. However, none of them were able to communicate and deliver the message to the next generation.
Even the notorious evil Eisav, his grandson, adored and listened to Avraham. Avraham had Eisav contained and made tremendous in roads into his development. However, the Midrash states that the day Avraham passed away Eisav was in a state of shock and despair and committed five major averot -sins – including murder and adultery.  We can only imagine what Eisav would have become if G-d gave Avraham a few more years.
This is the gifted trait that Avraham passed down to us the ability to communicate to the next generation. This is what keeps the chain continuing: generation after generation.
One of the most mindboggling extraterrestrial miraculous episodes in our Torah involves the two Keruvim (Keruvim [Cherubs]: angels-resembling young children; relief images of two winged cherubim were part of the cover of the Holy Ark in the Temple). Many commentaries mentioned that it wasn’t two young children as the popular assumptions are of the two Keruvim but one was an image of a man the other was of a child. Interestingly, it resembles a father and son. The reason the Keruvim-the father and son were placed on the cover in the Holies of Holies, the most important place in the world, the heart and soul of the children of Israel, is because this is the lifeblood of the Jewish people; this is the continuity of our nation, it is the father and son relationship, the parent – child relationship, the Rebbi/Morah – student relationship which keeps our people alive. It’s the pulse of our existence. It’s a must to perfect and to nurture the communication. There should be a flow between the one passing down and the one receiving. No clogged arteries please.
However, there is one piece of the puzzle missing. What will make the chain from generation to generation more secure is a an important verse found in Parshat Lech Lecha
[15,2,3,4]
 2. And Abram said, “O Lord God, what will You give me, since I am going childless, and the steward of my household is Eliezer of Damascus?”   ב.וַיֹּ֣אמֶראַבְרָ֗ם אֲדֹנָ֤י יֱהֹוִה֙ מַה־תִּתֶּן־לִ֔י וְאָֽנֹכִ֖י הוֹלֵ֣ךְ עֲרִירִ֑י וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר:
3. And Abram said, “Behold, You have given me no seed, and behold, one of my household will inherit me.”   ג.וַיֹּ֣אמֶר אַבְרָ֔ם הֵ֣ן לִ֔י לֹ֥א נָתַ֖תָּה זָ֑רַע וְהִנֵּ֥הבֶן־בֵּיתִ֖י יוֹרֵ֥שׁ אֹתִֽי:
4. And behold, the word of the Lord came to him, saying, “This one will not inherit you, but the one who will spring from your innards-he will inherit you.”   ד.וְהִנֵּ֨ה דְבַר־יְהֹוָ֤ה אֵלָיו֙ לֵאמֹ֔ר לֹ֥א יִירָֽשְׁךָ֖ זֶ֑ה כִּי־אִם֙ אֲשֶׁ֣ר יֵצֵ֣א מִמֵּעֶ֔יךָ ה֖וּא יִֽירָשֶֽׁךָ:
These pasukim are crucial to understand in the proper development and relationship between parents and kids, between teacher and student. The commentaries interpret Avraham’s concern that even my trusted servant Eliezer who will transform my words exactly as I said is not the optimal choice. Why not? Why is Eliezer not good enough?  He is transforming the holy words of Avraham just as he said it. You can’t get more perfect than that.
When a servant repeats what one said, he is still a servant; we are not passing down the tradition to a tape recorder. Yitzchak, Avraham’s son who inherited the mantle and passed it down to his son, absorbed the words of his father, however, was able to make his own input, his own emotions, his own intellect, his own strengths along the way. As we learned: Yitzchak had quite a different personality than his Father. He was a “no non-sense” type (Gevurah).  His approach was the antithesis than that of his father’s soft-kindness. The difference was legendary. However, their communication was also legendary. Although he passed it down to his son unchanged: Yitchak’s own flavor was added to it. And so it was for generations after. Each father passed the words of G-d with his KOCHOT-strengths, his personality, his creativity.
Interestingly, each child is different and has to be approached and taught differently. Children are not tape recorders (remember those things) and it will be a tremendous injustice to treat them like the factory assembly line. One will be depriving the child in making his unique input in this world if they’re not approached in a way that is appropriate for them.
                              

INTERESTING NOTE
Does one ever wonder that there are two times in the entire Torah that the parsha starts with the word Toldot. The two are found by Noach-ELEH TOLDOT NOACH and by Yitzchak- ELEH TOLDOT YITZCHAK.  The Torah hints that by Noach the next word after  – ELEH TOLDOT NOACH is NOACH. Noach, who was a tsaddik, however he produced, at best, someone equivalent, nothing more – maybe less, to himself. However, the words after ELEH TOLDOT YITZCHAK  is “the son of Avraham”. The chain was passed to Yitzchak. It follows in the verse AVRAHAM HOLID ET YITZCHAK – Avraham gave birth to Yitzchak creating a new creation. For Yitzchak developed into his own whole person. He loyally followed the tradition; the chain was passed to him. However, Yitzchak was able to create and rise to another level.
 We all want our children, students to be better than us. We want them to reach their potential and exceed our level. To do so: one has to give individual attention to each child.
It says in the morning prayers in the Halelukas which is found in the Pesukey d’zimra section “young men and also young women, old men and young men”. This seems incorrect, it should say “old men and old women” why is it out of sequence?
If one doesn’t have the proper tradition and communication between the elders and the young, one cannot reach the opportunity between man and woman.

Altering Life in the Blink of an Eye
There are times when it seems that all one’s effort is for naught. No matter how much one tries, it just doesn’t go. It’s similar to when one puts their car in neutral and presses the gas. The vehicle doesn’t move. It doesn’t help if one presses on the accelerator with more force. Absolutely nothing helps. This is how many of us feel sometimes. Does this sound familiar?

  Rav Henoch Liebowitz z’l teaches us something very inspirational in this week’s parsha. When the two angels came to Lot’s house revealing that the city and all its inhabitants would be destroyed, Lot informed his household that they would have to leave quickly. However his future son-in-law laughed at him. “How can this city be destroyed? The economy is bustling” the son-in-law said. “The kids are playing in the street and there’s not a cloud in the sky; it doesn’t seem like anything is going to happen”. Boy, was he surprised; he and the entire city were destroyed. Interestingly, even though he ridiculed Lot, the son- in-law was a believer of G-d. So why didn’t he comply? Rav Henoch says, human nature is such that one doesn’t believe change will take place. Everything will remain the same. This is what the son-in-law believed. Perhaps that’s why a person never is able to comprehend that he will die one day. It could happen to my friend but it can never happen to me.

  Just like change took place in a blink of an eye for destructive purposes, so too one can believe that changes can occur in the blink of an eye for the good. One can be single for twenty years and one day he dates a girl and in a couple of months is engaged to be married. The same goes with having children – one may think life follows a script however the captain of the football team doesn’t always get the head cheerleader. Life takes funny bounces and sometimes for the good.

  Rav Henoch is trying to teach us one never knows. In the blink of an eye our prayers can be answered.

Parshat Highlights
the source for quick D’var Torahs
First portion
* We would like to believe we are not the same people we were years ago. Everyone would state, they have matured, been educated and have learned from life’s experiences. This is the general attitude of humans. Well, I hope we have matured and become better people. It’s frustrating to see those that have not.

In this weeks

What method is best in dealing with the goyim?

December 5, 2014 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s , Yissachar Frand, Yossi Bilus, Samson Rafael Hirsch z’l,  Berril Wein, Gedalia Shorr z’l, Noach Isaac Oelbaum and Dr. Abba Goldman

An Israeli Iron Dome operator is claiming that he witnessed ‘the hand of G-d’ diverting an incoming Hamas rocket into the sea.

The commander claims that the Divine intervention stopped the death of hundreds of Israeli citizens.

 

Israel’s Iron Dome system allows it to shoot down incoming rockets or mortars headed toward major population centers in Israel.

“Israel Today”-translated a report from a Hebrew-language news site, which carried the man’s report after about an incoming rocket headed toward Tel Aviv.

The commander recalled: ‘A missile was fired from Gaza. Iron Dome precisely calculated [its trajectory].

 

‘We fired the first [interceptor]. It missed. Second [interceptor]. It missed. This is very rare. I was in shock.

The defense system has been highly effective in the current round of violence between Israel and Hamas militants in the Gaza Strip – Israeli officials say it has a success rate as high as 90 percent.

 

The commander explains that with ‘just four seconds’ until the missile landed the military warned emergency services to be on standby.

‘Suddenly, Iron Dome (which calculates wind speeds, among other things) shows a major wind coming from the east, a strong wind that … sends the missile into the sea. We were all stunned. I stood up and shouted, ‘There is a G-d!,’ he said.

‘I witnessed this miracle with my own eyes. It was not told or reported to me. I saw the hand of G-d send that missile into the sea.’

Iron Dome uses radar, advanced tracking technology and anti-missile batteries to follow the trajectory of an incoming rocket or mortar and determine if it is headed for a major population center.

 

If an urban area is threatened, interceptors are fired to detonate in the air in close proximity to the missile.

 

Projectiles not posing a threat are allowed to fall in empty fields.

The system targets short-range rockets with a range between two miles and 45 miles; interceptors cost as much $100,000 a piece.

Created by Israel’s Rafael Advanced Defense Systems, Iron Dome has enjoyed strong U.S. technological and financial support.

President Barack Obama signed a bill granting an additional $225 million in U.S. taxpayer dollars for Israel’s Iron Dome missile defense system.

The U.S. has provided hundreds of millions of dollars for Iron Dome in the past.

The new package is intended to replenish Israel’s capabilities.

Congress approved the money before lawmakers left for their annual summer break. Obama signed the bill in the late afternoon in the Oval Office with a handful of photographers present.

 

Throughout history we Jews had to endure, on occasion, a great deal of persecution from the nations of the world. At times the goyim are peaceful, however, at times, with no apparent reason, they can show their vicious hatred, unexpectedly.

In this week’s parsha we discover methods in how our forefather, Yaakov, dealt with such adversity.

 

The Odd Couple – Oscar and Felix, Abbot and Costello, and Laurel and Hardy, had contrasting personalities which resulted in tremendous amount of unproductive mishap. Apparently, contrary to those guys, it was designed in the heavens that our forefather – Yitzchak’s sons, Yaakov and his brother – Eisav, two opposites, with their individual tremendous talents, were destined to enhance the spiritual level of the world to such an extent that the Mashiach was to arrive in their time. Eisav was supposed to be the fourth father to complement the four mothers. He was an “Ish Tzayid” – a hunter, meaning his method was to attract the average Joe with his charisma and trap him, to bait and entice him to pursuit G-d. Yaakov’s task, on the other hand, was to elevate the high level of goodness, the tzadikim of the generation, even higher.

 

Eisav failed to accomplish his task leaving Yaakov the one to perform his job of pursuit of excellence as well as Eisav’s job of accomplishing by deception.

 

The Zohar comments on the verse “And afterwards his brother came out and his hand was holding on to the heel of Eisav; and his name was called Yaakov” [Bereshis 25:26]. The Zohar states that Eisav is compared to the Original Snake (nachash kadmoni). The force in this world that represents the Original Snake that tricked Adam and Chava into eating from the Tree of Knowledge, the personification of that Snake in this world, is Eisav.

How does the Torah tell us to deal with that Original Snake? “And you will strike him in the heel” [3:15]. Against the powers of that Snake, you will not be able to make a frontal attack. To be successful against him, you must grab him by the heel, from behind. This is the only way to deal with the Snake and with Eisav.

 

The Zohar says that when the verse, which we read in last week’s parsha, tells us here that Yaakov’s hand was holding Eisav’s heel, the Torah is setting the stage and is telling us how Yaakov — in the future — will have to deal with Eisav. He is going to have to deal with him by attacking at the heel; he is going to have to deal with him, sometimes, deceitfully and secretly. That is the only way one can deal with that Snake.

 

This is what our Sages mean when they say (on the verse [Samuel II 22:27] “With a pure one, You show Yourself pure; but with a perverse one, You deal crookedly.”) that you cannot always be upfront and straightforward with a person who is a liar. Even Yaakov, the man of Truth, has a mandate from the Torah, that the way to deal with Eisav is by ‘heel,’ which is connoted in Yaakov’s name.

 

But, points out Rav Elie Munk, Yaakov undergoes two name changes in the Torah. First, Yaakov is changed to Yisrael. Rash”i, over there, says that ‘Yaakov’ refers to a person who waits in ambush, but there will come a time when you will be called ‘Yisrael’ — connoting an officer and a prince. You will then be able to deal with Eisav, no longer deceitfully, but as an equal.

 

However, we find, that even after Yaakov was called Yisrael, the Torah still, sometimes refers to him as ‘Yaakov’ and sometimes refers to him as ‘Yisrael.’ Why? Because Yaakov can not yet totally abandon the practices of ‘Yaakov’. Throughout Jewish history, there were times when we as a people had to fall back on the tactics of ‘Yaakov’ and could not go with the name ‘Yisrael.’ When we are surrounded by 140 million people wishing to destroy us, we cannot always go with the ‘high-road’ behavior. We have to come back to the practices of ‘Yaakov.’

 

In the End of Days, however, our Sages tell us that Yaakov will go from the name of Yaakov and Yisrael to the name of Yeshurun, meaning straight (from the word ‘yashar’). When the nations of the world will finally come to recognize the greatness of Israel, then Yaakov can be transformed into the name of Yeshurun and will no longer have to deal with Eisav with deceit and tricks.

 

This is what Yeshaya HaNavi means [Isaiah 40:4] when he says “… and the crooked will be made straight…” [v’haya ha’akov l’mishor]. Rav Munk says this refers to the name Yaakov becoming the name Yeshurun. We will abandon the practices which were forced upon us, those of ‘Yaakov’ and will strictly conduct ourselves according to the practices of ‘Yeshurun’ (straightness).

 

In this week’s parsha we find the guidelines of how to deal with the enemy when they are knocking on your door potentially in a hostile manner.

After escaping from the wicked Lavan, Yaakov and his family face another challenge.

To get home, they must first pass through the land of Eisav, Yaakov’s violent brother. As Yaakov well knows, Eisav has been plotting to kill him for many years.

So Yaakov prepares a brilliant three-part plan that teaches us how to deal with bullies like Eisav.

 

First, Yaakov prays to G-d to protect him and his family.

Second, Yaakov sends messengers to Eisav with pleasant words and valuable gifts, to let Eisav know that he wants peace.

Third, in case all else fails, Yaakov prepares to fight his brother if he has to.

 

DIPLOMACY OR IMMEDIATE TOUGH ACTIONS

When the Romans colonized the land of Israel over 2000 years ago, there was a heated debate what method to use in dealing with the occupiers. Caligula, the Emperor of Rome at the time, in an act of egotistical lunacy, placed statues of himself throughout Jerusalem. Shamai’s followers, one of two philosophies being observed by the Jews, at the time, defamed the statues at every opportunity causing an uproar among the Roman authorities.

Hillel, the other philosophy being observed, believed that Jews should not make such a raucous of all these offensive situations and play a more diplomacy game. Hillel’s approach was predominantly practiced, for the most part, throughout Jewish history. However though, we have seen, in our time especially, a approach similar to Shamai.

Interestingly, I came across a fellow brother who works for AIPAC which practices the Hillel approach perfectly and effectively.

 

American Israel Public Affairs Committee (AIPAC) ) is a lobbying group that advocates pro-Israel policies to the Congress and Executive Branch of the United States. Describing itself as “America’s Pro-Israel Lobby”, AIPAC has more than 100,000 members, seventeen regional offices, and “a vast pool of donors.” It has been called “the most important organization affecting America’s relationship with Israel,” and

one of the most powerful lobbying groups in the United States. The group does not raise funds for political candidates itself, but helps organize to channel money to candidates, AIPAC describes itself as a bipartisan organization, and bills it lobbies for in Congress are always jointly sponsored by both a Democrat and Republican.

AIPAC’s stated purpose is to lobby the Congress of the United States on issues and legislation related to Israel. AIPAC regularly meets with members of Congress and holds events where it can share its view.

Most members of congress are not very proficient in foreign affairs. They basically cater to the needs of their district which consists of local matters. AIPAC educates these congressmen providing the real truth about Israel.

 

AIPAC influences lawmakers:

* matching an AIPAC member with shared interests to a congressperson/senator to serve as a contact to them;

* “carefully curated”, “lavish” trips to Israel for legislators and other opinion-makers, all expenses paid for by AIPAC’s charitable arm. In 2005 alone, more than 100 members of Congress visited Israel, some multiple times.

* cultivating potential politicians such as student council presidents. At colleges it provides “political leadership training” to undergraduate student groups. This is an effort to “build a stronger pro-Israel movement among students on and off campuses nationwide”.

* sympathy for Israel among the general public.

 

AIPAC executive director – Howard Kohr appeared before the House Committee on Appropriations’ Foreign Operations subcommittee and requested that Israel receive $2.775 billion in military aid in fiscal year 2010, as called for in the 2007 Memorandum of Understanding between the US and Israel that allocates $30 billion in aid for the Jewish state over 10 years.

 

During the Gaza conflict, AIPAC has made a priority of sending a message of bipartisan congressional support for all of Israel’s actions. Pro-Israel resolutions passed by unanimous consent carry weight, but not nearly so much as military funding. During the fighting, Israel has relied on the Iron Dome system, a U.S.-funded missile defense that has largely neutralized Hamas’s rockets. Although the U.S. was scheduled to deliver $351 million for the system starting in October, AIPAC wanted more money right away. On July 22nd, Defense Secretary Chuck Hagel had sent a letter to Harry Reid, the Senate Majority Leader, seeking an immediate payment of $225 million. The project Iron Dome is to be continued uninterrupted!!

 

AIPAC is influential; AIPAC has helped their brothers in Israel; AIPAC is greatly responsible for the Iron Dome project; AIPAC has done it all by diplomacy…….THE HILLEL WAY!! This is diplomacy at its best; the Jewish way at its finest.

However, diplomacy, at times, has not always been the Jewish way. We see, further, in this week’,s parsha, Yaakov’s daughter, Dina, is raped by Shechem, leader of the town. The town’s people cover up the crime and protect it’s leader.

After Shechem reaches out to Yaakov’s children to make peace, and propose intermarriage between each other, Levi and Shimon respond by telling them the bond between us can only be united only if the men in the town will be circumcised. On the third day, though, after all the men in the town were circumcised, Shimon and Levi destroyed and massacred the men in the town.

 

Although it seems like through the scripture in the Chumash that the Torah defends and justifies their killing of the town, Yaakov , however did not approve.

On Yaakov’s deathbed, later on – in Parshat Vayechi – “At this critical juncture, when Yehudah is assigned the crown of royalty, Yisachar – the role of scholar, Zevulun – the role of philanthropist and so on, what does Yaakov say to Shimon and Levi? He reminds them of the outburst of bloody rage in which they destroyed the city of Shechem. “Their weaponry is a stolen craft,” he declares, behavior unfit for the exalted family of Yaakov, a page stolen from the book of Eisav.”

 

When the Jews were under the British rule in the 40’s, the Brits favored the Arabs because of their oil. The Jews would constantly be harassed by both the British soldiers and the Arabs.. They had no choice and developed an underground that terrorized their enemy.

 

Diplomacy is the Jewish way. As a matter of fact, we see from this week’s parsha that Yaakov’s concern of the wholeness and wellbeing of his family while Eisav is establishing himself as a leader and a warlord. This is the way it’s been defined for thousands of years. We’ve always been behind the scenes, whether writing the president’s speech, making the calculating decisions as opposed to being the president himself. Although, being in the front line is the glorious and glamorous choice, it might not be the optimal Jewish choice.

 

Passion

November 23, 2014 G-d and Us, Passion No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s , Yissachar Frand, Lenny Bromberg, Yossi Bilus, Aaron Tendler, David Hochberg, Pinchas Avruch  and
Dr. Abba Goldman, also Mr. Emanuel Aminov
 Har Nof
Passion can be construed in many ways. We saw this past week the ugly side of passion, a passion based on hate, where the evil Arabs MACHSHEMAM butchered our brethren in a Bet Haknesset in Har Nof, Israel. However, it can be very complex, as we will see from  recent current events.
A doctor,  Craig Spencer, in New York City who recently returned from treating Ebola patients in Guinea became the first person in the city to test positive for the virus.
 Dr. Spencer recalled that in his five weeks in West Africa, “I cried as I held children who were not strong enough to survive,” but that he also had celebrated with those who were cured and “invited me into their family as a brother.”
Spencer posted a photo of himself on Facebook wearing protective gear and wrote, “Off to Guinea with Doctors. Please support organizations that are sending support or personnel to West Africa, and help combat one of the worst public health and humanitarian disasters in recent history.”
New York-Presbyterian/Columbia University Medical Center said in a statement that Spencer “went to an area of medical crisis to help a desperately underserved population. He is a committed and responsible physician who always put his patients first.”
Seventy percent of Ebola cases in West Africa are fatal, but eight of the nine people treated in the United States have recovered. Dr. Bassett said a key reason was the labor-intensive job of managing body fluids and replenishing lost blood, allowing the body’s own defenses to kill the virus.
 However, what tends to happen at times, when one does a passionate good deed, we learn in King Solomon’s  Mishlei; Passion can blind you; it blinds the smartest people. Once you think you’ve scored brownie points, one thinks he has a licence to do whatever he wants.
 Spencer didn’t follow protocol. He lied to the police and told them he didn’t go anywhere when he arrived back. He actually went to few parties. He did not care that he might be carrying the infectious disease.
Passion – strong and barely controllable intense  emotion, compelling enthusiasm or desire for anything.  It’s a term applied to a very strong feeling about a person or thing.
Dr. Craig Spencer had a passion!!  He left his job  as a doctor at New York-Presbyterian/Columbia University Medical Center, a prestigious job in the medical field, to travel to West Africa and risk his life to treat a deadly virus.
Passion, sometimes even momentary, can change ones life, sometimes in a drastic way. Doctor Goldman, Psychologist at Yeshiva Chaffetz Chaim said that President Bill Clinton’s affair with his aid Monica Lewinsky not only had a very negative effect on his legacy, but a rippling damaging reaction on a country. Reports indicate that his cabinet and staff lost faith in his ability to command. As result, they became lethargic in their duties. They felt betrayed defending their leader who then without informing them confessed to the country of his misdeeds. This is all in result of moments of perhaps passion, or perhaps just flimsy moment of desires.
Passion can change a life time of achievements.   Our forefather Yaacov had an evil brother, Eisav, however he had one virtue, one good deed, that he passionately performed most of his life. In fact many Torah Scholars marveled  at his performance  and encourage us to emulate this one mitzvah, which he did. He honored his father to the highest level.  The Torah tells us that Yitzchak loved Eisav. And Eisav loved him back. He respected his father and served him faithfully. The Sages even deem  his act of “honoring parents” greater than that of his brother Yaakov’s. And so Yitzchak requested Eisav to “go out to the field and hunt game for me, then make me delicacies such as I love, and I will eat, so that my soul may bless you before I die” (Genesis 27:3-4). Yitzchak wanted to confer the blessings to him. Eisav won his father’s regard. And even when Esav found out that his brother, Yaakov beat him to the blessings, he did not yell at his father,  “How did you let him do that?!” All he did was “cry out an exceedingly great and bitter cry, and said to his father, “Bless me too, Father!” (ibid v.34). Yitzchak finds some remaining blessing to bestow upon his older son, but the grudge does not evaporate. What troubling  is not the anger of defeat or the desire for revenge, rather the way Eisav expressed it. “Now Esau harbored hatred toward Jacob because of the blessing with which his father had blessed him; and Esau thought, “May the days of mourning for my father draw near, then I will kill my brother Jacob.” “May the days of mourning for my father draw near” Think about it. How did the love for a father turn into the eager anticipation of his death?

Passions overrule sanity. They even overtake years of love and commitment. When one is enraged, he can turn against his best friend, his closest ally, and even his own parents! Eisav, who spent his first 63 years in undying adulation of his father, changed his focus in a burst of emotion. Now, instead of worrying about his father’s fare, he awaited the day of his farewell. All in anticipation of the revenge he would take on Yaakov.
When passions perverse our priorities, and obsessions skew our vision, friends become foes and alliance becomes defiance. In the quest for paranoiac revenge, everyone is an enemy even your own parents. But mostly your own self.

  Furthermore, Eisav married his uncle Yishmael’s daughter, an act that his parents favored, however, he did not divorce his two wives which his parents greatly disapproved.  Seemingly, his passion for those women were still burning.
  One of the most famous and endearing story line in our Torah is the one when Avraham is commanded to sacrifice his son. At the end, though, G-d withdrew his command to slaughter his son. Sforno  explains “instead of his son: in exchange for that which was in his heart to offer his son, a ram was then brought. Avraham had  to maintain the faithfulness to that which he had previously committed in his heart.” Rabbi Eliyahu Dessler finds this amazing: G-d gave Avraham the command to bring Yitzchak (Isaac) up on the altar as a test, for just as G-d had commanded Avraham to bring him, he was commanded to remove him. There is a strong determination to perform an act of passion and Avraham viewed this act as a spiritual opportunity.  Once one initiates  an act of passion and enthusiasm, it’s very hard to stop.The “commitment” that Avraham made to bring his son as an offering was in error, a colossal misunderstanding. Nevertheless, notes Rabbi Dessler in Sforno’s words, without an alternative vehicle with which to serve G-d, Avraham would have been dishonest to his commitment to serve. Indeed, Rashi explains that the ram was “instead of his son” because Avraham literally requested that G-d view each act – from the slaughter through each subsequent step – as if it was performed in his son’s stead. Rabbi Dessler notes that Avraham was correlating every action to his original intent and commitment. That even though he was absolved by nothing less than a Divine decree, Avraham was concerned with fulfilling his “obligation”.
Why such a burning passion? Because Avraham realized that this was not simply some contractual obligation that was now moot because the contract was revoked. This was the ultimate of Avraham’s Divine trials. But these trials did not test Avraham’s G-d consciousness, they FORGED it. This opportunity was presented to Avraham to allow him to transcend his human condition and offer his entire future to G-d in His service. Avraham very keenly appreciated this unparalleled opportunity and knew he was bound to follow through. And G-d agreed, such that He built this parallel chance into Creation.
 The  Satan, though,  was also rather aware of this unique circumstance, for it was he who entangled  the ram’s horns in the bushes to brake the momentum and defuse the passion of Avraham.
  Passion can be powerful and sometimes has to be curtailed. The book of Devarim, the last of the 5 books of the Torah, is replete with warnings against idolatry, but perhaps the parashah in which the repetitiveness is most obvious is Parashas Va’etchanan. Dozens of pesukim – including nearly one third of the pesukim in the second rendering of the Ten Commandments – contain numerous admonitions not to serve idols.
Nowadays, these warnings seem unnecessary.  Almost no sane humanbeing today has any interest in worshiping a graven image of any sort. In fact, it seems strange to us that anyone ever had such a passion.

Truthfully, our utter disinterest in idol worship is not a credit to our advanced, developed intelligence or our purer faith in G-d. The Anshei Knesses HaGedolah, a group of 120 sages, some of the greatest Torah scholars ever, convened during the era of the second Temple and determined that the inclination to serve idols was too strong for mankind to withstand. The Talmud (Yoma 69b) relates how the Anshei Knesses HaGedolah captured the yetzer hara-evil inclination for idolatry and destroyed it.
We can still have an idea of how strong the inclination for idolatry was before they conquered it. The Talmud tells us that the Anshei Knesses HaGedolah was encouraged by their success in conquering one of the two major passions of mankind, so they decided to turn their sights on the other major passion: the inclination for promiscuity.
When the sages succeeded in capturing the passion for promiscuity, however, they came to the realization that if they destroyed this passion people would no longer procreate, so they released it.
We are all aware of how difficult it is to control the inclination for licentiousness. Our Sages teach us that people once had an equal passion to serve idols.
 So, the Chachamim dissolved a major passion but left us with another. G-d created an extremely powerful attraction and passion between the sexes. It exists and cannot be ignored. The Rabbis explain that G-d did this in order to perpetuate the human race. Without desire and attraction, people would not reproduce and the world would remain desolate. Therefore, He created this intense desire between men and women.
 Here is one scenario where people for the most part are vulnerable, the workforce. One is especially vulnerble when there are bumpy roads in the marriage. For the most part one can say, who doesn’t have bumpy moments in their marriage. Mind you can develop in a crowded office environment but once one is alone with the other, that stuation can accelerate the passion.
You may like her. She may like you. Obviously, both of you have lines that you will not cross when it comes to inappropriate behavior. You have self-respect and know that you will keep to those guidelines. You know that you would not be able to look at yourself in the mirror the next day if you crossed your line, whatever your particular line may be. Now, all of a sudden, you find yourself alone with him or her. You glance at each other. The attraction and desire is there. No one is around and no one will know. Everyone has a vulnerable moment. What will you do? Will you cross your line? How far? How will you feel the next day? What will it feel like, knowing that your line, your boundary that you always said you wouldn’t cross, has just been violated?
Some of you may be say, I am stronger than that and will never cross my line, no matter what. That may be true, but lets ask ourselves something: Which requires greater self-control; controlling yourself when you are never alone together or controlling yourself when you are alone in a room with him or her AND the attraction is there? The Torah is providing you with a boundary that does not require superhuman self-control on your part. It is protecting you from moments of vulnerability, when you may do something you may feel badly about later. Don’t be alone together. Let’s be honest here. It is a lot more difficult to control yourself from acting inappropriately when you are alone together than when you aren’t. Don’t put yourself in the position where you have to rely on greater self-control. Don’t play near the edge of a cliff. True, nothing may happen, but why take the risk? Don’t forget, you have to face yourself in the mirror tomorrow. Make it easy on yourself.
 We learn something valuable from Yaacov, our forefather. Yakov’s blessing to Shimon and Levi as he lay on his deathbed was intended as directive, not just critical. Shimon and Levi had displayed enormous devotion and courage in defending the honor of the family, even if it was misguided. They decieved and destroyed the entire city of Shechem avenging the rape of their sister Dina. Yakov’s “blessing” of Shimon and Levi was intended to direct that same devotion and courage into constructive channels. As the Pasuk says, “Into their conspiracy I will not enter, with their congregation I will not join.” (49:6) Because they did not first seek Yakov’s advice and direction, he would not have anything to do with their actions. However, if Yakov’s teachings and truth would direct their passion and strength, they would be indispensable to the nation’s survival.
 Passion, at times, can be channeled in the right way. One has to realize the power of it. In a moment, one can act on it and regret a life time. Passion, if used right, can elevate one to a lofty level. The key is to be aware of our feeling  as well as anticipate what we will be feeling when we will be faced with life challenges!

Parshat Vayishlach

January 27, 2014 Highlights on the Weekly Parsha No comments
First Portion
* DO YOU KNOW HOW TO WIN OVER YOUR ENEMY? We have our share of people who don’t exactly like us whether as individuals or as a nation. The last couple of weeks we have witnessed how easily our enemies can ignite our surroundings and put us on the edge of war. Every once in a while we get a wake up call and realize there are many who hate us. This week’s parsha is a textbook account on how to deal with our enemies. Our forefather Yaacov was informed that his brother who he hasn’t seen in over twenty years was approaching towards him with four hundred soldiers so he devised a plan on how to appease the enemy and to come out of a dangerous situation unscathed. The three point plan was prayer (some of those prayers have become the essential part of our daily services ), gifts (bribing them, resulting in their softening their stance against us) and battle (last resort).
* The sages say there are seven degrees of hate that Eisav had for his brother so for this Yaacov bowed down to his brother seven times. Each time another layer of hate was removed. Although one of the lessons to be learned is not to rely on miracles and not to trust one’s own righteousness but do whatever is in your power. One should give the utmost effort, whether it be skill, charisma, intelligence, kind words to beat your foe. However it seems like from the Sages perhaps Yaacov flattered his brother a bit too much. For the seven times he bowed down to Eisav, Yaacov’s descendents were punished with seven brutal kings that tortured our people.
* R Sampson Refael Hirsh indicates that the actions and philosophy of life of Yaacov and Eisav is reflected upon their respected desendents throughout history. Yaacov is absorbed in his concerns for the wholeness and welfare of his family. He builds himself up gradually, and finally attains internal happiness and a tranquil family life, but the political strength is always in the hands of others. Eisav, on the other hand, is already established as both a ruler and warlord of his people, as described at the end of the parsha. For thousands of years this struggle has continued between Yaacov and Eisav. Yaacov has the glorious family life, centered around Shabbat and Holidays while Eisav has the strength and power. Should the main focus and philosophy of man be the pursuit of political power? That is the question the Torah with all its mitzvot (commandments) gives us a clear answer on. The final victory will belong to the moral side and not the one with the power. This is evident by the kiss in which Eisav gives Yaacov, as it gives a hint as to what will happen in the end of days. The emotions Eisav shows indicates that deep within him beats a spark of humanity which he will concede and relinquish the sword philosophy. The scene where Eisav, the strong one, falls on the neck of Yaacov. That is a victory for justice which will be the final stage between the struggle of Yaacov and Eisav.
Second Portion
*We learn from this section it’s not wise to travel alone at night. Yaacov encountered Eisav’s angel, after he went back to retrieve a few things (pachim), whom he fought and struggled with till the morning.
*Why didn’t a dark angel confront Avraham or Yitzchak? Why just Yaacov? The reason is Yaacov represents Torah. The Satans main concern is if a Jew is learning Torah. Torah is an essential part of our being.
Third Portion
* An angel has one task, mission, then he is PATUR-accomplishes his mission; the last step, whether he succeeded or not, is singing to G-d . Interestingly, Yaacov asked the angel his name (shem) however he could not answer because one’s name is defined by the accomplishment of his mission, which he failed. SHEM (name) and SHAM (there) are from the same root. One has to go there, wherever his mission is, to accomplish one’s name. That is what a soul, NE-SHAM-MA, is all about. Whenever the Torah uses the style with SHEMO first, as in SHEMO MANOACH (his name is Manoach), the Shemo serving as the lead-in indicates this particular individual accomplished his mission. However if the name is first, followed by the SHEMO, as in NAVAL SHEMO, he did not accomplish his mission.
Fourth Portion
* The scripture say that they kissed. Our sages say that Eisav tried to bite Yaacov in the neck. Many commentaries say Eisav’s kiss was compared to a bite. This is symbolic; in future generations whenever Eisav embraces Yaacov the end result will be negativity, assimilation, etc.
Fifth Portion
* An inhabitant of Shechem rapes Yaacov’s daughter Dina. Shimon and Levi take revenge. Did Shimon and Levi act properly, deceiving the people of Shechem and killing them? It seems like a pretty severe punishment to inflict the entire city for the act of one evil person. In the scripture the Torah seems to indirectly justify what the brothers did. Yaacov, though,to an extent agreed to the circumcision part, however didn’t know the extent of what they planned and did. He figured they would grab Dina when the men were at their weakest due to the circumcision. In essence they acted with out the approval of Yaacov. Here we learn the extent of punishment provided to an accomplice. Yaacov mentions the fact that “hono” that was violated by their actions. His sons responded when one deals with swindlers one must forgo honor.
Sixth Portion
* Words are dangerous; especially ones of Tzadikim. When Lavan accused him of stealing his idols. Yaacov, out of frustration, said who ever stole the idols shall die. He was unaware that his beloved wife Rachel had done so.
Seventh Portion
* After the death of Rachel, Ruben was insulted that the main bed of Yaacov was not put in his mother’s tent. So he switched the beds himself, angering his father. However Yaacov did not respond until years later when he was was about to die and giving the brachot to each son.

Have you ever been Bullied?

January 27, 2014 G-d and Us, MUSSAR HASKEL/ A Lesson, Sensitivity To Others No comments
Advice and insights from Doctor Robert Goldman Psychologist at Yeshiva Chaffetz, Rabbi Isaac Oelbaum, excerpts  from the teachings of Rav Henoch Leibowitz, also excerpts from “The New York Times and The Miami Hearold”

Is intimidation a way of life?  Or perhaps one can say being intimidated is an initiation to life. Does the reader recall being tormented by a classmate, fellow worker, a friend, or I should say an ex-friend? Everybody has had a bully at one point in his life; it’s part of life. If he was spared the bullying throughout childhood years, the tormentor may found him in high school. Perhaps it happened in freshman year of college. How difficult was it, or perhaps still is, to show up to class, or to the office, knowing that this monster will be there, ready to pounce on you, the first opportunity it gets?

 

We learn a valuable lesson from this week’s parsha from the interaction between the Tormentor, Eisav , his descendant Amalek, and our forefather, Yaakov. But, first let’s examine a bazaar situation that occurred recently.

 

“For the entire season-and-a-half that he was with the Miami Dolphins, he attempted to befriend the same teammates who subjected him to the abuse, with the hope that doing so would end the harassment.
A puzzling question is asked:
How do you bully a 6-foot-5, 300 pound, ferocious player (starting offensive tackle) in the National Football League?

This is not the first question that should come to mind in the wake of the hazing story coming out of the  Dolphins’ locker room during the past week (hazing is the practice of rituals and other activities involving harassment, abuse or humiliation used as a way of initiating a person into a group). The proper response is to mourn the absence of civility in the N.F.L. and to demand that Richie Incognito, the player accused of bullying and threatening a teammate, Jonathan Martin, to be exiled from the league.

 

But in a league defined by its violence, where every player aspires to impose his will on opponents, how does bullying become so intense that a massive football player stands up, leaves the team and simply goes home?

 

Did Incognito, a veteran with a checkered history and a reputation as a dirty player, do this on his own? Or did he have the help and participation of teammates who went along for the ride?

 

In Miami, it was apparently a combination of the two.

 

Judging from their reactions, some of Incognito’s teammates enjoyed watching Martin being used as the butt of jokes.

 

Incognito has been suspended indefinitely by the Dolphins, accused of crossing a long-established line of rookie hazing to torment Martin. Yet Dolphins cornerback, Will Davis, said to reporters earlier this week of Incognito: “He’s a funny guy. Everybody loves him.”

 

Wide receiver Mike Wallace was more effusive.

 

“I love Richie,” he said. “I think he’s a great guy. He’s an intense guy. Everybody knows that. I think he was just being Richie.

 

“I love playing with Richie. I wish he was here right now.”

As if the N.F.L. didn’t have enough headaches on and off the field between concussions, drug testing, and crime, now the commissioner has to deal with bullying in the locker room.

 

I’ve been in plenty of locker rooms, from grammar school through high school and college, and things can be raunchy. There is a lot of name-calling.

 

By the time the players reach the N.F.L., a billion-dollar business played by millionaires, one would hope, they have flushed this out of their systems.

 

Clearly, that is not the case. Though on teams with great leadership, locker-room tensions don’t usually reach the commissioner’s office. Now that these have, Roger Goodell, must deal with Incognito. A lifetime ban would be too harsh. But a suspension, possibly for the rest of the season, even if the Dolphins were inclined to bring Incognito back, which they do not seem to be, seems fair. That, and a stern message to the players that the days of hazing young players, everything from making rookies pay for dinner to carrying veterans’ bags, are over.

 

My concern for Martin is how this will mark him for the rest of his career. Many are paying lip service to how terribly he has been treated, but in locker rooms and team offices, and not just in Miami, there may always be whispers that Martin is “soft.”

 

The N.F.L. is not the Boy Scouts. Professional football is not an ordinary workplace. In a world where most fans make their livings, corporations would look at Incognito’s resumé and run the other way. In the N.F.L., personnel directors might look at Incognito, crude, troubled and violent, but also a former Pro Bowler, and say, “He’s our kind of guy.”

 

As for Martin, at another time and in a different context, he would be lauded for refusing to be provoked. He obeyed the biblical decree to turn the other cheek, that “if someone hits you on the side of your face, let him hit the other side too.”

 

It’s a wonderful sentiment. But the N.F.L. has its own bible, and that passage isn’t in it.

It seems like a 300 pound football player is having a difficult time in his working environment. How do we fair in our workplace?

 

       I asked our good doctor, whom always provides us with his intuitive insights, Dr. Robert Goldman, Psychologist of Yeshiva Chofetz Chaim, about the subject of bullying. He said “There are people who enjoy making others squirm. They love playing the dictator role; “I’m in command  and you are nothing” “.
       Lets explore the behavior of kids for instance. The nicest children can become the biggest bullies as a result of their insecurities. They want to be leaders at the expense of putting down others. These bullies pick on children that they know can not stand up for themselves; they pick on individuals that have no self confidence. They rally others against the victim feeling good that they were the ones who controlled the momentum, the situation and emotions of others. “Teachers”, he continues, “make a big mistake in telling the victim to come to them when someone bullies them. This in flames the tormentor even more. Although the teachers are in control of the class, they, for the most part, are not present at recess and after school. It leaves the victim hung out to dry”. The doctor continues with a grin “What the victim should do is fight back!! He should punch them in the mouth. When the tormentor see’s that there is opposition; the victim is standing up for themselves; when he sees that there are strong consequences, he’ll say “it doesn’t pay to bully again, at least for this victim.”

       “One of the classic memorable  episodes of the science fiction series Star trek where one of the characters, unknowingly, is able to bring back people from his past. “Be careful what you think” . This someone happened to be his biggest tormentor when he was a youth at the academy.”
       On two occasions in high school, I got into a fight with bullies and they never bothered me again. They were surprised I stood up for myself and one was even more surprised that I hit him in the eye with a right hook. When I responded to his request of “lets fight” with a yes, he was surprised as the room was beginning to get filled to see the fight. Nevertheless fighting should be a last resort, as we will soon learn.

How can you fight back against the non-Jews, especially when some of them are so powerful?

In many cultures we the Jews had our share of anti-Semitism. There is a common misconception that this time we’ll show some muscle. We have our slogan “Never again”. Yada yada yada. However, winning battles against the enemy was not done with our physical strength. The Jew fights back with his intellect; we have to be clever. The good doctor gives an example of  an anti-semite and someone who was more or less neutral, were running for office in a Polish town, many years ago. The Jews saw that they didn’t have enough votes to beat out the anti-Semite so they decided to give money to the anti-Semite. Basically they supported the Jew-hater. After the election the anti-Semite, who happened to win the election, was very supportive of the Jewish cause. What transpired was that the Jews learned from their history, particularly this week’s parsha, and how Yaakov, our forefather, had a 3 step plan – 1) flattery and bribes, 2)prayer and, as a last resort, 3)war. The flattery and bribe worked.
       Amalek, which is Eisav’s decedents, have been known to be our biggest bullies over the course of history. They have always had an intense hatred, manifested by their ferocious cruelty towards us. However, besides the incident in this week’s parsha, where Eisav comes with 400 solders, not with the intent to just bully Yaakov, but to kill him outright, one can say, through their previous dialogue, there was no trace of bullying. As a matter of fact they left each other in peace.
       What, then, transpired that they became public enemy #1?
       In order to understand why Eisav’s descendants turned out to be such monsters, we have to explore one of the dramatic moments in the Torah; the moment when Yosef revealed to his brothers that he was indeed their long lost brother, whom they sold. At the moment of his announcement they felt a terrible sense of embarrassment. What were they embarrassed about?  We assumed because they sold him as a slave. Not quite, the brothers were ashamed of their cruelty that they expressed when he was pleading with them to take him out of the dangerous pit. They heard his cry but showed no mercy. Instead, the brothers sat down and had a meal. At their moment of remorse they were afraid that they would lose their status as G-d representatives. ACHZARUT, cruelty, breeds cruelty. The brothers were concerned how they were desensitized to the situation at hand.
       We each have in our DNA a repertoire of character traits that are ready to sprout up, weather positive or negative. When that particular trait finally emerges, it can mutate and, in time, be a significant part of our personality. Therefore the child who bullies is susceptible to intensifying the character trait of cruelty. This trait can pass down to one’s descendants.
       Eisav’s eternal hate towards his brother manifested itself and intensified in his descendants. When the exhausted and displaced Israelite nation passed through the splitting of the see and into the dessert, Amalek were the first to greet them with an army ready for war. One can see the cruel intensity by the designed timing of there attack.
       We must be aware of the magnitude of the consequences of the bully and the victim. When children are involved in this action, one has to realize that the intimidator is starting his career, while the victim might incur scars for life.
PUTTING THINGS IN PERSPECTIVE  INTIMIDATOR/VICTIM
       Mazal is Mazal; some are born with making money and it’s quite easy for them. Others have to resort to extensive, deeply concentrated, tearful prayers in order for Hakadosh Baruch Hu to budge and throw them a bone or two, if they’re lucky!!
       Such was the case of a very poor shoe maker, Shmuel, who’s mazal drastically changed when his long lost cousin died. (I often ask myself, why don’t I have these long lost cousins?) Shmuel inherited his fortune and within days his friends and family began to treat him differently. They offered him a closer seat to the bima in shul, where eventually, he became the president. Shmuel moved to a nicer block and a bigger house. People made sure to say hello to him in the street.
       There is one thing that Shmuel dreamed of more than anything in the world and that is he wanted his daughter to marry the Rabbi’s son. Shmuel began to use many of his contacts and resources to make that dream possible. One day, one of the matchmakers calls Shmuel and tells him that the Rabbi’s family agreed and are interested in his daughter. It seemed Shmuel was more excited than the girl, waiting anxiously after their dates and asking how it went. One day, the daughter comes home excited and said he proposed!!
       At the wedding, Shmuel was gleaming from ear to ear as the chupah started. However, not all the guests were happy for Shmuel. His old shoemaker buddies were jealous. When Shmuel, the kallah’s father, was called to recite one of the sheva brachot, one of his old jealous friends just couldn’t take it anymore. He gets up, takes off his shoe, and screams out “Hey, Shmuel the shoemaker, my shoe tore. Can you fix it?” Everybody in the hall was silent. Shmuel was so embarrassed and humiliated that he fainted. “Quick, someone call Hatzalah!” someone yelled out. Unfortunately, there was nothing anybody could do for poor Shmuel. He had a massive heart attack and died.
       One can say, in the heavens, his jealous friend would be accountable for Shmuel’s death. However, there is someone who is more responsible. That is Shmuel himself. One has to realize Shmuel should not have been embarrassed. G-d gave him the money. If he would have faith in G-d, he would realize G-d runs the world. He should have felt fortunate that G-d transformed him from a poor shoemaker to accumulating nice wealth. It wasn’t he who earned it. Once an individual begins to believe I made the money, the inflated ego sets in and he’s bound to get hurt and humiliated and fail the test.
       Everyone in life is faced with a tormentor. Some of us encounter them at every juncture of our lives. One has to know how to deal with them and realize its not the arrow but the shooter; its not the tormentor but G-d who’s testing us.

Parshat Toldot

August 22, 2013 Highlights on the Weekly Parsha No comments
First Portion
*BEWARE OF THE CYNICS! GOTTA STAY AWAY FROM THOSE PEOPLE!! We learn an important lesson in the first line of the parsha. It says (25:19)” Yitzchak was the son of Avraham”. Then it says “Avraham gave birth to Yitzchak”. G-d goes out of his way to confirm that Yitzchak was indeed the son of Avraham. People might think that he was the son of King Avimelech. For so many years Avraham and Sarah lived together and were not able to produce children. Apparently, right after the incident where Sarah was secluded for some time with the King, she became pregnant. But it was really Avraham who fathered Yitzchak. One of the biggest miracles that occurred when G-d granted Avraham and Sarah a child was that Yitzchak was a spitting image of Avraham, in order to shut down any minuscule possibility that Yitzchak was not his son. G-d went out of his way not to diminish the miracle. The importance of maintaining KIDDUSH HASHEM exalting G-d name and what Judaism stands for is of the utmost importance. Perhaps, we have to maintain the decorum required for that high slandered of spirituality. However one idiotic sarcastic comment by some clown can ruin and compromise the biggest miracle. Unfortunately we are susceptible to believing the cynics. This kind of stuff sticks. Therefore we have to do whatever we can to preserve our religion.
* The Sages say, Yitzchak and Rivka prayed to have children. However, it was Yitzchak’s prayers that G-d heard resulting in Rivka’s pregnancy. Rashi explains, the reason is that Yitzchak was a tzadik ben tzadik, righteous the son of righteous, while Rivka was tzadeket bat rasha, righteous the daughter of wicked. The Taz asks, wait just one minute fellow!! Haven’t we learned that if someone comes from a secular background and becomes observant, G-d listens to their prayers wholeheartedly, more so then one who has been religious all his life? Apparently, Yitzchak’s biggest virtue was the intensity of his prayer. For this reason Rivka, when she first laid her eyes on Yitzchak, (he was in the middle of prayer) she fell off her camel out of awe and fear. She had never experienced someone pray like that.
* From the first moment of contact with Yitzchak, the tone of the relationship was set. It was much different then the open heart dialogue relationship of his parents Avraham and Sarah. In fact when Rivka inquired why she was in such great pain, because of the pregnancy, she did not go to her husband. She went to an outside kabalist whose name was Malki Tzedek, even though her husband was considered just as holy. Malki Tzedek informed her there are two great nations in her stomach. She never informed her husband of her consulting with the great Rabbi nor did she inform Yitzchak of what he said.
* Since Rivka complained of her pain from her pregnancy, she did not merit to be the mother of the twelve tribes in which she was destined to have.
*Yaakov and Eisav are the definition of good and evil. According to the Zohar, they were both born in order to bring the world to the level of the messianic time. Yaakov was to take the good in this world and elevate it to the highest level. Eisav was an ISH TZAYID, a hunter, who used trickery, to capture its prey. He was to influence people through being a fine actor and capture their heart back to G-d. But Eisav did not reach the standard that was set up for him, so Yaakov was assigned both tasks.
Second Portion
*There was a famine in the land resulting in Yitzchak and Rivka moving to Grar, the land of the Pilishtim. Yitzchak actually wanted to go down to Egypt, however G-d refused saying: “you will not leave the land of Israel”.
* It seems like our forefathers had great taste in picking good wives because this is the third time the narratives tells us that our fathers and mothers traveled out because of the famine and our mothers were forced to see the king. They were saved by G-d, unharmed. Personally I have this lingering question for years on the three peat of the similar occurrence. An email response with an answer would be greatly appreciated.
Third Portion & Fourth Portion
* The Pelishtim wanted to kill Yitzchak because he was penniless and poor when he arrived to their land. Then after he became financially successful, they still wanted to kill him. Many commentaries say this was an indication of anti-Semitism. When King Avimelech comes to him and asks that they sign a new treaty, or to re-affirm the one made with his father Avraham, Yitzchak rebukes him and says “You hate me why do you come to me? Avimelech response is one that we have heard through the course of history: “We have done you nothing but good, and we sent you away in peace”. He wants Yitzchak to appreciate the fact that he was not sent to a concentration camp, but was allowed to leave the country after his wells and his land was confiscated (Nachshoni).
Fifth Portion
* The fact that Avimelech came to Yitzchak after all he had done to him and requested a treaty, is somewhat surprising According to the Ramban, his conscience bothered him because he had violated the treaty he made with Avraham and he was afraid Yitzchak’s descendants will expel his descendants in the future.
* We see another incident where there is a difference between husband and wife. Rivka secretly intervenes in giving the bracha to the Yaakov, who was deserving of it.
* We see that in order for a blessing to take place, the person giving the bracha has to be satisfied both emotionally and physically. Yitzchak asks Eisav, “hunt and prepare me a meal that I like, then I will bless you. Then and only then will the bracha take effect.
* Eisav was delayed in capturing an animal for his father because he did not go with his coat. He has this coat from wining a battle against Nimrod. This was Adam’s coat (first man). It had a special devise were animals would gravitate to and then they would be easy prey. Rivka gave this coat to Yaakov to wear so that Yitzchak would not know the difference.
* HAKOL KOL YAACOV the voice sounds like Yaakov. Many commentaries say that a Jew’s power is in his mouth, while the gentile nation have physical power. Perhaps this is the reason Jewish accountants and lawyers are not known for their physical beauty.
* When Yitzchak smelled Yaakov, Rashi comments that he smelled an apple tree from Gan Eden and he Knew he’s giving the bracha to the right son. This kindness that G-d did with Yaakov is reiterated on Rosh Hashana by dipping Apples in honey.
Sixth Portion
* As long as Yaakov’s descendants follow the ways of G-d they will prevail over Eisav descendants. However if they do not follow in that path then Eisav will prevail and inflict pain onto Yaakov.
*”Yitzchak trembled” when he realized that he could have given the bracha to the wrong son. Another opinion says that after Yaakov leaves, Eisav comes in and lets out a shout, letting Yitzchak realize that he really gave the bracha to Yaakov. He realizes that Hashem has a master plan and that it was done for the best. “Yitzchak trembles” because of the thought that he might have accidentally ruined that plan by giving the bracha to Eisav. That is why Yitzchak says shortly after that Yaakov should keep the bracha and be blessed.
Seventh Portion
*The stage is set for Yaakov to find a wife.