This weeks Parsha Preview is co-dedicated to the refuah of Sara bat Hodda,Avraham Moshe Ben Miriam Tova and Kyla Chaya Bat Sarah Polson may Hashem grant them all a complete recovery very soon.
I am amazed at how each Shabbat I hear names and names of people who want a Misheberach for healing and yet with opportunity to have some learning done on the behalf of a person who needs a refuah the response to date has been very low. All you have to do is send me the person’s name and the name of their mother in Hebrew and I will dedicate the Parshah Preview to their good health. There is no charge for this benefit.
I hope you are all enjoying the holiday break.
Happy Birthday to my friends who will celebrate Birthday's this coming week:
Happy Birthday to:
Yosef Levi
Audrey Allloul
Shlomo Assayag
Leon Sibony
Michael Benchetrit
“Ad Meyah Vesrim Shannah”
Vayechi
Genesis 47:28-50:26
Candle Lighting in Toronto 4:33 P.M.
Candle Lighting in Thornhill 4:33 P.M.
Main characters of this week’s Parsha
Yaakov
Yosef
Manasseh
Ephraim
Yaakov
Yehudah
Levi
Reuven
Benyamin
Yaakov lives the final 17 years of his life in Egypt. Before his passing, he asks Yoseph to take an oath that he will bury him in the Eretz Yisrael. He blesses Yoseph's two sons, Manasseh and Ephraim, elevating them to the status of his own sons as progenitors of tribes within the nation of Yisrael.
Yaakov desires to reveal the end of days to his children, but is prevented from doing so. Yaakov blesses his sons, assigning to each his role as a tribe: Yehudah will produce leaders, legislators and kings; priests will come from Levi, scholars from Issachar, seafarers from Zebulun, schoolteachers from Shimon, soldiers from Gad, judges from Dan, olive growers from Asher, and so on. Reuven is rebuked for "confusing his father's marriage"; Shimon and Levi for the massacre of Shechem and the plot against Yoseph. Naphtali is granted the swiftness of a deer, Benjamin the ferociousness of a wolf, and Yoseph is blessed with beauty and fertility.
A large funeral procession consisting of Yaakov's descendants, Pharaoh's ministers, the leading citizens of Egypt and the Egyptian cavalry accompanies Yaakov on his final journey to the Eretz Yisrael, where he is buried in the Machpeilah Cave in Hebron.
Yoseph, too, dies in Egypt, at the age of 110. He, too, instructs that his bones be taken out of Egypt and buried in the Eretz Yisrael, but this would come to pass only with the Israelites' Exodus from Egypt many years later. Before his passing, Yoseph conveys to the Children of Israel the testament from which they will draw their hope and faith in the difficult years to come: "G-d will surely remember you, and bring you up out of this land to the land of which He swore to Avraham, Yitzchak and Yaakov."
Food for further thought……….
This week's parsha, Vayechi, begins: "And Yaakov lived in the land of Mitzrayim (Egypt) seventeen years, and the days of Yaakov was, the years of his life, one hundred and forty seven years. [47:28]"
What is the significance of the days and the years of his life? Furthermore, why does the passuk (verse) use the singular: “the days of Yaakov was" as opposed to the plural that "the days of Yaakov were?"
Answer to last week’s question in Parshat Vayigash
When Yaakov and family depart for Egypt, are they planning "yerida?" In other words, do they intend to make Egypt their permanent home, or are they planning just a 'short visit?'
The beginning and end of this week’s Parsha relate the deaths of two great figures, Yaakov Avinu and his son Yosef. Yaakov asked Yosef to swear that he would bury him in not Egypt, but rather with his forefathers, in Me’arat HaMachpeilah. To that request, Yosef responded, “Anochi E’eseh ChiDvarecha,” “I will act according to your words” (47:30).
The simple explanation of Yosef’s response is he promised to bury his father in Eretz Yisrael, as Yaakov requested. However, Rabbenu Bechaya (as well as other later Darshanim) quotes a Midrash that claims that Yosef was making a commitment to follow in his father’s footsteps, a promise that he would eventually ask his own family to bury him in Israel as well. According to this notion, Yosef modeled his own request for burial in Eretz Yisrael, which he made of Bnei Yisrael immediately before his own death, after his father’s request (see 50:24).
When comparing the two requests for burial in Eretz Yisrael, an important difference stands out. Yaakov requested that he not be buried in Egypt at all, but rather with his forefathers in Eretz Yisrael. Yosef merely asked to be taken up to Eretz Yisrael when God “[would] remember” B’nai Yisrael and take them to Eretz Yisrael. In contrast to his father, he does not seem to resist temporary burial in Egypt, requesting only that he eventually be permanently interred in Eretz Yisrael. How can we understand this difference?
A simple answer may be that Yosef’s stature in Egyptian politics may not have allowed for him to be immediately moved out of Egypt. That would have been too great an affront to Egypt and her leadership, and would have been politically unrealistic. Instead, Yosef made of his family the more realistic request that they eventually move him to Eretz Yisrael.
I would like to offer two other approaches. The first is based on an interesting insight the Parshanim share about Yaakov’s intention in requesting burial in Eretz Yisrael. Parshat Vayigash ended on an ominous note, telling us that Yaakov’s family had fully settled in Egypt (“Vayei’achazu Bah,” “they became entrenched in it”) and begun to flourish there (47:27). In light of the Jewish people’s increasing comfort with being in Galut, Yaakov’s demand that he not be buried there but in Eretz Yisrael seems quite powerful. He was stating unequivocally that Eretz Yisrael is their only permanent home.
Presumably, B’nai Yisrael were even more entrenched in Egypt over fifty years later when Yosef died, and his message to B’nai Yisrael had to be tempered for his times. Perhaps he knew that God intended for the nation to remain in Egypt for the “long haul,” so moving his body to Eretz Yisrael would not have been appropriate. Or perhaps B’nai Yisrael of his time would not have been as receptive to the dramatic type of statement Yaakov had made, and were able to digest only the softer message of Yosef’s request.
In Yosef’s case: If Yosef had been moved right away, B’nai Yisrael might have forgotten about him and his message over the years. But by staying with his people in Egypt, the unfinished business of eventually moving him to Eretz Yisrael would keep the message of Yosef’s request fresh in every generation’s mind. Knowing that they still needed to move Yosef would remind each generation in Egypt – and through this story, every one since – that their only permanent homeland was Eretz Yisrael.
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If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.
This weeks Parsha Preview is co-dedicated to the refuah of Sara bat Hodda, Avraham Moshe Ben Miriam Tova and Kyla Chaya Bat Sarah Polson may Hashem grant them all a complete recovery very soon.
Vayigash Genesis 44:18-47:27 Candle Lighting in Toronto 4:28 P.M. Candle Lighting in Thornhill 4:27 P.M. Sunday December 27, 2009- Fast day, Asarah Betevet Fast begins at 6:17 A.M.-Fast Ends 5:36 P.M.
Main characters of this week’s Parsha Yehuda Yosef Yaakov Benyamin
Yehuda intercedes with Yoseph to plead for the release of Benyamin, offering himself as a slave to the Egyptian ruler in Benyamin's stead. Upon observing his brothers' loyalty to one another, Yoseph discloses his identity to them. "I am Yoseph," he declares. "Is my father still alive?"
The brothers are overcome by shame and remorse, but Yoseph comforts them. "It was not you who sent me here," he says to them, "but G-d. It has all been ordained from Above to save us, and the entire region, from famine."
The brothers rush back to Canaan with the news. Yaakov comes to Egypt with his sons and their families -- seventy souls in all – (Yocheved Moshe’s mother is born as Yaakov and his entourage enters Egypt. Hashem always sends the Refuah before the punishment) and is reunited with his beloved son after 22 years. On his way to Egypt he receives the Divine promise: "Fear not to go down to Egypt; for I will there make of you a great nation. I will go down with you into Egypt, and I will also surely bring you up again."
Yoseph gathers the wealth of Egypt by selling food and seed during the famine. Pharaoh gives Yaakov's family the fertile county of Goshen to settle and the children of Israel prosper in their Egyptian exile.
Food for further thought……….
When Yaakov and family depart for Egypt, are they planning "yerida?" In other words, do they intend to make Egypt their permanent home, or are they planning just a 'short visit?'
In Parshat Miketz, Yosef rises to royalty in Egypt. Yet, despite his high position, not once does he attempt to contact his father. Does Yosef no longer care for his father who loved him so dearly and now grieves for his lost son? In Parshat Vayeshev, Yaakov Avinu's ten sons conspired to kill their own brother for what appears to be petty jealousy. Can there be any excuse for this cruel behavior? What are your thoughts?
Does Yosef have a plan? He was certainly planning a way out of jail when he interpreted the dream of the "sar ha'Mashkim" (see 40:13-15). He was definitely planning his own political appointment when he interpreted Pharaoh's dreams (see 41:33-36). Yosef was not only a dreamer; he was also a master planner. But what was his plan when he: accused his brothers of being spies, returned their money, and hid his cup in Benyamin's bag, etc.? Was he simply teasing his brothers - in revenge; or did he have a more altruistic motive? As the Torah never reveals that motive, answering this question requires a lot of deductive reasoning.
WHY YOSEF DOESN’T WRITE HOME Yosef's very close relationship with his father (recall how the Torah described him as Yaakov's "ben zkunim" - see 37:3), one would have expected that he make every possible attempt to contact his father. Yet, even after his appointment as head servant of the House of Potiphar, and later as the Commissioner of Egypt, (second only to Pharaoh see 41:44), Yosef makes no effort to inform his father that he is alive and well.
Does Yosef no longer care for his father who loved him so dearly and now grieves for his lost son? Has he wiped his past from his memory?
To answer this question, Ramban (Rabbi Moses ben Nachman 1194-1270) see his commentary to 42:9) suggests that Yosef's actions were motivated by his aspiration to ensure the fulfillment of his dreams. According to Ramban, Yosef understood that his slavery, and his entire predicament in Egypt, was part of a Divine plan to ensure that his childhood dreams would come true. He also understood (for some reason) that for this to happen, he could not contact his family. And when necessary, he would even plan ahead to help his dreams along. Ramban's interpretation beautifully explains Yosef's first plan (i.e. accusing his brothers as spies) - as its goal was to force the brothers to bring Benyamin, so that all the brothers would bow down to him. This would enable the fulfillment of his first dream - of the sheaves bowing down to him in the field. His second plan (i.e. hiding his cup in Benyamin's bag) was to force them to bring his father as well - to fulfill his second dream - i.e. the sun and moon and stars bowing down - while protecting Benyamin in the interim (from potential injury by his brothers). In this manner, Ramban explains why Yosef did not write home:
"For had it not been for this (need to fulfill his dreams), Yosef would have committed a terrible sin to cause his father such grief and make him spend so many years in sorrow..."
According to Ramban, the need to fulfill his dreams allowed Yosef to treat his father and brothers in such a cruel manner.
FULFILLING DREAMS OR KEEPING HALACHA? In case you found something 'bothersome' about Ramban's approach, don't feel bad. Later commentators take issue with this conclusion that it would be permissible to cause other people terrible grief, just to make sure a dream comes true. (See Nechama Leibowitz on Sefer Breishit who quotes various sources in this regard and deals with this issue in depth.)
This question leads Abravanel (Don Judah Abravanel) to suggest a very different approach. He agrees (like Ramban) that Yosef had a master plan, however, he disagrees as to its goal. Abravanel contends that Yosef's goal was to bring his brothers towards repentance for their terrible deeds. Although he planned to ultimately reveal himself; before doing so, he wanted to make sure that they had first performed proper teshuva. Abravanel's approach neatly explains just about all of Yosef's actions - which certainly caused his brothers to repent (see 42:21 & 44:16). However, it is not so clear why the goal of helping his brothers to perform "teshuva" would allow Yosef to cause his father continued grief. Furthermore, Abravanel's interpretation only explains Yosef's behavior after his brothers arrived to buy food; but it does not explain why Yosef did not contact his father for some twenty years beforehand.
If you would like to be added to my email list please reply to yvalloul@gmail.com with the words add in the subject line. If you want your name removed please reply to yvalloul@gmail.com with the word delete in the subject line. Why are you receiving this e-mail? At one time or another we were in contact. Please keep in mind that I am doing this to disseminate Torah. If you do not wish to receive this email I will remove your address immediately. Please forward this email to your friends.
If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.
This weeks Parsha Preview is co-dedicated to the refuah of Sara bat Hodda,Avraham Moshe Ben Miriam Tova and Kyla Chaya Bat Sarah Polsun may Hashem grant them all a complete recovery very soon.
Happy Birthday to my friends who will celebrate Birthday's this coming week:
Happy Birthday to:
Avi Bitton
David Rotstein
Mitchell Lipperman
“Ad Meyah Vesrim Shannah”
Mikeitz
Genesis 41:1-44:17
Rosh Chodesh will take Place Wednesday Night December 16 and Thursday December 17, 2009
Channukah
Candle Lighting in Toronto 4:24 P.M.
Candle Lighting in Thornhill 4:24 P.M.
Last Night of Channukah is Friday Night December 19, 2009. Two Brachot, Lhadlik Ner (Shel) Channukah and Sheasa Nissim Lavoteynu. Light all eight lights. Channukah lights (candles) first then Shabbat Candles. Candles must burn a minimum of one hour and forty-five minutes after Shabbat Candle lighting time.
Main characters of this week’s Parsha
Yaakov
Yosef
Pharoah
Yehuda
Benyamin
Shimon
Yosef's incarceration at last ends when Pharaoh dreams of seven overweight cows that are swallowed up by seven thin cows, and of seven large ears of grain swallowed by seven lean ears. Yosef deduces that the dreams to mean that seven years of abundance will be followed by seven years of famine and advises Pharaoh to stockpile grain during the plentiful years. Pharaoh selects Yosef to govern Egypt as his viceroy. Yosef is thirty years of age. Yosef marries Asenat, daughter of Potiphar, and they have two sons, Menasseh and Ephraim.
A food shortage spreads throughout the region, and food can be obtained only in Egypt. Ten of Yosef's brothers come to Egypt to procure grain; the youngest, Benyamin, stays home, for Yaakov fears for his safety. Yosef recognizes his brothers, but they do not recognize him; he accuses them of being spies. Yosef is adamant that they bring Benyamin to prove that they are who they say they are, and imprisons Shimon as a hostage. Later, they discover that the money they paid for their provisions has been mysteriously returned to them.
Yaakov agrees to send Benyamin only after Yehuda assumes personal and eternal responsibility for him. This time Yosef receives them kindly, releases Shimon, and invites them to an eventful dinner at his home. But then he plants his silver goblet, purportedly imbued with magic powers, in Benyamin's sack. When the brothers set out for home the next morning they are pursued, searched, and arrested when the goblet is discovered. Yosef offers to set them free and retain only Benyamin as his slave.
Food for further thought……….
In Parshat Miketz, Yosef rises to royalty in Egypt. Yet, despite his high position, not once does he attempt to contact his father. Does Yosef no longer care for his father who loved him so dearly and now grieves for his lost son? In Parshat Vayeshev, Yaakov Avinu's ten sons conspired to kill their own brother for what appears to be petty jealousy! Can there be any excuse for this cruel behavior? What are your thoughts?
Who Really Sold Yosef?
After throwing your brother into a pit to die, would you be able to sit down to eat? Yosef's brothers did, as the Torah tells us (see 37:24-25)
However, the Torah does not tell us if they sat near the pit, listening to Yosef's screaming and pleading, or if they sat far away from the pit, to enjoy some peace and quiet.
So what difference does it make?
Believe it or not, this tiny detail affects our understanding of almost every aspect of the story that ensues. In this week's question we will entertain each of these two possibilities - showing how this missing detail leads several commentators to conclude that the brothers may never have sold Yosef after all.
However, before we discuss that detail, we must first review the Torah's description of these events, making sure that we understand not only what everyone is doing and planning, but more important - what everyone is thinking .We should also point out, that the distance between Hebron, where Yaakov is living, and Dotan, where the brothers are grazing their sheep, is about 100 kilometers.Therefore, the brothers are probably gone for at least several weeks.Certainly, they have set up a 'campsite' in the Dotan area.
As Yosef arrives at Dotan, the brothers conspire to kill him (see 37:18-20).However, their plan concerning how to kill him is revised several times.
PLAN A-The Brother’s Plot
"They (the brothers) saw him from afar, and before he came close... they conspired to kill him.And they said to one another, behold the 'dreamer' is coming.Now, let's kill him and throw his body into one of the pits..." (see 37:18-20).
Reuven opposes Yosef's murder, he realizes that the brothers would not accept his opinion.Therefore, instead of arguing with his brothers, he devises a shrewd plan that will first postpone Yosef's execution, and enable him at a later time to secretly bring Yosef back home.
PLAN B – Reuven’s Plot
"... And Reuven said... 'Do not shed blood, cast him into a pit [in order that he die out in the Midbar (wilderness), but do not touch him yourselves --'
Then, the narrative continues by informing the reader of Reuven's true intentions..."in order to save him (Yosef) from them and return him to his father." (37:22).
Reuven's official and accepted plan certified by the brothers is to let Yosef die in a less violent manner, i.e. to throw him alive into a deep pit to die, instead of murdering him in cold blood.However, Reuven's secretly plans to later return to that pit and free him.
Reuven even suggests the specific 'pit' into which to throw Yosef - "ha-bor hazeh asher ba-midbar".
Unaware of Reuven's true intentions, the brothers agree. Yosef arrives, and - in accordance with PLAN B - the brothers immediately strip Yosef of his special tunic and throw him alive into the pit (see 37:23-24).Afterward, the Torah informs us, they sit down to eat (see 37:25).
Until this point, the plot is clear.Now, two important details are missing which affect our understanding of the rest of the story.
1) WHERE did they sit down to eat, i.e. close by or far away?
2) WHERE is REUVEN, eating with them, or off on his own?
Even though the Torah does not tell us, we can attempt to answer these two questions by employing some common sense reasoning.
(1) Where are the brothers eating?
The brothers are grazing their sheep in the Dotan area (see 37:17 today the area of Jenin, between Shechem and Afula), which is on the northern slopes of central mountain range of Israel. The midbar (wilderness), that Reuven is talking about, is found some 5-10 kilometer to the east of Dotan (that midbar is found along the eastern slopes of the entire central mountain range).
We recall that the brothers throw Yosef into a pit in the Midbar. Would it not make sense for them to return afterward to their campsite in the Dotan area to eat (see 37:16-17).Besides, it would not be very appetizing to eat lunch while listening to your little brother screaming for his life from a pit nearby - see 42:21 for proof that he was indeed screaming.
And even should one conclude that it would have been just as logical for them to have sat down to eat near the pit, when we consider the whereabouts of Reuven, it becomes quite clear that they must have sat down to eat farther away.
2) Where is Reuven?
Considering that Reuven's real plan is to later save Yosef from the pit, it would only be logical from him to either stay near the pit, or at least remain with his brothers (wherever they may be). Certainly it would not make sense, according to his real plan, for him to go far away, and to leave his brothers by the pit. However, from the continuation of the story we know for sure that Reuven did not stay near the pit, because he returns to the pit only after Yosef is sold.Therefore, if Reuven left the pit area, then certainly the brothers also must have left that area.Hence, it would only be logical to conclude that the brothers are indeed eating away from the pit, and Reuven must be eating with them. After all, not joining them for lunch could raise their suspicion.Furthermore, the Torah never tells us that he left his brothers.
This interpretation does not follow Rashi's explanation that Reuven had left his brothers, as it was his turn to spend time with his father.The above approach is strengthened by the Rashbam and Chizkuni.
PLAN C – Yehuda’s Plan
Now that we have established that Reuven and the brothers are sitting down to eat at a distance far away from the pit, we can continue our study of the narrative, to see if this conclusion fits with its continuation:
"And the brothers sat down to eat, and they lifted up their eyes and saw a caravan of Yishmaelim coming from the Gilad carrying spices... to Egypt. Then Yehuda said to his brothers, 'What do we gain by killing our brother ... let us sell him (instead) to the Yishmaelim; after all, he is our brother, our own flesh, and his brothers agreed" (37:25-27).
From Yehuda's suggestion, it becomes clear that the brothers truly planned to allow Yosef to die in the pit. and were unaware of Reuven's intention to save him. If indeed Reuven is still sitting with his brothers, then this new plan (to sell Yosef) puts him in quite a predicament, for if the brothers would sell Yosef, his own plan to rescue him would be ruined.Reuven has only one alternative - he must volunteer to fetch Yosef from the pit, in order to free him - before his brothers may sell him.
What happens when Reuven returns to the pit?
Let's take a careful look at the next pasuk, noting its grammar:
"And a group of Midianite traders passed by, and they pulled, and they lifted Yosef out of the pit, and they sold Yosef to the Yishmaelim for twenty pieces of silver, and brought Yosef to Egypt."(37:28)
Based on the wording of this pasuk, it is quite clear that the Midianim and the Yishmaelim are two different groups of people.To support this, note how the Torah describes the Midianim as local traders (socharim), while the Yishmaelim are described as international movers (orchat Yishmaelim - a transport caravan).A simple reading of this pasuk implies that a group of Midianite traders happened to pass by the pit (they most probably heard Yosef screaming), and pulled him out.As these Midianim are traders, they were probably on their way to sell their wares (now including Yosef) to the Ishmaelite caravan.
If this explanation is correct, then the Midianim themselves pulled Yosef out of the pit and sold him. After all, the brothers are never mentioned in this pasuk.
So where were the brothers during all of this?Most probably, still eating. The brothers had thrown Yosef into a pit out in the midbar and returned to their grazing area to eat.They are far enough away that they do not see or hear what transpired between Yosef and the Midianim.
Where was Reuven?Again, as explained above, he must have been eating with his brothers.However, as soon as he heard Yehuda's new plan to sell Yosef, he would have to get back to the pit before his brothers to save Yosef.
"And Reuven returned (va-yashov) to the pit, and behold, Yosef was no longer in the pit; Then, he tore his clothes." (37:29)
Reuven is not the last brother to find out that Yosef was sold as commonly assumed. Rather, he is the first brother to recognize that Yosef is missing. Shocked, he immediately returns to his brothers probably by now eating desert (no play on words here lol) with the terrible news:
"And he returned (va-yashov) to his brothers and said, 'The boy is gone.And for myself, what am I going to do?" (37:30).
Note the word va-yashov (and Reuven returned in both 37:29 and 37:30).This verb proves that the brothers could not have been eating near the pit, for if so, Reuven would not need to return to them.However, based on the explanation above, va-yashov in both psukim makes perfect sense.Since Reuven and his brothers are eating away from the pit, Reuven must first return to the pit, then he must return back to his brothers to tell them the news - consequently the use of the verb va-yashov twice.
At this point in the story the brothers must be totally bewildered, for they have no idea what happened to Yosef.Assuming themselves that most probably was eaten by an animal, they don't want their father to think that he may be missing, nor would they want their father to accuse them of killing him - so they plot once again.They will trick their father into thinking that Yosef had been killed by a wild animal on his way to visit them.They dip Yosef's tunic in blood and have it sent to their father (see 37:31-32).This plan works, as when Yaakov sees the tunic:
"And he recognized it and said, My son's ktonet, "Chaya ra’a achalatu; tarof, taraf Yosef"- he was surely devoured by a wild beast(37:33).
The end result of this final plan resonates the brothers' original plan (see "ve-amarnu - chaya ra'a achalatu" 37:20 -compare 37:33).Yaakov reaches the same conclusion that the brothers themselves may have reached, but for a very different reason. Strangely enough the brothers final plan to sell Yosef came true, even though they never sold him; and how (they thought that) their original - for Yosef to die - came true, even though they never killed him.
In retrospect, one could even suggest that the brothers may have never been able to gather the courage to either kill or sell Yosef.Despite their various plans and intense hatred of Yosef, just as they had quickly retracted from their first two plans to kill Yosef (see 37:22 & 26), they most probably would have retracted from their plan to sell him as well. Nevertheless: they talked; they planned; they plotted - and in God's eyes - are considered guilty, even though they never actually killed or sold Yosef. Please keep in mind that this is just an interpretation based on the Pshat (literal meaning and translation of text) mixed in with some conjecture and supposition. It would be wrong to assume that we were to know the frame of mind of Yosef’s brother’s or what there intentions were. If you would like to discuss this further your comments are always welcome. If you totally disagree that is good to. We can always learn by hearing a different opinion.
If you would like this Parsha Preview to be dedicated in honour of a loved one’s Yartzeit or to mark an occasion please let me know.
If you would like to be added to my email list please reply to yvalloul@gmail.comwith the words add in the subject line. If you want your name removed please reply to yvalloul@gmail.comwith the word delete in the subject line. Why are you receiving this e-mail? At one time or another we were in contact. Please keep in mind that I am doing this to disseminate Torah.If you do not wish to receive this email I will remove your address immediately. Please forward this email to your friends.
If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.
This weeks Parsha Preview is co-dedicated to the refuah of Sara bat Hodda, Avraham Moshe Ben Miriam Tova and Kyla Chaya Bat Sarah Polsun may Hashem grant them all a complete recovery very soon. This weeks Parsha Preview is also dedicated in memory of my great uncle David Ben Mordechai on the occasion of his Yahrtzeit. May his Neshama have an Aliyah.
Happy Birthday to my friends who will celebrate Birthday's this coming week:
Happy Birthday to: Gabe Pinto Zack Steel Max Bensabat “Ad Meyah Vesrim Shannah”
Vayeishev Genesis 37:1–40:23
Candle Lighting in Toronto 4:22 P.M. Candle Lighting in Thornhill 4:22 P.M. As of December 4, we switch to Barech Aleynu in the shomai Esrai (If your custom is Sephardi ) and Vetain Tal Umatar Levracha (if your custom is Askenazi). First Night of Channukah is Friday Night December 11, 2009. Three Brachot, Lhadlik Ner (Shel) Channukah, Sheasa Nissim Lavoteynu and Sheheciyanu. Channukah Candles first then Shabbat Candles. Candles must burn a minimum of one hour and forty-five minutes after Shabbat Candle lighting time. Shabbat Mevorchim (Blessing of The New Moon) Molad for Tevet is Thursday 12:59 A.M. and 10 Chalakim Jerusalem Time Rosh Chodesh will take Place Wednesday Night December 16 and Thursday December 17, 2009.
Main characters of this week’s Parsha Yaakov Yosef Reuven Yehuda Shimon Levi Tamar
Yaakov makes his home in Hebron with his twelve sons. His favorite is 17-year-old Yosef, whose brothers are envious of the favored treatment he receives from his father, such as an expensive many-colored tunic that Yaakov makes for Yosef. Yosef relates to his brothers two dreams he has which predict that he is fated to rule over them, escalating their envy and loathing towards him.
Shimon and Levi conspire to kill their brother Yosef, but Reuven suggests that they throw him into a pit instead, intending to come back later and save him. While Yosef is in the pit, Yehuda sells him to a band of passing Ishmaelites. The brothers immerse Yosef's special coat in the blood of a goat and show it to their father, leading him to believe that his dearly loved son was devoured by a wild beast.
Yehuda marries and has three sons. The eldest, Er, dies young and childless, and his wife Tamar (The Torah describes Tamar as being one of the most beautiful women in the world) is given in levirate marriage to the second son, Onan. Onan sins by spilling his seed and he, too, meets an early death. Yehuda is hesitant to have his third son marry her. Determined to have a child from Yehuda's family, Tamar disguises herself as a prostitute and seduces Yehuda himself. Yehuda hears that his daughter-in-law has become pregnant and orders her executed for harlotry, but when Tamar produces some personal effects he left with her as a pledge for payment, he publicly admits that he is the father. Tamar gives birth to twin sons, Peretz (an ancestor of King David) and Zerach.
Yosef is taken to Egypt and sold to Potiphar, the minister in charge of Pharaoh's slaughterhouses (some commentaries say the house of executioners). G-d blesses everything that Yosef touches and soon he is made overseer of his entire master's property. Potiphar's wife desires the attractive and charismatic lad (based on a misinterpreted prophecy); when Yosef scorns her advances, she tells her husband that the Hebrew slave tried to force himself on her and has him thrown in prison. Yosef gains the trust and admiration of his jailers, who appoint him to a position of authority in the prison administration.
In prison, Yosef meets Pharaoh's chief butler and chief baker, both imprisoned for offending their royal master. Both have troubling dreams, which Yosef interprets; in three days, he tells them, the butler will be released and the baker hanged. Yosef asks the butler to plead on his behalf with Pharaoh. Yosef's predictions are fulfilled, but the butler forgets all about Yosef and does nothing for him.
Food for further thought………. Who Really Sold Yosef?
After throwing your brother into a pit to die, would you be able to sit down to eat? Yosef's brothers did, as the Torah tells us (see 37:24-25)
However, the Torah does not tell us if they sat near the pit, listening to Yosef's screaming and pleading, or if they sat far away from the pit, to enjoy some peace and quiet.
So what difference does it make?
Believe it or not, this tiny detail affects our understanding of almost every aspect of the story that ensues. In this week's question we will entertain each of these two possibilities - showing how this missing detail leads several commentators to conclude that the brothers may never have sold Yosef after all.
If you would like this Parsha Preview to be dedicated in honour of a loved one’s Yartzeit or to mark an occasion please let me know.
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Yitzchak Alloul
SHABBAT CHANUKAH: LAWS and CUSTOMS The following is a summary of the special halachot (laws) that apply to Shabbat Chanukah.
If you have a question or a situation does occur it is best to contact and ask your Rabbi for answers.
PREPARATIONS If possible, one should daven (pray) Minchah on Friday before lighting Chanukah candles. There are two reasons for davening Minchah early: 1) The afternoon Tamid sacrifice, which corresponds to our Minchah service, was always brought before the lighting of the Menorah in the Beit ha-Mikdash; 2) Davening Minchah after lighting Chanukah candles appears contradictory, since Minchah "belongs" to Friday, while the Chanukah candles belong to Shabbat. If an early minyan is not available, then it is better to light first and daven with a minyan afterwards. The oil or candles should be able to burn for at least one hour and forty-five minutes. If the oil and candles cannot possibly burn that long, one does not fulfill the mitzvah even b'diavad (after the fact), according to some opinions.
B. Enough oil (or long enough candles) to burn for at least one hour and forty-five minutes must be placed in the menorah before it is lit. If one neglected to put in enough oil and realized his error only after lighting the menorah, he may not add more oil. He must rather extinguish the flame, add oil, and then re-kindle the wick. The blessings, however, are not repeated. Provided Shabbat Candles have not been lit.
C. One who does not have enough oil for all the wicks to burn for an hour and forty-five minutes must make sure that at least one light has enough oil to burn that long. [Since Shabbat this year falls on the first night of Channukah then the 1st light must be the one that must burn for one hour and forty-five minutes and not Shames].
D. Since it is customary in many homes that children under bar mitzvah to light Chanukah candles, too, this custom should be observed on erev Shabbat as well. Preferably, the child's menorah should also have enough oil (or long enough candles) to burn an hour and forty-five minutes. If, however, it is difficult or impractical to do so, many poskim permit a child to light with the blessings even though his lights will not last for the full length of time.
E. The menorah should be placed in a spot where opening or closing a door [or window] will not fan or extinguish the flame.
F. A guest who is eating and sleeping over lights at the home of his host even if his own home is in the same city. Preferably, he should leave his home before plag ha-Minchah.
THE TIME OF LIGHTING ON EREV SHABBAT 1. All preparations for Shabbat should be completed before Chanukah candles are lit so that all members of the household - including women and children - are present at the lighting.
2. There are two points to remember about lighting Chanukah candles on Friday afternoon: 1) Chanukah candles are always lit before Shabbat candles; 2) Chanukah candles are lit as close as possible to Shabbat. The procedure, therefore, is as follows: L'chatchilah, (literal meaning) Chanukah candles are lit immediately before lighting Shabbat candles. B'diavad (after the fact), or under extenuating circumstances, they may be lit at any time after plag ha-Minchah. Depending on the locale, plag ha-Minchah on erev Shabbat Chanukah is generally a few minutes less or few minutes more than an hour before sunset.
In most homes, where the husband lights Chanukah candles and the wife lights Shabbat candles, the correct procedure is to light Chanukah candles five minutes or so depending on the number of people in the house who are lighting Chanukah candles before lighting Shabbat candles. As soon as Chanukah candles have been lit, the wife lights the Shabbat candles.
If many people are lighting and time is running short, a wife does not need to wait for everyone to finish lighting Chanukah candles; rather, she should light her Shabbat candles immediately. [If sunset is fast approaching, the wife should light Shabbat candles regardless of whether or not the Chanukah candles have been lit by her husband. If she sees that her husband will not light his menorah on time, she should light the Chanukah menorah herself, followed by Shabbat candles.]
In a home where the man lights both the Chanukah and the Shabbat candles [e.g., the man lives alone; the wife is away for Shabbat], the same procedure is followed. If, by mistake, he lit Shabbat candles before Chanukah candles, he should light his Chanukah candles anyway [as long as he did not have in mind to accept the Shabbat].
In a home where the woman lights both Chanukah and Shabbat candles [e.g., the woman lives alone; the husband is away for Shabbat], she must light Chanukah candles first. If, by mistake, she lit Shabbat candles first, she may no longer light Chanukah candles. She must ask another person - a man or a woman - who has not yet accepted the Shabbat to light for her. The other person must recite the blessing of lehadlik ner shel Chanukah, but she can recite the blessing of she'asah nissim [and shehecheyanu if it is the first night].
If, after lighting the Shabbat candles but before the onset of Shabbat, the Chanukah candles blew out, one must re-kindle them. One who has already accepted the Shabbat should ask another person who has not yet accepted the Shabbat to do so.
ON SHABBAT 1. The menorah may not be moved with one's hands for any reason, neither while the lights are burning nor after they are extinguished. When necessary, the menorah may be moved with one's foot, body or elbow (Shiynu-not in the usual way we would move the object) after the lights have burned out. If the place where the menorah is standing is needed for another purpose, a non-Jew may be asked to move the menorah after the lights have burned out.
2. If Al ha-nissim is mistakenly omitted during the Shemoneh Esrei or during Birkat ha-Mazon, The Shemonah Esrei and Birkat hamazon are not repeated.
3. Oil may be pressed out of latkes on Shabbos, either by hand or with a utensil.
4. Chanukah gifts may not be given or received, unless they are needed for Shabbat use.
5. In the opinion of some poskim, women are obligated to recite Hallel on Chanukah.
ON MOTZAEI SHABBAT Candle lighting must take place as close as possible to the end of Shabbat. Some have the custom of lighting Chanukah candles even before havdalah, while others light them immediately after havdalah. All agree that any further delay in lighting Chanukah candles is prohibited. Therefore, one should hurry home from shul and immediately recite havdalah or light Chanukah candles.
A Shabbat guest who lives nearby and must go home immediately after Shabbat is over, should light in his home. If, however, he does not leave immediately after Shabbat, he should light at the home of his host. Preferably he should also eat melaveh malkah there.
This weeks Parsha Preview is co-dedicated to the refuah of Sara bat Hodda, Avraham Moshe Ben Miriam Tova and Kyla Chaya Bat Sarah Polsun may Hashem grant them a complete recovery very soon.
Happy Birthday to my friends who will celebrate or celebrated Birthdays this past week or in the coming week:
Happy Birthday to:
Rafi Lipner
Nathalie Halioua Narbonne
Mark Anhang
Ari Benlezrah
“Ad Meyah Vesrim Shannah”
Vayishlach
Genesis 32:4 -36:43
Candle Lighting in Toronto 4:23 P.M.
Candle Lighting in Thornhill 4:22 P.M.
Main characters of this week’s Parsha
Yaakov
Esav
Hamor
Shechem
Dinah
Levi
Shimon
Reuven
Rachel
Benyamin
Rivka
Yitzchak
Yaakov returns to the Eretz Yisrael after a 20-year stay in Charan, and sends angel-emissaries to Esav in anticipate of reunion, but his emissaries account is that his brother is on the warpath with 400 armed men. Yaakov prepares for combat, pleads to Hashem, and sends Esav a large present (consisting of hundreds of heads of sheep and cattle) to placate him.
That night, Yaakov ships his family and possessions across the YabbokRiver;. Yaakov remains behind and encounters the angel that personifies the spirit of Esav, with whom he brawls with until daybreak. Yaakov suffers a dislocated hip but overcomes the creature, who bestows on him the name Israel, which means "He who prevails over the Divine."
Yaakov finally meets up with Esav. They embrace and kiss, but part ways. Yaakov purchases a plot of land near Shechem, whose crown prince -- also called Shechem -- abducts and rapes Yaakov's daughter Dinah. Dinah's brothers Simon and Levi avenge the deed by killing all male inhabitants of the city after rendering them vulnerable by convincing them to circumcise themselves.
Yaakov journeys on. Rachel dies while giving birth to her second son, Benyamin, and is buried in a roadside grave near Bethlehem. Reuven loses the birthright because he interferes with his father's marital life. Yaakov arrives in Hebron, to his father Yitzchak, who later dies at age 180 (Rivak has passed away before Yaakov's arrival). Perhaps a punishment for having deceived Yitzchak she does not see her son again.
Our parshah concludes with a detailed account of Esav's wives, children and grandchildren, and the family histories of the people of Se'ir among whom Esav settled.
Food for further thought……….
I will be asking a “Double” question in next weeks Parshah Preview but please feel free to ask questions, comment or reflect on this weeks.
What Mitzvot did the Patriarchs keep and what is our scriptural source?
There are those who claim that the Avot kept the entire Torah - even the Oral Law (Torah Shel Baal Peh and later Rabbinic prohibitions! Yet many students, when hearing this opinion, find it difficult to accept. I would like to point out the pasuk that forms the source for this opinion; the debate among the commentators in regard to its interpretation; and an important lesson we can learn from this entire controversy.
Early on in Parshat Toldot, the Torah tells us of a famine in Eretz Canaan that caused Yitzchak to consider moving temporarily to Egypt. However, God intervened - instructing Yitzchak to stay in Eretz Canaan, while re-affirming His promise to Avraham that Yitzchak would be the 'chosen son' (see 26:1-5).
We need to pay special note of God's concluding remarks to Yitzchak at that time, as they form the basis of the argument:
"Ekev asher shama Avraham b'koli va'yishmor..." [because Avraham listened to Me and kept:] "MISHMARTI, MITZVOTEI, CHUKOTEI, v'TORATEI." (see 26:5)
When reading this pasuk, the obvious question arises: What is the precise meaning of each of these words that describes the variety of ways that Avraham listened to God?
a) SHAMA B'KOLI
b) MISHMERETI
c) MITZVOTEI
d) CHUKOTEI
e) TOROTEI
Each of the classical commentators contemplates this question, but to our surprise, each commentator presents a very different answer.
However, before we begin our study of those commentaries, let's first consider what we should expect to find.
THREE APPROACHES
To identify the meaning of these five words in the above pasuk, one can take one of three basic approaches to define the meaning of each word:
1) Look for that same word in the story of Avraham's life -In other words, we must conduct a 'word search' for each of these phrases in the Torah's account of the life of Avraham (from Parshat Lech L'cha thru Chaya Sarah). If we find the same word, then that must be what this pasuk refers to.
2) Look for the same word later on in Chumash -In other words, we must search the entire Torah to find the various categories of laws that each word refers to, and project their definition later on in Chumash to the life of Avraham Avinu in Sefer Breishit.
3) Look for the concept behind that word or phrase. In other words, based on the meaning of each word in the Hebrew language (and in Chumash), we identify the concept of what each word relates to. Then we search the Torah's story of the life of Avraham Avinu to find and event relating to that concept.
Rashbam (Rav Shmeul Ben Meir 1085-1158) follows our first approach, as he obviously begins by searching for each specific word within the Torah's presentation of the story Avraham Avinu. For the first three words, Rashbam is very successful, as he quotes a precise example for each word: a) SHAMA B'KOLI - at the Akeyda, as the Torah states "...ekev asher shamata b'koli" (see 22:18)
b) MISHMARETI - to perform the mitzvah of brit milah. Quoting from Parshat Lech L'cha: "v'ata et briti TISHMOR... himol kol zachar" (see 17:9)
c) MITZVOTEI - brit Milah on the EIGHTH day as it states at the circumcision ceremony for Yitzchak: "And Avraham circumcised Yitzchak his son when he was eight days old - ka'asher TZIVAH oto ha'Elokim" (see 21:4)
However, for the last two words - CHUKOTEI & TORATEI he is less successful, for there is no exact match. Therefore, Rashbam defaults to a more general definition for chukotei v''torotei, understanding that they refer to all of the ethical mitzvot that Avraham keeps and we find examples of them in Torah. Even though God did not command these mitzvot explicitly, it is quite implicit from Chumash that God expected Avraham (and all mankind) to act in an ethical manner (see Breishit 18:18-19!).
Rashbam defines this as "ikar pshuto shel mikra": "CHUKOTEI V'TORATEI: According to IKAR PSHUTO (simple pshat-understanding), all of the obvious mitzvot (i.e. ethical laws) like stealing, adultery, coveting, justice, and welcoming guests; these we kept BEFORE Matan Torah, but were renewed and expounded in the receiving of Matan Torah." (see Rashbam 26:5)
Even though Rashbam understands "chukotei v''torotei" as general categories, he does bring several examples of these ethical mitzvot that are found in specific events in Avraham's life that are described in Sefer Breishit: stealing - "asher GAZLU avdei Avimelech (see 21:25); adultery & coveting / Pharaoh & Avimelech taking Sarah; justice – with Melech Sedom & Shalem, after war of 5 kings; welcoming guests - the 3 angels & story of Lot & Sedom!
Rashi (Rav Shlomo Yitzchaki 1040-1105) uses a different approach (the second approach mentioned in our introduction), claiming that whatever these words refer to later on in Chumash, are precisely what Avraham kept in his own life time. Rashi categorizes these different words based on their definition later on in Chumash, and cites an example for each word from the entire spectrum of Halacha, from the Written Law, to the Oral Law, and even to later Rabbinic ordinations.
a) SHAMA B'KOL - when I tested him (at the Akeyda/ 22:18)
b) MISHMARTI - Rabbinic laws that protect the Torah laws
c) MITZVOTEI - the logical and ethical laws of the Torah
d) CHUKOTEI - the Torah laws that have no apparent reason
e) TOROTEI - the Oral law, and "halacha l'Moshe m'Sinai-Halacha passed down to each generation from Moshe.
According to Rashi, Avraham Avinu kept the entire Torah (even though it had not been given yet).
Ramban (Rav Moshe Ben Nachman 1194-1270) begins his commentary by taking issue with Rashi's interpretation that the Avot kept all of the mitzvot. Ramban begins by questioning this very assumption. After all, if the Avot kept the entire Torah, how did Yaakov marry two sisters etc.
Ramban attempts to 'piece together' Rashi's interpretation, by explaining Chazal's statement that the Avot kept the entire Torah from a different angle. Ramban claims that this refers to the fact that the Avot kept SHABBAT, based on another Midrashic statement that the mitzvah of Shabbat is equal in value to keeping all the mitzvot of the Torah. Avraham kept the mitzvah of shabbat as well as the seven mitzvot of Bnei Noach and brit milah. From this collection of mitzvot that Avraham kept, Ramban explains how each word in 26:5 may relate to a specific category within the 7 Noachide laws:
MISHMARTI - extensions of "arayot" /forbidden marriages
MITZVOTEI - not to steal or kill
CHUKOTEI - "eiver min ha'chay" - a limb from a live animal
TOROTEI - "dinim" establishing civil laws & no idol worship
Ramban concludes his commentary by suggesting a totally different interpretation that he introduces as "al derech ha'pshat" – (following the way of the simple meaning of the text). In this approach (which will follow the third approach that we discussed in our introduction), Ramban simply follows the simple meaning of each word in Hebrew, and applies those concepts to events in the life of Avraham Avinu.
MISHMARTI
This word stems from the Hebrew word "li'shmor" - to guard. (A "shomer" is a watchman or body-guard). Ramban explains that "vayishmor mishmarti" relates to how Avraham 'guarded' or 'protected' God, and that was by both preaching and teaching monotheism, and by publicly arguing against those who preached belief in other gods. But where in Chumash does it say that Avraham did so? Ramban explains that this is precisely the meaning of the phrase "va'yikra b'shem Hashem" in relation to Avraham Avinu (see Breishit 12:8, 13:4 and 21:33].
MITZVOTEI - according to Ramban, implies a direct commandment, and refers to when God commanded Avraham to move to Canaan ("lech l'cha" /see 12:1-3); to offer his son (at the Akeyda/ see 22:1-2) , and to 'listen to his wife' - i.e. to send away Hagar (see 21:12).
CHUKOTEI - Ramban explains, refers to how Avraham 'followed the ways of God' - being merciful & just, and doing acts of "tzedek u'mishpat" (social justice). This interpretation, obviously based on Breishit 18:19, is rather amazing, for most everyone thinks that a "chok" in the Bible defines a law that 'doesn't make sense' (see Rashi on 26:5) - and here Ramban applies it to the laws that make the most sense.
TOROTEI - Here, Ramban follows the popular understanding of the word "torah" as referring to God's eternal laws, and hence during the time period of Avraham, it must refer to the actual 'mitzvos' that he kept, such as brit milah & the seven Noachide laws.
Ibn Ezra (Rav Avraham Ben Meir 1092-1167) also follows the third approach, looking for the simple meaning of each word, and applying it to Avraham's own life. Ibn Ezra begins by understanding
MISHMERETI as a general category that includes all of the three sub-categories that follow -
MITZVOTEI CHUKOTEI v'TORATEI.
MITZVOTEI = "lech l'cha..." i.e. Avraham's ALIYA
CHUKOTEI = following God's way of life ('engraved' in his heart)
TOROTEI = by fulfilling the mitzvah of brit milah.
Note how these last three definitions are essentially identical to Ramban's interpretation "al derech ha'pshat". Interesting to note that Ibn Ezra lived before Ramban. Ibn Ezra makes no attempt to find a textual parallel for each word in this pasuk. Instead, he follows the concept behind the word.
Radak's (Rav David Kimchi (1160-1235) approach is quite similar to Ibn Ezra's, for he also understands each of these words as general categories. However, Ibn Ezra seems to limit his examples to those mitzvot that Avraham himself was commanded, while Radak 'expands the collection' by including ALL of the mitzvot of Bnei Noach (assuming that Avraham was commanded to keep them).
Then, within this collection of mitzvot, Radak differentiates between "mitzvot", and "chukim" etc. based on the definition of these categories later on in Chumash (e.g. "mitzvotei" refers to the "mitzvot sichliyot" (the laws that man can arrive at using his own common sense - like stealing and killing etc).
To conclude it is important to note how Ibn Ezra, Ramban, and Rashbam all explained the word "chukotei" - as referring to God's 'way of life' - implying being a just an upright person, and acting with kindness to others.
The reason why is rather simple. The word "chok" in Hebrew implies something set that doesn't change - like statutes (or technically speaking something engraved). In this sense, the laws of nature are referred to as "chukim" - for they don't change (see Yirmiyahu 33:25).
Therefore, when God mentions "chukotei" - they refer to His (God's) way of life - as His ways are to be kind and to uphold justice. In this manner, Avraham emulated God by acting in His ways - and thus setting an example for others to follow. The fact that so many commentators emphasize this point as a key element in Avraham's own life, reflects their understanding that being kind, just, and upright must be a core value in Judiasm. Even though there may be a controversy concerning which specific mitzvot the Avot kept (be it 613 or 7) - everyone agrees that their greatness was embodies in their 'way of life' - their moral behavior, social justice, and their dedication towards making a Name for God, thus setting a model for others to learn from. Also known as Kiddush Hashem-The sanctification of the “Almighty’s Name”.
Due to space restrictions I did not include the following commentators:
a) Chizkuni (Rav Chezkiah Ben Manoah (1240)
b) Seforno (Rav Ovadia Ben Yaakov (1475-1550)
If you would like a summary of there comments on the above idea, I would be happy to send them to you. I welcome your comments and questions on this powerhouse topic.
If you would like this Parsha Preview to be dedicated in honour of a loved one’s Yartzeit or to mark an occasion please let me know.
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If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.
