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1. Why does the Torah detail the whole process of how Yaakov dealt with Eisav?

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Rabbi Jonny RossSenior Educator and Managing Director Aish Manchester

K I N D L Y S P O N S O R E D לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה

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With best wishes

T H I S P A G E H A S B E E N K I N D L Y S P O N S O R E D

In this week’s parshah, Yaakov is fighting a battle against an angelic being and the Torah makes a point of saying that Yaakov was alone during this fight.

The Midrash informs us that this is significant because he shared a

quality with G-d in this regard. G-d is a Being Who is constantly alone,

totally independent and completely autonomous. Human beings have

the same potential ability and, as with all of G-d’s characteristics, this is

something that we should try and emulate.

But how should we attempt to imitate our Creator and what do we have

to gain by doing so?

Rav Yerucham, zt”l, says that the characteristic of a Torah scholar is

that he is “alone” and is not influenced by his surroundings. He is an

influencer, capable of impacting and affecting others but is not negatively

affected by them. Rav Wolbe, zt”l, quotes from the Kuzari that says that

even while a Torah scholar is amongst his friends and peers, he is still

“alone”.

Unfortunately many of us are defined by the company that we keep and

we use them as a psychological crutch allowing us to preserve a certain

level of anonymity. We sometimes think that as long as I am with others

I don’t have to worry about being me, I can just be one of the crowd, slip

into obscurity and never have to express my own personality. And the

bigger the crowd the more I feel secure. However, for people like that, the

times when they are alone are the times when they are lost the most. And

if they are with a foreign crowd, people that they either don’t know or

are uncomfortable with, they can get completely disoriented. Our spiritual

expression is not, and should not, be classified by others or dependent

on anyone else. G-d’s greatness comes from within Himself and so too

should our own greatness.

And we do not have to be on the highest religious levels to live

according to this ideal. As anyone knows who has had the privilege of

meeting people who have changed their lives around and gone from

an unproductive spiritual plane to soaring close to the Divine, it is a

singularly miraculous event that is as beautiful as it is astounding. Their

ability to exemplify this attribute of “aloneness”: to ‘go against the grain’,

‘swim against the tide’ despite what is fashionable and culturally in vogue,

is incredible. They somehow have the inner strength to become spiritually

productive and to keep on ascending the saintly ladder towards perfection.

These particular Torah scholars are a sharp reminder of what can be

achieved when we stop caring about what others think and do what we

are put on this earth to do.

PARSHAS VAYISHLACH RIDDLE: WHICH WORD IS USED IN THE SEDRA TO REMIND YOU OF A HALACHAH IN KORBANOS IN THE BEIS HAMIKDASH? (ANSWER ON BACK PAGE)

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2. Once Avraham’s name was changed we are no longer allowed to call him by his previous name Avram (except when learning those pesukim in the Torah) (17:5). Why then do we find that after Yaakov’s name was changed to Yisrael (32:29) we can still call him by his previous name of Yaakov?

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AHPARSHAS VAYISHLACH

Rabbi Mordechai AppelShomrei Shabbos Chevra Mishnayos & דרכים בפרשה

And he commanded them, saying, “So you shall say to my master, to Eisav…with Lavan I have lived and I have been detained until now.”

Rashi quotes the well-known midrash:

“Garti is the gematria of taryag, meaning to say, “I’ve lived with Lavan HaRasha and I kept the 613 mitzvos, not having learned from his wicked ways.”

The Gemara in Maseches Sotah (38a) tells us a rule in the name of Rebbe Yehuda that whenever the Torah says the word “ko”, there is a requirement to say it exactly how it was said, i.e. lashon hakodesh. An example of this rule is that the parshah of birchas kohanim begins with the words “ko sevarchu - so shall you bless.” The Gemara (ibid) learns from the word “ko” that when the Kohanim bless Klal Yisrael, it must be done using the exact words of the passuk, i.e. in lashon hakodesh.

In our parshah, Yaakov begins the message that must be related to his brother using the word “ko”. According to the Gemara’s requirement of giving the message over in lashon hakodesh, we can wonder what difference it would make if it was repeated in a different language? Yaakov seemed so particular about this that he even repeated himself saying the word “ko” twice in his instructions. But why should Yaakov care what language his message is relayed in, as long as Eisav understands clearly what Yaakov is telling him?

If we look back in Parshas Toldos (27:40) at the brachos that Yitzchak gave to Eisav, we note that they were given to him with the following condition. “Vehaya ka’asher tarid ufarakta ulo mei-al tzavarecha - and it shall be that if Klal Yisrael will not heed the mitzvos of the Torah, throwing off the yoke” - then Eisav has his chance and he can overcome them.

At this point, Eisav must be thinking that he does not stand a chance here, because where might you find this happening? What chance does he have at convincing a Yid to throw off the yoke? Ki hem chayeinu - Torah is the “stuff” that a Yid is made of. It is a Yid’s life! But on second thoughts, perhaps there is a different way that Eisav can crawl in there; maybe another way that would let Eisav know that even when things look all fine and dandy, it may not be that that way at all. Perhaps there is yet another opportune time to strike against the Jews.

We can suggest that the word “tarid” used in Yitzchak’s brachah is the gematria of 614. Yitzchak was saying that while it’s true; Klal Yisrael will not ever readily throw off their yoke of mitzvos, there is another way that unwittingly they can stumble. Eisav’s only chance against Klal Yisrael is, if we start adding extra mitzvos and unwarranted chumros to the Torah, than ufarakta ulo, chas veshalom, we may end up throwing it all off, causing a great fall. We find in Bereishis (3:3) that it is exactly this concept which led Chava astray with the Nachash. Chava said that it was forbidden to touch the eitz hadaas, but in reality, the prohibition was only on eating from the tree. The Nachash picked up on this addition and threw Chava into the tree. When nothing happened, the Nachash exclaimed that all the same, nothing would happen if she ate from it. Rashi writes that ”by adding, one is actually subtracting.” (See Rashi there). This was Yitzchak’s message: If Klal Yisrael will begin to keep 614 mitzvos, i.e. more than necessary; they will actually be on an extremely dangerous slippery slope going downwards. That is when you will have your moment!

Coming back to our parshah, Yaakov needs to send a message to Eisav not to bother starting up with him. If Eisav were to attack at this point, he would not be successful, because he has been true to the Torah. In fact, even in the house of Lavan HaRasha, he had kept all 613 mitzvos. He sends this message with the code word arti which has the numerical value of 613. He starts his message with the word “ko”, stressing that his message be given over verbatim; in lashon hakodesh and in no other language. Obviously, it would seem that in a different language, the wrong message would be relayed. (Here is where we see the sweetness of the Torah…..) If we look at the Targum Onkelos for “im Lavan garti”, it uses the Aramaic words im Lavan daris. The gematria of daris is 614, exactly what he did not want Eisav to hear, as this would give Eisav the cue that he had been waiting for.

The Torah has so many beautiful mitzvos for us to fulfill. Quoting the words of Rabi Chananya ben Akashya: “Hakadosh Baruch Hu desired to give merit to Yisrael – therefore he increased Torah and mitzvos for them.”

Rashi explains that many of the mitzvos were given for only one reason: to give us s’char. There are numerous opportunities for us to grab onto and there is surely at least one mitzvah that is out there that “speaks to us”. There is no need to come up with more mitzvos. Let us cherish what we have!

Good Shabbos!

QUOTE OF THE WEEK“כשם שאי אפשר לבר בלא תבן כך אי אפשר לחלום בלא דברים בטלים”

“Just as it is impossible to have grain without chaff mixed within it, so it is impossible to have a dream that imports meaning without some senseless matters mixed within it”

~ סנהדרין ל ע”ה ~


3. Was hiding Dina from Eisav a correct thing to do?

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PARSHAS VAYISHLACH:THE CHALLENGE OF PARENTHOOD

Rabbi Chaim Zundel PearlmanMachzikei Hadath Federation Synagogue & Rosh Beit Midrash Hendon

Yaakov arose that night and took his two wives and his two maid servants and eleven children and crossed Maavar Yabok1. Rashi comments ‘and where was Dina2? He put her in a box and closed it so that Eisav would not set his eyes on her, and therefore Yaakov was punished for he held her back from his brother, maybe she would have converted him for the better, and she fell into the hand of Shechem’3.

Similarly, we find that Timno, a princess (bas melochim) the daughter

of Seir Hachori, approached the Ovos to join them but she was rejected.

She reflected that it is better to be a maidservant to this nation than to be

a queen of another nation. She therefore opted to become the concubine

of Elifaz the son of Eisav. Subsequently, she gave birth to Amolek who

was to terrorise the Bnei Yisroel. The Sages ask4 why were we destined

to suffer at hands of Amalek and they answer that it was a punishment

for pushing her away5.

However, this Rashi raises a lot of questions. Which father would not

do his utmost to protect his daughter from falling into the hands of such

an evil man as Eisav? Surely Yaakov acted most properly. Whilst it is

important to try and influence others for the good surely it should not be

at the expense of exposing one’s own daughter to risk! All the more so

when you consider that Eisav was 97 years old at the time and Dina was

aged 7 or 86!

1 Vayishlach 32:232 See Kol Eliyahu for an explanation as to how it is apparent from the verse that Dina was the missing

person.3 Ramban (34:12) quotes a midrash that Shimon buried Dina in the city of Arbeli. He identifies this

city with Nitai HoArbeli who was wont to say “distance yourself from a bad neighbour and do not join with the wicked.”(Ovos 1:7) It seems to me that, in contrast to Rashi’s midrash, he was trying to vindicate Yaakov’s action of hiding Dina, his ‘landsman’ from the wicked Eisov.

4 Sanhedrin 99b5 Yet at the same time we are told how Avrohom drew many souls to him. How can we reconcile these

conflicting actions? On the one hand he excelled in kiruv and yet he too is included in the admonition of failing to welcome Timno into the fold. Clearly the Ovos must have seen signs in Timno that she was not worthy of joining the chosen nation, if so why were we punished?

6 According to Seder Olom, Yaakov was born in the year 2108 and left Lovon in 2205 at the age of 97. Dina was born in the year 2198 when Yaakov was 90.

Furthermore, does not the Midrash inform us that Dina’s mother

Leah had weak eyes because of her constant weeping at the prospect of

having to marry Eisav?7 There is no hint of criticism of Leah for her clear

reluctance to be married to Eisav8.

It would seem that it is necessary to put in place barriers to prevent

bad external influences infiltrating and having a harmful effect on the

sanctity of the Jewish family and nation and yet at the same we have to

be aware of the disastrous consequences of insulation9.

Rabeinu Ovadia Bertinoro, in his commentary on Rashi, suggests

that Yaakov was not interested in changing Eisav, so that the blessing

of “be a lord to your brother” should not be fulfilled. Thus the action

of Yaakov was 100 percent correct and in no way would it have been

appropriate to expose Dina to the evil Eisav. However, Yaakov’s thoughts

behind this action were off the mark, in that either consciously, or more

likely sub-consciously, he had no wish to improve Eisav10. Life was more

comfortable for Yaakov when he could label Eisav as an evil person and

write him off. This was where Yaakov was at fault and for which he was

punished, but not because of his actions.11

It is interesting to see that the punishment was brought about by

Dina being unfettered and roaming astray into harm’s way. Every action

produces a reaction. So often parents, by being over-protective with their

children, produce fan the flames of a counter reaction.

One of the major challenges of parenthood is to get the difficult

balance right been protection and freedom, between insulation and

exposure. Children pick up subtle messages from both the actions and

thought processes of parents. Similarly, educational institutions in their

general application of policies and pedagogic tactics walk a fine line in

the exercise of discipline and degree of exposure to outside values.

7 See Rashi Vayetzei 29:17 – she thought her lot would be to marry Eisov since everyone was saying Rivka has two sons and Lovon has two daughters, the older daughter should be matched with the older son and the younger one with the younger son.

8 Rav Zalman Sorotzkin (Oznayim LeTorah) suggests that Leah did not have paternal merit. She came from a weak pedigree and she therefore would be unable to influence Eisov. Whereas Dina had a strong family upbringing and therefore her exposure to Eisov would have been beneficial.

9 Rav Yonason Eibeshits in Yaaros Devash Chelek Sheni Drush 2 expands very beautifully on this theme.

10 Rav Simcha Bunem of Peshischa (Kol Mevaser) notes the use of the word ““שמא תחזירנו למוטב rather than “אולי” which indicates the desire for a negative result.

11 Torah Temima (Ch. 32 note 9) makes a similar point but does not refer to R. Ovadia Bertinoro. It is said in the name of the Alter of Slabodka that Yaakov banged in the nails too strongly without shedding a tear, demonstrating a lack of compassion towards Eisov!


4. Why did Rachel die and be buried on the way, not meriting to be buried in Meoras Hamachpelah?

S P O N S O R E D

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MILLER’S MUSINGS: VAYISHLACH

Rabbi Shimmy MillerHead of Sixth Form at Manchester Mesivta

YISRAEL: A HIGHER STANDARD

Yitzi GrunhutNishmas Yisroel

As Eisav approaches Yaakov with evil intent the only thing on his mind, Yaakov employs a number of strategies to thwart his plans, one of these being messengers sent ahead to plead his case and appease him somewhat. Rashi explains that these messengers were in fact angels sent to intercede on his behalf, which may lead us to wonder why such powerful mediators were needed? In addition to this Yaakov refers to Eisav as “My master”, a title that was seemingly not justified, nor befitting of Eisav.

The Noam Elimelech explains that when a person of supreme righteousness speaks, even his seemingly trivial words contain deeper meanings at an incredibly lofty level, pertaining to matters of the highest planes of existence. When Yaakov sent angels, they were not just meant

to plead to Eisav, but also to plead to Hashem, My Master, for His assistance in this time of peril.

There is a tendency for us in times of trouble to wait till there is nothing left to do but turn to G-d. An attitude of ‘There is nothing left but prayer’. Of course we must do everything within our power to influence matters, but praying should never be our last resort. If we were in battle and had a powerful weapon at our disposal, would we wait until the last possible moment to utilise it? We need to appreciate that the gift we have been given, to communicate with Hashem, is not a device for last minute interventions but an incredibly potent instrument of action.

May we all merit a Shabbos on which all our prayers are answered.

“And Yaakov’s two sons took…each their sword…with confidence, and they killed every male.” (Bereishis 34, 25)

After their sister had been kidnapped by Shechem, Shimon and Levi

took up arms against Shechem, his father Chamor and his fellow city

dwellers. Where did Shimon and Levi get the confidence to undertake

the dangerous mission of waging war against an entire city? Rashi tells

us that they relied on the tefillah of Yaakov Avinu. This seems rather

perplexing. On the one hand, we are told that he prayed for them; yet on

the other hand Yaakov is so furious with his sons that he admonishes

them on the spot and doesn’t bless them on his deathbed.

Perhaps we can understand this apparent difficulty by clarifying the

fundamental distinction between the mentality of Yisrael and that of

Yishmael. Chazal have told us that the way of Yishmael is, “I will do this

for Hashem and He will hear,” – irrespective of what “this” is. However,

Yisrael has a completely different understanding. “Yashar El” – Hashem is

righteous. We were given this name because our actions have to portray

Hashem’s righteous ways in this world.

Additionally the explanation for “Becharbi ubekashti avarti es

haYarden” (I passed the Jordan with my sword and bow), is that it means

the weapons of prayer and not material weapons. Our trust is in our prayer as Rashi explained.

Shimon and Levi waged this war for the honour of Hashem. Shechem had attacked the daughter of Hashem’s chosen one: this was a Chillul Hashem. So they killed the perpetrator and all those who condoned his actions. They did this with faith in the response to their father’s prayer when he left his parents’ home. He davened that he should return

“whole”. Hashem promised that He would protect him on his journey there and back. This included the members of his household. Shimon and Levi therefore knew they couldn’t be harmed and went confidently to war. That is why Yaakov was annoyed with them. “Just because Hashem protects us, doesn’t mean we can take such measures.” We are held to a higher standard. Hashem will protect us regardless of whether we take revenge or not, but we would not be fulfilling our mission as Yisrael and as a result we would be abusing our protection.

Wherever we are, we are constantly criticized. Whether we are in galus or in our homeland, we are held to a very high standard. Irrespective of whether our critics are justified, we are nevertheless expected to adhere to a higher moral standard. It should serve as a reminder, like the name Yisrael, that wherever we are and whatever we do, our name and actions should concur. May Hashem grant us the strength, wisdom, and clarity to put this into practise.

Chazak ve’ematz and have a lovely meaningful Shabbos.


5. How many great people died in Parshas Vayishlach?

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5MY WEEKLY HALACHIC QUESTION

Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

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A Summary of the Halachos of Putting On, Wearing & Removing Tefillin Part 1

“So great is the mitzvah of tefillin that whoever wears them will live a long life... Rabbah said that all who wear tefillin, wrap themselves with a tallis, say the Shema and daven, are promised a place in Olam Habah,.... Abbaya said that the fires of Gehinnom will not affect him....Rav Pappah said that all of his sins are forgiven.”1

It is clear from the above how important the mitzvah of wearing tefillin is. When one is about to embark on a very profitable business deal, it would be expected that one would sit down and carefully consider all the options and possible outcomes before closing the deal. The importance of the deal, and the amount of money at stake, may directly affect how long one will spend on working out all the details before agreeing to the terms. If this is true in business, certainly, all the more so it is true when dealing with something spiritual. Why just ‘jump’ into a mitzvah? How many of us turn on the autopilot switch when it comes to davening, and simply roll on and roll off? Let’s analyse a mitzvah that is not only extremely important, as can be seen from the above, but also applies almost every day of the week. If we make the investment of learning these important halachos, we can fulfil the mitzvah to its fullest, and reap the rewards accordingly.

REMOVING FROM BAG Â One should not remove both tefillin from

the bag at the same time2, rather, since the Shel Yad is worn first, it should be removed from the bag first3. Some place it closer to the entrance of the bag so it is the first one that is reached4.

Â If one touched the Shel Rosh first, it should be passed over and the Shel Yad should be taken instead and put on5.

Â One should be careful when unwrapping the tefillin not to let the straps fall to the ground6.

1 שימושא רבא הובא בטור סי' לז.2 עי' שו"ע שם סעי' יא, מ"ב ס"ק לט שיש לזהר בזה כי יש בזה טעם ע"פ קבלה.

3 כלשון הפסוק "והיה לאות על ידך.." ואח"כ "והיו לטוטפות בין עיניך".4 משום שאין מעבירין על המצוות. עי' שו"ע סי' כח ס"ב.

5 דאין בזה משום אין מעבירין על המצוות משום שכאן התורה ציוותה לעשות דוקא כסדר הזה.

6 קיצור השל"ה הק' תפילין, ערוה"ש סי' מ ס"א.

Â

PUTTING ON THE SHEL YAD Â Intention: One must have in mind when

putting on the tefillin that Hashem commanded us to put on tefillin7, that there are four parshios (scrolls) in them, and about yetzias Mitzrayim (Exodus of Egypt).8 It need not be verbally recited; thinking is sufficient9.

Â The tefillin should be placed in the correct position [see below], and before tightening the knot, the brachah should be recited10.

Â The knot should then be tightened, and the strap wrapped seven times around the arm11 [some also wrap it around the palm at this stage for extra firmness12].

THE CORRECT POSITION Â The Shel Yad should be placed on the

highest point of the bicep muscle down towards the elbow13.

Â The lowest point for tefillin is where the bicep muscle starts to bulge [close to

7 כי מצוות צריכות כוונה וזה מעכב אף בדיעבד, ואם כיוון רק למצווה יצא )מ"ב ס"ק טו(. ועי' לשון הב"ח שמשמע שזה עיקר קיום המצוה.

8 והגרש"ז זצ"ל במנחת שלמה ח"א סי' א הזהיר מאד בכוונה זו שמשמע ממ"ב שאם אין כוונה זו, כביטל מצוה לגמרי. 9 אות חיים ושלום לב-ח, ילק"י ג-תקכ.

10 שו"ע סי' כה סעי' ח, שאם מברך לפני זה הוי קודם דקודם.11 מ"ב ס"ק לח בשם האריז"ל שנוהג לכרך הז' כריכות תחלה )דלא כדעת הרא"ש

ושו"ע סעי' יא(. 12 משנה ברורה ס"ק לח.

13 לפי שיטת השו"ע, רמ"א, מ"ב, וגר"ז.

the elbow] this is approximately two fingers’ width away from the elbow. The tefillin must never pass below this point! If it does, he does not fulfill the mitzvah14.

Â When in doubt exactly where to place it, or there is no other alternative, e.g. one has large tefillin and they do not fit on the proper place, higher up on the muscle is better than lower15 since some opinions hold the entire muscle is acceptable16.

Â The tefillin should be slightly tilted inwards towards the heart17.

Â One must ensure that the first strap around the arm has the black smooth side facing outwards18.

To organize a digital slideshow for your shul, yeshiva or school on these halachos, contact: [email protected]

14 מ"ב סי' כז ס"ק ד שמונחים למטה ממקום הקיבורת ולא יצא בזה אליבא דכו"ע וגם הברכה יהיה לבטלה.

15 שלפי שיטת הגר"א הובא במ"ב ס"ק ד בכל הקיבורת יוצא. ולפי המ"ב זה רק בדיעבד.

16 ביאור הגר"א. והמ"ב שם ס"ק ג לא פסק כזה לכתחילה רק אם אין לו אלא תפילין גדולים.

17 לקיים מה שנאמר "והיו הדברים... על לבבך". גמ' מנחות לז, שו"ע סי' כז ס"א.18 מ"ב סי' כז ס"ק לח.


6. Why are the Jewish Nation sometimes referred to as Yisrael and sometimes as Yaakov? What is the difference between these names?

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Rachel & Leah: Sisters and WivesThat Rachel and Leah were mothers of the Twelve Tribes1 indicates how both were essential in the formation of the Chosen People. In contrast to the pairing of the first two patriarchs and matriarchs (Avraham and Sarah, Yitzchak and Rivkah), the Children of Israel were born from Yaakov’s marriage to two wives (and their respective maidservants). Rachel and Leah were both daughters of Yaakov’s uncle Lavan. The contrasting nature of their respective relationships with Yaakov is particularly striking. Immediately upon meeting Rachel at the well, Yaakov recognized her as his soul-mate; he knew that she had always been destined to become his wife.2 And as a result of his love for her, he pledged to work seven years. However, through Lavan’s trickery and manipulation, Yaakov’s bride turned out to be Rachel’s older sister Leah. Later on, Yaakov also married Rachel. Why would the foundation of the Jewish nation require Yaakov’s marriage to both sisters?Our tradition teaches that in the operation of the cosmos, two spiritual systems exist.The first, mitzias ikri, “essential existence”, is the relationship forged between a Jew and his Master. It is where his demeanour determines his spiritual standing vis-à-vis his closeness to G-d. This establishes the level of divine providence and influence he experiences. Indeed, it is strengthened through his deeds or weakened by his iniquities. He is judged – rewarded or punished – commensurate with how he has lived his life so this is dependent upon his doing. (In one respect, this relates to olam hazeh, this world where the interactions between man and G-d are “revealed”.)There is, however, a second and higher system: mitzias klalli, “general existence”. This is an esoteric level which touches the “concealed” spiritual dimension. Neither affected by, nor bearing any

1 They were either the biological mothers or by proxy through their maidservants Bilhah and Zilpah.

2 The older brother Eisav was intended for Leah, the younger son Yaakov was for Rachel (See Bava Basra 123a cited in Rashi, Bereishis 29:17). See Tanchuma, Vayeitzei 12 and Bereishis Rabbah 70:16.

correlation to the individual’s performance per se, so that every Jew – including the greatest sinner

– has an affinity to this holy spark by virtue of his membership of Knesses Yisrael, Congregation of Israel.3 He is identified to and associated with both the holy nature and the national mission of Israel.4 This generic label goes beyond him. (Accordingly, it transcends our temporal world and relates to the sphere of olam haba, the world to come.)The dynamics of these two spiritual systems parallel Yaakov’s wives Rachel and Leah.5

Rachel, the akeres habayis, bastion of the home,6 relates to mitzias ikri, the “essential existence” spiritual system dependent upon man’s personal efforts. She understandably takes centre stage in her husband’s life in this world. Their meeting at the well – drawing forth water from the ground – is itself symbolic of the toil borne by mankind. Yaakov’s proposition to labour seven years was in order to willingly earn Rachel’s hand in marriage. And he expected to do this based upon his own efforts. On Rachel’s part, she thoroughly identified with such a system within which the deeds or misdeeds of man resoundingly impact upon this world. Anguished by her barrenness, her envy of Leah’s repeated childbirth caused her to covet her sister’s good deeds. She reasoned: “If Leah were not righteous, she would not bear children”.7 She summoned up all her resolve and prayers so that she might, likewise, merit the right to bear a child. Accordingly, Rachel’s beauty – “beautiful of form and beautiful of appearance”8 – is where her inner virtues were “revealed” into this world through her outer, external beauty. Characteristically, Rachel

“revealed” her secret signs to avoid Leah’s shame.9 Her tragic death in childbirth and roadside burial are explicitly divulged by the Torah.10 A passionate advocate for her exiled children, Rachel bitterly sobs for their return from exile. In particular, she makes reference to her deeds and holds them up to G-d. “I, a creature of flesh and blood, was not jealous of my rival [Leah] and did not expose her to shame. So why were You [G-d]….jealous of idolatry which is void?”11

3 “Yisrael even when they sin, remain Yisrael” (Sanhedrin 44a).4 Ramchal, Daas Tevunos 160. 5 Ramchal, Sefer HaKlallim 32. See also Vilna Gaon, Safrah

D’Tzniusah, Likkutim6 Bereishis Rabbah 71:27 Bereishis Rabbah 71:68 Bereishis 29:17. See also Bereishis Rabbah 70:16.9 Bava Basra 123a10 Zohar 1,175a11 Pesikta Eichah Rabbasi 24

Rachel relates to the name Yaakov and olam hazeh, this world, also termed the “revealed world” in the sense that the relationship between man’s action and the spiritual consequences, either in a reward or a punishment, are readily apparent. Leah, on the other hand, corresponds to the

“concealed” higher, spiritual root of mitzias klalli – the “general existence” system which has nothing to do with an individual’s performance. This also had to be incorporated into the spiritual make-up of the Chosen People, such that divine providence arranged for Yaakov, father to the Children of Israel, to marry Leah in a concealed fashion, without any effort or labour whatsoever on his part. In contrast to that of Rachel’s external outlook, Leah’s focus was “internal”. Her beauty was

“hidden” by her tender eyes. Her excessive crying reflected her “inner” anguish at the prospect of being designated as a soul-mate for Eisav. And in Leah’s relationship with Yaakov, he did not openly portray

– but “concealed” – his love.12

Relating to the “concealed world” – the innate and transcendental holiness of the Jewish people which exists irrespective of an individual’s conduct or sins

– Leah’s children include those who sin but later find the fortitude to repent and return (e.g., Reuven and Yehudah). This is because, no matter a Jew’s spiritual failings, he never loses his lofty category of “Yisrael” that is integral to his generic existence. In this respect, Leah relates specifically to the name Yisrael, which is holier than the name Yaakov,13

“Yisrael” refers to a Jew’s deep-rooted affinity to spirituality and the impenetrable olam haba, the world to come.14

Taken together, Rachel and Leah are the synthesis of the “essential” and “general” spiritual systems. They integrate the personal and the national, the revealed and the concealed, this world and the world to come, the respective names Yaakov and Yisrael, with each individual’s efforts in serving G-d, even as his soul is one with the communal spiritual root shared by all his Jewish brethren.

12 This is what the Torah means “G-d saw Leah was unloved” (Bereishis 29:31). However see Zohar, Vayetze on how Yaakov’s love for her, consistent with her persona, was hidden.

13 Michtav MiEliyahu 2 p.218 citing Zohar 1, 153a. Rav Tzadok HaKohen sees Leah’s “concealed world” as the root of Torah compared to Rachel’s “revealed world” which is the root of mitzvos (Takonas Hashovim 14a).

14 This symbolism of a hidden dimension is reflected in the fact that Torah neither mentions Leah’s death nor her burial with Yaakov in the Cave of Machpelah.

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AHBIBLE PERSONALITIES

FROM "PEOPLE OF THE BOOK" (2007: TARGUM)

Osher Chaim LeveneOrah


7. How do we see a different outlook on life between Yaakov and Eisav?

S P O N S O R E D

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AHERETZ HATZVI

Rabbi Zvi TeichmanCongregation Ohel Moshe, Baltimore, MD

Eisav is overwhelmed by his brother Yaakov’s largesse. Seeking to respond in kind he generously offers to escort Yaakov and assist him on his journey home. Eisav even volunteers to slow down and travel at the pace of Yaakov’s family.Travel on and let us go - I will proceed alongside you.Yaakov, puzzlingly, responds by restating the obvious:My lord knows that the children are tender, and the nursing flocks and cattle are upon me; if they will be driven hard for a single day, then all the flocks will die.Eisav was quite aware of the nature of Yaakov’s large and young family as well as his cumbersome possessions. It was precisely with that reality in mind that he preempted with the offer to “proceed alongside” Yaakov, intimating his willingness to walk at their speed. How then did Yaakov’s response convincingly deter Eisav from participating in the journey?The Midrash (Yalkut Shimoni, Toldos 111) reveals that there was much more going on here ‘between the lines’.Apparently before being born, Eisav and Yaakov agreed to split the pot, with Yaakov taking Olam Haba, the world to come, and Eisav Olam Hazeh, this world. Eisav, having now discovered Yaakov’s evident “this worldly” successes, exclaims to Yaakov in bewilderment,

“Where did you get all these possessions from?” It wasn’t part of the deal!The Midrash goes on to relate how Eisav calculates to himself that if these physical benefits are what is in store for the one who rescinded the pleasures of this world, how much greater must be the reward in the world to come that was duly Yaakov’s. It was in this vein that Eisav sought to “accompany” Yaakov. It wasn’t merely a brotherly gesture of help, but rather Eisav suggesting they now divide both worlds evenly. The Midrash continues that Yaakov responded that the

“tender nature of the children” disqualifies them from undertaking the requisite “suffering” this agreement would entail.It is not clear as to what suffering Yaakov is referring to. Certainly not having any entitlement to this world should be even more difficult and painful than having 50 percent rights to the benefits of this world?The key to resolving this dilemma lies in a careful reading of Eisav’s initial inquiry as recorded in the Midrash.

Eisav pointedly questions Yaakov, Where did you get all these possessions to rejoice with?Eisav has plenty of material bounty. What he pines for, however, is happiness. Eisav considers the emptiness of a life in the pursuit of corporeal success alone. He wants the meaning that only striving for “otherworldly” values can bring. He seeks this as an additional objective that he believes can bring him joy.What Eisav fails to comprehend is that “material gain” is never an “objective”. It is a benefit that accompanies the goals of the spirit if G-d deems it suitable for one’s spiritual benefit. Only when the primary objective is closeness to G-d can it be possible to live happily with the gains G-d chooses to dispense to us on that journey. One who views these two as separate goals will never be happy. When material wealth is perceived as an independent objective, it brings only misguided expectations, disappointments and ultimately frustration. One cannot devote oneself to a 50/50 relationship with G-d. Eisav is incapable of relinquishing his objective of success. He is ready to devote himself “part-time” to Heavenly service, but only as detached from his personal striving for success.Furthermore, Eisav sees a relationship with G-d as

“another” worthwhile pursuit, failing to understand the value in the bond, not just in the value of future

“dividends”.Life is about seizing the “moments” we face. Happiness is not contingent on “achieving” objectives. We must certainly set real and meaningful goals and strive for them, but the joy lies in the pursuit as well. Every day is an independent adventure to grab at morsels of eternity. This is what Yaakov is emphasizing in his reference to the “tender children” and “nursing flocks” who need to travel “slowly, following the pace of the work.” We must approach life one step at a time, for in each focused step lies our journey towards greatness.The words Yaakov uses to explain to Eisav the deficiency in his philosophy are most fascinating.Yaakov tells Eisav that with his skewed notion of success, if they will be driven hard ודפקום for a single day, then all the flocks will die. The root דפק appears only two other times in all of Tanach. It appears once in Nevi’im, in Shoftim, in the context of mitdapkim al hadelet (19:22) beating on the door.In Kesuvim it makes its appearance in Shir HaShirim, in the touching metaphor of the Beloved, G-d, seeking to get the attention of His bride, the Jewish nation.Kol dodi dofek A sound! My Beloved knocks.A dofek is also a heartbeat. Our hearts pound away consistently. The ultimate question is: what makes our hearts race?Is it the base passion for comfort, pleasure and physical satisfaction that pulses within us or do we hear the longing of Heaven knocking desperately at our door?The former is the primary cause of anxiety and despair, the latter the life force that can assure us happiness in life.

Yaakov instructs Eisav that unless one is ready to submit one’s personal expectations and goals to a higher authority the heart will overload with stress that will eventually bring one’s doom. When a heart pounds with desperation for material happiness, it will take its toll. Perhaps I may take the liberty to homiletically translate this verse: It (the heart) will “beat” (unhealthily) in one day and bring about its death.The Zohar indicates that this episode took place on Yom Kippur itself. The Midrash (Bereishis Rabbah 2:3) teaches on the verse, “And there was evening and there was morning, one day (1:5)”: evening refers to Eisav, morning to Yaakov and “one day” is the Day of Atonement.Yom Kippur is what anchors each day of the year. The reality that becomes so clear to us on that day gives definition to the meaning of each day. It is the focal point and compass we set our lives to. Echad, one. It unifies everything we do into one seamless unit, inspiring us to hear the knocking on the doors of our hearts by our Beloved. If we respond to His call we will live each moment with joy.At the end of our portion there is a listing of the eight kings who ruled over the nation of Eisav, Edom. It records how each reigned and died, except for the last king, Hadar, where it only mentions his rule, but not his death. We are taught by the Kabbalists that this is a mystical allusion to the coming of the Mashiach who will live forever. Hadar, meaning beauty and glory, is hinting to those wondrous days.In Divrei HaYamim, however, written by Ezra, it indeed states that he died.The Mahari Saruk, a disciple of the Holy Arizal, reconciles this contradiction by stating that Moshe, who did not record his death, sensed life, a dofka de’liba - the pulse of the heart, whereas Ezra couldn’t pick one up.The inimitable Rav Shimshon Pincus, z”l, explains this to mean, that in the days prior to Mashiach it will appear as if the hadar, the beauty and joy of Yiddishkeit will be dead. But Moshe assures us it pulses deeply within each one of us. We must rediscover it.This is the ultimate showdown between Yaakov and Eisav. We will be lured into distractions and objectives that will deafen us from hearing the knock from Heaven on the doors of our hearts. We have to reprioritize our goals. We must allow the blood of inspiration to course through our veins. We have to unify all that we do to the common goal of getting closer to G-d.This is what Yaakov meant in his response to Eisav, for to adopt Eisav’s plan would mean inevitably enduring much pain. If we live with artificial objectives we are doomed to suffer from frustration and despondency.We must restore the joy in our service of Hashem by setting our compass straight and responding to His loving call that pulsates within each one of us.

Quiz

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1 The Ramban (INTRODUCTION TO PARSHAS VAYISHLACH AND 33:15) explains that it is to teach us in exile how to interact with non-Jewish rulers as seen in how Yaakov dealt with Eisav. Great Jewish representatives would specially learn this parshah before travelling to Rome on behalf of the Jews.

2 Really we should only call him Yisrael. However, since the pesukim themselves afterwards still call him Yaakov we therefore see that this is permitted. This is not the case with Avraham and therefore Avram is no longer his permitted name.

3 Rashi (32:23) seems to say it was incorrect as Dina could have potentially influenced Eisav to be good. Others say that of

course she should have been hidden from this rasha. However, the wrongdoing was in the way Yaakov went about it, being overzealous to hide her.

4 Rashi (31:32) says that since Yaakov cursed anyone who had stolen the terafim from Lavan, and it had been Rachel, she therefore died on the journey. He also quotes another reason (30:15). When Rachel gave up her time with Yaakov in exchange for the dudaim, since she diminished the importance of being with Yaakov she did not merit to be buried next to him.

5 Devora, Rivka’s nurse (35:8) and hidden here is also Rivka’s death (Rashi). Rachel (35:19) and Yitzchak’s death (35:29).

6 It depends on the spiritual level of the Jews which name they are called. We see from the meaning of the names what level they refer to. Yaakov refers to a crooked way (SEE 27:36) and therefore to a lower spiritual level while Yisrael means straight (Yoshor) referring to the higher spiritual level.

7 Eisav says he has a lot (33:9) while Yaakov says he has everything (33:11). In life we can have the view that we deserve nothing and then we will be grateful for everything that we have or we can expect things to come to us and therefore are happy with a lot but want more.

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AHEMUNAH: FAITHFULNESS OR BLIND FAITH?

(LEARNED FROM LAST WEEK’S PARSHAH)

Rabbi Yonasan RoodynAish UK

I write these words walking through Auschwitz - Birkenau with a remarkable group of 62 Hasmonean year 12 boys. The sun is setting on a cold winter’s day and the following thought comes to mind.

Yaakov runs away from Beer Sheva alone and afraid. Yaakov finds

himself at the gateway to Heaven, the future site of the Beis Hamikdash

as night is falling.

The Gemara learns from these pesukim that at this point Yaakov

established the Maariv prayer. Avraham has already introduced Shacharis

at the dawn of a new day, Yitzchak has introduced Minchah as the day

draws to and end, but it is Yaakov who is associated with Maariv, the

prayer we say at night.

Perhaps this is because Yaakov is the one who has to flee into exile

like a hunted animal that he feels the need to daven at night.

It is easy to thank Hashem when times are good, when things go out

way. However, when everything is bleak, shrouded in a veil of darkness,

when all feels lost, that is when our emunah is put to the test. That is why

the word emunah which is more accurately translated as ‘faithfulness’

rather than ‘blind faith’ is often associated with night. After having said

the Shema in the evening we say ‘emes ve’emunah’, we hold fast not only

to Hashem’s truth, but also to our faithfulness to our relationship with

Him.

Yaakov lies down to sleep in the stillness of night and dreams of a

ladder. Chazal tell us that the angels who ascend and descend the ladder

are a direct reference to the four exiles that the Jewish people have

been subjected to over the last 2,500 years. The Midrash says that each

angel ascended a number of rungs on the ladder corresponding to the

number of years of that exile before coming down again. The final angel

corresponding to the current exile appeared to be going up and up with

no sign of descent. This was understandably a cause of great concern

for Yaakov who asked Hashem what will happen. Hashem responds by

saying that even if he doesn’t come down by himself, ‘I Myself will bring

him down.’

Chazal clearly knew that we were going on a long journey. But the

message of Yaakov’s ladder and his dream in the middle of a long and

lonely night is one of hope.

The Jewish people are an eternal nation. We have never lost hope

despite the odds being so greatly stacked against us.

Yaakov Avinu teaches us emunah, to hold on tight during hard times,

whether personal or national.

May we merit to see the sun rise on a new era of Jewish destiny in the

merit of those who never gave up hope.

Wishing you a Good Shabbos.

Answer to riddle on cover: ותמנע: This is made up of five letters: Vav, Taf, Mem, Nun, Ayin There is a halachah in korbanos that in five cases you have to let an animal that is meant to be brought as a korban chatas die and not be offered up. These are called the five “Chatos she’meisos” and to remember what they are you can use this word as a mnemonic.1) Vav = Vlad Chatos 2) Taf = Temuras Chatos 3) Mem = Chatos She’meisah Baalehah 4) Nun = Chatos She’niskapru Baalehah 5) Ayin = Chatos She’avrah Shenasah