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Parsha Questions (from ohr.edu)
1. Why was it important that Yitzchak look like Avraham?
2. Why does the Torah stress that Rivka was the daughter of Besuel and the sister of Lavan?
3. What are the two differences between Tamar’s pregnancy and Rivka’s pregnancy?
4. Why was Esav named Esav?
5. Who gave Yaakov his name?
6. How did Esav deceive his father?
7. Why was Esav faint when he returned from the field?
8. Why are lentils a food for mourners?
9. What was the birth right that Yaakov bought from Esav?
10. Why was Yitzchak not permitted to go to Egypt?
11. Why did the Philistines plug up the wells?
12. Why did Yitzchak lose his sight? (three reasons)
13. At what age should one anticipate his own death?
14. Why did Rivka ask Yaakov to bring two kid goats?
15. Why did Esav leave his special garments with Rivka?
16. What fragrance did Yitzchak detect on Yaakov’s garments?
17. What was the “fat of the land” promised to Esav?
18. When will Esav be freed from subjugation to Yaakov?
19. What inspired Esav to marry the daughter of Yishmael?
20. If we know that Machalas was Yishmael’s daughter, it’s self-evident that she was the sister of Nevayos. Why does the Torah state that Esav married “Yishmael’s daughter, the sister of Nevayos?”
RABBI PLISKIN'S DAILY LIFT Daily Lift #129 Enthusiasm Is Contagious
We are all influenced by the emotional states of the people we interact with. In the presence of cheerful, sincerely kind, upbeat people, we find it easier to become more cheerful and positive. Conversely, in the presence of someone who is negative, kvetchy, irritable, and angry, we easily feel more negative or uncomfortable ourselves. The person whose state is more intense and enduring will have a greater influence on the states of others, for better or worse.
Because the state of enthusiasm is contagious, if you want to increase your own level of enthusiasm, it makes sense to be around other people who are enthusiastic. Even talking to an enthusiastic person for a few minutes is frequently sufficient to elevate our own state. At times just talking to an enthusiastic person on the telephone will raise our spirits.
Your own enthusiasm will have a positive influence on the lives of others. By being enthusiastic you will be doing many acts of kindness. At times, you won't even be aware that your enthusiastic state was helpful to someone else.
This can add a dimension of motivation for developing a greater amount of enthusiasm. Not only will you gain yourself, you will also be helping numerous others.
A Daily Dose of Wisdom from the Rebbe ()
Think His Thoughts
Science is the study of those things G-d thinks about, by one of His thoughts.
Torah is the study of G-d thinking.
Thanks for contributing to the Parsha Fun page:
ohr.edu; The Kosher Net; Torah Tidbits; L’chaim Weekly; Eishes Chayil Newsletter; Aram Soba Foundation; ; Aish.edu; ;
Parsha Answers
All references are to the verses and Rashi’s commentary, unless otherwise stated.
1. 25:19 - So everyone would agree that Avraham was indeed his father.
2. 25:20 - To praise her, that even though her family was evil she was righteous.
3. 25:24 - Rivka gave birth at full term to two children, one righteous and one wicked. Tamar gave birth after seven months to two righteous children.
4. 25:25 - He was born fully developed. The name Esav is based on the Hebrew word for "made".
5. 25:26 - G-d.
6. 25:27 - Esav deceived Yitzchak by asking questions that suggested that he was very strict in mitzvah observance.
7. 25:29 - From having murdered.
8. 25:30 - They are round like a wheel and mourning is like a revolving wheel that eventually touches everyone.
9. 25:31 - The right to bring sacrifices.
10. 26:2 - Through the akeida he had attained the status of a korban and was forbidden to leave Eretz Canaan.
11. 26:15 - They felt that either marauders would attack to capture the wells, or, if attacking for other reasons, they would use the wells as a water supply.
12. 27:1 - a) From the smoke of the incense offered by Esav’s wives to their idols; b) From the angels tears which fell into Yitzchak’s eyes at the time of the akeida; c) In order for Yaakov to receive the blessings.
13. 27:2 - When he reaches five years from the age his parents were when they passed away, until five years after.
14. 27:9 - One for Yitzchak and the other to offer as a korban Pesach.
15. 27:15 - He suspected that his wives might steal them.
16. 27:27 - The scent of Gan Eden.
17. 27:36 - Italy.
18. 27:40 - When the Jewish People transgress the Torah.
19. 28:7 - Seeing that his father despised his current wives, he resolved to take a wife from his father's family.
20. 28:9 - To indicate that Yishmael died between her betrothal and her wedding, and that it was Nevayot who gave his sister in marriage to Esav. Knowing the date of Yishmael’s death, we can determine the date of Esav’s marriage and thus Yaakov’s age, 63, at the time of his flight from Esav.
Remez HaShavua
by Neil Bodner
In this week’s Parashah, Yaakov pretends to be Eisav in order to get the Berachah from Yitzchak. During the encounter, Yitzchak remarks, “הקל קול יעקב,” “The voice [I hear] is Yaakov’s voice” (BeReishit 27:22). Rashi (ibid s.v. Kol Yaakov) states that Yitzchak recognizes not Yaakov’s actual voice but the pleasant fashion in which Yaakov speaks. The only distinction Yitzchak is able to make between Yaakov and Eisav is their use of speech; in all other respects, Yaakov appears to be Eisav. This is because speech is the defining part of man, and specifically of the Jewish People. We can accomplish a great deal and fulfill many Mitzvot by using our speech in the correct way, but, unfortunately, we can also do much damage by using it in incorrect ways. As Ramban (Igeret HaRamban) advises, “Accustom yourself to speak gently to all people at all times.”
The Remez: The Pasuk (BeReishit 2:7) describing the creation of man states, “ויהי האדם לנפש חיה,” “Man became a living being.” Onkelos translates נפש חיה, “a living being,” as רוח ממללא, “a speaking spirit.” Accordingly, the sole difference between man and the other creations is man’s ability to speak. The Gematria (numerical value) of the words נפש חיה is identical to that of “הקל קול יעקב” (453) because Yaakov epitomized this trait of proper speech. (Sefarim HaKedoshim)
The Use of “Physical Pleasure” or How to Get Your Money’s Worth
- The body is to the soul like a car is to the driver. Keep the body feeling good so the soul can tackle what life is about.
- We live in a "pleasure world." Make sure you get the true, lasting pleasures.
- Watch out that you don't use material pleasures as a way of running away from life.
- Over-indulgence drains self-respect.
- To get the most pleasure out of life, be full of vitality and purpose..
- Translate all your pleasures into energy for living.
- When you have a cup of coffee, you feel good. Now how will you apply that burst of energy?
- To maximize any physical experience, make sure to get the "meaning" behind it.
- Don't retreat from life, elevate it.
- Wisdom is a delicious flavor. Translate the energy of a good ice cream cone into wisdom.
- Don't get lost in a bag of potato chips.
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Jewish Jokes
Q. Why is it so important for the groom at a Jewish wedding to stomp on a wine glass?
A. Because it’s the last time he’ll pt this foot down.
Q. Why does the bride go to the Kosel (The Wailing Wall) on her wedding day?
A. So she can get used to talking to a wall!
A Rabbi was opening his mail one morning. Taking a single sheet of paper from an envelope, he found only one word written on the sheet: “IGNAROMOUS” At the next services, the Rabbi announced, “I have known many people who have written letters and forgot to sign their names. But this week I received a letter from someone who signed their name … and forgot to write a letter.
Two Jews, Mort and Saul, are out one afternoon on a lake when their boat starts to sink.
Saul says to Mort, “So listen, Morty, you know I don’t swim so well.”
Mort remembered how to carry another swimmer from a long ago lifeguard class. So Mort begins tugging Saul to the shore. After ten minutes, he begins to tire. Finally, about 100 yards from shore, Mort asks, “Saul, do you suppose you could float alone?”
Saul replies, “Morty, this is an odd of a time to be asking for money.”
Definition of Bar Mitzvah: The day when a Jewish boy comes to the realization that he is more likely to own a professional sports team than to play for one
|[pic] |by Zvi Akiva Fleisher |
"Eikev” Ch. 26, v. 5- The Baal Haturim points out that this word equals 172, the number of years that Avrohom kept Hashem's commands, from the time that he became aware of and recognized his Creator, at the age of three till his death.
The gemara Yoma 28b derives from our verse that Avrohom even kept Rabbinical decrees, including Eruvei Tavshilin. Why is this particular law singled out?
1) The GR"A answers that in the original text of the gemara the abbreviation E"T, ayin tes, appeared. A later transcriber mistakenly thought it stood for Eruvei Tavshilin, while it actually stood for Eruvei T'chumin. This is rightfully alluded to in our verse by the word "Eikev" which also had the meaning "heel," hinting to the restriction of walking a certain distance beyond one's domain, which can be altered with eruvei t'chumin.
2) The Chasam Sofer answers that the words "eruvei tavshilin" mean mixture of cooked objects, meat and dairy cooked together. It is indeed unique that Avrohom kept this law since Tosfos on the gemara Sanhedrin 4b d.h. "derech" say that there is a Torah restriction on Bosor b'cholov only when each on its own was originally permitted. Since before the Torah was given there was no verse to permit milk products, as they are an extract, "yotzei," from a prohibited object, namely a live animal, eiver min hachei (see gemara B'choros 6b), he really was permitted to eat this cooked mixture. Therefore the gemara Yoma stresses that he kept even this prohibition.
3) The Avnei Nezer quotes the Ramban who asks why there is a prohibition to prepare from Yom Tov to Shabbos, since Shabbos is greater than Yom Tov in all aspects. The Ramban answers that there is one point in which Yom Tov is greater. Yom Tov is established by a human court, while Shabbos is Divinely established. Human involvement to establish the right time for each Yom Tov is greater than a permanently set time, even if done so by Hashem. Therefore, it is prohibited to prepare on Yom Tov for Shabbos without making an eruv tavshilin. The Avnei Nezer says that since before the Torah was given, Avrohom kept the Shabbos out of his own volition, his Shabbos was equal to Yom Tov even in the area pointed out by the Ramban. Therefore, there should be no restriction for Avrohom even without an eruv tavshilin, and yet he still made one.
4) Another possible answer: There is a halacha that one may not cook food on Yom Tov to be consumed even that same day by one who does not observe Shabbos and Yom Tov (see Shulcan Oruch O.Ch. #512:1). An eruv tavshilin would therefore not be applicable in Avrohom's situation, since Avrohom did not have the possibility of unexpected Shomer Shabbos and Yom Tov guests arriving, which is a necessary component of the hetter created by the eruv. (See #527 and Ran, Ch. 3 of Gemara P'sochim). Yet, he still made an eruv tavshilin to go through the motions of a future Rabbinical mitzvah.
"Mei'oh sh'orim" 100 GATES (26:12) Rashi (M.R. 64:6) says that Yitzchok's produce was estimated at 100 fold the normal yield, AND our Rabbis said that this estimation was for tithing a tenth of the produce, "maa'seir." Are these two thoughts connected? They seem to be as Rashi says "AND our Rabbis said." Another question can be raised. The mishneh in Pirkei Ovos 1:16 says that one should not readily tithe by estimation, "v'al terbeh l'a'seir m'umodose." If so, why did Yitzchok do so by estimation, rather than accurately measure his total yield, and then accurately measure a tenth of that?
The Rada"k on M'lochim 2:4:7 brings a Tosefta that says that produce that is the result of a miracle need not have "maa'seir" separated. Rashi (M.R.) on our verse says that the land produced poorly and that it was a year of famine, and in spite of these two drawbacks, Yitzchok's fields yielded a 100 fold crop. This was clearly a miracle. Although he was not required to tithe the complete produce, he still wanted to tithe the amount that the field would have produced sans miracle. This brought about the need for estimating what the field would normally produce and in no way contravenes the rule of the mishneh in Pirkei Ovos. This also explains the connection between the two statements, that the field produced 100 fold and that the Rabbis said that the estimation was for the "maa'seir" tithe. (Rabbi Y.D. Babad of Busk)
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The following material is adapted from The Book of Our Heritage by Rabbi Eliyahu Kitov and other sources...
The Month of Kislev
The name "Kislev" is of Babylonian origin. In the Tanach (Bible), Kislev is referred to as the ninth month, as it is the ninth month after Nissan.
The first rainbow, observed after the Flood, was seen in Kislev. "And G-d said: 'This is the sign of the covenant which I set between Me, and yourselves, and between every living being that is with you, unto eternal generations. I have placed my bow in the cloud, and it shall be a sign of a covenant between Me and the Earth.'" "This is the sign of the covenant" - G-d showed Noah the bow and said to Him: "This is the sign of which I spoke" (Bereishis 9).
Rosh Chodesh Kislev, which refers to the transition day or days between months, consists at times of one day, and at times of two. The preceding month of Cheshvan sometimes consists of twenty nine days, or thirty days. In the former instance Rosh Chodesh Kislev consists of one day, which is the first of Kislev; in the latter, of two, with the first day of Rosh Chodesh counting also as the 30th day of Cheshvan, and the second day of Rosh Chodesh counting as the first day of Kislev.
From the days of the Hasmoneans, as long as the Beit Din, also known as the Sanhedrin, or Jewish Supreme Court, sanctified the month through the testimony of witnesses, who testified as to when they had seen the New Moon, where in the sky they had seen the New Moon, and exactly what it looked like, messengers of the Beis Din went out to places distant from Yerushalayim, to make known when the new month had been sanctified. The Beis Din needed to do this only during months in which festivals occurred, so that people knew on which day to observe the festival. Therefore, when the month of Kislev was sanctified, messengers were sent out, so that people living far from Yerushalayim would know when Chanukah was to begin. Chanukah has the status of a festival, although it is Rabbinic in origin, and not directly mentioned in the Torah.
|Date |Event |Year from creation |
|2 |"Purim of Casablanca" - today Hitler's solders were chased out of Casablanca, and they claimed it a holiday like Purim.|5704 |
| |Rabbi Aharon Kotler - passed away |5723 |
|3 |the Chashmonaim took out all the Idols from the Temple |3597 |
|13 |Ravina - compiler of the Talmud Babli passed away |4260 |
|14 |Reuven - the son of Ya'akov, was born |2194 |
| |Reuven - the son of Ya'akov died - at the age of 124 or 125 |2318/9 |
|15 |Rabbi Yehuda Hanasi - author of the Mishnah - died |3554 |
|19 |the "Maggid of Mezrich" - passed away |5533 |
|25 |the Mishkan - that Moshe built - was finished today, (but wasn't put up till 23rd of Adar. so HaShem repaid Kislev with|2450 |
| |the reopening of the Temple through the Chashmonaim) | |
| |the Temple was rededicated by Yehudah Hamaccabi, and the following year they proclaimed it a holiday called Chanukah, |3597 |
| |after the miracles | |
|28 |Since the time of Noach, every year it would continuously rain during those 40 days, till King Solomon came and built |3557 |
| |the Temple and prayed to G-d, only then did it stop. | |
KNOW YOUR נ"ך
SEFER YEHOSHUA (Shiur #4)
CHAPTER 7-8 The Battle of Ai and Achan; All Israel are Responsible for One Another
Acknowledgements: THE TANACH STUDY CENTER [] Sefer haDoros; The Little Midrash Says; The Sequence of Events in the Old Testament
Whenever something 'goes wrong', (instinctively) we tend to blame 'somebody else'. Sefer Yehoshua appears to arrive at a similar conclusion, for in chapter seven we find that one person - ACHAN - is blamed for Bnei Yisrael's defeat in their battle against HA'AI!
Could that really be so? Does it make sense that an entire nation should be punished so severely due to the personal sin of one individual!
7:1 Introductory remarks [setting the stage] [Note that the parshia actually begins in 6:27!]
7:2-3 Yehoshua sends SPIES to HA'AI, and their report
7:4-9 The defeat in the first battle, and Yehoshua's prayer
7:10-15 G-d's response - find the 'sinner' who caused the defeat
7:16-26 Singling out Achan & his punishment
8:1-2 G-d's command to fight HA'AI again (and HOW to fight)
8:3-8 Yehoshua's plan to defeat HA'AI (using the ambush...)
8:9-17 Stage One of the battle - the fake retreat
8:18-24 Stage Two of the battle - the ambush works!
8:25-29 Summary information concerning this victorious battle
'DOUBLE' BLAME
Chapter seven leaves us in doubt concerning who really is to blame for the original defeat. On the one hand, it opens with a very harsh statement concerning all of Bnei Yisrael: "VA'YIMALU BNEI YISRAEL BA'CHEREM - And the children of Israel transgressed by taking from the booty..." (7:1); however that very same pasuk continues with "VA'YIKACH ACHAN - And ACHAN took...", indicating that it was only Achan who sinned.
This quandary continues later in the chapter when G-d explains to Yehoshua WHY Bnei Yisrael have been punished. First G-d declares: "CHATAH YISRAEL - Israel has sinned!" (7:11); but only two psukim later G-d instructs Yehoshua to find the lone individual who has taken from the booty.
So who is to blame - all of Bnei Yisrael or only Achan?
THE NEW BATTLE PLAN
If ACHAN's sin was ONLY reason why Bnei Yisrael lost the first battle against HA'AI, then we should expect the following sequence of events to follow:
1) Achan must be punished for his sin.
2) Bnei Yisrael can then resume their battle against HA'AI
3) To prove that Achan's sin was the ONLY reason for their defeat, the second battle should be fought just like the first, i.e. a frontal attack by 3000 soldiers (see 7:4!).
However, after Achan's punishment (see 7:20-26), we find quite the opposite. Instead of sending another unit of 3000 men to attack, G-d instructs Yehoshua to launch a totally DIFFERENT style of attack. This time, Bnei Yisrael take full advantage of their numeric superiority by setting two ambushes (one of 5000 men and another of 30,000 men) before the remainder of the army engages HA'AI head on. [See 8:1-9 for more complete details.]
This battle is very different than the original battle where only 3000 soldiers were sent into battle. This time, Yehoshua employs a much better military strategy. Furthermore, G-d Himself commands Yehoshua to take his entire army to battle!
At first glance, G-d's battle plan in chapter 8 appears to contradict His primary message in chapter 7! From chapter 7 it appears that Achan's sin is to blame; while from chapter 8 it appears that the first battle was lost due to poor military planning.
So why does G-d change the battle plan?
'HEADLINES'
Recall that before his battle against Yericho, Yehoshua had also sent spies to assist him in forming his battle plans (see chapter 2). Let's compare their report to the report of the spies sent to HA'AI.
It is pretty safe to assume that when the spies return to Yehoshua, their detailed report contained more than 'one line'. As military spies, it is their duty to provide their commander with as much military information as possible. But, Sefer Yehoshua summarizes the reports of each of these two spy missions with simply 'one line'. Let's compare them:
Spies sent to Yericho (see 2:24): "And they said to Yehoshua: for G-D has given the entire land in our hands, and in fact, all the inhabitants of the land are quaking before us."
Spies sent to the Ai (see 7:3): "And they reported to Yehoshua: It is not necessary to send up ALL of the troops - two, maybe 3 thousand should be enough to go up and attack - do not trouble all of the troops for the people are few."
Just like the 'headlines' of a newspaper story, these 'one line' reports reflect the gist of the reports of these two spy missions. Clearly, the report of the spies of Yericho reflects their perception of the AND OF G-D behind all of the events that they had observed.
In contrast, the report of the spies of HA'AI does not mention G-d at all! Instead, their report reflects their overconfidence in their own military might.
what led them to this overconfidence?
One could suggest that the victory over Jericho, even though it was won with the help of G-d's miracle, left the army with a sense of overconfidence in their own military capabilities. After all, even though G-d helped them make a 'breach in the wall', the remainder of the battle they fought on their own (see 6:20-21).
However, this is the precise reason WHY G-d found it necessary to perform a miracle in the FIRST battle in the conquest of Eretz Canaan - IN ORDER that the people realize that even though they are fighting, they must relate that victory to G-d's assistance. For this very reason, it was forbidden to take from the booty of Jericho – so that the people could show their recognition that G-d was fighting for them.
Therefore, by not taking from the CHEREM of Jericho, Bnei Yisrael show their recognition that G-d has fought for them. Consequently, when ACHAN takes from the CHEREM, it reflects his own understanding that he truly deserved this booty. In other words, ACHAN totally misunderstood the purpose of the G-d's miracle at Jericho.
THE WORST OF THE BUNCH
Even though Achan was the only person who actually took from the CHEREM, there were probably many more who didn't view this as anything so terrible. Achan may have been the worst of the bunch, but his actions may have reflected an overall feeling within the army that they deserve credit as well for the victory at Jericho. This attitude is seen once again in the spies' report to Yehoshua, and in the military's own decision to accept that report and its subsequent poor battle strategy.
Therefore, ACHAN's personal sin AND the misguided report of the spies - both stem from the same problem of overconfidence caused by a under appreciation of G-d's assistance in the battle of Yericho. Obviously, Achan's sin's was much more severe; and hence his punishment was harsher. However, Bnei Yisrael themselves are also at fault - but to a much lesser degree; and hence they too are punished by losing in their first battle against HA'AI.
This background enables to explain all of our original questions:
WHO IS TO BLAME?
BOTH Achan AND Bnei Yisrael; and hence the chapter intentionally connects Achan's personal sin to a more general sin in the nation's attitude (see again 7:2 & 7:11). As we explained above, even though Achan's sin is more severe, both sins are thematically related. One could even suggest that the national mood of overconfidence provided the setting that allowed Achan to take this attitude to the extreme of actually taking from the CHEREM. From this perspective, it is easy to understand why the entire nation carries collective responsibility for Achan's sin.
Why is the battle plan changed?
Once again, based on the above background, the change in battle plan also makes perfect sense, since the original battle plan itself was a result of this basic sin of national overconfidence. G-d's battle plan for the defeat of HA'AI (see 8:1-5) reflects a more conservative military approach, based on the true relative strengths of the armies involved. Not only must G-d teach Yehoshua how to plan his battles, He must also remind the people not to be so overconfident in their military ability. [This also explains why Sefer Yehoshua dedicates such intricate detail to this new battle plan.]
KOL YISRAEL AREYVIM ZEH LA'ZEH
Based on the above shiur, we can arrive at a very important conclusion concerning Chazal's principle of "kol Yisrael areyvim zeh la'zeh". Collective responsibility for the sin of an individual becomes logical when that individual's sin stems from the nation's sin (even though that sin may be at a much lower level). Individual behavior is highly influenced by the public mood and national standards; and hence the public becomes responsible for the behavior of the individual within that society.
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by O. Werner © 1998 Toldos Yossi & Co. is brought to you by Ohr Somayach
"... and Rivkah his wife became pregnant. And the children struggled inside her ..." (Bereishis 25:21-22)
When she passed a place of Torah study Yaakov struggled to get out. When she passed a place of idol worship Esav struggled to get out. (Rashi)
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VALUE OF PRAYER
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|Parsha Pizzazz - Toldot |
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|A Link in the Chain |
|Twenty years passed after Yitzchak and Rivkah got married, and they still didn't have a child. They prayed and prayed for a child who would be the next link in|
|the chain that began with Avraham. |
|Finally, after so many years of waiting, Rivkah found out she was going to have a child. At last! What joy! |
|Rivkah was happy at first, but the pregnancy was very hard for her. It seemed her baby was constantly turning and kicking. Whenever Rivkah would pass a |
|synagogue or yeshiva, she felt her baby kick. "What a little tzaaddik I'm carrying," she would think to herself. But when she would pass a house of |
|idol-worship, she would feel a kick then, too! "What kind of baby is this?" she wondered. |
|Rivkah was puzzled. Something very strange was going on! Her baby seemed to be a bit... confused. Would this be a good child, or perhaps the opposite? |
|She went to the Yeshiva of Shem, the son of Noach, for advice. Shem said, "Rivkah, I have good news, and bad news. The good news is, you're carrying not one, |
|but two babies. Twins! But the bad news is, it's not going to be easy for you. One of your babies will always be striving for good, and the other to evil. And |
|when they're born, it's only going to get more complicated!" |
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|Mazel Tov! |
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|Rivkah somehow made it through the nine months until the babies were born. |
|The first twin to be born was reddish and covered with hair. He was named Eisav, from the Hebrew word that means "complete - because already at birth he looked|
|as fully formed as an older child. |
|The second twin had smooth skin, and was grabbing onto his brother's heel as he was born. They named him Yaakov, from the Hebrew word that means "heel." |
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|A Tale of Two Brothers |
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|You've heard of sibling rivalry, right? Brothers and sisters often get on each other's nerves and nudge each other. Well, for Yaakov and Eisav, "sibling |
|rivalry" doesn't even begin to describe their relationship. The two of them couldn't have been any more different. From day one (and even before that) they |
|were as different as day and night. |
|As Yaakov and Eisav grew up, their personalities became more and more clear. Eisav loved to hunt, and Yaakov loved to learn Torah. Eisav was cruel - going as |
|far as robbing and murdering - and Yaakov was well-mannered and kind. |
|But Eisav did do one mitzvah very well: honoring his father, Yitzchak. After Eisav hunted, he would cook the meat and serve it to his father. He did it nicely,|
|too, dressed in his good clothes. Yitzchak liked that, and, in fact, he loved Eisav. |
|The truth is that Eisav had done a good job of tricking his father into believing that he had been going to Yeshiva and was keeping the Torah laws. But it was |
|all a lie. |
|Meanwhile, Rivkah was able to see through Eisav's deceptions. She saw him for what he really was - and she loved Yaakov more. |
|All of this was one big problem just waiting to happen! |
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|Fair and Square |
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|When the twins were 15 years old, their grandfather, Avraham, passed away. Yaakov was cooking a pot of red-hot lentil stew for the traditional meal served to |
|mourners, when Eisav came home from hunting. He hadn't caught anything, and he was exhausted and hungry. |
|"Give me that stuff you're cooking!" bellowed Eisav. "I am STARVING!" |
|Yaakov thought about that. Here was Eisav, and he wanted something that Yaakov had... well, there was also something |
|Eisav had that Yaakov really deserved... |
|"Sure, Eisav, you can have some lentils... for a price. I'll trade them for your birthright as the firstborn son!" |
|The firstborn son had the special honors of the kohanim (priestly class), who had the privilege of working in the Beit HaMikdash (Holy Temple) and were given |
|special blessings. Nothing of much interest to Eisav! |
|"You want that useless birthright?" Eisav answered. "Who needs the hassle, anyway? You can have it. I WANT THAT FOOD! Pour that red stuff right down my throat,|
|and do it NOW!" |
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|What a Bargain |
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|And that's exactly what Yaakov did - with pleasure. |
|Eisav was happy. Those lentils sure hit the spot. |
|When he was done licking his lips, he said to Yaakov, "Mmm. Good stuff. A whole lot better than some silly old birthright!" |
|But Yaakov knew who really got the better end of the deal. |
|[pic] |
|Where Have We Heard This One Before? |
|Some time later, there was a famine in the land of Canaan (later to be known as Eretz Yisrael, the land of Israel) with little food to be found. Yitzchak |
|thought he should go down to Egypt, as his father Avraham had done in a similar situation. |
|But HaShem told him, "Don't go. You were born here in this holy land, and you will stay here. I will protect you." |
|So Yitzchak stayed in Canaan and settled in the city of Gerar, home of the Plishtim (Philistines). The people there asked Yitzchak, "Who is that woman with |
|you?" |
|Yitzchak didn't want to tell them that Rivkah was his wife. She was very beautiful and Yitzchak was afraid that the Plishtim would kill him and take Rivkah to |
|marry King Avimelech. (Does this story sound a bit familiar? It should... remember what happened when Avraham and Sarah crossed the border into Egypt, way back|
|in Parshat Lech Lecha?) |
|So Yitzchak announced that Rivkah was his sister. |
|King Avimelech (all the kings in Plishtim were called Avimelech, just as the Egyptian kings were all called Paraoh) heard about Rivkah and wanted to marry her,|
|but he had a funny feeling that maybe sh e was actually Yitzchak's wife. He had heard about that other king, Paraoh, who was punished with nasty plagues when |
|he tried to marry Avraham's wife, Sarah - and Avimelech didn't want to take any chances! |
|So Avimelech observed Rivkah and Yitzchak talking and laughing together, and they just didn't seem like they were brother and sister... |
|"Yitzchak!" Avimelech shouted. "You lied to me. Rivkah is your wife!" |
|"I had to tell you she was my sister, or I might have been killed!" Yitzchak answered. "Well, don't worry. I see that you and your wife are holy and righteous |
|people. From now on, I will personally watch out for your safety." A royal proclamation was issued, "Anyone who dares touch Yitzchak or his wife will be put to|
|death!" |
|[pic] |
|Many Years Later... |
|[pic] |
|As Yitzchak grew old, his eyesight became weak and dim. He felt that his life might soon come to an end, so he called his beloved older son, Eisav, to his |
|bedside. (Remember, Yitzchak didn't know that Eisav had given up his birthright privileges to his brother Yaakov.) |
|"Eisav, my son, I want to give you my blessing, since you are my firstborn son. But first, go hunt an animal and prepare a delicious, meal for me. You will do |
|the mitzvah of honoring your father, and then I will bless you." |
|Eisav went to do what his father had asked of him. But little did he know that his mother, Rivkah, had overheard Yitzchak's request, and things were about to |
|get rather complicated. |
|[pic] |
|The Plan |
|[pic] |
| |
|Rivkah ran to get Yaakov. She told him what was going on. |
|"Yaakov, my son, I have a plan. Eisav doesn't deserve the blessing - you do. I've prepared some nice young goat meat for your father, just the way he likes it.|
|Get dressed up like Eisav... here is his nice hunting coat... and here... wear these goat skins! Put them on your arms and neck and you'll be as hairy as |
|Eisav! Since father can't see well he'll think you are Eisav - and will give you the blessing that is rightfully yours." |
|Yaakov got dressed, and Rivkah gave him the meat, cooked and ready to go. |
|[pic] |
|Something Strange is Going On |
|[pic] |
|Yaakov entered his father's room. He was terrified! What if his father realized that he was being tricked? |
|"Who is there?" Yitzchak asked. |
|Yaakov chose his words very carefully, so that he would not have to tell a lie. "It is I," replied Yaakov, and after waiting a few seconds continued, "Eisav |
|(is) your firstborn son. Father, please eat what I have brought you so that you may bless me." |
|Yitzchak was confused. It didn't sound like Eisav's rough voice... |
|"Come here and let me touch you," Yitzchak said. |
|Yaakov stepped closer, and his father touched his goatskin-covered hands. Now Yitzchak was even more confused, "The voice is the voice of Yaakov, but the hands|
|are the hands of Esav!" |
|Still, whoever was in front of him did have the smell of the field about him. Finally, Yitzchak was convinced that it was indeed his son Eisav who was standing|
|in front of him. And so, Yitzchak blessed Yaakov with the best of everything - plentiful rain and dew, abundant grain and wine. He blessed Yaakov that he will |
|rule over his brother, and that the nations of the world will bow to him. Those who cursed him will be cursed, and those who blessed him will be blessed. |
|All in all, a very generous blessing! |
|[pic] |
|A Close Call |
|Just after Yitzchak finished his blessing, Yaakov heard Eisav's footsteps approaching! Quickly, he hid behind the tent door and waited silently until the coast|
|was clear. After Eisav had entered and was looking the other way, Yaakov sneaked out. |
|"Here I am! I have meat for you! Now I want my blessing!" Eisav called to his father. Now Yitzchak was confused all over again. What was going on? Who was |
|that? Eisav? It did sound just like him. And if Eisav just came in, then... who was there just a moment before? |
|[pic] |
|Too Late |
|[pic] |
| |
|"Some one else just brought me some meat, and I already gave him my blessing," Yitzchak said. "It must have been Yaakov! First he took my birthright, and now |
|my blessing! It's not fair!" Eisav cried. |
|"Eisav, I will bless you, too. You will be successful in war, but you will not be more powerful than your brother - unless the Jewish people do not follow the |
|ways of the Torah." |
|Boy, did Eisav hate Yaakov after that! Thanks to Yaakov, he ended up with a second-rate blessing! |
|Rivkah, afraid that Eisav might hurt Yaakov, sent Yaakov away to Charan. Remember Charan? That's where Avraham's family lived - including Rivkah's big brother,|
|Lavan. There, Yaakov would be safe from harm, and from among Rivkah's relatives, he would also find a girl to marry. |
|Leaving Eisav to stew in his anger, Yaakov set off on his journey. He hoped that a little cooling-off time would calm Eisav. Yaakov would just need to stay out|
|of town for a while - say, a few months... or a few years... or maybe a few decades... |
|How long could Eisav burn with anger? Would Yaakov ever feel safe from his own twin brother? |
What's in a Jewish name? by Rabbi Meir Salasnik, Bushey Synagogue
Cohen, Ehrentreu & Katz
Obviously, one of the most popular Jewish surnames is Cohen, usually indicating that the man of the family is a direct descendant in the male line from Aaron the first High Priest (Cohen Gadol). This is not always so, as at various times, immigration officials will have conferred on Jewish families with long or difficult to pronounce surnames, a simpler Jewish name. Thus, many non-Cohanim bear the name of Cohen.
Cohen is not the only surname that might distinguish a Cohen. The similar names of Cowen, Kahan and Cohn are others. The name Dwek is an equivalent name popular among Sephardi families. Katz is usually a Cohen's name, it being an abbreviation of Cohen Tzedek, righteous priest. The leading rabbi of the early part of the 20th century was Rabbi Yisrael Meir Kagan, the Chafetz Chaim. His family surname was Poupko, but he used a name that related to his being a Cohen, 'g' being the Russian alternative to our 'h'.
Some Cohanim will be identified by a name that relates to their descent from Aaron. Thus, Ehrentreu and Aaronson are common names of Cohanim. Some Cohanim in Meshed in Persia, when the Jewish community was forced to convert to Islam during the 19th century, took on the names Haruni and Harounoff, relating to the Moslem name for Aaron. In this way, however long the forced conversion lasted, their descendants would remain aware both of their Jewish and priestly roots.
GREAT JEWISH LEADERS
The Ben Ish Chai - Chacham Yosef Chaim 1832 – 1904
Chacham (Sephardi equivalent of “Rabbi”) Yosef Chaim became the main darshan (preacher) of Baghdad at the tender age of 25, following the death of his father.
When he was 7 years old he fell into a pit and survived. Seeing this as a miracle, he decided to dedicate his life to Torah. His talents were evident from a young age. At 14 he composed an anonymous responsa on a complex question regarding an etrog.
Chacham Yosef Chaim taught every day and, for fifty years, every Shabbat afternoon gave a shiur to thousands of people for more than three hours. This served as the basis for his most famous work, Ben Ish Chai, (after which he is named) and serves as the equivalent to the Ashkenazi Kitzur Shulchan Aruch.
He loved the Land of Israel and managed to visit. Moreover, he supported messengers who came to collect money for the poor there. The Sefardi yeshivah Porat Yosef in Jerusalem was established on his advice. His holiness and Divine inspiration were legendary even in his lifetime. He wrote more than thirty works, spanning halachah,aggadah, kabbalah, poetry, new prayers and riddles. Though a hundred years have passed since his death, for many Sephardim he remains the most authoritative halachic authority.
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MEANING IN MITZVOT by Rabbi Asher Meir
Borei Nefashot
After eating non-vegetable foods and most processed foods, we bless "borei nefashot", thanking HaShem "Who creates many souls and their deficiency; for everything He created, in order to enliven all living things. Blessed is the Life of the Worlds."
The Tur (OC 207) explains that this berakha consists of three distinct parts, almost like three separate blessings:
First, we acknowledge that HaShem provides the needs of all souls, of everything He created. "Who creates many souls and [fills] their deficiency", that is, provides for their needs.
Second, we thank Him for everything He created in order to enliven us. This includes enjoyments which are not in the category of a need or lack, but rather are pleasures which enliven us. "For everything He created, in order to enliven all living things."
Finally, we acknowledge that HaShem is the "life of the worlds".
The first section, as we have translated it, seems straightforward. After we have eaten, we thank G-d for having provided for our needs and by extension for providing the needs of all His creatures. But Rebbe Natan of Breslav points out other more subtle connotations.
First of all, the wording of the phrase suggests that the main praise we are offering HaShem is that He has created "many souls". Without the additional word "and their deficiency", we would think that these "souls" refer to the food for which we are giving thanks!
Indeed, according to the Yerushalmi (Berakhot 6:1), the body of this blessing says merely: "Who creates many souls in order to enliven the soul of every living thing." Here it seems clear that the term "nefashot" or souls refers to the food we eat. According to the Yerushalmi's wording, the blessing explicitly refers to the hidden spirituality present in all permissible pleasures of this world; and even the customary wording implicitly hints at this spirituality and soulfulness.
Secondly, the plain sense of the wording suggests that we are thanking G-d for our deficiencies! We interpreted this as thanks for filling deficiency. Yet the concepts are related, for we get a sense of satisfaction from eating only because we feel hunger. And on the spiritual level, we are able to assimilate and absorb the "souls" of the permitted food only because they correspond to a particular spiritual hunger, which we have exactly because of our "deficiency" - which is just another way of saying a potential for growth.
The second part of the berakha continues in the same vein, referring to the ability of G-d's creation to enliven and invigorate us spiritually - to enliven the soul of all living things. Again, the emphasis is on the ability of material pleasures to provide spiritual sustenance. Rebbe Natan explains that this is why we give precedence in blessings to foods we like better: our personal likes and dislikes testify to our spiritual needs.
The closing of the blessing refers to HaShem as "the life of the worlds". In the mystic tradition, this particular appellation refers to that aspect of G-d's providence that provides an interface between the material and the spiritual worlds. (See for example Zohar Chayei Sarah I:132a.) It is through this interface that the material world is enlivened, for without spiritual force from on high the world would wither instantly.
Paradoxically, this interface also enlivens the upper, spiritual worlds! Their light is meant to illuminate the lower worlds; when the door is open to this illumination, this Divine light is stimulated and augmented. So this interface is indeed the life of the worlds - the spiritual and material worlds alike. This is an appropriate closing for a blessing that mentions the presence of G-d's spirit in the seemingly base elements of our material enjoyments.
Parsha Toldos נר לאפרים
|ז |ג |ג |ת |
|ארבעים |ששים |אהלים |הבכרה |
|באר |אחתי |מזבח |שבעה |
1) Name of city in Israel today mentioned in our Parsha
2) Word for Rivkah and the 3 Fathers
P L E A S E T E L L M E W H A T T H E R E B B E S A I D
====================================================
Parshas Toldos
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|“Oh Mommy,” groaned Ari, “I’m so bored. Being stuck in bed with a broken leg is no fun at all.” |
| |
|Ari’s mother nodded sympathetically. “I agree, Ari. Still, there is a lot of good a person can do even if he stays in one place.” |
| |
|“Like what? If I could go out, I would have more fun, and be able to do much more for you, too. I could go shopping for you or pick up Zevi from school. What |
|good can I do when I have to stay in bed?” |
| |
|Ari’s mother sat down next to him. “You know, Ari, there’s a lesson in this week’s parshah which might help you think about things you can do. Parshas Toldos |
|tells us about the life of Yitzchak. We read about a famine in Eretz Yisrael, just like in the days of Avraham.” |
| |
|“I remember learning about that,” recalled Ari. “Yitzchak thought about traveling to Mitzrayim like his father did, but HaShem told him not to leave Eretz |
|Yisrael.” |
| |
|“Have you ever wondered about that?” asked Ari’s mother. “After all, both Avraham and Yaakov journeyed in and out of Eretz Yisrael. But HaShem told Yitzchak to|
|stay put.” |
| |
|Ari thought for a moment. “I really don’t know, Mommy. I remember learning how Avraham and Yaakov did many important things on their journeys.” |
| |
|“You see, Ari, there is a lot of good a person can do when he goes outside to be involved with other people. Still, by telling Yitzchak to stay in Eretz |
|Yisrael, HaShem is teaching us that there is a lot a Jew can — and should — do by staying in one place. Instead of being involved with many outside things like|
|Avraham and Yaakov were, Yitzchak concentrated on working with the inner strength that HaShem gave him.” |
| |
|“Maybe that’s why the Torah tells us about all the wells he dug,” suggested Ari. “It’s like digging into yourself and trying to bring out what you have |
|inside.” |
| |
|“That is a very good thought,” Ari’s mother complimented him, patting his head proudly. “And if you remember what happened later, you’ll see how working with |
|the inside influences things on the outside too. Avimelech, king of the Plishtim, had argued with Yitzchak and caused trouble. But later he came to Yitzchak |
|with the general of his army and asked for his friendship, telling him: “We realize that you are blessed by HaShem.” |
| |
|“We can see how much influence Yitzchak had on the outside even while he stayed inside concentrating on what he had within.” |
| |
|“You just got me thinking, Mommy,” Ari said excitedly. “There really is a lot I can do in here.” |
| |
|“Good for you, Ari! I’m happy that you’re going to start working with what you have inside. And I’m going to straighten up this room for you, because your |
|digging inside is bound to influence the outside, and I wouldn’t want anyone to come in now.” |
| |
|“Not even Avimelech, king of the Plishtim!” Ari laughed. |
|(Adapted from Likkutei Sichos, Vol. XXV, Parshas Toldos) |
How do you handle adversity? A little story about life.
A daughter complained to her father about her life and how things were so hard for her. She did not know how she was going to make it and wanted to give up. She was tired of fighting and struggling. It seemed as one problem was solved a new one arose.
Her father, a chef, took her to the kitchen. He filled three pots with water and placed each on a high fire. Soon the pots came to a boil.
In one he placed carrots, in the second he placed eggs, and the last he placed ground coffee beans. He let them sit and boil, without saying a word.
The daughter sucked her teeth and impatiently waited, wondering what he was doing. In about twenty minutes he turned off the burners. He fished the carrots out and placed them in a bowl. He pulled the eggs out and placed them a bowl. Then he ladled the coffee out and placed it in a bowl.
Turning to her he asked. "Darling, what do you see?"
"Carrots, eggs, and coffee," she replied.
He brought her closer and asked her to feel the carrots. She did and noted that they were soft. He then asked her to take an egg and break it. After pulling off the shell, she observed the hard-boiled egg. Finally, he asked her to sip the coffee. She smiled as she tasted its rich aroma. She humbly asked. "What does it mean Father?"
He explained that each of them had faced the same adversity, boiling water, but each reacted differently. The carrot went in strong, hard, and unrelenting. But after being subjected to the boiling water, it softened and became weak. The egg had been fragile. Its thin outer shell had protected its liquid interior. But after sitting through the boiling water, its inside became hardened. The ground coffee beans were unique, however. After they were in the boiling water, they had changed the water.
"Which are you?" he asked his daughter. "When adversity knocks on your door, how do you respond? Are you a carrot, an egg, or a coffee bean?" Are you the carrot that seems hard, but with pain and adversity do you wilt and become soft and lose your strength? Are you the egg, which starts off with a malleable heart? Were you a fluid spirit, but after a death, a breakup, a divorce, or a layoff have you become hardened and stiff. Your shell looks the same, but are you bitter and tough with a stiff spirit and heart?
Or are you like the coffee bean? The bean changes the hot water, the thing that is bringing the pain, to its peak flavor reaches 212 degrees Fahrenheit. When the water gets the hottest, it just tastes better.
If you are like the coffee bean, when things are at their worst, you get better and make things better around you.
How do you handle adversity?
Are you a carrot, an egg, or coffee?
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Selected Halachos relating to Parshas Toldos
The following is a discussion of Halachic topics related to the Parsha of the week.
For final rulings, consult your Rav.
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Perhaps father will feel me and I shall appear to him as a mocker (27:12)
IS IT EVER PERMITTED TO LIE?
Yaakov Avinu was the amud ha-emes, the Pillar of Truth. Indeed, according to the Talmud (1), the greatest fear that Yaakov Avinu had was that he might encounter life situations where he would be forced to lie. When Rivkah commanded Yaakov to falsely present himself to his blind father as Eisav, he protested, for our Sages (2) compare lying to idol worship. It was only when Rivkah told him that it was the will of Heaven that he be the one to receive the blessings from his father Yitzchak, that Yaakov relented and allowed his mother to disguise him to appear as Eisav.
What is the definition of lying? R' Yonah (3) lists nine different categories of liars. In order of severity, they are:
1. People who cheat in business, causing others financial loss;
2. People who exploit others after gaining their trust through deception;
3. People whose lies cause others to lose out on some gain or benefit that was coming to them;
4. People who fabricate stories merely for the sake of lying;
5. People who hold out the promise of giving another person material goods while never intending to follow up on their promise;
6. People who intend to keep a promise but do not honor their commitment;
7. People who claim that they did a favor or a good deed for another when in fact they have not;
8. People who praise themselves for virtues that they do not possess;
9. People who change minor details when retelling an episode.
A careful analysis of these nine categories shows that all of the lies are told either for the purpose of cheating another person, or for self-glorification, etc. R' Yonah, however, does not list those who lie for a "good" purpose or for a "good" reason. Thus, we may ask, is it ever permitted to lie?
Throughout Talmudic literature, we find stories about our Sages veering from the truth for "good" reasons (4). Obviously, however, only the poskim can draw practical conclusions from such cases, since these very episodes can be understood on various levels. Moreover, not everything quoted in the Talmud is applied in practical Halachah, as we often rule differently from an opinion stated in the Talmud. The following, however, are some real-life situations with which the poskim deal:
If one is asked information about a matter that is supposed to remain secret, he may answer, "I don't know" (5). Similarly, although one is not allowed to lie in order to avoid telling bad news (6), it is permitted to say, "I don't know" (7).
During an appeal for funds, one is not allowed to announce a donation in an amount greater than he is planning to give, even if the aim is to spur others to commit themselves to larger donations (8).
A wealthy man is permitted to lie about his wealth if he fears "the evil eye" (ayin ha-ra) or if he does not want to arouse jealousy (9).
When collecting funds for a poor Torah scholar, one may say that he is collecting for hachnasas kallah, marrying off a bride, if he thinks that people will be more receptive to that cause (10). It is also permitted to raise funds for hachnasas kallah even when the collection is primarily for the benefit of the groom (11).
It is prohibited to lie for the sake of financial gain, even when no stealing is involved (12).
If one fears that a package will be mishandled, it is permitted to write "glass" on it, even though it does not contain any glass (13).
If one sees that his wife will be late for Shabbos, he is permitted to tell her that the hour is later than it really is. This is permitted only when it is clear that she is procrastinating. If, however, she is rushing and harried and telling her that the hour is later than it really is will only pressure her further, it is forbidden to do so (14).
If, by refusing to receive a visitor, the visitor's feelings will be hurt, one is permitted to leave instructions saying that he is not home (15). One should not, however, instruct a minor to lie about his parents' whereabouts, since that teaches the child to lie.
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FOOTNOTES
1 Makkos 24a.
2 Sanhedrin 92a.
3 Sha'arei Teshuvah 3:178-186.
4 See, for example, Berachos (43b)--episode with R' Papa; Pesachim (112a)--attributing a statement to a fabricated source so that it will be readily accepted; Sukkah (34b)--quoting Shemuel's threat to the haddasim merchants; Yevamos (65b) -- lying for the sake of peace; Bava Metzia (23b)--departing from the truth for the sake of humility, modesty or discretion; Bava Metzia (30a)--episode with R' Yishmael. There are many other such examples.
5 Harav S.Z. Auerbach and Harav S.Y. Elyashiv quoted in Titen Emes l'Yaakov, pg. 76.
6 Y.D. 402:12.
7 Harav S.Z. Auerbach, Harav S.Y. Elyashiv and Harav Y.Y. Fisher quoted in Titen Emes l'Yaakov pg. 89. See also Metzudos David, II Shemuel 18:29.
8 Minchas Yitzchak 3:97, based on Maharsha, Sukkah 29a.
9 Harav S.Y. Elyashiv quoted in Titen Emes l'Yaakov, pg. 78.
10 Teshuvos Mishneh Sachir (end of vol. 1) quoting a story with the Chasam Sofer. Part of the ruling is based on the Midrash Rabbah (Ki-Sisa) that compares a talmid chacham to a kallah. In that story the Chasam Sofer allowed a tzedakah fund intended for hachnasas kallah to support a well-known talmid chacham.
11 Harav S.Z. Auerbach quoted in Titen Emes l'Yaakov, pg. 55.
12 R' Yonah (Sha'arei Teshuvah 180,186); Rashas"h (Shabbos 140b) and Sdei Chemed (vol. 4, pg. 87) opposing the Maharsha (Shabbos 140) who implies that it is permissible; Chafetz Chayim (Sefas Tamim 2).
13 Harav S.Y. Elyashiv, Harav Y.Y. Fisher and Harav C. Kanievsky, quoted in Titen Emes l'Yaakov, pg. 66.
14 Harav S.Y. Elyashiv quoted in Titen Emes l'Yaakov, pg. 86.
15 Harav S.Z. Auerbach and Harav S.Y. Elyashiv quoted in Titen Emes L'yaakov, pg. 76. See also Machatzis ha-Shekel O.C. 156 which states that if one has no time to answer a question about a particular subject, he may say that he is not learning that subject now and cannot answer the question.
|TheWeekly Haftorah |
|by Reuben Ebrahimoff - the Haftorahman |
|The Haftorah for Parashat Toldot |
|The prophet Malachi reproves the Jewish nation for disrespect to the Beth Hamikdash. (The Holy Temple) taken from the |
|Book of Malachi, Chapter 1:1 - 2:7 |
|The Story line: 1:1-5 This week's Haftara begins with the Prophet Malachi bringing to our attention that Hashem loves Yakov (Jacob) and hates |
|Aisav (his brother) and his descendants. 1:6-10 The Kohanim (priests) despise the Temple service, and are told off for their unacceptable |
|behavior. Being Jewish should be perceived as an opportunity and not a burden. 1:11,12 The Kohanim honor Hashem even less than the Gentile |
|Nations. 1:13,14 Hashem's criticisms of Bnei Yisrael for bringing the unacceptable animals to the Beth Hamikdash. 2:1-3 The punishment for |
|disrespecting Hashem's honor. 2:4-7 The proper role of the Kohen. Aharon's qualities and the image of the ideal Kohen. |
|The Connection between the Parashat and the Haftara is: in the Haftara we read a sentence that says "A son honors his father, but where is my |
|honor?" Hashem expected the nation of Edom (a descendant of Aisav, Jacob's brother and Isaac's son) to be dishonorable. The Prophet Malachi is |
|saying that Hashem never expected it from the Jewish people. In this week's Torah reading we see how Aisav would try to pose as a descent person |
|to his father Isaac, while actually being an evil person. Hashem can see right through that. |
|The Hataraman's lesson of the week. This is a classic case of mistaken self-identity". We must remember who we are. Sometimes people try to make |
|us forget who we are and they are pressuring us to behave in a way that we normally wouldn't. We have to remember not to "take things for |
|granted". Hashem is the one who grants us out blessings and we must remember that although we have a privileged relationship with him, we cannot |
|just take things from him. We have to earn them. When Hashem asks us to do something, do we do it our way? Or do we do it the way he asked us? |
|Malachi's Biography: Malachi lived during the early years of the 2nd Bait Hamikdash. Socrates and Plato also lived at that time. King |
|Achachverosh and queen Esther's son, Dariush was the reigning king. He lived in the century after the first Jews returned from the Babylonian |
|exile when 50,000 Jews returned to Jerusalem. They immediately started rebuilding the foundation for the 2nd Beth Hamikdash. The Prophets, |
|Zecharia and Chaggai also encouraged the rebuilding of the Holy Temple. The Temple was completed in 520 B.C.E. (About 2500 years ago.) Malachi's |
|book contains 4 chapters. It is the final Book of the "Trey Assar" (The twelve Prophets) The meaning of the name Malachi is " My messenger". He |
|was born and prophesized in Jerusalem during the 5th century B.C.E. At the time, the Temple service was not observed properly. The Kohanim |
|(priests) were remiss of their duties. They offered animals that were blemished, lame and sick. People were indifferent to or skeptical of |
|religion. Men freely divorced their wives and then intermarried. Overall, people's morals were lax. Adultery, perjury and oppression of widows |
|were all too common. Like Mordechai, Malachi was one of the 120 Men of the Great Assembly, who authored almost every blessing we make including |
|the Amidah or Shemonah Esray. |
|Famous Phrases from the Book of Malachi, from chapter 3:4. Said right before Kaddish. "V'arvah la Hashem minchat yedudah v'yerushalaim keyemai |
|olam uschshanim Kadmaniyot" Then the offering of Judah and Jerusalem will be pleasing to Hashem as in the days of old and previous years. |
|Timeline: approximately 3390 on the Jewish calendar, about 2370 years ago. |
|Map: Malachi the prophet lived in Jerusalem. |
-----------------------
CONTENTS
Parsha Questions & Answers
Daily Dose of the Rebbe
Remez haShavua
Jewish Jokes
Sedrah Selections
Chodesh Kislev
Know Your Nach – Yehoshua
Yossi & Company
Parsha Pizzazz
What’s in a Jewish name?
Great Jewish Leaders – Ben Ish Chai
Meaning in Mitzvot – Borei Nefashot
Parsha Wordsearch
Please tell me what the Rebbe said
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Weekly Halacha – Is it ever permitted to lie?
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