Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

In Parshas Vayechi, we read that our patriarch, Jacob, gathered his twelve sons with the intention to bestow a blessing to each one.

What is perplexing is that the first three sons, Reuven, Shimon and Levi are castigated and criticized for previous actions on their part. Why does the Torah state after the remaining nine were truly blessed, “These are the blessings that Yaakov blessed his sons”?

The answer can be found in the Torah itself; though he remonstrated Shimon and Levi for not controlling their passions and subsequently wiping out the city of Shechem, he redirected their unique quality of unbridled passion to be utilized in the optimum manner. He instructed them to become pedagogues; for to be a teacher of youth or an educator for adults necessitates one who can passionately and unequivocally transmit ideas. Shimon was dispersed among the tribes to teach the youth while Levi became the instructors of Torah to the adults.

In the same vein, Reuvain was taught that his superior quality of being sensitive to what is just and proper should be used in a measured, productive, and calm manner.

What we are being taught here is one of the most profound lessons of life. The biggest, most important, and beneficial blessing is to understand the singular personality one has to be endowed with. Every person is unique, every person has their special gifts; each and every person has to discover their uniqueness.

HaRav Yeruchim Levovitz expounded and taught that every person is created with a unique positive trait that is the segue to unequivocal, absolute accomplishment and development; and simultaneously a negative trait that can lead a person to complete degradation and failure.

Reuvain had to overcome his בהלה, hasty, impetous, impulsive behavior, while Shimon and Levi had to control their anger.

As the Mishna states: “If I am not for me, who is for me; if I am for myself, what am I?”

Hillel teaches us; If I compete with all, if I spend my time copying others or to attract attention to myself, then who am I; I must find my identity – but if I selfishly utilize my special gifts then what am I? I must merge my uniqueness with society, thereby becoming part of my real world and making it whole. On the contrary, if I am in need of attracting others to my actions, then I must recognize that that need is what motivates all of my behavior.

If one has an intuitive, inherent and relentless drive to act in a truthful, proper manner; it could be the segue to developing into a בעל חסד, a caring person dedicated to helping others at all times and all circumstances. For if one asks oneself what is the proper manner to conduct themselves, invariably they will conclude to emulate Hashem by constantly giving. If one is intent in focusing on this gift of truth, one will veer into a world of dishonesty – always looking for honor, glory, and recognition. For this reason Yehuda was chosen to be the “king,” royalty of Klal Yisroel; he possessed the trait of honesty and had developed into it seeing the essence of all his behavior.

In a world where existential loneliness is rampant, we who live with the Almighty understand that if he created me, then I and only I can contribute to the world what I am empowered to do – for otherwise He wouldn’t need me here!

At times we ponder as to what one’s individuality is – the Rabbis teach us in Ethics of Our Fathers, “Make yourself a teacher and acquire yourself a friend.”

Though it is imperative to have a teacher, nevertheless relevant to a friend the Rabbis use emphatic language- “buy yourself a friend”. To a teacher, one can say, “ My teacher doesn’t understand my generation”, but to a friend one can’t say that. Therefore we are taught that it is imperative to even “buy” a friend, thereby having one who can advise as to what our singular purpose is, and even more so, what truly motivates a person to do what they do!

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By Rabbi Shloimie Lindenbaum

והגדתם לאבי…כל אשר ראיתם (פרק מה פסוק יג)

After Yosef reveals himself to his brothers, he sends them back to Yaakov with instructions to relay to him Yosef’s prestige and all that they have seen in Egypt. What was Yosef referring to when he told them to repeat everything they saw? What special thing did they see that should be told to Yaakov? The מהרי”ל דיסקין answers based on a גמרא in חולין. The גמרא derives from פסוקים that when Yosef served his brothers a festive meal after they brought Binyomin, he showed them how the meat was from properly slaughtered animals, and he removed the גיד הנשה with them watching. It was this that he requested be repeated to Yaakov. He wanted to prove to his father that he was still faithful to the Mitzvos and even remembered how to properly slaughter and clean an animal from anything forbidden. This would reassure Yaakov that Yosef was the same loyal son as when he had left, his spirituality enduring even through his exile in Egypt.

ויפל על צואריו ויבך על צואריו עוד (פרק מו פסוק כט)

After many long years of mourning his beloved son Yosef, Yaakov finally travels with his family to Egypt to see him. Yosef comes out to greet his father and falls on him in an emotional torrent of tears. The פסוק doesn’t make any mention of Yaakov’s emotion at this powerful moment. Rashi tells us that Yaakov was saying שמע and therefore did not hug or kiss Yosef right then. Many are bothered by the question that if it was the time to be fulfilling the Mitzvah of שמע, then why wasn’t Yosef saying it as well? The מהר”ל in גור אריה explains that truthfully it was not the time of day for the regular Mitzvah of שמע. Rather, this moment was coming after years of Yaakov presuming Yosef to be dead. He now merited to not only find out that Yosef is alive, but even to see him in an honorable position, all while having maintained his status as a holy son of Yaakov. Yaakov was completely overcome with gratitude to Hashem and therefore felt an incredible loving closeness to Him. This resulted in his reciting שמע, the ultimate expression of recognizing Hashem’s Oneness and Master Plan. This is how great men experience emotional moments- it furthers their attachment to Hashem and bubbles over in an expression of gratitude and recognizing Hashem’s ultimate wisdom and organization of all that happens in their lives.

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By Rabbi Naftoly Bier

As we learn the story of יוסף הצדיק, we are taught to the extent it’s possible and the grave importance for one to value the dignity of another.

In בראשית יב:טו, chapter 39:12-15, the Torah tells us that “…she caught hold of him by his garment (יוסף, Joseph)… But he left his garment in her hand and ran outside… She then used his garment in her possession to accuse him of trying to violate her.

Why didn’t Yosef grab his garment from her? It’s obvious that she could accuse him and in turn he would suffer grave consequences. (He actually was sentenced to be placed in jail – where he spent 12 years.)

The Rishonim teach us that to overpower a woman robs her dignity. He therefore out of respect for his master’s wife – he slipped out of it and ran outside. (This follows the explanation of רבינו בחיי, the Ramban seems to say it was out of respect to his master, her husband, that he treated her with dignity.)

יוסף הצדיק, Yosef put his life in danger due to his treating all with the dignity and nobility that each person, who is a צלם אלוקים, a creation of Hashem, deserves.

Yosef teaches us that if one mitigates their sense of human dignity, even though in this case where the other is at fault and desires to do a terrible action, nevertheless it would compromise his cultivated great degree of respect and reverence of human nobility.

In פרשת מקץ, Genesis chapter 41, we learn of the dreams of Pharaoh and his subsequent anxiety due to the dreams not interpreted by his “wise man”. The שר המשקים, Chamberlain of Cupbearers, advises to ask the, “Hebrew youth, a slave…” to try to interpret the dream.He represented Yosef as a “kid”, though he was thirty years old, a servant, a Hebrew – all derogatory terms that would preclude him from attaining any noteworthy position.

Nevertheless, Pharaoh calls for him and he immediately is rushed from the dungeon. Pharaoh can’t wait, the pain, anguish, uncertainty is “driving him crazy!” Despite this, the Torah says that, “he (Yosef) shaved and changed his clothes.” How can he? The king is anxiously waiting for him?

For it would be completely insulting, belittling, and demeaning to the king to present himself in a disheveled manner. Though he might engender the ire and fury of the king, nevertheless he felt an obligation to present himself with respect.

יוסף הצדיק, Yosef teaches us that one of the most critical, essential traits that a person needs to possess is unmitigated dignity and nobility for oneself and for another. By compromising it, Yosef, was concerned that he would jeopardize and endanger his innate respect of Hashem which is manifested by one’s treating all with absolute dignity.

In this week’s פרשה, we are taught the manner in which one can rectify an acrimonious situation. Yosef reveals himself to his brothers. We can only try to fathom and imagine the shock they were in. And even moreso, their trepidation that Yosef, the viceroy of the world’s empire, can take revenge against them.

Yosef wants to mollify them. He immediately says to them (verse 4), “I am Yosef, your brother who you sold me to Egypt.” Is that the way to placate them? He then says, “Don’t be distressed or reproach yourselves that you sold me, for to be your provider Hashem sent me here.” If one wants to truly calm or appease another, one must convey to another that I am aware completely of your uncertain agitation and apprehension, I will immediately address it. For otherwise the one who conducted themselves inappropriately will feel that the other harbors resentment.

Yosef, then with certainty, tells them, “This is all the orchestration of Hashem; you actually saved the family by doing this. The Medrash says that he was also saying to them; “My dearest father and you all would have otherwise been forced to journey to Egypt in chains due to the ברית בין הבתרים, but now due to me being the viceroy of Egypt, you can come here with tranquility.” I will see to it that you have your own “district” (Goshen) to settle in, thereby protecting yourselves from assimilation.

This lesson of the guidance of Hashem, protected us for many centuries in Europe. We were forced to live in ghettos, which protected us from the negative influence of the nations of the world.

From the time of the Emancipation we have been greatly challenged due to our total immersion in a society that is completely the opposite of our aims, goals, and obligations. As Rav Shamshon Raphael Hirsch explains, we lived in a גלות, akin to that of Yaakov Avinu, separate from the world. Today we are challenged to live as Yitzchok Avinu, who was respected, lived amongst the Philistines and to constantly be cognizant of the tremendous challenge.

We have reached the zenith of this challenge in today’s society. May Hashem enable us to succeed and to take us to the final step; the coming of Moshiach speedily in our days.

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By Rabbi Shloimie Lindenbaum

ויאמר פרעה אל יוסף אחרי הודיע אלקים אותך את כל זאת…אתה תהיה על ביתי (פרק מא פסוק לט-מ)

After Yosef satisfactorily explains Pharoah’s dreams, Pharoah exclaims that it is evident that Yosef should be appointed as viceroy over Mitzrayim. What about Yosef’s ability to interpret dreams translates into him being a reliable leader? What impressed Pharoah so much that resulted in Yosef’s new position? R’ Chaim Shmulevitz explains that when Pharoah originally called Yosef, Yosef insisted that it is not his own power that enables him to explain dreams, rather it is all from Hashem. Yosef clearly had a talent that could have brought him much honor and prestige in Mitzrayim, especially in the eyes of Pharoah, who so desperately needed his services. The fact that Yosef was able to give that up and honestly proclaim that he has nothing, rather it is all from Hashem, proved to Pharoah that he would make a trustworthy leader. He would not seek his own selfish gains from his position of power, rather he would do what is in the best interest of the people. This show of selflessness, pushing the honor away from himself when he felt that it wasn’t deserved, is what impressed Pharoah in his decision to promote Yosef.

היה לפניו נר ביתו ונר חנוכה…נר ביתו קודם משום שלום בית (רמב”ם פ”ד מהל’ חנוכה הי”ד)

The Rambam says that if someone can only fulfill the Mitzva of Chanukah candles or Shabbos candles they should light Shabbos candles because of marital peace. The Shabbos lights are intended to provide light for people’s use so that the atmosphere on Shabbos is peaceful and pleasant. Chanukah candles cannot be used for personal use only serve to publicize the miracle of Chanukah. The Rambam is thus saying that preserving the peace precedes commemorating the נס חנוכה. R’ Yaakov Kamenetsky explains further that the Mitzvah of עונג שבת- enjoying the serenity of Shabbos- is unique in that which it fuses the physical and spiritual worlds. The way that we access the awesome holiness of Shabbos is through the physically pleasurable eating and drinking. This uses our physicality and spirituality together to serve Hashem. In some way this is an even higher level than the lighting of Chanukah candles. Although Chanukah candles publicize an incredible miracle that Hashem did for us, and they even symbolize the lofty idea that Hashem rests his presence amongst us, they are a service limited to the spiritual world. This ability of Shabbos candles to fuse the two worlds in service of Hashem is so great that it even precedes the lofty and holy Mitzvah of Chanukah candles.

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By Rabbi Naftoly Bier

Both in the added prayer in שמונה עשרה, the Amidah and ברכת המזון, Grace after Meals, of על הנסים, where we recount the miracles of the Chanukah story; we articulate our obligation להודות ולהלל, to thank and to praise. We also mention this phrase in על הנסים, when we light the menorah. Simply, הודאה means to thank while הלל is to praise. What’s the difference?

1. הודאה, to thank, is for one to recognize that they have benefitted, or to clearly perceive what has transpired.
2. הלל, to praise, is to take the time and effort to evaluate and comprehend every nuance of what has transpired.

How much effort, thought, deliberation, dedication, caring, love, selflessness, magnanimity, and financial costs were required to actualize one’s actions towards another.

Another idea:

1. הודאה; to with clarity, unequivocally discern that one has been the beneficiary of Hashem’s benevolence, of His caring, loving devotion and commitment.
2. הלל; in turn to make oneself subservient to one’s Creator – for its logical and imperative to respond in kind to His singular, steadfast constancy. This is the true definition of הלל; that we with passionate fervor recite on the ימים טובים, holidays and Chanukah, “הללו עבדי ה’, Let us praise, we the subjects of Hashem.”

Why is it that only on these aforementioned days do we say הלל? In fact, the Talmud teaches us that we are not allowed to say it on other days of the year for it is “inconceivable” for us to honestly mean what we are declaring! (שבת קיח: ורש”י שם)

The days of saying Hallel, truly praising Hashem, are junctures of time when we focus on the meaning of those days, both their historical perspectives and the eternal, spiritual metaphysical dynamic that suffuses and invigorates us. This in turn raises one’s awareness of Hashem’s unabated, singular love and caring of Klal Yisroel. When one truly, with certainty and conviction, inculcates oneself with this reflection, one can praise Hashem with full vigor and meaning.

The ultimate manner of “praising Hashem” is to develop oneself into a “צלם אלוקים”, a person who emulates Hashem’s ways, in turn bringing “נחת” to Him, for all will say, “This person reflects the Creator” – This is a meaning of “Praise you servants of Hashem, praise the name of Hashem.” (Psalm 113)

The Rambam, הלכות יסודי תורה, Laws of the Fundamentals of Torah, chapter 2:12, states: “It is a mitzvah to love and fear this glorious and awesome G-d, as (Deuteronomy 6:5) states: “And you shall love G-d, your Lord” and as (Deuteronomy 6:13) states: “Fear G-d, your Lord.”

“What is the path [to attain] love and fear of Him? When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know G-d’s great name, as David stated: “My soul thirsts for the Lord, for the living G-d.” (Psalms 42:3) When he [continues] to reflect on these same matters, he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited wisdom before He who is of perfect knowledge, as David stated: “When I see Your heavens, the work of Your fingers… [I wonder] what is man that You should recall Him.” (Psalms 8:4-5)”

Constant observance of His benefactions is the key to dedicate oneself to follow His will.

When one constantly “stands in awe” of Hashem’s supervision of His world one logically concludes that even if an action that one is required to do, will cause excessive stress to oneself and others, one has to do it.

The Torah states: (12:9) “And Yosef remembered the dreams which he dreamed and he said to them (his brothers) you are spies.” For twenty years he was in Egypt. Why didn’t he send a letter to his dearest father to inform him that he is still alive? The Ramban answers that due to his understanding that the dreams were a message from Hashem, it had to become a reality, precluding him from relieving his father from constant sorrow. Rav Shlomo Wolbe explains this is what is meant by “דרך ארץ קדמה לתורה,” what is logical and intuitive precedes all of Torah. One is responsible to act accordingly, if I have an obligation there is no other path of behavior.

The book of Genesis, ספר בראשית is called ספר הישר, the book of proper behavior. (שמואל ב:א-י”ח)

Yosef HaTzaddik dealt with sensitivity and honesty. He didn’t “charge his brothers for the food,” he invited them for a sumptuous meal, honoring them with respect. At the same time he wouldn’t reveal himself due to his clarity of his responsibility.

When the חשמונים decided to wage battle, they could have said it’s impossible to be victorious. When it came to light the menorah, once again, they only had oil for one day. Nevertheless, they taught that inadequacy is never an answer. If this is what has to happen, then do it; for Hashem will enable its actualization. Even if not, one must still follow the logic that this is the only path possible.

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By Rabbi Shloimie Lindenbaum

אלה תולדות יעקב יוסף (פרק לז פסוק ב)

The Parsha introduces the story of Yosef and his brothers by stating “these are the chronicles (or offspring, see Rashi) of Yaakov, Yosef etc.” Simply, the Pasuk is saying that Yaakov’s life story was shaped through the following story regarding Yosef. The Chofetz Chaim, however, explains on a deeper level the Pasuk is telling us that to predict the future story of “Yaakov”- referring to the entirety of the Jewish People- one can look at the life of Yosef. Yosef was the most beloved son, and his brothers hated him for it. They did everything in their power to get rid of him until eventually he was sent to a foreign land with a bleak-looking future. He went through various tests and difficulties there, at every turn seeming as if he was doomed forever and nothing would ever become of him. Eventually, he rose to power, ironically through the very occurrences that seemed to be against him. Afterwards his brothers came, bowed to him, and finally admitted their wrongdoing. The Jewish Nation is very similar, being prized by Hashem and hated by the nations around them. They are sent away from their land to unfriendly nations who seem to be completely capable of wiping them out. Eventually, however, when they are saved and raised to their exalted heights, they will recognize that all the hardships they faced in גלות made them better and stronger. It was through those difficulties that they became great and rose to be princes of the world. Then all the nations will come and admit to the injustice that they perpetrated, and truth will reign.

בעוד שלשת ימים ישא פרעה את ראשך מעליך (פרק מ פסוק יט)

The Parsha ends off with Yosef correctly interpreting the dreams of the שר המשקים ושר האופים. He tells the שר האופים that his dream of carrying three baskets on his head and the birds eating the bread from on top, is a prediction of how in three days he will be killed by Pharoah. Where did Yosef see in his dream that he will be killed? R’ Meir Shapiro answered with a story. There was once a very talented artist who came to the town square to sell his paintings. One of the paintings depicted a man carrying fruit. Soon after he displayed the painting publicly people noticed that there were living birds attempting to eat the fruit from the painting. Apparently, his art was so realistic that even the birds thought the fruit was real! A wise man saw what was going on and pointed out that while it was impressive, it wasn’t truly realistic. If the birds thought that the whole painting was real, then they would be scared to approach the man in the painting. R’ Shapiro explained that in the dream as well, the fact that the birds were willing to eat from a basket atop a man’s head, showed Yosef that the man is not among the living and therefore the birds aren’t scared of him. That’s where he saw in the dream that the שר האופים will be killed.

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By Rabbi Naftoly Bier

In תהלים קי”ד, Psalms chapter 114:2 it states, “היתה יהודה לקדשו ישראל ממשלותיו, Yehuda became His (Hashem’s) sanctuary (the family of royalty) Yisroel (the Jewish people) His dominions.”

The גמרא סוטה לז, Talmud Sotah 37a, explains that when the Jewish people were trapped between the ים סוף, the Reed Sea on one side and the Egyptian army (9,000,000) on the other, נחשון בן עמינדב jumped in the sea, having faith that Hashem would cause an opening for all to travel. “הים ראה וינס, the sea saw and fled.” Due to his unadulterated conviction, he and his descendants were chosen to be the royalty of our people.

What is puzzling is the first quoted verse; the word “היתה, became” is written in the female tense, though Nachshon was a male.

הרב יעקב מליסא, in his commentary מעשה נסים on the Haggadah of Pesach, explains in the following manner. Klal Yisroel, the Jewish people were saved due to the merit of the unbridled אמונה, faith, that Nachshon had. He sanctified Hashem’s “name” (Being) by entering the water until the waters were to enter into his nostrils. For this he was rewarded with the monarchy. But from where did he have the courage to put his life in danger? From his ancestress, Tamar, who sanctified Hashem’s name by not revealing who impregnated her.

Tamar had been sentenced to death due to what seemed to be a terrible act of immorality – she was the daughter of Shem, the son of Noach (Rashi) or because Yehuda, Judah was a revered, respected leader of many and therefore her act was one of great disgrace (Ramban).

But she was in a quandary. If she reveals it’s Yehuda who is the father of the children she is pregnant with, he will immediately lose his standing and esteem and become the laughingstock of all. The derision, disparagement and scorn he would experience would emotionally devastate and damage him for eternity, akin to murder. On the other hand, she and her two embryos would die if she didn’t confront Yehuda.

Her valiant decision not to confront him directly was due to her profound perception and comprehension of the nobility and dignity of every human; due to their being created by Hashem. How could she commit a heinous act, one that would embarrass a person for life? In this manner, she sanctified Hashem’s name, for only a person who duly appreciated that every human is a lofty, ennobled product of the Almighty, would have the capacity to forfeit their own life to protect the dignity of another.

In פסוק כ”ו, verse 26, it needs; “She is right, it is from me (the embryos)..” Rashi quotes Chazal, that a Heavenly Voice stated, “It is I (Hashem) that decreed that this whole incident take place, since she (Tamar) carried herself in her father-in-law’s home with the loftiest level of protecting her dignity (צניעות), she would be the progenitor of the royal family – the Davidic dynasty all the way til Moshiach ben David.

While initially the reason that the מעשה נסים gives seems to be different than the one Rashi quotes from Chazal, one can argue that they both have the same essential core.

To truly “sanctify Hashem’s name”; to truly focus constantly on the concept that Hashem is center-stage and we are always “in front of him”; to emphatically demonstrate that we “live in His shadow”, is only possible if initially one internalizes that one is privileged, fortunate, and blessed to be an indispensable participant in His universe.

In today’s world the almost total lack of human nobility and dignity is a direct result of the lack of inculcating the idea that the Almighty created us and we are His treasure! Tamar, whose every moment was suffused with this consciousness, found it impossible to incapacitate or hamstring another person’s vibrancy.

The idea that צניעות is a relentless appreciation of one’s inner nobility is the fundamental foundation of all is the catalyst that enabled for the חשמונאים, Macabees, the royal priestly family to rebel against the domination of the Greek government that ruthlessly declared edict after edict to demoralize the Jewish people.

Klal Yisroel had reached a point of almost complete hopelessness; many had Hellenized, observing specific mitzvahs were punishable by death and the בית המקדש, the Holy Temple, had been ransacked and defiled. To add to the misery and degradation, the Greeks enacted an edict that every woman who married would have to spend the first evening of their marriage with the local Greek governor. This unimaginable abuse and defilement could only demoralize the Jewish people. It reached a point that we became alarmingly unsensitized due to the avalanche of decrees, mitigating almost all sense of self-worth and pride.

The daughter of כהן גדול, High Priest (who was the exemplar of spiritual dignity) at her wedding celebration began to disrobe herself. Her stunned brothers immediately decided to punish her. She implored them to refocus their emotional reaction to her deplorable behavior, upon all the Jewish women who were being oppressed. She understood that the precious idea of nobility is intuitive to all; if it can be uncovered it is a powerful force of human behavior.

May we merit to revelation of Hashem to us all, once again fully recognizing the גדולת האדם, the nobility of a צלם אלוקים.

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By Rabbi Shloimie Lindenbaum

ויירא יעקב מאד ויצר לו (פרק לב פסוק ח)
Our Parsha begins with Yaakov preparing to greet his brother Eisav who is approaching with plans of killing him. The פסוק describes Yaakov as being afraid of Eisav but this doesn’t seem compatible with what we know about Yaakov Avinu. After all, he was a holy man who always lived with the reality of Hashem in his life, and he should have been the paradigm of faith and trust in Hashem. How could he have been afraid of another human? Rav Shimon Schwab explains that fear is a natural human emotion and even great men are subject to being afraid when they are in a dangerous situation. This that we find that צדיקים place their full trust in Hashem is only after they daven to him. Once a צדיק pours out his heart in prayer to Hashem, he has בטחון that Hashem accepted his תפילה and will watch over him. Therefore, says Rav Schwab, soon after the פסוק describes Yaakov’s fear it relates how he davened to Hashem.  Once he asked Hashem to protect him from Eisav we do not find again that Yaakov was afraid. In fact, we see that he went by himself in the middle of the night to retrieve small jugs that he had left behind. It doesn’t make sense that a person in a fearful situation would put himself in greater danger by venturing out alone at night. We see that after Yaakov davened, he was no longer afraid of Eisav because now he had full faith that Hashem would protect him.

וישאל יעקב ויאמר הגידה נא שמך ויאמר למה זה תשאל לשמי ויברך אותו שם (פרק לב פסוק ל)
Yaakov is accosted by Eisav’s angel and after a fierce struggle emerges victorious aside from a blow to his hip. The angel then changes Yaakov’s name to Yisroel, which is a form of admission to Yaakov’s victory. Afterwards, Yaakov asks the angel what his name is, to which the angel responds, “why do you ask for my name”. He then proceeds to bless Yaakov. The final part of their conversation requires an explanation- why did Yaakov ask for the angel’s name and why did the angel respond so evasively? Finally, how did that dialogue result in a blessing from the angel? The משך חכמה explains that normally when blessing someone you need to know their name to properly direct the blessing. Therefore, when Yaakov asked the angel for his name, it was clear that his intention was to bless the angel, perhaps as a show of appreciation for the name Yisroel. To this the angel responded that Yitzchak already promised Yaakov that those who bless him will be blessed by Hashem. Therefore, Yaakov doesn’t need to know the angel’s name to then bless him directly. Rather, by the angel blessing Yaakov, he will automatically receive Hashem’s blessing through Yitzchak’s promise. This explains the continuation of the פסוק that the angel asked Yaakov why he needs to know his name, after all Yaakov has simpler ways of bestowing blessing on others. He then proceeds to bless Yaakov which results in the angel being blessed by Hashem even without Yaakov knowing his name.

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By Rabbi Naftoly Bier

After having taken his family across the “ford of Yabbok,” Yaakov Avinu “was left alone and he struggled with a being (the angel of Esau).” (Genesis 32:25)

Rav Samson Raphael Hirsch explains in the following manner:

“As he had already passed all his people and all his pos­sessions to the other side of the stream, his being left alone can only be explained by, as the sages teach נשתייר על פכים קטנים, that after he had brought everything across, he returned to look round and see that no small things had been forgotten. And to this they attached the significant saying: ומכאן לצדיקים שחביב עליהם ממונם יותר מגופן כל כך למה לפי שאין פושטין ידיהם בגזל (Chulin 91a) that the righteous ones see even in the smallest value of honestly acquired fortune, something holy, which they may neither squander or allow to be uselessly wasted, and for the rightful use of which they will be called to account. A million has, for them, only the value of a pin, if it is a question of spending it for God-pleasing purposes, and a pin has the value of a million if it is a question of wasting it uselessly. The smallest possession that he has, who does not פושט ידו בגזל, who does not take anything by force, but only calls his own what he has acquired by his honest toil, is considered by him as a token of G-d’s Pro­vidence and Goodness, his very smallest possession, a produce of honest sweat and G-d’s Blessing and hence of invaluable worth.”

At first the quote from the Talmud that the righteous consider their possessions more significant than their bodies is incomprehensible. One is not allowed to endanger one’s life, one is commanded וחי בהם, that one’s ability to live takes precedence over all mitzvahs except the three cardinal sins. True, one has to protect one’s possessions for they are a benefaction from Hashem, but certainly one’s being is also!

The תפארת יעקב explains in the following manner. Yaakov Avinu, our patriarch Jacob, had no doubt he would survive. He duly recognized with certainty that Hashem would definitely protect his possessions. Due to his unflagging, essential commitment to integrity; his possessions would be defined as being Hashem’s. Consequently he had a moral obligation to protect “Hashem’s bounty” even at the expense of being pained for a short time; especially since it wasn’t certain that he would be injured.

Immediately after this narrative, the Torah tells us of the monumental struggle between the being (Angel of Esau) and Yaakov Avinu. It is the eternal struggle between the opposite forces which govern every human being and society as a whole. Can one dominate their physical desires, their drive to dominate and to compete with others, to reject plan and purpose dictated by a Higher Power – Hashem – or does one subjugate their will to one’s Creator with the total perspective that the physical is but a challenge to be sublimated; the real life mission being to emulate Hashem and to raise oneself to Him.

“In Ya’akov and Esav, two opposing principles confront each other. The struggle between them, and the outcome of this struggle, are the forces that have shaped world history. Ya’akov represents family life, happiness and making others happy. Esav represents the glitter of po­litical power and might. This conflict has raged for thousands of years: Is it sufficient just to be a human being, and are political power and social creativity of no significance unless they lead to the loftiest of all human aspirations, or, on the contrary, does everything that is human in man, in home, and in family life exist only to serve the purposes of political triumph?”

To succeed in this battle necessitates that a person be unequivocal in their focus; honestly and constantly asking if one is definitely, correctly acting in consonance with Hashem’s will. If one is relentless in their activity relating to money and possessions with perfect integrity, thereby developing an honest personality, only then can one raise oneself to true spiritual heights.
It is then understood Yaakov’s tenacious desire to protect his belongings. If the basis of all achievement – and of אמונה – is אמת, honesty, then how it could otherwise than to gather even the inexpensive, plain earthenware jugs. In turn this enabled him to succeed in the struggle with שרו של עשו.

For Moshiach to come, to finally witness “ורב יעבוד צעיר, and the greater (Esau) will serve the lesser (Yaakov)” will only transpire if we are honest in our speech, financial dealings, and not compromising the quality of life of another; their dignity and their emotional and physical health.

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By Rabbi Shloimie Lindenbaum

ויפגע במקום וילן שם (פרק כח פסוק יא)

Our Parsha begins with the story of Yaakov leaving his home to go live with Lavan and along the way encountering a place to sleep. An interesting expression of “ויפגע” is used to describe how he arrived there. חז”ל, as brought by רש”י, tell us that it refers to an expression of תפילה and that this פסוק is the source that Yaakov established the nighttime תפילה of Mariv. There are also other expressions of תפילה that חז”ל use as sources to say that Avraham enacted Shacharis and likewise with Yitzchak for Mincha. The אזנים לתורה raises the question that normally in Judaism each day begins with the preceding night. If so, why did Avraham begin with the morning prayer followed by Yitzchak’s afternoon prayer and with Yaakov finishing at night? Shouldn’t Mariv have been established first? He answers that the time of the תפילות symbolize the lives of those who enacted them. Avraham was recognized by the world to be a distinguished and honorable person. He was given ten clear tests and achieved his goal beautifully. His life was somewhat of a “Golden Era” in the history of the Jewish nation. This is portrayed by his תפילה of Shacharis- said at a time of pure beautiful light and clarity in the world. Yitzchak lived a generally peaceful and honorable life but we also see that the 400 years of exile decreed to Avraham by the ברית בין הבתרים began with his birth. His life was like that of the sun as it begins to set at the end of the day, the transition period from the Golden Era to somewhat darker times. Therefore, it was appropriate for him to establish Mincha. Finally, Yaakov lived a life fraught with trials and tribulations. He had to run from Eisav, outwit Lavan, and eventually lost Yosef for many years. His life was one of darkness and difficulty in seeing Hashem’s Hand. This is parallel to the darkness of night when we daven Mariv. We see from our forefathers and their lives that in every situation in which we find ourselves it is always appropriate to turn to Hashem with heartfelt prayer.

ויחר ליעקב וירב בלבן (פרק לא פסוק לו)

Yaakov worked for Lavan for many years and was cheated and swindled copious times. He eventually ran away and was soon pursued by Lavan and his entourage. Upon reaching Yaakov, Lavan begins to accuse him of stealing his idols. Yaakov proclaims innocence on behalf of himself and his family but allows Lavan to search all of their belongings. Turning up empty-handed after a thorough search, Yaakov lets Lavan have it. The פסוק says how Yaakov became upset and started fighting with Lavan over his false accusation. Why did he suddenly became enraged now? He was conned by this man for almost 20 years and somehow bit his lip, why now did he give in and demand that Lavan admit to his innocence? The באר יוסף explains that until now all of Lavan’s tricks were targeting Yaakov on a personal level. They were ploys to get Yaakov’s labor and assets. That much Yaakov was able to handle because he knew that man’s livelihood comes from Hashem. Now, however, Lavan was accusing Yaakov of being dishonest and stealing. Yaakov recognized how terrible it would look for Hashem’s honor if he would be publicly disgraced as a thief! He was the recognized man of G-d and if people would think that he did something dishonest it would be a tremendous חילול ה’. This was unacceptable to Yaakov and he therefore had to forcefully demand from Lavan that he publicly declare Yaakov’s innocence. His own honor was able to be dismissed, but Hashem’s honor was of primary importance.