The accomplishment of finishing something is always sweet, and this week we conclude the book of Bereishit. The beauty of learning the Chumash (Bible) is that one can study the same passage when you’re in grade school and as an adult, and come out fulfilled. I remember how proud I was in finishing the book of Bereishit in early grade school and the whole class screaming the signature conclusion that one finds in any scripture ‘chazak chazak venitchazek’. The classmates would then add jokingly ‘my mother baked a chocolate cake and in the cake there was a rake’. If one had to summarize or give an underlying theme of the book of Bereishit, what would it be? Perhaps, one may say, it’s seeking the truth.
The first memory of this concept is Abraham who experimented in many areas in his pursuit of the truth and coming to the conclusion of a monotheistic G-d. How many of you remember this beautiful Midrash? (story from the oral Torah). On one occasion, he was given the task of watching over his father’s pagan-idol shop. When his father came back, he found all the idols broken except the biggest one, holding an ax. He asked Abraham ‘what happened?’ He replied, ‘the big one got angry at the rest and broke them all’. The father in disbelief answered back ‘their incapable’. Abraham answered if you don’t believe it’s true, why do you make them out to be powerful Gods?
There is a riveting storyline of truth in Parshat Vayeshev, when Yehuda was rewarded and became the leader of the Jews. This is because it was extremely tempting to lie and hide what really transpired. However, he admitted his participation in sleeping, unknowingly, with his widowed daughter-in-law. The daughter-in-law was in the right because she was legally bound to Yehuda’s family. The revelation of truth produced, through that union, the seeds of the Moshiach.
In the book of Bereishit, we learn how sensitive one should be when confronting issues between husband and wife. G-d teaches us that sometimes truth is meant not to be told. When good news arrived via the angels, that Abraham and Sarah will have children, Sarah had doubts ‘how can we have children, my husband is so old?’ G-d asked Abraham in a later conversation, altering what his wife said, why did Sarah say ‘how can we have kids, I’m so old?
Sometimes, lies and impersonations are required in order to maintain and preserve integrity in the world. Straight-laced Yaacov, the epitome of truth, had to lie and go against his character, his whole philosophy of life and impersonate his brother, Eisav, in order to get a crucial blessing from his father.
Apparently, right from the beginning, we find the snake putting doubt in Eve’s mind, taking advantage of the lie Adam told her, in order to seduce her. Although Adam used the lie in order to protect her from eating from the tree, it backfired.
It seems like the concept of truth has been in a tug of war, fighting for preservation throughout the entire book of Bereishit. The Torah teaches us when to use it and when not to. Although it’s a bit complex, perhaps the teachings of Rav Henoch Leibowitz z’l, would shed some light with this very clear message. ‘Who is a man of truth, one who recognizes the good and appreciates what G-d has done for him’. He continues, ‘ever wonder why Yehuda was able to persevere and tell the truth under extreme difficult circumstances, because when he was born, his mother named him Yehuda – in appreciation; ‘I appreciate that G-d gave me a wonderful child. She acquired the trait of appreciation and instilled it in her son, and he reciprocated and became royalty in G-d’s eyes. |
Tag Archive for Yaakov
Overview of Sefer Bereishit
First Born
In this week’s parsha, the last in the book of Sefer Bereshit, we see a very interesting pattern, the rejection of the first-born. When Yosef brought his two sons for a blessing from Yaacov, his father, who was old and ready to pass on, he did something very peculiar. Yaacov crossed his arms so that Efraim, who was the youngest, would be under his right hand and Menashe, who was older and purposely placed by Yosef at his grandfather’s right, got the left. Yaacov, who emphasized that Menashe also received a nice bracha, gave the more important blessing to Efraim.
We see through history that the first born, the well-respected elder, receives double the inheritance, losing, on many occasions, the status in which he inherited. This was apparent in the first generation of the world; Cain was the oldest; however Hevel got the reward. We know that Shem, (where our ancestors come from) one of three sons of Noach, was not the first-born. Abraham passed the baton to Isaac, the youngest, and not to Yishmael. The same is said about Isaac’s sons, Eisav, who was the bechor, but Yaacov was the brother chosen. Reuben, the eldest of the twelve tribes, neither got the first-born rights, the kingdom nor the kehuna (high priest).
First and foremost, the Torah is trying to emphasize, even though the first-born has changed the status of man and has made him a father of this precise bechor, nevertheless, the bechor has to earn the benefits that has been bestowed upon him. There’s an express, no job is safe. Apparently, it’s a demanding role and has to be maintained to the highest standard, or else he loses it.
Let’s examine the first-born. The obvious question asked, is there a general personality?
When the Jews were about to enter Israel, the tribes of Reuben, Gad and half of Menashe, wanted to settle outside Israel proper in trans-Jordan for financial gains. Moshe reluctantly agreed, but felt it was beneath them to make such a request. It just so happens that Reuben, Gad, and Menashe are all first born. In the old world, whether Jewish or not, the first born were not only the head of the family but regarded as the high priests, the ones closest to G-d. However, the spiritual status changed with the sin of the golden calf. The first born, the high priests, were responsible for the actions of the people and they failed to lead by example. Therefore, the status was taken away from them and given to the Levites who were not part of the sin.
Rabbi Yisroel Reisman quotes the Niztiv. When Yaacov was giving the brachot before his death, the passage quotes Yaacov in describing his dethroned bechor, Reuben, as ‘pachad mayim’ – rushed waters. This typifies Reuben’s character, as well as many first born, of one of tremendous energy, and when given the chance and the ability to focus, have tremendous drive to accomplish. Apparently, on occasions, they get so involved in what they are doing, they lose control (what happened to Eisav). Rabbi Reisman calls this type “A” personality – capable of achieving tremendous strides, very competitive under pressure, but the impulsive nature could be problematic.
Rabbi Reisman stresses that the key to the successes of the bechor is what history has designated him to be. His mission can only be fruitful if he goes through spirituality. This is what the first-born was meant to be. If his drive for materialistic needs is primary, then he is doomed for failure; only through spiritual channels will he succeed. If any one of those mentioned above would have dedicated more time to G-d, the Zohar says the scope of our history would have been different.
How to Combat the Evil Eye
The Talmud approaches the subject of the evil eye very seriously. Rav says in tractate Baba Metzia, “99% of deaths have occurred from the result of the evil eye”. One has to say that I am from the genealogy of Yosef!! The Passuk says: “BEN PORAT YOSEF, BEN PORAT ALEH AHYIN”. Aleh Ahyin means that Yosef is above the radar, above the eye, and therefore not affected by the evil eye. Yosef is compared to the fish of the sea. Just like fish can’t be seen because they’re under the water, so too regarding the genealogy of Yosef.
The question is asked, “are we not mostly from the tribe of Yehuda and Benyamin”? How can we say that we are from Yosef?
When the brothers came down to Egypt with their families, it was Yosef who financed them, he took care of them. He treated them in a way similar to that of a teacher or Rabbi who teaches and takes care of his students as they are transformed under his umbrella.
Why does Yosef have protection against the evil eye? Yosef was very careful not to invade other’s belongings. The wife of Potiphar belonged to Potiphar. Yosef, with all his strength, protected himself from not looking or touching her. That’s not mine!! I can’t have it! Therefore, as measure for measure, no one can touch or invade him and his belongings.
How does the evil eye, the AYIN HARA, work?
This world is a mirror image of what occurs in the heavens. There is a lot of traffic going back and forth. For example, music is rooted in the seventh chamber of heaven, called ARAVOT. When one feels good because he heard a nice tune, it’s because it trickles down from the roots in heaven, and then we enjoy it in its earth bound destination. This concept applies to all things. In other words, we have to connect to the roots, the source. So in order to fight AYIN HARA, we have to look to the heavens. If one sees his friend succeeding financially or has a beautiful wife and nice kids and he’s in wonderment, even in a pleasant way, he cuts the roots. One has to say to himself that this has been given by G-d. G-d did this. One has to be mindful that his wonderment of others’ opens the door for people to look at him and give him the evil eye!! If he says “this is from G-d” then he connects to the roots and does not allow AYIN HARA to affect him.
Finding a job can be challenging. Let’s say that one finds a dreamlike position. If he feels that he worked hard and he accomplished it through his power, without the intervention of the heavens, then he cuts the root of parnassa. That’s not the mindset one should have.
Yosef’s name at times is spelled with a HEY YEHOSEF. The HEY has the numerical value of 5. After many years, when Yaacov finally saw Yosef for the first time, Yaacov said Shema Yisrael. Shema is recited when putting the hand with its five fingers over the face.
When Yosef was born, Yaacov felt that now is the time to leave his father-in-law, Lavan’s, house, and face his brother Eisav. The scripture says that “he (Eisav) saw (with his eyes) Yaacov’s wives and children.” Who are these (wonderful beautiful people)”? Eisav asks. Yaacov’s reply was “these are the children that G-d gave”. Yaacov connected to the heavens therefore prevented the evil eye of Eisav from harming his family.
It seems that one has to have the right mind set when dealing with friends and acquaintances. If one has the proper attitude towards others, only then he will automatically be protected from the evil eye.
Parsha Vayechi
First Portion: I’d like to ask the reader a question. Are You the Same Person You Were Five Years Ago? My wife has always said that I still have scars from my days when I was single. I got married late and I had a difficult time finding the right one. BARUCH HASHEM! My wife says that I’m very cynical. I tried to explain to her that I’ve always been cynical; it’s me! In this week’s parsha we find the SAME O’L YOSEF. Yaacov wanted his son Yosef to swear that he would take his remains to Israel. Those who are buried there are privileged to be resurrected first when the MASHIACH will come. Those buried outside Israel will have to go through a very painful and delayed process of rolling underground towards the holy land. For this reason, burial plots today are prime real estate in Israel.
By Yosef swearing, it reaffirmed and reassured Yaacov’s belief that Yosef remained a tzaddik even though he went through the trials and tribulations of being captured as a slave as well as being a leader (involved in politics) of a non-Jewish nation. Both are major obstacles. One (being captured) was depressing and the other had the pitfalls of tremendous desire. Nevertheless, Yosef remained Yosef. Yaacov noticed a very important consistency in his attitude. Only a truly righteous individual can weather any storm and not say ” ahh what does G-d want from me? No matter how good I am I’m still getting the short end of the stick!” The attitude that Yosef had was that I am a servant of G-d and this is the situation G-d wants me to be in now; nothing should get me down”. This a very difficult test for all of us. However, this is the optimal attitude that G-d wants from us and one that we should all have.
The Divrai Chaim, one of the Chasidic greats of many years ago, once said that he was jealous of Rabbi Hershel, who was one of the Torah Giants of his generation. Doing kindness is of major importance in our religion and the Torah Greats would be front and center in accomplishing this MITZVA. “I am jealous because when an opportunity to give charity comes and Rabbi Hershel doesn’t have the funds, he does not feel bad in saying I don’t have; I do. I feel bad. He has the proper, but most difficult, attitude of saying “this is the situation G-d wants me to be in today”; NO FUNDS, CAN’T GIVE. CAN’T DO A KINDNESS. He felt no pain because this is what G-d wants. It was for this reason that the Divrai Chaim was jealous. One has to be consistent in his attitude towards any situation that comes his way, because at the end of the day, we have to weather all storms and say to ourselves that this is the situation G-d wants me to be in!!
Second Portion: Yaacov tells Yosef “your two sons will be added to the list of the tribes”. In other words, Yosef gets a double portion, which is what all first-borns get. The first-born status was taken away from Reuben and transferred to Yosef, who actually was the first-born to Yaacov from a different mother (Rachel).
* Yaacov crosses his arms as he is giving the bracha to Yosef’s sons. His right hand crosses over to Efraim, the younger son, and on Menashe, the eldest, he placed his weaker hand, his left hand.
Third Portion: Yosef alarmingly informed his father that his right hand is not on the first born, fearing more rift and jealousy among the offspring. Yaacov reiterated “I know, he will also be great”. Apparently, Yaacov saw through Divine powers that Yehoshuah will come out of Efraim. Therefore, Efraim needed an extra boost, an extra “jolt”, of Bracha.
* Yaacov gave the city of Shechem to Yosef as an inheritance. Yosef received a double portion because he was now the first born ever since the status was taken away from Reuben.
Fourth Portion: Yaacov wished to reveal to his sons the time of the arrival of the Moshiach. However, G-d had a different plan. The redemption had to remain concealed because G-d was afraid that future generations would despair during their exile if they knew that the destined time was a long way off. G-d therefore made the Divine prophesy departs temporarily from Yaacov. However, Yaacov not knowing this, was afraid that the prophesy departed from him because one of his sons were unworthy of the Divine blessing. He therefore asked his sons, ” How can I know if your hearts are fully with G-d?” They unanimously responded “SHEMA YISRAEL HASHEM ELOKANU HASHEM ECHAD” -”Hear Yisrael (Yaacov), Hashem is our G-d, Hashem is one”. Yaacov bowed in thanks to G-d and answered quietly “BARUCH SHEM KEVOD MALCHUTO LEOLAM VAED” -”Blessed be his name whose kingdom is forever”.
* Yaacov then proceeded to give each one of his twelve sons a bracha. They were not ordinary brachots; they were composed with divine assistance.
* For acting impulsively and moving the main bed of Yaacov to his mother’s tent, Reuben lost the first-born status. This occurred after the death of Rachel, Yaacov’s favorite wife. For after Rachel died, he proceeded to put the bed in the tent of one of the other wives. Reuben wanted to protect the honor of his mother. Reuben was out of line by trying to direct his father and instruct him where to sleep.
* Levi received the Kehuna, while Yehuda received the kingdom.
Fifth Portion: Yaacov continues to bless his sons.
* A question arises – why wasn’t Yosef chosen to be the leader of the Israelites? Why did it instead come from Yehuda? Yosef proved he could lead as he was the viceroy of a superpower nation. However, Yaacov was concerned that as noble as Yosef was, he would provoke jealousy. (Abarbanel)
Sixth Portion: * Yaacov again instructs his children that he wants to be buried with his fathers in the Mearat Hamachpelah in Chevron, Israel.
* Both Yaacov and Yosef anticipated the problem that Pharaoh might not let them proceed to take Yaacov’s body to Israel. Yaacov was a good- luck charm for the Egyptians. The famine stopped immediately after he arrived. This is a pattern in history, wherever the Jews are, there is blessing. Still, the gentiles hate us and want to see us suffer. They want us to suffer and stay. When my wife left Bukhara, the natives (Uzbeks) would often say to her “we need to have ten Jews here or there is no good luck for us” (Jews traveled in groups of ten- a minyan). “While you are here, the country flourishes” the Uzbeks continued.
Yosef had a protective plan. Anyone who was royal had to know 70 languages; Yosef knew them. However, Pharaoh did not know Hebrew. Yosef used this as leverage and told Pharaoh that he would not divulge his secret if he would let Yosef bury Yaacov.
* Yosef reassures his brothers that he has no ill feelings toward them. They were concerned that after their father’s death he might retaliate for selling him.
Seventh Portion: After many years, Yosef passes on. Before his death, he instructs his brothers that when the time comes, he would also like to be buried in Israel.
Pesach Seder Guide
Americans have their Thanksgiving, and us Jews have our Passover. Pesach is a holiday of extreme importance where we make it our business to get together with family or be part and parcel with our fellow brethren. The Seder nights are designed to seek that togetherness so that by the end of the 15th step of the Seder (starting with kadesh, urchatz), we accomplished completeness within ourselves and as a nation and are ready for the redemption.
Why do Jews put such importance on this holiday? Even the most secular Jew wants to connect to the Seder table. In popularity, Pesach is head to head with Yom Kippur. Rabbi Akiva Tatz, quoting the mystics, made an interesting observation. The most intense part of anything; the most concentrated, powerful, the most strongest, is the inception, the root is where everything sprouts from. A person’s childhood is crucial for his development. Any action and reaction to an accordance would most likely be magnified and indebted in his psyche and influence his adult decisions.
Pesach was the inception of us being a nation; it’s the root of camaraderie; it’s our birth as a people. The root is intense and the feeling of togetherness we experienced then for the first time is brought back every year. In the heavens, the concept of time is different;years are not a factor. If one experiences Pesach or Purim, it’s as if he’s experiencing it when it actually happened for the first time. G-d showered us with kindness and mercy when we left Egypt, even though we didn’t deserve it. In order to receive that Pesach experience with the same warm feeling that G-d bestowed on us, and perhaps ask Him for our wanting needs, then one has to accomplish certain steps on the Seder night. We have to reach a perfect, complete, heavenly state of Shalem in order for our requests to be granted. On this night, that reach is a lot easier because of the power of the moment in which G-d was kind to us then, or I should say then is now. The number 15 is a significant number which represents completeness. Although we try to reach that throughout the year in our prayers (15 steps in yishtabach, 15 emet veyatziv, king davids 15 shir hama’alot), the path is a lot easier on Pesach; perhaps we should take advantage of the opportunity.
Let us explore the 15 steps:
Kadesh
Urchatz
This washing is in preparation for eating the karpas dipped in salt water. In the times of the temple when people were able to observe the laws of ritual purity in full, they were required to wash their hands before any produce that has been dipped in water or certain other liquids. So why do we wash our hands today? There is no temple; we don’t do it throughout the year. Why all of a sudden do we wake up now and say hey let’s wash our hands, and not throughout the year? Again, one of the themes of the Seder is to pursue the goal and increase, rekindle the hope of the final redemption where we will have a temple and we will be required to do the command that’s not required today.
Karpas
No double dipping please, with the exception of George. The custom of karpas is to dip a vegetable into salt water. This apparently was a sign of freedom, comfort, and indulgence. Yet we dip it into the salt water to remind us of the bitterness of the bondage. Those who are meticulous and detail-oriented should be asking a fairly obvious question. If the Seder (which means order) is in its proper order, then why is karpas here and not in the section of magid telling of the story of the exile? It appears out of sequence. In order to get a clearer understanding of this, we must examine the word karpas.
The word karpas is also associated with clothing. Rashi, one of the main commentaries on the Chumash, associates it with one of the threads of the coat that Yaacov, our forefather, gave as a present to Yosef. One of the main ingredients of the galut (diaspora) is disunity, separation, and strife. This is the reason why throughout history, when the Jews were united, we flirted with having the Messianic time at our doorstep. It seems like the order of the haggadah is actually quite precise. You see the galut didn’t start when the Jews were in Egypt; it started way before that. When Yaacov gave only one of his sons a coat made out of karpas/wool for a present, all the other brothers got jealous and the harmony and unity among the brothers was shattered. The coronation of the disunity between the brothers was when Yehuda, the brother they looked up to, brought Yosef’s karpas coat, after selling him to the Arabs, to Yaacov, asking him if he recognizes this, referring to the ripped coat in which they dipped in animal blood.
The antithesis of the dipping of Yosef’s coat is the dipping of the vegetable in the salt water. We regret the sin of our ancestors and the disunity it caused. That incident was the beginning of the exile.
Yachatz
We are now preparing ourselves to start the telling of the story of Pesach by laying the matzoh in front of us. We take the middle of the three matzot and break it in half leaving the smaller half in between the two, and the larger is put away for the afikoman. The patriarch of the family usually does this task. There is a mystic source that when the patriarch is breaking the matzoh, he should concentrate on many brachot for his family and for Klal Yisrael. There are different opinions as to what the three matzot represent; Avraham, Yitzchak, and Yaacov (our patriarchs) or Kohen, Levi and Yisrael (the three status levels of the Israelites), are two opinions of what these matzos represent. The middle of both Yitzchak and Levi represent din – harsh judgment. Symbolically, we nullify the harsh judgment on us by breaking the middle matzoh. Matzoh is called lechem oni – bread of affliction; the phrase can also be interpreted by our sages as lechem she’onim bo – bread that you answer to it. Therefore, it’s always present when we discuss the story of the redemption from Egypt. Rabbi Naftali Landau says matza represents freedom and freedom is the everyday man. A wealthy man has to many commitments and obligations. The everyday Joe has the true taste of freedom.
The whole Seder is orchestrated to be a kid-friendly atmosphere. The goal is to keep the children interested. We play hide and seek with the afikoman. In some communities, the participants of the Seder playfully hit each other with scallions when the prayer dayenu is recited to keep the children awake. The reason of the strong emphasis on the children is pretty obvious – they are our future. The second half of the haggadah’s primary focus is the future. Our children will carry the baton to the messianic time, although we might see him in our time period. Dealing with children is the primary agenda. There is such delicacy when dealing with the four sons. The Torah hints that every son should be approached differently. One must realize education cannot be taught the same to everyone. I excelled in the class in third grade but didn’t learn a thing in the fourth. The Rabbis’ styles of teaching were different; their personalities were different. Naturally, I gravitated to the one I was most comfortable with. The sages don’t suggest a different teacher for every student. Economically, it’s not possible; however it’s making one aware that there is a difference.
The importance of passing down the tradition is quite important. In the temple, in the Holy of Holies, the keruvim, which stood on top of the aron, had the image of a father and son. This relationship, if healthy, is the essence of Judaism.
Rachtza
We always wash our hands before bread. Although the health conscience advocates applaud the act because it promotes better hygiene, its main purpose, though, is to wash away spiritual impurities. The act and its blessing is associated with eating bread. The Torah says bread is the most satisfying food, more than meat, cheese and sushi, and therefore it is considered very important. By removing any spiritual impurities through washing of the hands, one can elevate an ordinary meal with bread to a highly energized spiritual experience. We are considered physical human beings with the purpose to use the physicality tools that G-d has given us to promote excellence in all worldly areas.
Motzi Matzoh
The question is asked, if chametz is so evil that one can’t even possess it during the holiday of Pesach and matzoh has such tremendous spiritual qualities, why eat chametz altogether? Perhaps one should eat the spiritual matzoh all year long. We’ll definitely score brownie points in the great adding machine in the heavens. In fact, the sages do agree it would be ideal, but find it impossible to deprive one of bread. There is a concept in the Torah involving the number seven which is defined by the Sages as being complete. There are seven days to a week; harvest occurs on the seventh year, etc. The Torah teaches us if one keeps Pesach with the utmost intensity and meticulousness during the complete seven days (8 days outside of Israel), he will fulfill his requirement of going full circle of not consuming chametz and eating matzoh.
Maror
Although some of our brothers, the Ashkenazim have a tougher time with maror then the Sefaradim, one has to taste some level of bitterness in the maror. One does not fulfill his requirement if he swallows the maror without chewing. In fact, the Gemarah says he has to bite it into pieces with 22 teeth corresponding to the 22 letters of the alef bet, which is found in the Torah. Life is bittersweet. One can find the Torah very useful and helpful in dealing with the difficulties one receives in his lifetime.
Korech
We can look at the ma nishtana as one question instead of four – why are we mixing the bitterness of matzoh and maror with the majestic royalty of dipping and leaning at the Seder night? The same paradox can be found with Hillel who combines the matzoh (freedom) with the maror (servitude).
This is the taste Hillel is left with at the end of the night. Taste is one of the senses we are given and tonight it’s a tool to connect to the feeling our ancestors had. When Adam sinned by eating from the tree, one of his punishments was that goodness which he will now experience, will be always be mixed with a degree of bad. If one notices any happy occasion in the history of the world, was interrupted by some negativity. This is the true feeling of life and is one that our ancestors realistically experienced on their way out to freedom. One should not be disillusioned and get depressed that life has turned out the way it has.
Shulchan Orech
Enjoy the meal!! After Pesach, G-d willing, we will occasionally feature recipes of various cuisines.
Tzafun
One opinion of why we eat the afikoman is in memory of the Pesach offering. The definition of afikoman means dessert. The matzoh of the afikoman was eaten at the end of the meal replacing the desert. As mentioned earlier, it represents the redemption as well as servitude .The taste of the matzoh is the last taste in out mouths before going to bed. One should have the taste of the servitude matzoh humbling him and he should also have the taste of the redemption. We play hide and seek with our kids as we try to find the afikoman. What are we trying to find? When our forefather, Yaacov, was on his deathbed, he called all his sons and apparently was ready to reveal the secret when the Moshiach will come. However, apparently G-d hid the thought and Yaacov forgot. It’s symbolic – the kids and the grown-ups trying to find afikoman and reveal the coming of the redemption. This is why we open the door of our home to usher in Eliyahu, the prophet, who will take the role of the Moshiach.
Barech
We say the grace after meal (birkat hamazon – bentching). In the last paragraph of birkat hamazon, we read “oseh shalom bim’romav” – G-d makes peace in the heavens between fire and water then He shall surely make peace among us and He’ll make peace on all of Israel and they would say amen. If we believe in G-d the way we’re supposed to, then G-d will inject in us a portion of unity that will lead to the redemption. Just like fire and water are opposites and they are able to co-exist in the heavens; so too, no matter how different people are from one another, we’ll co-exist as well. There are many couples that are opposites (fire and water), however they get along because there is a certain commitment to the one above. It’s interesting that this passage is in the benching, where one says after being satiated. My father always said, “son, never come home after a day’s work hungry.” Always put something in your mouth before walking in the door. A hungry person gets agitated quickly and a fight is imminent. After one eats and benches, then he’s able to accomplish the goal of unity.
Hallel
We’re close to the end or perhaps shaping up the future. One has to be at an advanced state at this juncture of the night where showing praise and appreciation to G-d comes natural. The focus is clearly the future; however to get there, one has to realize the goodness that G-d has bestowed upon us. One of the passages we say in the Hagaddah is an important praise we sing early Shabbat morning called ‘nishmat kol chai.’ In most communities, it’s the main focal of their cantorial singing. What makes it unique in its praise and appreciation is that its composer was a Jew in the highest caliber named Shimon Khafa. About 2000 years ago, an offshoot religion started called Christianity. The great Sanhedrin (71 judges great court of Israel) was concerned that Jews will abandon Judaism for this new belief. Rabbi Shimon ben Gamliel, the president of the Sanhedrin, who is quoted earlier in the Haggadah, approached Shimon Khafa to perform a difficult but important task; they wanted him to infiltrate the hierarchy of this new religion and alter, make a clear distinction between Judaism and Christianity; this way Jews won’t mistaken it as part of their own and won’t be lured in off guard. Shimon accepted and became one of the most important spies we’ve had. He successfully altered their day of rest from Saturday to Sunday, as well as, dehumanized their savior. Eventually many years later Khafa was exposed and was executed. Some say he was none other than Peter. As one can imagine, a spy cannot express his feelings outwardly. In fact, a spy has to take on a different identity; play the part. What often happens in the spy world is they play their role too well where there is confusion of who is the real person inside of you. We often have an identity crisis as is could one imagine what spies go through. However, Shimon had so much love for Hakadosh Baruch Hu (G-d), His nation, and Judaism, he composed a long and eloquent praise affirming his belief and great appreciation to life and to his master. It’s a tremendously moving piece and deeply inspiring whether it be Shabbat morning or at the Seder.
Nirtza
We conclude the Seder by asking G-d to accept our prayers and for our enthusiastic loving participation in this beautiful night. Many years ago, G-d showed us tremendous kindness and took us out even though we didn’t deserve it. It’s obviously a special night of tremendous potential kindness in which G-d can continue the flow of this good. We have to take advantage of this night. On any other night to get to a spiritual height, we have to work very hard to accomplish that task. However, tonight, the connection to the heavens is strong. (4g)
G-d willing, our prayers will be accepted and next year we will sit in Yerushalayim in happiness with spiritual abundance and the Moshiach. Amen.
Parshat Toldot
 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.
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Man’s Word Should Be As Good As Gold
There was a man by the name of Palti ben Laish who was forced to marry the beautiful Michal, King Shaul’s daughter. One may say this is a dream come true, to marry the King of Israel’s daughter; he’s set for life. However, there was an underlying problem; the King tried to annul Michal’s first marriage to one named David ben Ishai whom Shaul despised.We Hope to Have Some Good Company on Our Side on Judgment Day
If someone wants to do something very wicked, but for some turn of events, it never came into fruition, will he get punished for the thought? In this week’s Parsha, we recall Lavan, the father in law of our fore-father Yaakov. We all heard some nasty stories about in-laws; however, Lavan is by far the front runner of the biggest nightmare an in-law can possibly be. The pasuk recants how Lavan tried to kill Yaakov and his family. Rashi, the mainstream commentary on the Torah, oddly seems to write although the plan didn’t materialize, however it’s as if he did do it; that he actually caused harm. The thought translates to action. But wait! Contrary to popular teachings, haven’t we learned because of the mercy of G-d, that good thoughts equal to brownie points even though it doesn’t work out at the end. Consequently, if someone has the intention of sinning and last minute he misses his train and is unable to go through with it, the bad thought doesn’t count. So why is Lavan endeited for a crime that never happened? We read in the most important prayer in our three daily services, the Amida, “The G-d of Avraham, G-d of Isaac and the G-d of Yaakov.” It’s in their merit that will help us, G-d willing, in putting us in the book of life. However, it’s not just their merit that will get us in. Perhaps, it’s the character traits that we inherited from them. We are from the genealogy of Avraham, Yitzchak, and Yaakov, and a lot of their fine characters in which put them over the top is passed down through the generations to us. So presumably, the bad thoughts which some of us have will not amount to anything because our forefathers would never do those things. A mitzvah which we intended to do but didn’t happen, we will get credit for because its safely assumed that our ancestors would have done it, so therefore, our character will, most likely, perform the good deed; its ingrained in us. Lavan had some cruel blood in him; so its assumed he would sin. In his situation, a bad thought will go against him. I remember, many years ago when I was in the jewelry business, a business that relies heavily on trust, someone called asking for an expensive stone. We never did business with him before, so I was a bit hesitant. My father z’l said to give it to him. I said to my father “Pop, don’t you want to do a credit check first?” He said to me, “I don’t need to do a credit check, I know his father; he was an honest good man.” He said, “If you want to know a person, you look at his family roots.” Our family roots goes through some fine characters leading to the nucleus, Avraham, Yitzchak, and Yaakov. This is the reason G-d gives us, the Jews, the benefit of the doubt. When we pray, we have to emphasize the greatness of our Jewish people, the greatness of our ancestors. We should reiterate in our prayers that we will live up to the standards of our forefathers because we have it in us; it’s in our genes. G-d should give us the benefit of the doubt even more than He usually does and we hope to get written in the book of life. Our nation has to live up to a different standard, a standard of excellence. |
Parshat Vayeitzei
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Parshat Toldos
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