Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

In the beginning of the week’s Parsha, we read of the epic battle waged by Yehuda to save Binyomin. Truthfully, the stakes couldn’t be higher; Yosef and Yehuda, two people worthy of sovereignty, are fighting for what they feel will affect the destiny of mankind.

Yosef’s plan was to bring the brothers to an awareness of their mistake in selling him, a manifestation of their lack of unequivocal love for one another. If successful, the Medrash says, “The world would have reached its apex- and Yosef would have been Moshiach.”

Yehuda, on the other hand, is aware that if Binyomin is left behind with Yosef, Yaakov Avinu would die due to the pain of losing two sons and subsequently the family would disintegrate and dissolve.

Two giants determined to “save the world”; who will be convinced by the other? The Medrash Rabbah 93:4 explains metaphorically in what manner Yehuda was able to convince Yosef to free Binyomin:

In משלי כ: ה , it states:

“מים עמוקים עצה בלב איש, ואיש תבונה ידלנו”מ

“The designs in a person’s mind are deep

waters, but a person of understanding can draw

them out.” This is a metaphor:

A village has discovered a new well, whose sparkling spring water has attracted the townspeople to try to fetch it. Each person valiantly tries with their rope and bucket to reach the water, but unfortunately no one is successful. A “wise person” then asks all the others to lend him their ropes, whereupon receiving them he ties them together and is able to gain water for all.

Why the use of the connotation “wise”? Wouldn’t it be more fitting to say “practical”? We are being taught a profound lesson in human behavior.

Every person is involved with their “rope and bucket”, many people deal with a situation even if it pertains to another, as if everyone reacts or should react the way they do. The wise person sees the expansiveness and totality of a situation; he or she is one who encompasses the large picture and acts accordingly- asking all for their ropes. A simple solution, but only one who is wise thinks of it.

Wisdom is defined by selflessness; the appreciation of the totality of all the dynamics involved. This is the foundation of “Malchus”, Torah royalty- the ability to absorb another’s feelings, sensitivities, “intellectual bent”, and emotions, and subsequently being able to communicate with others “on their turf”, profoundly touching a chord of their emotional makeup.

This is what Yehuda was able to accomplish. In all relationships, being it marriage, siblings, or friends, it is imperative to “tie the ropes together”, to absorb the personality of another if we are to truly and honestly advise them, if we are to be successful in “merging” two different people into one cohesive unit of love and appreciation.

The usual, normative reaction to any obligation or situation is to judge another objectively, while for myself subjectively. They have to, I can’t! Success in life is the opposite; I must! Maybe they need empathy, encouragement, assistance, or they just have endured a difficult situation and need time to relax. This is true wisdom; absorbing another person or group in an expansive, thoughtful, penetrating manner.

Yehuda could have said to Yosef, “I have never met a person who empathetically inquires about another’s father and family as you have, my neighbor of twenty-two years hasn’t! I can’t imagine the pain and anguish you will have if my father dies due to Binyomin being held captive! He touched the inner soul of Yosef, and immediately Yosef relented and proclaimed, “I am Yosef”!

A lesson for all life situations; understand wisely how the other thinks and reacts!

Another aspect of the ability to convince is the respect, esteem and trust one has in another. After being told by the ‘chamberlain of drinks’ that Yosef is a ‘fool, a slave and one who is not fluent in the Egyptian language’. Pharoh nevertheless appoints him to a position of the greatest importance.

Despite the fact that Yosef was incarcerated for twelve years, he still attributed his ability to interpret dreams not to his personal wisdom, but rather to Hashem (in a way reinforcing the description of the chamberlain!)

Pharoh keenly observed this and correctly reasoned that Yosef is a person who has complete intellectual, selfless control of what he says, does and thinks. Such a person is the worthiest of all to be a leader. When one negates and transcends all of personal bias, then they are one who can be the true leader; always thinking about another’s personality, needs with integrity and dedication. When people recognize this beautiful quality, they will submit to such a person. The Kuzari 3,2-3 describes a pious person as one who has unwavering rulership over oneself in all aspects of one’s living experience, the true definition of a prince, a king. That was Yosef HaTzaddik. (For an extensive essay on this idea, see R’ Chaim Friedlander זצ”ל)

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By Rabbi Shloimie Lindenbaum

ירא פרעה איש נבון וחכם (פרק מא פסוק לג)

Pharoah pulls Yosef out of jail in a desperate attempt to find out the meaning of his confusing dreams. Yosef successfully interprets the dreams as a prediction of the future economy of מצרים and then continues to advise Pharoah how to utilize the years of plenty to prepare for the successive years of famine. Yosef makes it clear that the first step is to appoint an understanding (נבון) and wise (חכם) individual to oversee food collection and distribution. R’ Chaim Kanievsky points out that any time these two descriptions appear in the Torah, wisdom always precedes understanding (see Devarim 4:6, for example), but here Yosef said to find an understanding and wise person. R’ Chaim explains based on the גמרא חגיגה יד. that differentiates between חכמה (wisdom) and בינה (understanding), that חכמה refers to the knowledge that someone possesses while בינה refers to what someone can deduce and calculate based on what they already know. In general, חכמה must preempt בינה because first one must have the knowledge and only afterwards can they deduce new conclusions and plans. By Yosef, however, he had already disclosed all of the facts that a person would need to know- that there will be seven years of plenty followed by seven years of hunger. Therefore, it was no longer necessary to find a חכם who knows the correct knowledge, rather to find a נבון who can now use all of Yosef’s information to plan accordingly and execute proper economic decisions for מצרים. That is why Yosef mentioned first that the person must be understanding. Only afterwards he added that they must also be wise because he assumed that if the appointed individual is successful then they will continue in their position for future agendas and that will further require new חכמה.

ויען ראובן אתם לאמר…אל תחטאו בילד (פרק מב פסוק כב)

After Yosef demands from his brothers that they bring Binyomin to him, they realize that this is a punishment from Hashem for the cruelty that they had displayed to Yosef when selling him. Reuven reprimands his brothers that he had told them at the time not to do anything to “the child.” The Ramban explains that the usage of the expression ילד, child, is Reuven reminding his brothers how he tried to save Yosef. He had told them that they shouldn’t punish him because he is merely a child and that is why he had acted badly against his brothers. He shouldn’t be held accountable for mistakes that he made because of his young age. R’ Simcha Broide points out that while Yosef was still at home, Yaakov had taught him all the Torah that he had learnt at the Yeshiva of Shem and Ever. And the Ramban himself said earlier that Yaakov taught him great secrets of the Torah because he saw that Yosef had a very mature understanding. And yet, Reuven attempts to excuse Yosef by blaming his misdemeanors on “immaturity”! R’ Simcha learns from here the tremendous obligation that we have, to be דן לכף זכות, to judge others favorably. Even when it seems unlikely, when we have the opportunity and excuse to view others in a positive way and justify their actions, we should do so with certainty.

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By Rabbi Naftoly Bier, Rosh Kollel

The Parsha begins with the dreams that Pharoah experienced. He instructs that Yosef HaTzaddik be brought to him. In פסוק ט“ו , Pharaoh says, “I dreamed a dream and no one has been able to correctly interpret it, and I heard that you have the ability to do so.” Yosef responds to Pharaoh by declaring, “It is beyond me, it is G-d who will communicate with Pharaoh’s welfare.”

Yosef had been incarcerated for twelve years. Why would he jeopardize himself, by “laying down the gauntlet” courageously and unequivocally stating to the emperor of the world empire, “You got it all wrong. Don’t give me credit for something I don’t deserve!”

Yosef HaTzaddik understood the achievement of power and prestige that he would be given if he satisfied Pharaoh. He was well aware that his family would be sojourning in Egypt. In order not to compromise his unequivocal dedication to the dictates of Hashem, in order to protect himself from being desensitized by the immoral climate he was to live in, he immediately protected his spirituality and subsequently his family; by stating I am a person who lives on a different plane than you, I am a person who lives with the Almighty.

The Medrash Rabbah, 86:5, states; “Rav Huna… said that when Potiphar would ask Yosef for boiling water, there was immediately boiling water; when he asked for tepid water, there would be tepid water.” At first he thought it was sorcery until he saw the שכינה, Divine Presence standing above him.

The Patriarchs lived a normal, natural existence; if so why did Yosef decide to live life on a metaphysical, supernatural plane where in every situation he would enunciate G-d’s Name, thereby accomplishing immediately his intention?

Again, he recognized that living in an environment antithetical to all that he had aspired for, the opposite of all that he had been taught and inculcated by Yaakov Avinu, he needed to create a division by totally living with Hashem every moment of his existence.

In chapter 39, verse 7, the Torah states, “After these things, his master’s wife cast her eyes on Yosef (who was extremely handsome) and she said, ‘Lie with me’.” At the end of verse 10, it states (Yosef said), “[And] I will have sinned against G-d.” His ability to be able to withstand a situation, of which we have no perception how relentless it was, how threatening she was, came about due to his constant utterance of Hashem’s name, thereby creating a barrier to all of the allurements of the Egyptian culture.

In chapter 46:34, Yosef instructs his brothers to declare that they are professional shepherds from their youth, continuing the tradition of their ancestors. Why? Because the Egyptians despise all those who shepherd sheep, since it was their deity. Again, in this manner the בני ישראל would create a barrier between them and the Egyptians.

Rav Samson Raphael Hirsch in Genesis, chapter 26, verse 15 teaches us a profound historical perspective. “… It is first of all the ‘ ברית יעקב ’, ”covenant with Jacob” the testing centuries of the bond of G-d preserving us in slavery and wretchedness. As Jacob (in the ghettos and alike), we have proved ourselves brilliantly. It is now ברית יצחק , when we are emancipated, free and independent, to carry on the heritage of Avraham in the midst of nations, not to fear their envy and to look to Hashem… to protect us… This is the test we still have to pass! Then, and only then, because we are Jews, we follow Avraham Avinu, will we win the respect of the nations of the world.”

As Bilaam said in במדבר , Numbers 23:9, “They are a nation that lives separate, when they mix with the nations of the world, the nations ridicule and despise them.” (Netziv)

Today, we live in the epoch of the Messianic Age. It is the most challenging era of our history. Can we retain our identity? The answer is a resounding yes! Especially in these times when the nations of the world and even unfortunately Jewish people are fighting the existence of Hashem and condone barbaric, insane behavior directed against G-d’s people. If we truly create a barrier, declaring unequivocally to ourselves that we are different, Hashem will enable us to sustain that barrier and to lead us to the ultimate moment of mankind; when all of humanity will embrace the G-d of the Jewish people. This is the eternal lesson and paradigm that Yosef HaTzaddik established for us.

Chazal teach is that before the advent of  משיח בן דוד, the descendant of Dovid Hamelech who will be the Messiah, there will be משיח בן יוסף, a descendant of Joseph who will lead us to victory over the nations of the world who will try to destroy us. His steadfast, unequivocal life experience of dedicating every moment to being aware of the Almighty will vanquish those who will bond together to deny His providential absoluteness.

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By Rabbi Shloimie Lindenbaum

ויראו אחיו…וישנאו אותו…ויקנאו בו אחיו (פרק לז פסוק ד-יא)

The Parsha begins by relating the strained relationship between Yosef and his brothers. First the שבטים are described as having hated Yosef because of the favoritism shown to him by Yaakov. This sentiment is repeated a few פסוקים later when Yosef relates dreams that seemingly convey his superiority over them. Finally, the Torah says that after an additional dream of the same character, his brothers were jealous of him. Normally one would think that jealousy breeds hatred. That is, when a person rises over their peers, they become more jealous, and this eventually causes them to hate him. The פסוקים, however, seem to go in the opposite direction, the שבטים begin with hate and end with jealousy. R’ Yisroel Reisman pointed out that we see from here that truthfully hatred breeds jealousy. When someone has שנאה towards their peer, this will cause them to be jealous of them. Without hatred being a factor, the desire for more in life will not become personal. A person will not hold it against their friend when they rise above them. R’ Reisman says that we can use this information in our personal growth. If we find ourselves jealous of others, the proper way to work on it is by strengthening our אהבת ישראל. By truly loving every Jew we will not be jealous of other’s successes, and we will be able to aspire for more without it becoming a personal battle against them.

ופרצו חומת מגדלי (מעוז צור)

In our description of the oppression of the יונים we say that they breached the walls of the בית המקדש. This refers to the משנה in מסכת מדות which says that the Greeks made 13 breaches in the סורג and after the חשמונאים repaired them they established 13 bowings. The תוס’ יו”ט explains that the purpose of the סורג was to separate between where the non-Jews were allowed to enter and the places of more קדושה, where only Jews could go. It seems that that the יונים were fine with the existence of the בית המקדש, but they refused to accept that there was any special holiness in the Jewish nation. Rather, they wished to show that everyone can equally access the קדושה and become closer to Hashem. R’ Gedaliah Schorr explains that the significance of the number 13 is that it corresponds to the 13 Attributes of Mercy that we ascribe to Hashem. We are all commanded to emulate Hashem in these ways and are taught that we can become “similar” to Hashem, become G-dly, by following His 13 Attributes. This special ability, this unique potential to become so close to Hashem, is what the יונים tried to deny and destroy. This was the symbolism of their 13 breaches, to say that we are all the same and that the Jews do not possess any special G-dliness. To counteract this, the חשמונאים enacted 13 bowings. To bow to Hashem is to express humility and complete nullification of ourselves. This is the greatest possible attachment we can have with Hashem- showing that we are one with Him and emulate Him in all His ways.

 

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By Rabbi Naftoly Bier, Rosh Kollel

In על הניסים , the phrase recited when lighting the menorah, we declare, “that the whole of Chanukah these lights are holy and we are not permitted to use them, but rather only to look upon them in order to thank You and praise Your great name for Your miracles…” the Talmud Shabbos 21a says, “the holiday was established for praise and thankfulness.”

What is praise and what is thankfulness?

There are two stages in being afflicted with a difficulty. There is the time of the struggle, and then the time when one is redeemed from it. While struggling, one may not seeany benefit from it. If one struggled properly and did not succumb, then one has gained not only from the redemption but from the affliction itself. This is also true when God afflicts the Jewish people with oppressors and then intervenes miraculously to redeem them. They study their situation and realize that they should definitely praise God for the redemption. But also, they finally realize that they have gained even more from the affliction. For this they offer thanks, or more correctly, acknowledgement that all God had done was good. (Sfas Emes)

Dovid Hamelech in Psalms, chapter 94, comes to answer the age-old question, “Why does Hashem at times fail to check wrongdoing?”

In verse 12, he states (on the contrary), “Praiseworthy, or forward strides the גבר (person of strength) who You, Hashem trains by discipline (remonstrates) and from Your Torah one is taught.”

Adversity is a gift. It is actually a means to discipline one to take true stock of oneself, thereby causing one to strengthen one’s moral fiber and to ennoble oneself. Only those who are capable of enduring pain, suffering, and adversity, those who are labeled גבר , a person of inner strength who has the moral energies to truly understand the purpose of adversity and to improve; will be visited with misfortune. At the same time, any suffering will be viewed as an admonition to delve more deeply into the Torah in order to derive the standard of what a life filled with duty and loyalty to G-d should be, and to measure one’s past existence against that standard. (see Rav S.R. Hirsch)

Adversity, hardship, distress and tribulations are in Hashem’s world an act of benefaction; it’s no different than a person who is physically ill and in order to regain their health undergoes a painful medical procedure. Precisely for this reason, the wicked are not always punished, for they will gain nothing, on the contrary, they inadvertently empower the righteous to make great strides!

How is it possible to actually view tragedy as an opportunity for edification? Life is an eternal struggle to submit to governance of Hashem, to transcend our physical, hedonistic, material, egotistical drives and strive for the true essence of who we are, our נשמה , soul.

On Chanukah, there was the miracle of the one small jug of oil that lit for eight days. Hashem was teaching us; My love for you is ceaseless, a small spark in you can light a huge flame. Everyone has a נשמה , soul, which is part and parcel of Hashem. It’s eternally there. It just needs to be “sparked”.

Shlomo Hamelech, Song of Songs 8:7, teaches, “Many waters cannot quench love, neither can floods drown it…”

אהרון הכהן , Aaron the brother of Moses, was the greatest peacemaker. (Ethics of the Fathers 1:12) When Aaron met a quarreler he would say, “I just met your partner and he, she is very sorry… and wants to be together.” When he met the other, he would say the same. Naturally, when they would meet, they would embrace one another with true forgiveness and love. (Avos D’Rav Nosson 12:3) Aaron saw that love can be lost, he took it and eternally locked it back into their hearts securely and eternally.

This applies to Hashem and his people. The love is locked in the immutable kernel of spirituality (נשמה) in every Jew. Nothing can disturb it. This was the lesson of the oil, a metaphor for this love, there is always a part of one’s heart that has not been defiled.

The Torah is the blueprint of the נשמה, soul. In the mother’s womb, a child is taught all of Torah, which is forgotten at birth, though embedded in the subconscious. What’s the point?! The Torah is the spark that creates a fire, the flame of truth, spiritual greatness, and emulation of Hashem.

When one is in misery, when one’s physical world is suffering, when we witness virulent anti-semitism, invariably the remaining spark of spirituality is awakened, for that is the only possible definition of life at that moment. The way to maintain and expand it is through Torah study, thereby opening the pathway to true growth. Adversity creates understanding. it develops empathy. It challenges one to investigate and create new goals.

It created a miracle. From the darkest times of Jewish history, when most of the Jewish nation Hellenized, came the outstanding development of Mishnah and Talmud. The experience gave us the ability in the darkest of times not to despair, but on the contrary to harness trials and tribulations as a conduit to acute clarity of one’s true life goals. The Jewish נשמה is eternal and immutable! It’s our precious gift!

In these tragic and difficult times, when the hatred of Jews is rampant; we are amazed at the resurgence of Jewish identity, thousands are embracing a more Torah way of life. May all of Klal Yisroel Grow in our dedication, unite as one, and once again merit miracles just as we did more then 2,000 years ago. And the coming of Moshiach.

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By R’ Shloimie Lindenbaum

וישלח יעקב מלאכים לפניו (פרק לב פסוק ד)

The Parsha begins with Yaakov sending מלאכים to his brother Eisav, trying to preempt Eisav’s attack with a generous gift. Rashi immediately tells us that the usage of the term מלאכים here is literal, that Yaakov sent actual angels, as opposed to it referring to human messengers. R’ Chaim Leib Auerbach, the father of R’ Shlomo Zalman זצ”ל, pointed out something very interesting. We know that when Yaakov was on his way to the house of Lavan he stopped to learn in Yeshiva for 14 years. After that he continued on his way and Hashem came to him in a dream, showing him מלאכים going up and down a ladder. Our Parsha takes place after he left Lavan’s house. It is strange, then, that after learning in Yeshiva for 14 years מלאכים only appeared to Yaakov in a dream, but after living in Lavan’s house for 20 years he had live interaction with מלאכים. Wouldn’t the opposite make sense, shouldn’t he be on a higher level after being in Yeshiva than after having lived by Lavan? He answered that when Yaakov left Yeshiva he was heading towards the house of Lavan- a place filled with טומאה and עבודה זרה. When he left Lavan’s house, however, he was heading back to his father’s home, one of קדושה and דביקות בה’. Many times what matters most in life is not where we are coming from, but rather we are heading to. When we are on the path to קדושה we are better off than when heading towards טומאה, even if our current situation doesn’t appear so.

כה אמר עבדך יעקב עם לבן גרתי (פרק לב פסוק ה)

Yaakov sends a message to Eisav that until now he has lived with Lavan. Rashi explains the significance of this is hinted to in the word גרתי, which is the numerical value of 613- that is to say, that Yaakov kept all 613 מצוות while in Lavan’s house. Then Rashi adds another line, “and I did not learn from his [Lavan’s] evil ways.” Many ask, what is Rashi adding with this- obviously if he kept all the מצוות then he didn’t learn from Lavan? The Chofetz Chaim answered that in this statement Yaakov was admonishing himself. Although Lavan was an evil person, Yaakov could have applied lessons from Lavan to his own service of Hashem. Specifically, the zeal and enthusiasm with which Lavan perpetrated evil, could have been a lesson in how Yaakov could perform מצוות. Yaakov was lamenting that he didn’t learn from Lavan how to improve his own service of Hashem. R’ Menachem Mendel of Rimanov, a great Chassidic master, put a different spin on the same idea. He said that Yaakov was insisting to Eisav that he had no need to learn anything from Lavan, because even Lavan’s enthusiasm in doing עבירות  was matched by Yaakov in his מצוות. While the two explanations may display a difference in the Chassidic style versus the Litvish (the Chassidim emphasizing the joy in all that has been accomplished versus the Litvish stressing all that we can still strive to achieve), both teach us the importance of learning from everything in the world how to better serve Hashem and provide us with a way to inspire our שמחה in our עבודת ה’.

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By R’ Naftoly Bier

In Chapter 32, Verse 25, it says, “And Yaakov was alone and a person (the angel of Esav) fought with him…” Rashi explains why he was alone, not with his family; for he had forgotten some small jugs. But why would he risk his life to be alone when Esav had amassed an army to fight Yaakov? Chazal teach us, “that to the righteous, their possessions are more dear than their bodies.” How can that be? One’s life supersedes the obligation of most mitzvos; surely one’s jugs?!

The next verse states, “…And the joint of Yaakov’s thigh was dislocated…” In verses 32-33 it states, “…And he limped… Therefore, we don’t eat the sinew of weakness which is on the joint of the thigh until this day because he (the angel) gripped… on Yaakov.”

What is the import of this pain that it is immortalized as a mitzvah? The גמרא in מס’ חולין צא teaches that the נביא ישעי’ה, the prophet Isiah, 9:7, taught us the grave importance of and fundamental of Jewish life that is the foundation of this mitzvah.

“G-d sent a message unto Yaakov and it found its place in Israel, all the people should understand it… Those… who with arrogance declare, ‘we will still vanquish our enemies’… Though Hashem is the one who has sent enemies against them, they won’t return to Hashem”.

The גמרא teaches the lesson of the prohibition of the גיד הנשה is that Esav will never be able to conquer Yaakov through the ages but will be able to hamstring him. We, by not eating the גיד הנשה, are proclaiming that our existence is not dependent on physical strength, but on Hashem’s love. If we do fall, it’s due to not submitting ourselves to the dynamic, that our protection is totally due to Hashem “carrying us on His eagle wings”, not because of our material power or advanced weaponry. גיד הנשה then is the eternal sign of the immortal uniqueness of Klal Yisroel, a nation that “lives with G-d”.

This idea is directly related to the “small jugs”. A person who recognizes that every second, one is in the presence of Hashem, that one is placed in this world as a unique agent of Hashem to fulfill a necessary mission, will live every second selflessly, relentlessly subservient to Hashem, recognizing that all that one is, all that is at one’s disposal is all only Hashem’s. It follows that if one possesses objects, it is Hashem’s objects that he has been entrusted with to actualize his mission. “I have to protect His world, for I am a contributor to His world; consequently, He will protect me if He still has a mission for me.” My definition, my importance, my validation is that I am totally a submissive agent for G-d’s glory. HaRav Chaim Friedlander זצ”ל explained that to acquire an object requires time. Time is life, for every moment is an opportunity to ‘live with Hashem’. If Yaakov Avinu would have to expend effort to replace the ‘jugs’, those precious moments of true life- serving Hashem- would be lost. The Jewish people only rely on Hashem; Esav exclusively on their weaponry.

The angel who fought with Yaakov is introduced as a person, “And the man struggled with him.” Why doesn’t the Torah tell us directly that he was an angel; after all, the physical confrontation with an angel, a being of metaphysical strength, is infinitely more formidable as compared to a human?

The answer Harav Nosson Wachtfogel zt”l gave is; the confrontation was a challenge to Yaakov; will your living existence be defined as one totally subservient to Hashem or one that you assimilate some of the ways of mankind. If you live in this world but transcend it and live in your “protected, walled ghetto from outside influences”, then you are Yisroel, otherwise you are not any different than Esav. Our eternal challenge is to maintain one’s recognition that our נשמה defines us, not our selfish desires.

We are all the children of Yisroel, we all have the capacity to transform our potential which is defined as the descendants of Yaakov to embracing a life of Yisroel, where we are “stamped” with the name of Hashem!

In today’s society more than ever, the outside influences and hatred are rampant, at the same time our cognizance of being enveloped by Hashem is the eternal gift we are fortunate to embrace to protect ourselves from outside influence and to gain his loving protection.

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By Rabbi Shloimie Lindenbaum

ושבתי בשלום אל בית אבי והיה ה’ לי לאלקים (פרק כח פסוק כא)

Yaakov runs away from Eisav’s vengeful wrath to his notorious uncle, Lavan. On the way he turns to Hashem and beseeches Him to deliver him whole and healthy, spiritually and physically, from Lavan’s house. He promises that if he is successful in his sojourn there and he returns safely then he will, “make Hashem for him as a G-d” (as per the Ramban’s explanation). R’ Shimon Schwab questions what Yaakov meant by this- hasn’t Hashem always been his G-d? R’ Schwab explains that Yaakov was nervous that if Hashem listens to his תפילה and he is successful in all areas during the next period of his life, he may begin to feel confident in his own abilities and start attributing all his success to himself and his good fortune. When things are going great, often people will forget the source of their ברכה and think that they achieved everything by themselves. To circumvent this pitfall, Yaakov makes a promise before he gets to Lavan that if he is successful there then he will continue to recognize Hashem as his G-d. He establishes now that all his future successes will have one source- Hashem.

ויהי בבקר והנה היא לאה (פרק כט פסוק כה)

Yaakov faithfully works for Lavan for seven years to merit marrying Rochel, Lavan’s youngest daughter. At the end, Lavan deceives him and has him marry Leah, with the excuse that the oldest girl must get married first. To marry Rochel, Yaakov needs to commit to an additional seven years of labor. The באר יוסף points out that we can take a remarkable lesson from here regarding כל מה דעביד רחמנא לטב עביד (everything that Hashem does is for the good). The situation seems terrible for Yaakov- he was taken advantage of, lied to, and manipulated into working for fourteen years. In a spiritual sense as well, he was affected detrimentally because through this he had to marry two sisters. Although at the time it was permitted, it is clear from חז”ל that it was not ideal for him to do something that would later become forbidden by the Torah. At face value there is no silver lining in his story. And yet, חז”ל tell us that many generations later, when בני ישראל are going into גלות, they pray at the grave of Rochel. She in turn beseeches Hashem to save her children from גלות. Specifically, she argues that she allowed her sister to marry the man who was meant for her (she told Leah the signs that she had arranged with Yaakov to confirm her identity) without being jealous, so too Hashem should subdue his “jealousy” of the idols that בני ישראל had worshipped. It is especially in the זכות of this תפילה that Hashem listens and redeems us from גלות. As is turns out, the dire situation of Yaakov in Lavan’s house is actually what saves his children so many years later. This can be an inspiration for us all to remember that every experience we have is from our loving Father and, however improbable it seems, is for our best.

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By Rabbi Naftoly Bier

The Torah states: 28, 11, “He encountered the place and spent the night there…; He took from stones from the place which he arranged around his head and laid down in the place”. What is significant about the stones that it mentions?

Rashi explains that he took stones and formed them into a gutter pipe- all around his head for protection from the animals and one stone that he would rest his head upon. The stones quarreled as to which stone would gain the merit to have Yaakov rest his head upon. Immediately, Hashem unified all of them into one stone- that is the reason it says ‘stone’ and not ‘stones’.

One opinion is that there were twelve stones. In contradistinction to Avraham Avinu and Yitzchak Avinu, whose children chose different paths of life. Yaakov’s twelve children- the progenitors of the twelve tribes, all had one focus: to serve Hashem with total selfless dedication. The consolidation of the twelve stones was a ‘prophetic sign’ that this would occur.

A wealthy person who is world-renowned for his expertise in his field was very perturbed. “Why is it that I always feel anxious? When I am at my profession I ponder as to when I will be at home? At home I wonder when will I go on vacation? When will I go to the opera? To the restaurant? I am constantly thinking about another facet of life when engrossed in whatever I am doing at that moment!” This quandary, uneasiness and at times loneliness is endemic to human nature. How can we overcome this disillusionment?

Every day we repeatedly say the verse, “שמע ישראל ה’ אלוקינו ה’ אחד”, “Understand Yisroel, Hashem our G-d, Hashem is One.”. There are many ideas encapsulated in the Oneness of Hashem. The most important, basic idea that formulates one’s focus is that Hashem is One and only One, that all of one’s actions thoughts, and speech should be predicated on the awareness that one is in His world every second.  It’s all about Him, not me! One must transcend any iota of self-absorption to be effective in this mode of life.

This transition from being self-centered to complete subservience to Hashem that is a result of one’s persistent appreciation of Hashem’s benefactions is the answer to the question. When one is ‘standing’ in front of Hashem, all of one’s actions are defined in a singular manner. Every action done in accord with the Torah’s teachings is a consistent, one-faceted journey throughout life, Yes, there are many compartments, but its all one dynamic, when one follows the Torah’s precepts.

Yaakov Avinu, our patriarch Jacob, was shown that from him the Jewish nation would evolve. Why him? Avrohom Avinu established the paradigm of Chessed, to selflessly and constantly strive to be of assistance and caring with love and compassion to anyone. Yitzchak Avinu established the paradigm of יראה, of total subservience to Hashem, even when it seems illogical or impossible. These two ideas seem at first to be in contradiction with one another. Yaakov Avinu, succeeded in synthesizing in harmony these two paradigms into one- Emes unadulterated truth, integrity, and honesty, as manifested by all of his children focused on their individual talents and how they are to be merged into a nation of greatness.

At the end of chapter 28, verses 20-21 it reads, ‘then Yaakov took a vow saying if Hashem will be with me and he will guard me on this way, I am going; and I will return in peace to my father’s house and Hashem will be a G-d to me… “והי’ יקוק לי לאלוקים”.

Harav Shamshon Rephael Hirsch explains: “Unlike ברכת כהנים, here the prayer for שמירה (preservation) preceded the prayer for ברכה (food and clothing, basic sustenance and social standing). This שמירה, then, cannot refer to material possession, which he did not yet possess, but rather, refers to the spiritual and moral assets he bore in himself.

The establishment of an independent household involves so many difficulties and hinges on circumstances and situations so complex, that a person needs special help from God so as not to forfeit the whole of his better self in gaining that piece of bread. Who can count the people who were morally pure before they set out on the ‘path to bread and clothing,’ but who subsequently for the sake of making a living and attaining social status, denied God, spurned morality, were inconsiderate of their neighbor, and of his human dignity, and so on.

Thus far, Yaakov has been studying Torah, but now he is setting out to seek a wife and sustenance for his family. The dangers involved seemed so grave that he first prays for the preservation of his character, that he not forfeit his spiritual and moral integrity. Integrity is the first thing that the ancestral Jew wishes for himself as he sets out to establish his home. Only then does he request ‘to me’- I.e., an independent livelihood, food, and clothing, so as to live respectably in society; in short: sustenance and social position. The third wish, is for peace, and finally בית אב, family ties that remain intact. If God grants me these, והיה ה’ לי לאלוקים. This too, is an ideal, which henceforth is to be realized, and which the final גאולה, redemption will look back upon.

When God preserves and blesses a person in the struggle for existence, He reveals Himself asיקוק , His trait of Mercy, and there is no one who would not wish for such treatment from God. But only the Jew says והיה ה’ לי לאלוקים, meaning: God, Who showered upon me the bounty of His Love and goodness, will be to me a God Who not only gives and bestows, but also demands that His Will be done with all that bounty. To accept upon yourself the yoke of the Lawgiver’s kingship, and not just thank Him for His Munificent blessing; to direct all the inclination of your heart, and to use every penny that you own, only in accordance with G-d’s Will- that is the meaning of ה’ לי לאלוקים. Thus God says in Bamidbar 15, 41 (we say it every day in קריאת שמע) “להיות לכם לאלוקים” “I redeemed you from Egypt in order that you  live and refine in accordance with My Will.”

This is the idea of unity; it’s only about Him! When one personally imbues this in oneself, it is only natural that one experiences a sensation of unity with Klal Yisrael, the core stimuli to this all is the trait of אמת, unbridled integrity in all facets of one’s life, Yaakov Avinu having established this paradigm.

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By Rabbi Shloimie Lindenbaum

הנה אנכי הולך למות ולמה זה לי בכורה (פרק כה פסוק לב)

Eisav, exhausted from his day in the field, asks his brother Yaakov for a bowl of עדשים. Yaakov agrees in
exchange for the בכורה, the firstborn rights, which Rashi explains would entitle Eisav to serve in the בית
המקדש. Rashi further explains Eisav’s justification for getting rid of the בכורה. He was concerned that
there are too many laws involved in the עבודה and he wouldn’t be capable of strictly following all of
them, which would result in his being punished. At the end he is criticized for having belittled and
disgraced the בכורה. R’ Moshe Feinstein raises the question that Eisav seemingly had righteous
intentions in selling the בכורה- it was only because he held the עבודה in such high esteem that he didn’t
want to transgress any of its laws. Why was this considered a disgrace? R’ Moshe answers that a
person’s job is to bring honor and glory to Hashem’s name. This is his only goal, and he must be willing
to endure anything to achieve it. Even if serving Hashem properly will be a huge responsibility for him
and he may err and get punished for his imperfections, the desire to bring honor to Hashem must
outweigh his concern for his own well-being. The fact that Eisav was unwilling to accept upon himself
such a tremendous yoke which would result in more כבוד שמים, was itself a tremendous disgrace. R’
Moshe learns from here that when someone is given the capabilities to serve Hashem in specific ways
they should not allow the fear of responsibility to deter them from achieving כבוד שמים.

ויברכהו ויאמר ראה ריח בני כריח השדה אשר ברכו ה’ (פרק כז פסוק כז)

Yaakov was sent by his mother to obtain the ברכות that Yitzchok had intended for Eisav. When Yaakov
enters the room and declares his false identity, Yitzchok blesses him and the פסוק says, “he said, see
that the scent of my son is like the scent of the field blessed by Hashem”. The משך חכמה is bothered,
who was he talking to when he said this? Additionally, how could he say to see the scent of his son-
scent is not detected by sight? The משך חכמה explains based on the מדרש that the reason for Yitzchok
becoming blind in his old age was so that he should not recognize Eisav’s evil ways. He also quotes a
זוהר that comments on the aforementioned פסוק that it is not clear who was speaking- Yitzchok, or
Hashem. The משך חכמה explains, truly Hashem was speaking and the declaration to “see” was actually
Hashem removing Yitzchok’s “blindness” and allowing him to clearly perceive the evil character of Eisav.
Hashem then describes what he was allowing Yitzchok to become aware of Yaakov’s beautiful scent, and
it was actually Hashem referring to Yaakov as “my son”- as we know that the Jewish nation is referred to
as Hashem’s son- בני בכורי ישראל.