Vaera by Reb Oizer

Parsha Potpourri
Parshas Vaeira – Vol. 2, Issue 9
Compiled by Oizer Alport


בני ראובן ... ובני שמעון ... ואלה שמות בני לוי לתלדתם גרשון וקהת ומררי (6:14-16)
After listing the sons of Jacob’s two oldest sons, Reuven and Shimon, the Torah records, “And these are the names of the sons of Levi in order of their birth: Gershon, Kehas, and Merari.” Why does the Torah emphasize that it is stating the names of Levi’s sons, a point which isn’t mentioned with regards to the sons of Reuven and Shimon?
The Shelah HaKadosh answers based on Rashi’s comment (5:4) that the tribe of Levi wasn’t included in Pharaoh’s enslavement of the Jews and therefore lived relatively easy and comfortable lives. It would have been easy for them to isolate themselves in Goshen, learning Torah all day and turning a blind eye to the plight of their brethren.
In order to combat such natural feelings, Levi specifically gave his children names which would eternally remind them of the suffering of the rest of the Jews. The name Gershon alludes to the fact that the Jews were considered foreigners and temporary dwellers in Egypt, not fitting in and belonging there no matter how easy life may have been in Goshen. K’has hints to the fact that the backbreaking labor set their teeth on edge, and Merari refers to the bitterness of the Egyptian enslavement.
So many times we hear of pain and suffering – with illness, jobs, finding a spouse, raising children, or in Israel – and our first reaction is to dismiss it as not germane to our comfortable lives, but Levi teaches that the suffering of every single Jew is indeed relevant and we must feel their plight!
The Chofetz Chaim’s wife once panicked when she awoke in the middle of the night to find his bed empty. Upon finding him sleeping on the floor, he explained to his puzzled Rebbitzin that with World War I raging all around them and Jews being chased from their houses all across Europe, how could he possibly allow himself the comfort of sleeping in a comfortable bed?
Similarly, when a great fire once ravaged most of the Jewish section of the town of Brisk, Rav Chaim Soloveitchik (the Rav of the town, whose house was spared) insisted on sleeping in the synagogue together with the rest of his homeless congregants in order to share in their suffering. Not at all surprising, considering that the Chofetz Chaim was a Kohen and Rav Chaim a Levi, and they clearly learned well the lessons of their great-great grandfather!


הנה אנכי מכה במטה אשר בידי על המים אשר ביאר ונהפכו לדם (7:17)
לפי שאין גשמים יורדים במצרים ונילוס עולה ומשקה את הארץ ומצרים עובדים לנילוס (רש"י)
After tempting Chava to eat from the forbidden Tree of Knowledge, the serpent was punished and cursed that it will travel on its stomach and eat dust all the days of its life (Bereishis 3:14). In what way does this represent a curse, as other animals must spend days hunting for prey, while the snake’s diet – dust – is to be found wherever it travels?
The Kotzker Rebbe explains that this point is precisely the curse. Other animals are dependent on Hashem to help them find food to eat, while the snake slithers horizontally across the ground, never going hungry, never looking upward, and therefore totally cut off from a relationship with Hashem, and therein lies the greatest curse imaginable!
Rashi writes that the first plague (blood) was directed against the Nile, which had been deified by the Egyptians because it never rained in Egypt and their only source of water was the rising Nile. Rav Shimshon Pinkus symbolically explains that just like the serpent, the Egyptians were a totally “natural” people. It never rained in their country, so they never had to look skyward to see what the clouds foretold.
In doing so, their hearts also never gazed toward the Heavens, thus effectively cutting them off from perceiving any dependence on or relationship with the Almighty. Everything which occurred in their lives could be explained scientifically, appearing to be totally “natural.” In light of this, the Exodus from Egypt wasn’t merely a physical redemption from agonizing enslavement, but it also represented a deeper philosophical departure. The book of Exodus, then, is the story of exchanging a worldview devoid of spirituality, through which everything is understood and explained according to science and nature, for one in which we confidently declare that Hashem runs every single aspect of the universe and of our daily lives, and we are proud to be His chosen people.


ויאמר ד' אל משה אמר אל אהרן נטה את מטך והך את עפר הארץ והיה לכנם בכל ארץ מצרים (8:12)
לא היה העפר כדאי ללקות על ידי משה לפי שהגין עליו כשהרג את המצרי ויטמנהו בחול (רש"י)
Rashi writes that Moshe was commanded to have Aharon bring about the first two plagues because he had gratitude to the river which had protected him when he was placed there as an infant, and it was therefore inappropriate for him to strike the water. This sense of appreciation is understandable, as the water indeed sheltered him, and it was there that Pharaoh’s daughter discovered and rescued him.
However, regarding the third plague, lice, Rashi’s explanation that it was inappropriate for Moshe to strike the same ground which protected him by hiding the body of the Egyptian he slew is difficult to understand. Although Moshe thought that nobody saw the killing, in reality Dasan and Aviram witnessed the murder and informed on him to Pharaoh, who would have killed Moshe if not for a miracle that saved his life (Rashi 2:14-15). Practically speaking, the ground did absolutely nothing to benefit or assist him in any way, so why did he feel gratitude toward it, and why couldn’t he strike it himself to bring about the plague of lice?
The Maharzu suggests in his commentary on the Medrash (Shemos Rabbah 10:7) that the ground did indeed help Moshe by providing him temporary peace-of-mind by allowing him to think for at least the first day that his killing would go unnoticed. However, I would like to suggest that the Torah is coming to teach the fallacy of a common English expression.
If we give of our precious time, energy, and heart in an earnest attempt to help somebody out, only to have our efforts fail, the average American will tell us, “Thanks, but no thanks,” indicating that he owes us no debt of gratitude for our efforts and not-so-subtly suggesting that next time we should just mind our own business. Yet the Torah teaches that because the ground was willing to help, and tried to be of assistance in doing its best to cover up the taskmaster’s corpse, Moshe was obligated to show his appreciation for its good-faith efforts and was unable to strike it to bring about the plague of lice.
So many times a spouse, a child, a friend, a shadchan, or a co-worker will volunteer to try to help us out of a jam or just to lend a helping hand around the house. Unfortunately, to say the least, these efforts don’t always lead to the results we were hoping for. The next time it happens, instead of taking it out on them and rubbing the failure in to somebody who already feels badly enough, let us remember the lesson of Moshe and the ground, and express our sincere appreciation for their time and good intentions.


ותהי הכנם באדם ובבהמה כל עפר הארץ היה כנים בכל ארץ מצרים (8:13)
A number of our greatest Rabbis (Rambam, Rabbeinu Yonah, Meiri, Vilna Gaon) write in their commentaries on Pirkei Avos (5:4) that during the plague of lice, the lice also infested the land of Goshen where the Jews lived, just that they didn’t cause them the suffering that they did to the Egyptians.
The Mishmeres Ariel brings a strikingly simple proof to this astonishing fact. One of Yaakov’s reasons for requesting that Yosef not bury him in Egypt was to avoid the lice which would be crawling throughout the ground (Rashi Bereishis 47:29). If, however, the lice were nowhere to be found in the land of Goshen, then Yaakov could have simply made Yosef swear to bury him there and not burden him to carry his body all the way to the land of Israel. From the fact that he made him do so, it must be that he knew this wouldn’t suffice as the lice would also be present in Goshen!
Rav Chaim Kanievsky suggests the reason for this peculiarity was that in the first two plagues, Pharaoh’s magicians were able to replicate the actual plague. As such, the only proof that Moshe’s plagues were caused by Hashem and not by sorcery was the fact that they miraculously stopped at the borders of the Jewish land of Goshen. In the plague of lice, on the other hand, Pharaoh’s magicians were unable to copy the plague and freely admitted that it had been performed by Hashem, in which case there was no need for the additional miracle of preventing the lice from entering the land of Goshen, just that Hashem prevented them from causing actual pain or inconvenience to the Jews living there.

ויעש ד' את הדבר הזה ממחרת וימת כל מקנה מצרים וממקנה בני ישראל לא מת אחד וישלח פרעה
והנה לא מת ממקנה ישראל עד אחד ויכבד לב פרעה ולא שלח את העם (9:6-7)
The Vilna Gaon is bothered by several apparent inconsistencies in the Torah’s description of the damage done by the plague of pestilence. Initially, the Torah states with regard to the animals of the Jews that not a single one died, but in the second verse the wording indicates that while not more than one Jew lost animals, one did indeed suffer at the hands of the plague. Additionally, the first verse discusses “the animals of the children of Israel,” while the latter refers simply to “the animals of Israel.”
Finally, as difficult as Pharaoh’s actions throughout this entire period are difficult to understand, there is generally some minimal logic to his stubbornness. Here, however, the Torah seems to indicate that hearing that the plague didn’t affect the animals of the Jews somehow caused him to further harden his heart, which seems quite counter-intuitive.
The Vilna Gaon brilliantly explains that the resolution to all of these difficulties is based on a single piece of information. Rashi writes (2:11) that one of the Egyptian taskmasters set his eyes on a Jewish woman by the name of Shulamis bas Divri. One night he ordered her husband out of the house and entered pretending to be him, and from that union was born a child. However, the Ramban (Vayikra 24:10) quotes an opinion that before the Torah was given, a person’s identity was determined by his father, which means that the son of the taskmaster and Shulamis was considered a non-Jew.
Although the first verse states that among the children of Israel – proper Jews – no animals died, the animals of Shulamis’s son were indeed stricken together with those of the Egyptians, and it is to them that the second verse refers in hinting that one Jew – somebody viewed as a Jew even though in reality he wasn’t – was afflicted. Upon hearing that the Jews weren’t completely spared, Pharaoh attributed the entire episode to a big coincidence, and not surprisingly hardened his heart and refused to free the Jews!


Parsha Points to Ponder (and sources which discuss them):

1) In last week’s parsha, Moshe expressed his reluctance to serve as Hashem’s agent to free the Jewish people due to his severe speech impediment, to which Hashem replied that his brother Aharon would assist him as his spokesman (4:15-16). Why did Moshe repeat the exact same worry (6:30), and as the reply that he received was identical (7:1-2), in what way did it reassure him any more than what he had already been told previously? (Meged Yosef)
2) Hashem told Moshe (7:3) that He would harden Pharaoh’s heart so that he would refuse to free the Jewish people. Does this mean that Pharaoh completely lost his free choice to repent his ways even if he changed his mind and wished to do so? (Rambam Hilchos Teshuvah 6:3, Radak Shmuel 1 2:25, Chofetz Chaim, Rav Chaim Berlin quoted in Peninim MiShulchan Gevoha)
3) As private citizens, why weren’t the Egyptians and their animals exempt from the punishment of the plagues which should have been meted out exclusively to Pharaoh for his cruel role in enslaving the Jewish people? (Taima D’Kra Parshas Vayigash, M’rafsin Igri)
4) After Moshe caused all of the water in Egypt to turn to blood, Pharaoh’s magicians duplicated the feat and therefore he wasn’t impressed (7:22). If all of the water had turned to blood, from where did they obtain water to turn into blood? (Rabbeinu Bechaye, Paneiach Raza, Tosefos Rid)
5) The word in the Torah containing the most letters is in this week’s parsha. What is it?
6) Which of the plagues was the harshest and most unbearable for the Egyptians and why? (Seichel Tov and Be’er Yitzchok quoted in Shaarei Aharon, Taam V’Daas)
7) Rashi writes (9:14) that just prior to the 7th plague, Moshe warned Pharaoh about the plague of the slaying of the first-born, which was so severe as to be considered equivalent to all of the other plagues combined. Why did Moshe choose to warn Pharaoh at this time about a plague which wasn’t yet imminent? (Moshav Z’keinim, Tosefos Rid, Rabbeinu Bechaye, Abarbanel, Minchah Belulah, Gur Aryeh, Chavatzeles HaSharon, Torah L’Daas Vol. 9)


© 2007 by Oizer Alport. Permission is granted to reproduce and distribute as long as credit is given. To receive weekly via email or to send comments or suggestions, write to parshapotpourri@optonline.net

Shmos by Reb Oizer

Parsha Potpourri
Parshas Shemos – Vol. 2, Issue 8
Compiled by Oizer Alport

הבה נתחכמה לו (1:10)
The Gemora in Sotah (11a) records that three of Pharaoh’s advisors were consulted regarding his worries about the Jewish population. Bilaam suggested the wicked plan and was killed, Iyov remained silent and was punished with tremendous afflictions, and Yisro disagreed with the plan and fled and was rewarded with descendants who were righteous Torah scholars and judges. Why did Bilaam, who presumably deserved the most severe punishment for his active role in Pharaoh’s diabolical scheme, get off relatively easily with an instant death, while Iyov sufferedortuous pains throughout his life?
Rav Chaim Shmuelevitz answers that this question stems from a fundamental error, as Rashi writes (Kiddushin 80b) that being alive is the greatest present and kindness that Hashem could ever give a person, regardless of what difficulties may transpire in his life. In fact, Dovid Hamelech – who was no stranger to suffering – expressed this idea explicitly (Tehillim 118:18): יסר יסרני ק-ה ולמות לא נתני – Hashem afflicted me greatly, but at least He didn’t give me over to death.
Therefore, the unimaginable and excruciating pain and agony of Iyov is still considered infinitely preferable to the quick, relatively painless death of Bilaam due to the sheer fact that he remained alive. As we all suffer various difficulties and setbacks throughout our lives, it would behoove us to recall and focus on this lesson, perhaps every time we recite the aforementioned verse during Hallel, that we must be eternally grateful to Hashem for the wonderful gift we call life!


ויבן ערי מסכנות לפרעה את פתם ואת רעמסס (1:11)
The Gemora in Sotah (11a) explains that the names of the cities Pisom and Raamses allude to the fact that the earth there was completely unsuitable for building, and whatever the Jewish slaves would build would immediately be swallowed up by the unstable ground. Rav Avrohom Yaakov Pam questions why Pharaoh, who had an entire nation available to serve him as slaves, didn’t choose to have them work in a more appropriate location where they would be able to build for him beautiful palaces and buildings which would bring honor and glory to his kingdom?
Rav Pam suggests that no matter how overwhelmingly difficult a person’s task may be, he is still able to feel good about his accomplishments as long as he feels there is a purpose in his efforts, regardless of whether he will ultimately benefit in any way from the finished product. If Pharaoh had put the Jews to work building splendid edifices, even though they would never be allowed to set foot in them, they would still feel a sense of purpose in their suffering and would take pride in the fruit of their labors. The diabolical Pharaoh was willing to forego all potential benefits to himself and to his kingdom from working them under more suitable conditions in order to afflict them with crushing harshness.
Rav C. once had a son born very prematurely and severely underweight. The doctors and nurses in the hospital went beyond the call of duty, putting in tremendous efforts over the course of two months until the baby was finally healthy and strong enough to return home. Rav C. searched far and wide for an appropriate gift demonstrating his gratitude toward the medical staff, but couldn’t find anything suitable.
In frustration, he turned to his Rebbe, Rav Elya Svei, who suggested that the doctors didn’t need any more fountain pens or paperweights. Rather, he suggested that each year on the baby’s birthday, Rav C. should bring his son to the hospital to show the doctors and nurses the fruits of their efforts. So many times medical professionals put in tremendous energy, fighting an uphill battle, only to become dejected when they lose more often than not. The best gift of gratitude would be to strengthen them by reminding them that their efforts make a difference and are eternally remembered and appreciated.
While most of us hopefully haven’t had such extensive interactions with the hospital staff, we have all benefited greatly from the Herculean time and energy invested in our education and upbringing by our parents and teachers, and it behooves us to give them the sense of satisfaction and accomplishment they deserve by letting them know what a difference they made in our lives and how appreciated they are.


והיה אם לא יאמינו לך ולא ישמעו לקל האת הראשון והאמינו לקל האת האחרון
והיה אם לא יאמינו גם לשני האתות האלה ולא ישמעון לקלך ולקחת ממימי היאר
ושפכת היבשה והיו המים אשר תקח מן היאר והיו לדם ביבשת (4:8-9)
The Tosefos Yom Tov (Demai 7:3) writes that there are those who ask a powerful question based on the verse in Chaggai (2:9) גדול יהיה כבוד הבית הזה האחרון מן הראשון – the glory and honor of the last Beis Hamikdash will be even greater than that of the first. This verse is referring to the 2nd Temple, and yet it refers to it as the “last” one, seemingly indicating that there won’t, G-d forbid, be another.
He answers that many times the word “last” doesn’t mean the final one, but rather it refers to the last one vis-à-vis the first one, even though there may indeed be others which come after it. Although this sounds a bit foreign grammatically, he cites two places where the Torah indeed uses such language, one from our verses (the other from Bereishis 33:2) in which Hashem tells Moshe that if the Jews won’t believe the first sign, they will trust in the last sign. Hashem then adds that if they won’t believe the “last” sign, they will surely believe the third one in which Moshe will turn the water of the river into blood!
The Kehillas Yitzchok and Imrei Noam bring a clever hint to this proof from 12:13, והיה הדם לכם לאות על הבתים, which literally means that the blood from the Passover-sacrifice will be a sign on the doors for Hashem to skip over that house. However, it can also be understood as stating that the blood (which was the 3rd proof of Moshe’s legitimacy) will be a sign for you regarding the Temples, as if anybody attempts to prove from Chaggai 2:9 that the second Temple was the final one, we may now answer that the blood mentioned in our verse proves that it isn’t so!


כי כבד פה וכבד לשון אנכי (4:10)
Rav Yitzchok Zilberstein was once asked by a heavily speech-impaired person regarding the legal permissibility of a new treatment that was suggested to him. An expert in the field had experienced remarkable success at treating such problems by completely isolating the patient for one month and not allowing him to speak or hear a single word during that time, after which he then begins the arduous process of re-teaching the letters and their proper pronunciations from scratch. The questioner was concerned that enrolling in this treatment would require him to miss all of his prayer obligations, including the Biblical requirements of the twice-daily recitation of Shema and Kiddush on Shabbos.
Rav Zilberstein answered that a decision of the Avnei Nezer in a similar case is also applicable in this one. The Avnei Nezer was asked if a person is obligated to be circumcised in a case where the doctor says that doing so will leave him with a permanent limp. The Shulchan Aruch rules (Orach Chaim 756:1) that a person is only obligated to spend up to one-fifth of his possessions in order to perform a positive commandment. He therefore ruled that if the value to the man of walking without a limp is greater than one-fifth of his estate, he is exempt from the mitzvah of circumcision. Similarly, Rav Zilberstein opined that if curing his severe speech impediment is monetarily equivalent to more than one-fifth of his possessions, he may proceed with the treatment even even at the expense of his prayer obligations.


ויאמר פרעה מי ד' אשר אשמע בקולו לשלח את ישראל לא ידעתי את ד' (5:2)
The Darkei Mussar notes the striking contrast in Pharaoh’s actions over the span of just a few short years. In Parshas Mikeitz, Pharaoh had no problem accepting all of Yosef’s interpretations and recommendations, even though Yosef made it clear that his explanations emanated from Hashem while Pharaoh himself was an idolater. Yet a short while later, the very same Pharaoh had completely forgotten Hashem’s existence and all of the benefits that he had received through Yosef.
There was once a rich businessman whose associates received word that his entire inventory had been lost at sea. Unsure about how to inform him, they went for guidance to the local Rav, who volunteered to break the news himself. The Rav called in the businessman and engaged him in a lengthy discussion about trust and faith in Hashem, as well as the insignificance of temporal, earthly possessions relative to the infinite, eternal reward of the World to Come.
At this point, the Rav asked the man what would happen if he were to receive word that his entire fleet had sunk in the ocean. The businessman, inspired by the insightful words of the Rav, answered that he could accept it. Assuming that his plan had worked, the Rav informed him that this had indeed occurred. Much to the Rav’s surprise, the man promptly fainted. After awakening the businessman, the Rav pressed him for an explanation. The man replied that “it’s much easier to have faith and trust in a G-d Who could wipe out my possessions than in one Who actually did.”
Pharaoh was a wicked idolater to the core who never believed in Hashem from the beginning. Nevertheless, it was easier for him to “believe” in a Hashem Who sends His agent (Yosef) to bring him satiety and riches than in a Hashem Who sends His agent (Moshe) to order him to free millions of slaves.
The Medrash says that Hashem figuratively rides over the righteous, as the Torah states (28:13) regarding Yaakov והנה ד' ניצב עליו – and behold Hashem was standing over him. The wicked, on the other hand, view themselves as superior to their gods, as the Torah relates (41:1) ופרעה חולם והנה עומד על היאור – and Pharaoh dreamed that he was standing over the river, and the Nile River was one of the Egyptian idols. When we recite Krias Shema twice daily and accept upon ourselves the yoke of Heaven, let us focus on genuinely placing Hashem above us and truly accepting His will, whatever it may be.


Parsha Points to Ponder (and sources which discuss them):

1) In Sefer Bereishis, Onkelos renders the word עברי – Hebrew – into Aramaic as עבראי (see e.g. Bereishis 41:12), but beginning in Parshas Shemos he changes and translates it as יהודאי – Jews. Why the sudden change? (Be’er Moshe, Pardes Yosef, Eebay’ei L’hu)
2) Rashi writes (2:14) that Moshe killed the Egyptian who was striking a Jewish slave by saying Hashem’s Ineffable Name. If somebody does kills another person in this manner, is he considered a murderer? (Halachos Ketanos 2:95, Maaseh Rokeach Hilchos Shabbos 24:7, Shu”t Yehuda Ya’aleh Orach Chaim 1:199, Kehillas Yaakov Bava Kamma 45)
3) Hashem was revealed to Moshe while he was shepherding the sheep of his father-in-law Yisro (3:1). A disproportionate number of our greatest ancestors – Hevel, Avrohom, Yitzchok, Yaakov, Moshe, Dovid, and Shaul – were shepherds. Why is this profession uniquely suited for one destined for spiritual greatness? (Rabbeinu Bechaye)
4) Hashem told Moshe (3:8) of His intention to redeem the Jewish people from slavery in Egypt and to bring them to the good and wide land of Israel. In what way is the narrow land of Israel considered wider than the land of Egypt? (Taima D’Kra, M’rafsin Igri)
5) Rashi writes (4:24) that an angel sought to kill Moshe because of his negligence in circumcising his son Eliezer. As circumcision is merely a positive commandment and there is no source which states that failure to perform this mitzvah incurs the death penalty, why was Moshe almost killed as a result of not doing so? (Maharsha Nedorim 31b, Chasam Sofer in Toras Moshe, Zahav MiSh’va, Chavatzeles HaSharon, M’rafsin Igri)
6) Rashi writes (4:24) that an angel sought to kill Moshe because of his negligence in circumcising his son. The Targum Yonason ben Uziel explains that Yisro wouldn’t allow him to do so, as the Medrash states (Yalkut Shimoni 169) that Yisro and Moshe had agreed that Moshe’s first child should be an idolater. How is it possible that Moshe agreed to allow one of his sons to be an idol-worshipper? (Shu”t Radvaz 6:2168, Taima D’Kra, Chavatzeles HaSharon)
7) According to the opinion that a woman is unfit to perform a circumcision, the Gemora in Avodah Zara (27a) states that although the verse (4:25) seems to indicate that Tzipporah circumcised her son, one must say either that she began the circumcision and Moshe completed it. As the Shulchan Aruch invalidates (Yoreh Deah 2:10) a ritual slaughter which is begun by somebody who is unfit to do so and completed by a person whose slaughter is valid, why is a circumcision performed in such a manner any different? (Kli Chemda, Chavatzeles HaSharon, M’rafsin Igri)
8) What did Pharaoh do wrong in refusing to accept orders (5:2, 4-5) from Moshe and Aharon, two total strangers, who suddenly appeared in his palace and began demanding that he should immediately set free an entire nation of slaves, something that no rational person would have considered normal? (Nesivos Rabboseinu)


© 2007 by Oizer Alport. Permission is granted to reproduce and distribute as long as credit is given. To receive weekly via email or to send comments or suggestions, write to parshapotpourri@optonline.net

Vayechi by HaChoson Oizer

Parsha Potpourri
Parshas Vayechi – Vol. 2, Issue 7
Compiled by Oizer Alport


ישימך אלקים כאפרים וכמנשה (48:20) בך יברך ישראל לאמור
As a fulfillment of Yaakov’s blessing to Yosef, fathers bless their sons on Friday night that they should grow up to be like Ephraim and Menashe. Of all of our ancestors, why do we specifically bless our children to be like Ephraim and Menashe and not Avrohom, Yitzchok, Yaakov, Yosef, or any of the other tribes? If there is something unique about them, why don’t we just choose one of them to mention; what is the intent of blessing our sons to be like both of them?
The Mikdash Mordechai, Meged Yosef, and Rav Eliezer Sorotzkin answer that almost from the beginning of time, there has been a problem of sibling rivalry. It was responsible for the first murder in history, when Kayin killed his brother Hevel as he was jealous that his brother’s sacrifice found favor in Hashem’s eyes and his own did not. Yishmael had to be sent away to protect Yitzchok, and Yaakov had to flee for his life from his brother Eisav. Certainly Yaakov’s children were no strangers to jealousy, as they almost killed Yosef for being their father’s favorite child.
On the other hand, Yaakov blessed the younger Ephraim to be greater than the older Menashe, which certainly would have been grounds for fighting and anger, yet we find no hint of ill will between them. As the Shabbos Queen comes to permeate our houses with an atmosphere of peace and tranquility, we specifically bless our sons that they should go in the ways of Ephraim and Menashe and there be only peace and harmony between them always.


יששכר חמור גרם רובץ בין המשפתים (49:14)
Rav Tzvi Markovitz questions why the tribe of Yissochor, whose descendants are known for their dedication to Torah study, is specifically compared to a donkey as opposed to any other animal. He posits that while the Torah scholars also “carry a load” similar to a donkey, this parallel isn’t sufficient, as there are other animals – such as horses – which are also capable of transporting heavy burdens.
Rather, Rav Markovitz points out that all animals carrying loads must inevitably stop to rest, but there is a critical difference in how they do so. When horses stop for a break, their burden must be removed until they are ready to continue, as opposed to donkeys which are able to lie down and rest even while still carrying the weight on their backs.
It is specifically to them that the tribe of Yissochor is compared, as those who “carry the load of Torah” must also periodically stop to recharge, but the distinguishing characteristic of true B’nei Torah is that even at these moments, they conduct themselves in accord with their year-round behavior, never casting off their “burden” for a moment.
This can be contrasted to a well-known, if perhaps apocryphal, story which is related about Artistotle. As the story goes, in between lessons his students once bumped into him “on the wrong side of town,” in an area known for its immoral activities. Unable to reconcile his current behavior with the lofty philosophical teachings he espoused during his lectures, they asked for an explanation (what they were doing there has never been established). He allegedly answered them, “When class is in session, I am the great Aristotle, and I share my pearls of wisdom with the world. At other times, I am not the Aristotle with whom you are familiar,” a concept which the Torah hints to us is entirely foreign to our way of life.


וירא מנוחה כי טוב ואת הארץ כי נעמה ויט שכמו לסבול ויהי למס עובד (49:15)
Prior to his death, Yaakov gathered together his 12 sons, who represented the 12 tribes from which all Jews would be descended, and gave each of them a blessing which was uniquely suited for his unique role within the Jewish nation. In blessing his son Yissachar, whose descendants are traditionally associated with the study of Torah, Yaakov noted that “he saw that peaceful serenity is good and that the land was enjoyable, and he bent his shoulder to bear a heavy load.”
Rav Yerucham Levovitz, the great Mashgiach (spiritual supervisor) of the Mir yeshiva in Europe, points out an apparent contradiction in the verse. It begins by referring to the comfortable life of tranquility and the pleasant land enjoyed by the tribe of Yissachar, something which we can relate to and envision with little difficulty. However, just as we begin dreaming about the tropical pleasures that Yissachar must have had, Yaakov continues and describes his life of tranquility as one in which he bent his shoulder to work hard and carry a weighty burden, which hardly matches the mental images we would associate with Yissachar’s lot based on his initial description.
During World War II, all of European Jewry was under attack and in shambles. Even those who managed to hide or escape lived daily with the fear that numerous family members were unaccounted for and may not have been as fortunate. In the midst of all of this unprecedented destruction and uncertainty, the students of the Mir yeshiva stuck together and fled across Russia to Japan, China, and ultimately to freedom in the United States.
During one stage of their flight, they were on a boat which encountered choppy waters. As if they didn’t have enough to worry about regarding the plight of their brethren back in Eastern Europe, many of those on the boat became quite anxious as the boat was tossed and turned, wondering if they would ever reach their intended destination. Meanwhile, the illustrious Rosh Yeshiva, Rav Chaim Shmuelevitz, was oblivious to the situation around him, completely absorbed in the difficult book Shev Shmaitsa that he was studying. Somebody approached him for guidance and comfort, asking “Where are we holding?” As he was referring to the plight of the boat, he was quite taken aback when Rav Chaim, completely engrossed in his studies, took it as a question about the book and innocently responded, “Shmaitsa Gimel (Chapter 3)!”
Rav Yerucham explains that Yaakov was coming to teach us that the true definition of peace and tranquility is the exact opposite of what people are accustomed to thinking. The American attitude is that true calm and serenity can only be had on a quiet beach, curled up with a good book and a martini, enjoying the backdrop of gentle waves crashing and the sun warming our bodies, with nobody around to disturb us (not even our Blackberries).
While this is indeed a pleasant and appealing mental image, it by definition restricts our inner state and makes it dependent on external factors beyond our control, implying that if we are unable to be in the situation and circumstances that we would ideally prefer, then inner bliss is unfortunately unattainable at that moment. After a bit of reflection, we should realize that this could hardly be the meaning of true inner tranquility and satisfaction.
The Torah comes to teach us that our mission in this world is to rise above whatever situations life may throw our way, not to focus outward but inward. If we carry within ourselves an untouchable reserve of inner joy and serenity, then we will be able to remain happy and calm throughout life’s journeys and tests, the circumstances of which are all too often beyond our control. By blessing Yissachar and his descendants to carry within themselves the yoke of studying Torah and doing mitzvos, Yaakov was revealing to them – and to us – the key to true simchas ha’chayim (happiness and peace).


וזאת אשר דבר להם אביהם ויברך אותם איש אשר כברבתו ברך אותם (49:28)
The Torah seems to indicate that Yaakov blessed each and every one of his sons. This is difficult to understand, as Rashi seems to explain his words to Reuven, Shimon, and Levi more like words of rebuke than of blessing. In what way was his harsh criticism considered a blessing?
Rav Uri Weissblum answers that we must redefine our understanding of a blessing. If somebody is sick but doesn’t realize it, or perhaps knows that he is sick but is unable to diagnose his illness, a doctor who comes along and points out to him his sickness and clarifies its treatment is indeed offering him a tremendous gift. Similarly, if a person’s friend has a large pot with a hole in the side, rather than giving him gifts to put in the pot which will only fall out and leave him with nothing, the preferable option would be to bring the hole to his attention so that he may fix it, at which point he will then be able to retain his future acquisitions.
Therefore, Yaakov felt that the most appropriate “blessing” he could offer to his 3 eldest sons was to point out to them characteristics which needed improvement (Reuven’s impetuosity and Shimon and Levi’s anger). Calling their spiritual illnesses to their attention would allow them to “plug the holes,” become whole, and ready for future blessings.
Rav Yisroel Salanter points out that everybody has his own personal “holes” which need fixing, and he suggests that this is the intent of the Mishnah in Avos (4:2) ובורח מן העבירה – a person should flee from “the sin.” He explains that every person has within himself one bad middah (character trait) which forms the root of his personal issues and difficulties, which of course the yetzer hara (evil inclination) will attempt to hide and disguise so as to prevent its cure. By calling their personal weak spots to their attention, Yaakov was indeed giving them a tremendous blessing.
However, Rav Dovid Feinstein adds that the rebuke can only be considered a blessing if one indeed accepts it and learns from it. Rav Shimon Schwab notes that although Yaakov referred to Shimon and Levi as “brothers” (49:5) and seemed to equate them in all of their actions, Levi’s descendants became one of the tribes of Torah scholars while Shimon’s descendants included Zimri who sinned publicly with a Midianite woman (Bamidbar 25:6, 14).
Rav Schwab posits that the difference between them was that unlike Shimon, Levi accepted the rebuke, internalized his father’s words, and uprooted his negative character traits, and indeed it was Levi’s descendant Pinchas who would kill Shimon’s offspring Zimri for his sin. We may derive from here that it is not one’s sins or what happens to a person that is critical, but rather what he makes of them. Yaakov teaches that if a person learns from his flaws and difficulties and repents his ways, he can turn even his biggest mistakes into the greatest of blessings.


Parsha Points to Ponder (and sources which discuss them):

1) Rashi writes (47:29) that in requesting Yosef to place his hand under his thigh, Yaakov was requesting him to take an oath not to bury him in Egypt. The Ramban (26:5) writes that the Avos only observed the mitzvos when they were in Eretz Yisroel, and therefore Yaakov was permitted to marry two sisters when he was outside of Eretz Yisroel. If so, what was the purpose of Yosef swearing not to bury his father in Egypt, as he took the oath outside of Eretz Yisroel and according to the Ramban it wasn’t binding? (Chida, Shu”t Avnei Nezer Yoreh Deah 2:306)
2) It is customary to quote the blessing which Yaakov gave to his grandchildren (48:20) as fathers bless their sons every Friday night that they should grow up to be like Ephraim and Menashe. While doing so, should one place only one hand on his child’s head or do so with both hands? (Siddur Yaavetz, Vilna Gaon quoted in Torah Temimah Bamidbar 6:23 footnote 131)
3) The blessing which Yaakov gave to Yehuda (49:8-12) contains all of the letters of the Hebrew alphabet except for one. What letter is missing, and what is its significance? (Rabbeinu Bechaye)
4) Rashi writes (49:13) that the tribe of Zevulun engaged in commerce and shared their profits with the tribe of Yissochor in order to allow them to be free to engage in the study of Torah. For enabling this Torah learning, the tribe of Zevulun receives half of the reward for the study that occurs as a result of their financial support. Is the reward given to Zevulun deducted from that which the Torah scholars of Yissochor will receive for their learning? (Ohr HaChaim HaKadosh Shemos 30:13, Chiddushei HaRim Avos 2:12, Vilna Gaon quoted in Taam V’Daas, Shu”t Igros Moshe Yoreh Deah 4:37, Chavatzeles HaSharon)
5) Other than before going to bed, when is a person supposed to say לישועתך קויתי ד' – I await Your salvation, Hashem – part of the blessing Yaakov gave to Dan (49:18)? (Mishnah Berurah 230:7)
6) When Shimi ben Geira cursed Dovid HaMelech, Dovid ordered that he not be punished for doing so, explaining (Shmuel 2 16:11) that “Hashem told him to curse me.” Before his death, why did Dovid then command his son Shlomo (Melochim 1 2:9) to hold him accountable for his actions and avenge the curse by using his wisdom to bring Shimi down to the grave in blood?


© 2006 by Oizer Alport. Permission is granted to reproduce and distribute as long as credit is given. To receive weekly via email or to send comments or suggestions, write to parshapotpourri@optonline.net

Vayechi by Reb Jay

This parsha, the last in the Book of Bereshis, closes out the story of Yaakov and his children. Yaakov, realizing it is near the time of his death, wishes to bless his children. Before he does this though, he calls over Yoseph and his two sons--Ephraim and Menashe--and gives them a special brocha. This brocha is so special that for all future generations, when parents bless their sons, it will be done using the names of Ephraim and Menashe, as Yaakov says before giving them the brocha: “By you shall Israel bless” (Bereshis 8:20; Girls are blessed using the names of the 4 mothers: Sorah, Rivka, Rachel and Leah.)
What was so special about Ephraim and Menashe, that for all future generations, boys would be blessed to aspire to be like them?
Yaakov knew that Klal Yisroel is destined to spend much of its existence in Golus (this is a quality that makes us unique among the nations, as what other nation/culture has spent more of their exsistence in exile, then in their own land?). Yoseph was the first person in the nation of Israel to rear his children in a foreign land.
When Yaakov saw that Yoseph had risen to the challenge and raised children in golus who were worthy of being part of Beis Yaakov, he used them as the standard bearer for all future generations. To show that the foundation of Klal Yisroel is not based on location, but on Torah. As Rav Sa’adya Gaon wrote in Emunah V’Daos, “our nation is a nation only by virtue of the Torah”.
To rear children anywhere is a difficult task, but particularly in a country as morally corrupt as Egypt. Nonetheless, Yoseph ensured that his sons were reared in the paths of his parents, grandparents and great-grandparents. This great act of rearing children properly in such adverse conditions would not only imbue future generations of Jews with the spiritual DNA to resist assimliation, but would also be a lesson of how to go about doing so.

Vayigash - Sfas Emes

VaYigash 5631 Second Ma'amar

Sfas Emes

by Reb Moshe David Tokayer
Petach Tikvah, IL

“ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ולא יכלו אחיו לענות אתו כי נבהלו מפניו/Yosef said to his brothers, ‘I am Yosef. Is my father still alive?’ His brothers could not answer him because they were shocked before him.” The Midrash says that in this pasuk Yosef rebuked his brothers and they were not able to answer because of the shame they felt. The Midrash compares this with God’s rebuke on the ultimate day of judgment, “אוי לנו מיום הדין אוי לנו מיום התוכחה/Woe is to us on the day of judgment; woe is to us on the day of rebuke.” If the brothers could not withstand Yosef’s admonishment, how will we be able to withstand the ultimate admonishment before the redemption. Is the Midrash’s comparison simply one of degrees of rebuke or is there a fundamental connection between Yosef’s chiding his brothers and God’s chastisement on the final day of judgment?

The Sfas Emes explains that the rebukes are fundamentally the same. To understand why, we need to understand why the brothers were ashamed. The Sfas Emes explains that the brothers were mistaken about Yosef himself. The Zohar tells us that Yosef was שומר הברית/keeper of the covenant. Conventionally, this refers to his overcoming the temptations presented to him by the wife of Potiphar. The covenant that he kept was the covenant of the circumcision.

In this world holiness is hidden by gross physicality. The removal of the foreskin represents an unveiling of the holiness that lies within the physical world. (See VaYeira 5632 First Ma’amar for a detailed discussion of this concept.) Yosef, as the keeper of the covenant, represents the holiness that is within the physical world. The brothers, because this was hidden, did not realize it. Once Yosef revealed himself to his brothers, when they were confronted with their mistake, they stood in shame.

At the ultimate redemption as well, it will be made clear for all to see that the physical world in which we live is replete with holiness. God gave us the physical world and our circumstances to use to accomplish God’s will thereby rectifying ourselves and our environment. Before the final redemption, when this fact becomes clear to us we will look back at our lives and wonder how we could have used the physical world for purposes that were at odds with God’s will. Realizing our mistake, we will stand in shame before God. This is why the Midrash compares Yosef’s rebuke and the rebuke on the final day of judgment. They are fundamentally the same.

We can prevent the rebuke and our resulting shame by internalizing the understanding that everything around us and everything that happens to us are tools that God gave us in order to use to accomplish His will and come close to Him. On the day of judgment we will be able to stand before God, not in shame, but proudly having used these tools for their fundamental and ultimate purposes. Amen.

Vayigash by Reb Oizer

Parsha Potpourri
Parshas Vayigash – Vol. 2, Issue 6
Compiled by Oizer Alport


והיה כראותו כי אין הנער ומת והורידו עבדיך את שיבת עבדך אבינו ביגון שאלה (44:31)
In pleading for mercy from Yosef, Yehuda stressed the fact that if Binyomin remained in Egypt as a slave and didn’t return with them, their father Yaakov would suffer greatly and may even die from the agony. Why did Yehuda mention only the pain which would be caused to their father over the loss of a beloved son and made no mention of the intense pain which would be caused to Binyomin’s 10 sons over the loss of their unique and irreplaceable father?
The Kotzker Rebbe derives from here that the love of a father for every single one of his 12 children is greater than the collective love of all 10 children for their one and only father! Rav Dessler writes that contrary to common wisdom, feelings of love toward another person are generated not by receiving from that person but by giving to him. As any parent can attest, raising a child is an opportunity like no other to constantly give of oneself to help another person who is unable to help himself. The tremendous feelings of love generated by such extreme and continuous giving are unmatched and unparalleled, as Yehuda explained to Yosef!


ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ולא יכלו אחיו לענות אותו כי נבהלו מפניו (45:3)
When Yosef’s brothers came to Egypt to purchase food during the years of famine, he was able to recognize them immediately, but after 22 years of separation they were unable to identify him. As a result, he was able to subject them to a dramatic and frightening series of events. After accusing them of being spies, he incarcerated Shimon in order to force them to return with his beloved maternal brother Binyomin. After confusing them by inviting them to join with him at a banquet, he had his goblet planted in Binyomin’s sack in order to frame him for stealing.
Finally, when Yehuda pleaded for mercy, explaining how much their father Yaakov would suffer if they failed to return with Binyomin, Yosef was unable to hold himself back anymore. He ordered all of his Egyptian officers and servants out of the room and revealed his true identity to his brothers, telling them, “I am Yosef. Is my father still alive?”
The Medrash (Bereishis Rabbah 93:10) understands Yosef’s words not as a factual question but as a rebuke of his brothers, and derives from their inability to answer him a hint to how great will be our shame and embarrassment when Hashem Himself rebukes us in His Heavenly Court. Yet many commentators struggle to understand exactly where the censure lies in Yosef’s words, which on the surface appear to represent a simple question about his father’s welfare.
The Beis HaLevi explains that Yehuda had been begging for mercy on behalf of Binyomin as a result of the unfathomable suffering which his imprisonment would cause to their father Yaakov. Yosef therefore subtly reminded them of their utter lack of concern for Yaakov’s well-being when they sold him as a slave, thereby demonstrating the contradiction in their actions and calculations, an argument to which they had no answer.
There was once a yeshiva student who was scheduled to fly home to visit his family during a break in the yeshiva studies. A few hours after setting out for the airport, he returned to yeshiva. He explained to his confused Rosh Yeshiva that he had arrived late to the airport and missed his flight, to which the Rosh Yeshiva happily exclaimed, “Boruch Hashem!” Now it was the boy’s turn to be confused.
The Rosh Yeshiva explained that every day the boy came late to prayers, to his studies, and to class. He worried that when the boy would eventually pass away, he would be asked about his tardiness, to which he would answer that he simply had a difficult time with punctuality. At that point he would be shown that when something was important to him, such as making a flight home, he had no problem arriving on time, and his defense would be contradicted and rejected. Now, however, the Rosh Yeshiva rejoiced, because the boy also arrived late to the airport, and while his attendance record in yeshiva was far from exemplary, at least his defense would remain intact!
There will also come a time when Hashem will similarly judge us. We think that when we are asked why we didn’t give more charity or spend more time studying Torah, we will defend ourselves by invoking our lack of extra funds and free time. Hashem will then “remind” us of all of the frivolous luxuries for which we had no difficulty finding money, and of all of the thousands of hours we wasted over the course of our lives involved in trivial nonsense, leaving us speechless and humiliated to the core.
We must take heed of the lesson of Yosef’s rebuke of his brothers and make sure to expend at least as much effort on our spiritual affairs as we do on physical matters. The same efforts we make in trying to maximize the return on our investments or on planning a trip in great detail to maximize our enjoyment should also carry over to matters of the soul, as we devote the same energy to our efforts to improving our returns on our spiritual portfolio and to getting the most out of the journey to this world on which our souls have been sent.


ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ולא יכלו אחיו לענות אותו כי נבהלו מפניו (45:3)
When Yosef’s brothers came to Egypt to purchase food during the years of famine, he was able to recognize them immediately, but after 22 years of separation they were unable to identify him. As a result, he was able to subject them to a dramatic and frightening series of events. After accusing them of being spies, he incarcerated Shimon in order to force them to return with his beloved maternal brother Binyomin. After confusing them by inviting them to join with him at a banquet, he had his goblet planted in Binyomin’s sack in order to frame him for stealing.
Finally, when Yehuda pleaded for mercy, explaining how much their father Yaakov would suffer if they failed to return with Binyomin, Yosef was unable to hold himself back anymore. He ordered all of his Egyptian officers and servants out of the room and revealed his true identity to his brothers, telling them, “I am Yosef. Is my father still alive?”
The entire episode and ordeal of the brothers’ encounter with Yosef seemed so illogical and nonsensical as to seem more like a bad dream than reality, yet in a split second, in just two words, אני יוסף – I am Yosef – suddenly the entire picture became crystal clear. All of the seemingly inexplicable events and details fell into place, and everything made perfect sense.
The history of the Jewish nation has been fraught with lofty highs and awful lows. The life of every individual Jew follows a similar pattern. Many happy events seem too good to be true, while many struggles seem too great to bear. Certainly, there seems to be no rhyme or reason to them, no interconnecting links weaving them together as part of a larger picture and greater plan. The Chofetz Chaim writes that just as with Yosef’s brothers, there will come a time when we will merit Hashem’s revelation in all of His glory and splendor. Upon hearing just two words, אני ד' – I am Hashem – everything will immediately fall into place, and all of our questions will vanish into thin air.


ויגידו לו לאמור עוד יוסף חי וכי הוא מושל בכל ארץ מצרים ויפג לבו כי לא האמין להם וידברו אליו את כל דברי יוסף ... וירא את העגלות אשר שלח יוסף לשאת אותו ותחי רוח יעקב אביהם (45:26-27)
סימן מסר להם במה היה עוסק כספירש ממנו – בפרשת עגלה ערופה (רש"י)
Yaakov’s initial reaction upon hearing the brothers’ report that Yosef was still alive and was a ruler in Egypt was one of disbelief. Even if they met somebody who claimed to be Yosef, Yaakov was convinced that it was nothing more than a fraud. Yet when the brothers added on that the person they met had also mentioned the last Torah subject that Yosef had learned together with Yaakov before being separated, Yaakov was convinced that he was indeed legitimate. The obvious question is that if until now Yaakov suspected that the person was an impostor, what proof did this additional knowledge constitute to the contrary, as this suspected con artist could easily have discovered this fact through thorough research?
The Darkei Mussar and Rav Shimshon Pinkus give a beautiful answer based on an amazing story involving the Vilna Gaon. In the times of the Gaon, there was a tragic case of an agunah in Vilna – a woman whose husband sadly disappeared without a trace not long after their wedding, leaving her forbidden to remarry. After more than ten years had passed, out of nowhere, one day a man appeared in Vilna claiming to be her long-lost husband.
The woman and her family were skeptical, and suspected that in reality he was a lowly swindler in pursuit of the family’s wealth, but to the surprise of all, he was able to answer every question they posed about things that presumably only the real husband would know. He even took his “wife” aside and privately reminded her of intimate details which had transpired between the two of them and which nobody else could possibly know.
Still unsure, they consulted the Vilna Gaon, who instructed them to say nothing further and to wait until the coming Shabbos. That Friday night, the Gaon escorted them to the synagogue. Upon entering, he asked the man to identify the family’s regular seats. His guise up, the man was humiliated and immediately fled.
Amazed, the family asked the Gaon for an explanation of his brilliant detective work. He explained that it was indeed quite straightforward. It was clear that this had been either the real husband or somebody who had encountered him and paid him to reveal all of his detailed knowledge about his wife and family so that he could pass as him and make off with the family’s fortune. The Gaon knew that it would never occur to an impostor to ask the real husband about spiritual matters, so asking the man to point out the family’s seats in the synagogue was the perfect litmus test, which the man clearly failed!
Similarly, Yaakov was skeptical about the identity of the purported Yosef whom the brothers had met in Egypt. After all, they had had extensive interactions with him until now and not one of them was able to recognize him as their long-lost brother. Perhaps the man had similarly extracted from Yosef details about his family which he could then use for his own ulterior motives. Only when he proved that he remembered the last Torah topic that they had learned together, a spiritual matter, was Yaakov convinced that this could be none other than the true Yosef!


Parsha Points to Ponder (and sources which discuss them):

1) Rashi (44:18) writes that Yehuda challenged Yosef by comparing him to Pharaoh, arguing that just as Pharaoh makes decrees but fails to follow through, so too you (Yosef) haven’t kept your promises. Where did Pharaoh make a decree that he subsequently neglected to keep? And where did Yosef make a promise that he later ignored? (Tosefos Rid, Moshav Z’keinim, Bartenura)
2) Just prior to sending his brothers back to Yaakov in Canaan, Yosef warned them (45:24) not to become agitated on the journey. According to one of Rashi’s explanations, Yosef was advising them not to travel too quickly by taking large steps, as the Gemora in Taanis (10b) states that doing so causes a person to lose 1/500th of his eyesight. What can a person who has done so do as a remedy in order to restore his lost vision? (Mishnah Berurah 271:48)
3) Rashi writes (46:10) that after Shimon and Levi killed Sh’chem and the men of his town, Dina refused to exit Sh’chem’s tent until Shimon promised to marry her (34:26). How was Shimon permitted to marry his sister Dina? (Moshav Z’keinim, Panieach Raza, Tur HeAruch, Gur Aryeh, Mizrachi, Kli Chemda, Mas’as HaMelech, Chavatzeles HaSharon, Emunas Itecha, M’rafsin Igri)
4) Which two people who are mentioned explicitly by name in Parshas Vayigash were twin brothers? (Seder HaDoros, HaK’sav V’HaKaballa, HaDrash V’HaIyun, Torah L’Daas Vol. 7)
5) At the emotional reunion between Yaakov and Yosef, the Torah relates (46:29) that Yosef fell on his father Yaakov’s neck and wept. Rashi explains that Yaakov didn’t reciprocate by falling on Yosef’s neck and kissing him because he was in the middle of reciting the Shema. The Shulchan Aruch rules (Orach Chaim 66:1) that a person should interrupt the Shema even in the middle of a verse in order to greet a king or other great man whom one is obligated to honor and respect. As Rashi writes (48:2) that Yaakov exerted himself to sit up in his bed to honor Yosef’s royal position, why didn’t he similarly stop his recitation of the Shema in order to greet and honor Yosef? (Taz Orach Chaim 66:1, Biur HaGra Orach Chaim 66:4, Chavatzeles HaSharon)
6) From which act of Yosef’s can one derive an obligation to express one’s gratitude for acts of kindness done for him even by a non-Jew? (Targum Yonason 47:22, Shelah HaKadosh)


© 2006 by Oizer Alport. Permission is granted to reproduce and distribute as long as credit is given. To receive weekly via email or to send comments or suggestions, write to parshapotpourri@optonline.net

Vayigash by Reb Jay

In this week’s parsha, there is the culmination to the story of Yoseph and his brothers.

We see that the written and oral law do not whitewash the stories of our ancestors. If Yehudah and his brothers had simply wanted Yoseph out of the picture for malicious reasons, there is no way they would have been worthy in the eyes of Hashem to be the progenitors of the Jewish nation. So there must be more to the story.

The 12 tribes represented a unified Klal Yisroel—nation of Israel, with each brother taking a different role. Yehudah, as leader of the brothers, felt there was something in Yoseph which would lead to the ultimate disentigration of the tribes. These ideas were not produced out of thin air. When he saw Yoseph coming forward with dreams proclaiming that the brothers would eventually bow down to him, and when Yoseph would report anything that he perceived as negative back to Yaakov, Yehudah seriously worried for the future of the 12 tribes. He, along with the brothers, deemed it necessary for Yoseph to be out of the picture. Their first thought was to kill him. Later, they decided to sell him, and they told Yaakov he had been killed by a wild animal.

Why did Yoseph do these things that created such acrimony between him and his brothers? It says in Psalms: “Turn away from evil and do good.” This is manifest in the 2 types of commandments: positive commandments such as praying, tefilin, etc, and negative commandments such as not to steal, not to eat non-kosher animals, etc. Yoseph saw it as his responsibility to rebuke his brothers, to persuade them to turn away from evil (for this reason Yoseph “told” on his brothers to Yaakov. In reality he had judged them wrongly). In fact, when the Jewish people are redeemed, there will be 2 steps: first there will be the Moshiach from the house of Yoseph. His job will be to turn the Jews away from evil. Then shall come the Moshiach from the house of David, who will lead them in doing good. So although Yehudah fears of the disunity that Yoseph would cause were not unfounded (Rav Tzadok in fact explains, that, to a degree, these fears proved true 700 years later, when 10 tribes broke off, led by Yeravam, the leader of the tribe of Ephraim, who was the son of Yoseph) he misunderstood Yoseph’s motivation. And Yoseph was too impetuous in how he carried out his behavior.

After being sold, Yoseph ended up in Egypt where many miraculous events occurred to his benefit. Eventually Yoseph ended up as Prime Minister. Not knowing he was their brother Yoseph the brothers came to him to procure food , as a terrible famine is raging throughout the region.

Yoseph gave them a very hard time. He went so far as to plant a goblet in his brother Binyamin’s bag, accused him of stealing it, and told the brothers Binyamin must remain in an Egyptian prison. Only after Yehudah confronted him did he admit that he is their long lost brother Yoseph.

Why did he do this? Yoseph, now a man, still understood that it was his role to rebuke the brothers. Not rebuke them needlessly, but to improve them. The greatest test to see if a person regrets an action taken is to put him in the exact same situation. So Yoseph took Binyamin, who like Yoseph was the son of Rachel (they were the only two children Rachel had) and put him in a situation where he would be torn away from the family. It was the same situation as twenty two years earlier, when Yoseph was torn away from his father . Would they stand up for him? This time the brothers got it right and fought for their brother. When Yoseph saw this, he realized they had truly atoned for their earlier actions.

Vayishlach by Reb Jay

“Yaakov was left alone and a man wrestled with him until the break of dawn. When he saw that he could not overcome him (Yaakov), he struck the socket of his hip...Therefore the Children of Israel are not to eat the gid hanasheh to this day, because he struck Yaakov’s hip socket on the displaced sinew” (Bereshis 32:25-26, 32).

There are many questions to be asked from this incident. Who wrestled with Yaakov? What did he want from him? What does it mean, when he (the malach) could not overcome Yaakov, he injured him? And finally, why do we not eat of the gid hanasheh till this very day?

The Midrash states that Yaakov’s wrestling partner was actually the sar of Esav. Obviously a nation’s angel stands for the interest of the nation that it is representing. The Michtav M’Eliyahu writes that the angel that represented Esav was the yetzer hara itself.

How was Esav’s evil manifest? In his mocking of all things good. We see this in the answer that the angel of Esav gave to Yaakov when asked his name: “why do you ask me for my name?” The simple meaning of this answer is, why do you care what my name is? But it could also be read, my name is, “why is this?” To anything that is worthwhile or serious, the response of Eisav is to mock, and to scorn, to ask “why is this” (this, in fact, was what Esav said regarding his birthright, “what is this birthright to me?”).

The “fight” between Yaakov and the angel of Esav was not a physical one. It was a spiritual battle for the neshamos of future generations. Will we look at our birthright as an honor and as an obligation to improve the world, as Yaakov did, or will we look at it as a joke, at something to make fun of, as Esav did. This was truly a battle for the ages.

What does it mean, “and he (the malach) saw that he was unable to over come him (Yaakov)”? This posuk teaches us that there is no inherent weakness in Klal Yisrael. If so, how did the malach injure Yaakov? And when the angel of Esav saw that Yaakov was going to be triumphant, he found a spiritual weakness in him. The Zohar says this weakness was lack of support for Torah study, that Klal Yisrael would not take the study of Torah seriously enough. And it was this weakness which was able to prevent the clear victory of Yaakov. In other words, it is never possible for any nation to overcome Klal Yisrael on their own merits/strength; only through our own weakness are we vulnerable.

The Chinuch gives a moving explanation as to why we do not eat the gid hanasheh until today. He writes that when we do not eat this gid hanasheh, it is to remind us that in the course of our galus, we will undergo much pain and suffering. But we must always remember that as dark as it may seem, just as Yaakov was healed by the first rays of the sun, so will all of Israel be redeemed at the dawn of the Moshiach, after our long night of galus.

It is incumbent upon us to remember what the weakness the angel of Esav—the yetzer hara—found in Yaakov, and how only through strengthening ourselves in Torah—both learning and supporting—can we can fight and overcome the yetzer hara.

Vayetzei by Reb Jay

After arriving at the house of Lavan, Yaakov Avinu arranges with Lavan that he will marry Rochel.

Of course, Lavan replaces Leah with Rochel, and the deception is able to succeed because Rochel tells Leah the simanim that she had pre-arranged with Yaakov.

When Yaakov realized the morning after the chasuna that it was in fact Leah that he had married, Yaakov was upset. The Midrash (Bereishis Rabbah) relates that he confronted Leah and asked her how she could have tricked him. Leah replied that who was Yaakov to say anything, as Yaakov tricked his own father and brother in order to receive the brocha.

How are we to understand the answer of Leah? Was she trying to one up Yaakov, by telling him that since he had deceived, that she was allowed to deceive as well? Furthermore, the Gemara in Kesubos tells us that if a person marries someone under false pretenses, the Kiddushin is not tofes (see Tosfos “Chazaka” Kesubos 10a), and is in fact a mekach ta’us (an acquisition made under false pretences that is invalid). How could Leah and Rochel have been involved in such a michshol?

Let us try to understand the answer that Leah gave Yaakov when asked how she could have played a role in the deception. Leah was not saying that since you deceived, I deceived as well. Leah was in fact telling Yaakov that the moment he took the brochos from Eisav, everything changed. Why did Yaakov take the brochos from Eisav? The Shelah Hakadosh writes that ideally, there were meant to be four avos: Avraham, Yitzchak, Yaakov and Eisav. Eisav would have been a melech of gashmiyus, and Yaakov a melech of ruchniyus. While Yaakov realized his potential, Eisav did not. Therefore, Yaakov needed to usurp Eisav’s role. This was understood by Rivkah, and was the reason she told Yaakov to take the brochos. This also extended to their prospective wives. The zivug of Yaakov was Rochel and the zivug of Eisav was Leah. Once Eisav did not fulfill his role, the responsibility of marrying Leah fell to Yaakov.

That is what Leah meant by her reply to Yaakov. She was saying that once Yaakov deceived his father and took the brochos, he also accepted the responsibility to marry her. And knowing this to be true is what allowed Rochel and Leah to conspire that Yaakov marry Leah. And when Yaakov heard this from Leah, he did not opt out of the marriage as he had every right to (being that it was a mekach ta’us), but stayed with Leah.
Later on, when Yaakov escaped and Lavan caught up to him, Yaakov confronts Lavan with all the evil he has perpetuated upon Yaakov. But he never confronts him with the fact that he switched Leah and Rochel, because Yaakov knows that this particular act was Min Hashamayim, and for the good of Klal Yisroel.

Toldos by Reb Jay

Of the three Avos--Avraham, Yitzchok and Yaakov--least mention is made of Yitzchok.

Who was Yitzchok? Was he merely a bridge between Avrohom and Yaakov? Or was he as much of a “founding father” of Judaism as Avrohom and Yaakov.

What does it mean to be a “founding father” or “mother” (Sorah, Rivka, Rachel and Leah)? When a tree is planted and the owner of the tree realizes the tree will grow in an undesirable direction, it is very simple to rectify the problem in the first couple of years of the tree’s life.

So too in Judaism. When Avrohom discovered Hashem and started the process of the Jewish nation any act he did would have consequences for thousands of years. Any test which he and the other “fathers” and “mothers” were given was something that was neccessary to ensure our survival as a people.

Avrohom’s primary characteristic was Chesed—lovingkindness. This was expressed by the expansion of his message. Thousands of people followed Avrohom and Sorah to hear their message of belief in Hashem and the idea that life has purpose.

Yitzchok’s primary character trait was Gevura—strength of conviction; discipline. While the role of Avrohom was in building, Yitzchok’s role was in strengthening the building—internalizing the message of his parents.

Hashem’s communication with Avrohom was totally different from the way it was with Yitzchok. For example, while Hashem told Avrohom to bring Yitzchok up as an offering, He never directly told Yitzchok—Yitzchok only heard it from his father. But Yitzchok’s strong conviction allowed him to impicitly trust Hashem.

Over the course of his life Avrohom dug many wells. In the time of Yitzchok most of these wells were filled in by the Phillistines. Yitzchok redug these same wells. Thus we see his reaction was never to lose hope, but to see adversity only as a temporary setback. This is metaphorical of the Jewish role after destruction of our Temples and other setbacks we have suffered as a nation.

Just as Avrohom’s quality—willingness to sacrifice all that is dear for Hashem—enabled so many Jews throughout the generations togive their lives for Judaism, similarly Yitzchok’s strong conviction has enabled us to come back from so many setbacks.

What happenned to the thousands of followers Avrohom and Sorah attracted? When these people heard the message of Avrohom and Sorah, it struck a chord in them. However, when they saw what Yitzchok had to go through, they decided they would “keep” what they had learned from Avrohom and Sorah, but the next step was too much for them. This is why Avraham is considered “father of all nations”, while Yitzchok is exclusively a Jewish father.

Vayera by Reb Jay

In this week’s parsha, the Torah records the incident of the Akeidah, the binding of Yitzchok. This story holds a place of paramount importance in Judaism. It is the truest act of devotion to Hashem that indicates that, even in circumstances that appear to be beyond our understanding, we should still place our trust in Hashem.

Every aspect of this narrative has many lessons and ramifications for future generations. It is no exaggeration to say that from these verses, we can understand our destiny.

Let us focus on the latter part of the story, after Avraham had already been told by Hashem to lay down his knife and not to slaughter Yitzchok.

The Torah tells us: “And Avraham raised his eyes and saw a ram afterwards, caught in the thicket by its horns” (Bereshis 22:13).

There a few obvious questions on this verse. What does it mean by “afterwards”? Furthermore, what is the significance of the ram being caught in the thicket?

The Midrash tells us (Bereshis Rabbah) that the word “afterwards” contains a hint to the future. When the Children of Israel sin, they can repair their fractured relationship with Hashem afterwards by blowing the Shofar on Rosh Hashanah. The Gemara (Yerushalmi Ta’anis Chapter 4 Law 2) explains that when we are entangled by our sins, and get caught in the web of the Babylonians, Greeks, Persians and Romans (the four exiles we are to endure), we will be redeemed with the sound of the ram’s horn.

Similarly on an individual level, just as the ram was entangled in the thicket, when we are entangled by our sins, we free ourselves through offering ourselves up to Hashem (in a figurative, not literal manner) just as this ram was offered up to Hashem.

The ram seen by Avraham and ultimately sacrificed is listed in Pirkei Avos (Chapter 5 Mishna 6) as being one of the things created at dusk between the sixth and seventh day of creation.

The Midrash tells us that Hashem always creates the antidote before He creates the sickness. The reason this ram was created, then, is because the ram’s horn, the Shofar, is used not only on Rosh Hashanah, as a tool to accept the Kingship of Hashem, but also to herald the receiving of the Torah, and to announce the coming of the Moshiach. Even as mankind may suffer personal exiles due to their sins, or when the Jewish people are undergoing a national exile, the antidote — the Shofar and the subservience to Hashem it represents — has already been created.

When Avraham saw the ram caught in the thicket, this ram had been waiting for him for two thousand years. Why didn’t Avraham see it immediately? The Midrash tells us that the Soton hid it from Avraham. But when Avraham performed the will of Hashem, he was no longer able to hide it. The Soton, especially in his role as our evil inclination, is the master of obfuscation, but as long as we do the will of Hashem, his tricks are unable to deceive us.

Lech - Lecho by Oizer

Parshas Lech Lecha

Compiled by Oizer Alport

ויוצא אתו החוצה ויאמר הבט נא השמימה וספר הכוכבים

אם תוכל לספר אתם ויאמר לו כה יהיה זרעך (15:5)

After Avrohom Avinu miraculously defeated the armies of the four kings and rescued the captured people and possessions, he feared that the miracles Hashem performed on his behalf had detracted from the reward awaiting him in the World to Come. Hashem reassured him and promised that his reward would indeed be very great. Avrohom then expressed his worry that he had no children to inherit him, to which Hashem replied by promising that he would indeed merit to have children.

Hashem then took Avrohom outside and instructed him to gaze toward the Heavens. Hashem challenged him to attempt to count the number of stars and cryptically added, “so shall your offspring be.” Why did Hashem present Avrohom with such an impossible task, and what did He mean with His blessing, “so will your offspring be?”

Rav Meir Shapiro beautifully explains that although finite, the number of stars is clearly so great as to be beyond human comprehension and certainly uncountable with the naked eye. An intelligent person who is challenged to do so will likely decline the impossible task. Knowing that he will be unable to successfully finish the project, he will choose not to even begin. Avrohom Avinu was also aware of this reality. Nevertheless, when Hashem suggested that he attempt to count the stars, he quickly went outside, looked up in the sky, and began counting, “One, two, three.”

Avrohom was undaunted by apparent restrictions and natural limitations, recognizing that the power of one’s will and commitment to a project can allow him to succeed where others foresaw only failure. Upon recognizing Avrohom’s contagious enthusiasm and willingness to disregard naysayers, Hashem quickly blessed him that so should his offspring be a nation known for their dedication and perseverance against all odds.

Not surprisingly, Rav Meir Shapiro – whose yahrtzeit (7 Cheshvan) traditionally falls in the week of Parshas Lech Lecha – lived by his own teachings. More than any other single figure in the 20^th century, he singlehandedly revolutionized Torah study as we know it today through his development of the concept of Daf Yomi – learning one page of Gemora daily. The odds of his program spreading and taking off were clearly stacked against him. The potential for any of a number of obstacles to derail his plan before it got off the ground was great. Yet like his forefather Avrohom before him, he ignored the probability of not succeeding, realizing that with the aid of the fire which burned within him, he would be able to reach the stars, and beyond!

ויאמר אד-ני ד' במה אדע כי אירשנה (15:8) ׁ

The Gemora in Berachos (7b) derives from our verse that Avrohom Avinu was the first person in history to call Hashem אדון – Master. The story is told (see introduction to Shu”t Kanfei Yonah) that the author of a new commentary on the Siddur (prayer-book) brought his manuscript to the great Vilna Gaon to receive his comments and request a letter of approbation. The Gaon began to examine the work and noticed that the author suggested an original insight explaining why the morning prayers begin with Adon Olam (Master of the World).

The Gemora in Berachos (26b) states that each of the forefathers instituted one of the three daily prayers: Avrohom enacted Shacharis, Yitzchok originated Mincha, and Yaakov introduced Maariv. As the morning prayers were instituted by Avrohom Avinu, who was the first person to refer to Hashem as אדון, we therefore begin Shacharis with Adon Olam. Upon reading this, the Gaon was overcome with joy and remarked that if only for the beauty and truth of this one insight, the publication of the entire work is justified!

In a similar vein, the Meshech Chochmah notes that although the mitzvos of wearing a Tallis and Tefillin are applicable the entire day, we are accustomed to wear them only during the morning prayers. After miraculously defeating the armies of the four kings, Avrohom brought back all of the people and possessions which had been taken captive. The King of Sodom suggested that Avrohom return to him the people while keeping the possessions for himself. Lest the wicked king of Sodom take credit for making him rich, Avrohom refused to accept any gifts, emphatically swearing (14:23) that he wouldn’t accept even a thread or a shoestrap. The Gemora in Sotah (17a) states that in the merit of this statement, Avrohom’s descendants received the mitzvos of Tallis and Tefillin. Although they may be worn the entire day, because we merited to receive them through the actions of Avrohom, we are accustomed to commemorate this by wearing them during the morning prayers which he instituted!

ותקח שרי אשת אברם את הגר המצרית שפחתה מקץ עשר שנים

לשבת אברם בארץ כנען ותתן אתה לאברם אישה לו לאשה (16:3)

ותקח שרי - לקחתה בדברים אשריך שזכית לידבק בגוף קדוש כזה (רש"י)

After ten years of not bearing any children to Avrohom, Sorah suggested that perhaps she would merit to give birth if she allowed Avrohom to marry her maidservant Hagar. Rashi writes that after Sorah spoke to Hagar to persuade her to agree to this plan, Hagar was convince and willing to go along with it. Rashi previously commented (16:1) that Hagar was none other than the daughter of the wicked Paroh. When she heard of the miraculous punishments which Hashem meted out there for the sake of Sorah (12:17), she decided to attach herself to this family in any way possible.

Although this surely required tremendous personal sacrifice on her part, she nobly preferred to be a maidservant to such holy people rather than a prestigious woman in Egypt. If Hagar had already given up everything she knew and enjoyed in life – wealth, honor, fame – in order to draw become even minimally attached to this holy family, why was it necessary for Sorah to convince Hagar to agree to be married to the righteous Avrohom?

Rav Chaim Shmuelevitz answers with a beautiful insight into human nature. At the end of Dovid HaMelech’s life, he gave his final instructions to his son Shlomo, who would succeed him as king. He commanded Shlomo (Melochim 1 2:8-9) to remember the vicious curses which Shimi ben Geira had heaped upon him (Shmuel 2 16:7-8). However, because Dovid had sworn to Shimi that he wouldn’t kill him for his actions, he advised Shlomo to use his wisdom to find a means to avenge his disgrace and execute Shimi.

Shlomo dutifully called Shimi and commanded him to build a house in Jerusalem, informing him that he must remain within the city limits, for on the day that he departs he will be killed (2:36-37). Shimi agreed to the terms and indeed built a house in Jerusalem and refrained from departing the city for 3 years. At that time, two of his slaves escaped and he pursued them out of the city in order to bring them back. Upon hearing of this, Shlomo had Shimi summoned and decreed that because he had violated the conditions of their agreement he was to be killed.

Although in hindsight this represented a brilliant method of reconciling Dovid’s promise not to directly kill Shimi for his act of rebellion with Dovid's desire to have Shimi punished, how did Shlomo know that his plan would succeed, as we indeed find that Shimi managed to abide by the condition for 3 years before an unexpected episode caused him to stumble? Why did Shimi, who was a wise man who understood the consequences of leaving Jerusalem and managed to refrain from doing so for 3 years, suddenly commit such a foolish mistake, one for which he paid dearly with his life?

The Alshich HaKadosh explains that Shlomo, in his infinite wisdom, understood human nature profoundly. A person’s natural inclination is to crave freedom and resist any restraint on it whatsoever. Although Shimi’s “jail” didn’t resemble the typical cell, in that he was free to enjoy everything offered by the greatest city on earth, he was nevertheless artificially confined. Shlomo recognized that sooner or later Shimi’s need to feel free and unrestrained would win out and he would violate the terms of their arrangement. When that eventually occurred, Shlomo was ready and waiting to execute Shimi in a dignified manner, just as his father had requested.

Similarly, Rav Chaim Shmuelevitz suggests that Hagar had demonstrated tremendous dedication and commitment to her ideals in willingly leaving behind the splendor of her father’s palace in Egypt. She was willing to give up everything in order to take a menial job serving the family of the holy Avrohom in degrading ways. Nevertheless, she knew deep down that at any time, she was free to change her mind and return to her homeland. Although a marriage to Avrohom would offer her the unique opportunity of being married to the man who introduced the knowledge of Hashem to the world and to bear a child with him, it would also require a commitment on her part to voluntarily renounce her independence and autonomy, and it was for this reason that Sorah needed to convince Hagar to overcome her internal resistance.

Parsha Points to Ponder (and sources which discuss them):

1) Tosefos writes (Berachos 7b d.h. lo) that the events in Parsha Lech Lecha are related out of chronological order. Avrohom was 73 years old when he fought the war against the four kings (14:14-16), but he was only 70 at the time of the ברית בין הבתרים (covenant between the parts), even though it is related later (15:7-21). The commandment at the beginning of the parsha to leave his homeland (12:1-3) occurred when Avrohom was 75 (12:4). As the covenant between the parts took place in the land of Canaan (15:7), why did Avrohom go there before Hashem commanded him to do so (12:1-3), and once he had gone there why did he return to Charan?

2) Rashi writes (12:5) that in addition to Lot, when setting out for the land of Canaan Avrohom and Sorah also took the people whom they had converted during their time in Charan. What happened to all of these converts and their descendants, as no subsequent mention is made of them? (Meshech Chochmah 21:33, Ayeles HaShachar)

3) Rashi writes (12:11) that due to his great level of modesty, Avrohom never looked at Sorah until they were about to enter Egypt. How was he permitted never to look at her when the Gemora in Kiddushin (41a) rules that if it is forbidden to marry a woman until he has looked at her to ensure that she will find favor in his eyes? (Maharsha Bava Basra 16a, Oznayim L’Torah, Mishmeres Ariel, Eebay’ei L’hu, Maharsha Yevamos 100b)

4) When approaching Egypt, Avrohom asked Sorah to pretend to be his sister so that the Egyptians won’t kill him in order to be permitted to marry her (12:12-13). As forbidden relationships are one of the three categories of sins for which one is required to give up his life rather than transgress them (Rambam Hilchos Yesodei HaTorah 5:6), how could he ask her to do so in order to save his life? (Nesivos Rabboseinu, Taam V’Daas, HaK’sav V’HaKaballa, Rav Yosef Shalom Elyashiv and Rav Chaim Kanievsky quoted in M’rafsin Igri, Eebay’ei L’hu)

5) Rashi writes (13:14) that as long as the wicked Lot remained with Avrohom, Hashem didn’t speak to him. How can this be reconciled with an explicit verse which states (12:7) that Hashem did speak to Avrohom during the time that he was traveling with Lot? (Moshav Z’keinim, Paneiach Raza, Rav Ovadiah Bartenura, Akeidas Yitzchok)

6) A person who sees a large and impressive lake recites the blessing עושה מעשה בראשית – Who makes the work of Creation (Shulchan Aruch Orach Chaim 228:1). However, this is only the case if the lake was created in that location at the time the world was formed, but not if it was subsequently formed through the actions of man (Mishnah Berurah 228:6). Does one who sees the Dead Sea recite this blessing, as the Torah seems to indicate that it was only created in the time of Avrohom (Rashi 14:3), but the Gemora in Bava Basra (74b) seems to indicate that it was one of the 7 lakes which was formed at the time of Creation to surround the land of Israel? (Rav Yosef Shalom Elyashiv quoted in Ayeles HaShachar, Shu”t Shevet HaLevi 9:47, Mor U’Ketziah Orach Chaim 228, Sefer Pardes quoted in Nimukei Orach Chaim 228:2, Piskei Teshuvos 228:3)

7) After Avrohom miraculously defeated the four kings and rescued the captured Lot (14:14-16), he feared that the miracles performed on his behalf had detracted from the reward which awaited him in the World to Come. Hashem reassured him and promised him that his reward would indeed be great (Rashi 15:1). Of what concern was this to Avrohom, as the Mishnah in Avos (1:3) advises one to serve Hashem without concern for the reward he may receive for his actions? (Ayeles HaShachar, Ruach Chaim)

© 2006 by Oizer Alport. Permission is granted to reproduce and distribute as long as credit is given. To receive weekly via email or to send comments or suggestions, write to parshapotpourri@optonline.net

Lech - Lecho by Reb Jay

In this week’s parsha there is the chronicle of the relationship between Avraham, the father of the Jewish people, and Hashem.

Avraham had been involved in a war. After the war, and the rescue of his nephew Lot, and after Avraham had seen miraculous acts performed by Hashem, Avraham said to Him, “You have given me no offspring.” Avraham was not complaining. In fact the Midrash relates (Bereshis Rabbah) that he was worried that perhaps when Hashem performed these miracles for him, his merit had run out. Furthermore, he saw in the stars that he was to have no children. The Torah tells us: Hashem took him outside and said “gaze now towards the heavens and count the stars if you are able. And He said to him, so shall your offspring be” (Bereshis 15:3-5).

Hashem told Avraham to go outside for two reasons. The first reason is logical, to show Avraham the vast number of stars and how they are uncountable. The second reason is much deeper. The Gemara explains (Shabbos 156a) that Hashem was telling Avraham to see outside of nature. Yes, according to nature Avraham was not able to father children, and the astronomers were reading the stars correctly. Hashem was telling Avraham to see outside of his perceptions, in that not only was Avraham outside nature, but it had to be that way, for he was to father a nation that would be outside nature. Ain mazal l’Yisroel-the Jewish people are not under astronomical influence.

For example, a nation usually starts when a group of people live in a regional area, decide to form a government, write a set of laws, form an army, and become a nation. Rarely is the constitution written before the area is even settled. Yet that is what the Jewish people did, by receiving the Torah and then going to Israel. It is outside the natural order of the world for a group of people to identify both as a religion and a nation while away from that land for close to two thousand years, but that is what the Jewish people have done.

Rav Moshe Chaim Luzzato writes in Da’as Tevunos, that Hashem runs the world with two traits. The first trait is the way of judgment, in that the world runs through reward and punishment. The second trait is through His goodness, as due to His perfection He desires to return the world to a state of perfection, to rectify the world. The first trait is how Hashem runs the world through nature; the second trait is above nature. It must be our will to perform the will of Hashem. We elevate ourselves through performance of His will, the Torah, and cling to His trait of running the world above nature, leading to the perfection of the world.