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Chayei Sarah 5779

Significant jewelry[1]

ויקח האיש נזם זהב בקע משקלו ושני צמידים על ידיה עשרה זהב משקלם
…the man took a golden nose ring, the weight of a beka, and two bracelets for[2] her arms, the weight of ten golden shekels[3] [4]

Avraham sent his trusted servant Eliezer[5] to find a wife for his son Yitzchak. When Eliezer decided that Rivka was the appropriate match for Yitzchak, he gave her several presents[6]. Rashi points out[7] that these gifts weren’t arbitrary; they contained subtle hints to future events. The first gift he gave was a golden nose ring, which was the weight of a beka. A beka is the weight of the half-shekel coin that the Jews gave in the wilderness[8]. Eliezer also gave her two bracelets, צמידים in Hebrew. This is a hint to the two tablets which contained the Ten Commandments, which are described as מצומדות, a pair[9]. They also weighed ten golden shekels, an allusion to the Ten Commandments themselves.

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Vayeira 5779

A very holy meal[1]

אם-נא מצאתי חן בעיניך אל-נא תעבר מעל עבדך: יקח-נא מעט-מים ורחצו רגליכם והשענו תחת העץ: ואקחה פת-לחם וסעדו לבכם אחר תעברו כי-על-כן עברתם על-עבדכם וגו’‏
…If I have now found favor in your eyes, please don’t pass by your servant. Let there be some water taken [for you], and you’ll wash your feet, and relax under the tree. I’ll take some loaves of bread and you’ll satiate your hearts, since you have passed by me. For this is the reason you passed by your servant[2]

A prime example of Avraham’s hospitality is found in this week’s parsha. Three Angels, disguised as Arab nomads[3], passed by Avraham’s tent. Despite being in recovery from his recent circumcision[4], Avraham insisted on taking care of their needs. He wined and dined them, going beyond the call of duty. He slaughtered three calves in order to feed each of them their own cow tongue[5]. He had his wife bake bread special just for them. Avraham clearly didn’t realize that they were Angels[6]. Not wanting to be rude and go against societal norms[7], the Angels pretended to eat[8], despite their lack of physical needs. Little did Avraham know that his alacritous hospitality would have a tremendous impact on the destiny of his future descendants.

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Lech Lecha 5779

The unknown destination[1]

ואמר יקוק אל-אברם לך-לך מארצך וממולדתך ומבית אביך אל-הארץ אשר אראך
Hashem said to Avram: “Go for yourself from your land, from your birthplace, from your father’s house, to the land which I will show you”[2]

This week’s parsha contains the first record of Hashem interacting with Avraham, our forefather[3]. It was a command for him to leave everything behind, and to travel to the (future) land of Israel. This land was for his future descendants to inherit as their own. This was considered one of Avraham’s ten tests[4], which he passed successfully. He had to abandon his entire family, save for his wife Sarah and nephew Lot[5]. Avraham, who was the pillar of chessed, lovingkindness, could be accused of neglecting to take care of his aging father[6]. Nevertheless, he followed the word of Hashem.

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Noach 5779

Creating love towards another[1]

ואתה קח לך מכל מאכל אשר יאכל ואספת אליך והיה לך ולהם לאכלה
You shall take for yourself from all the food that will be eaten, and gather it to you, and it will be for you and for them for consumption[2]

As part of Noach’s preparations for the impending flood, Hashem commanded him to gather all the necessary provisions for his family’s yearlong[3] stay in the ark. They would not only themselves need to eat, there was also a need for food for all the animals that were with them in the ark. Some suggest[4] that the seemingly extraneous word לך, “for yourself”, is really meant to be understood as “from yourself”. That is, all the food gathered must be Noach’s own expense[5]. All the food had to be his. This command was so Noach wouldn’t think that he could take food away from other people. He may have thought it was permissible, as they were anyways going to die in the flood. It had to be specifically his own. However, there are many problems with this interpretation.

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Bereishis 5779

The downward escalator of life[1]

הלא אם תטיב שאת ואם לא תטיב לפתח חטאת רובץ וגו’‏
Is it not that if you improve then you’ll cheer up[2], and if not, sin crouches at the door…[3]

The two sons of Adam, Kayin and Hevel, took two different paths in life. Kayin became a farmer, and Hevel became a shepherd[4]. At some later point, Kayin decided to bring an offering to Hashem[5]. He brought from the worst of the fruit of his land[6]. Hevel was also inspired[7] to bring an offering. Unlike his brother, he brought the best of his cattle[8]. Hashem accepted the offering of Hevel, but ignored the offering of Kayin. This caused Kayin to become depressed[9]. Hashem, as a form of encouragement, taught Kayin a lesson. He told him that if he improves, then he will cheer up[2]. However, if he doesn’t improve, then sin crouches at the door[10]. What does this lesson mean?

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Vayechi 5778

Correcting a blemish[1]

ויקרא יעקב אל-בניו ויאמר האספו ואגידה לכם את אשר-יקרא אתכם באחרית הימים
Yaakov called out to his sons: “Gather together and I will tell you what will happen to you in the end of days”[2]

When Yaakov fell ill, he knew his end was near. He decided that as this might be his final opportunity, he would reveal to his children their ultimate fate[3]. As they gathered to hear his words, his power of prophecy suddenly left him[4]. Yaakov was disturbed how this could happen. He felt it must be because of one of his children. Just like Avraham had two sons, Yitzchak and Yishmael, one good and one bad, and Yitzchak had two sons, Yaakov and Eisav, one good and one bad, Yaakov worried maybe one of his children had turned rotten[5]. He asked if any of them had any complaints against Hashem[6]. Perhaps their faith wasn’t as strong as he thought. His children responded in unison: “Hear O Israel[7]! Hashem is our G-d, Hashem is One”[8]. “Just like in your heart there is only One, so too in our hearts there is only One”. “Just like you have nothing in your heart against Hashem, neither do we”. Yaakov, delighted at this response, called out “Blessed is the name of His Glorious Kingdom forever!”. When Yaakov suspected his children of wrongdoing, why did he specifically suspect them of having a faith problem? Maybe it was something else?

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Vayigash 5778

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Words of comfort[1]

ועתה אל-תעצבו ואל-יחר בעיניכם כי-מכרתם אתי הנה כי למחיה שלחני אלקים לפניכם
Now, don’t be upset or feel guilty[2] that you sold me, since G-d sent me [to Egypt] before you as a salvation [from the famine][3]

After Yosef revealed to his brothers that not only was he alive, but he had become the viceroy in Egypt, they were taken aback. They couldn’t find the words to respond. Yosef sensed they felt guilty for selling him as a slave twenty-two years earlier. To make them feel more at ease during this long-awaited reunion, he offered them words of comfort. In reality, their act of selling him was for a blessing. The known world had been plagued by a famine for already two years. Only Egypt had food to survive, as Yosef had made the necessary preparations after he properly interpreted Pharaoh’s prophetic dream. He succeeded in securing enough food for the nation to last through the seven year-long famine. Yaakov and his family had managed to survive this long with their savings, but they had run out of food. Only because Yosef was sent to Egypt was there salvation from starvation. Therefore, the brothers shouldn’t feel guilty for selling him. However, upon further inspection these words of comfort seem to be superficial.

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Vayeishev 5778

It wasn’t a coincidence[1]

…הכר-נא הכתונת בנך הוא אם-לא: …הכר-נא למי החתמת והפתילים והמטה האלה
Yehudah[2]: “…Please identify if this coat belongs to [Yosef] or not”.
Tamar: “… Please identify who owns this seal, cloak and staff”[3]

After Yaakov’s sons decided to sell their brother Yosef into slavery, they had to create a coverup story to tell their father[4]. They decided to take Yosef’s coat, dip it in goat’s blood, and show it to their father. He would hopefully intuit Yosef was dead. Yehudah asked his father if he recognized the coat, and Yaakov assumed a wild animal had eaten Yosef. He was devastated by this news, and refused to accept any comfort from his family. Twelve years later[5] a seemingly unconnected story occurs with Yehudah[6].

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Vayishlach 5778

Learning from one’s teacher[1]

ויאמר אם-יבוא עשו אל-המחנה האחת והכהו והיה המחנה הנשאר לפליטה
[Yaakov] said: “If Eisav comes to one of the camps and strikes them, the remaining camp will survive”[2]

During the sovereignty of Achav, the wicked King of Israel, the prophet Ovadiah had to protect himself and all the other prophets from his reign of terror. The verse says[3] Ovadiah took one hundred prophets and hid fifty of them in a cave. Chazal ask[4] why didn’t he put them all in the cave? Rabbi Elazar answers that Ovadiah learned this strategy from Yaakov. When Yaakov and his family were about to confront his wicked brother Eisav, he divided his camp into two. This tactic was in case of the horrible event that one of the two camps is killed, at least the other one would survive. Why did the gemarra need to say that Ovadiah learned this strategy from Yaakov? Simply say that he thought of the idea himself[5]!

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Vayeitzei 5778

The Torah is not in Heaven[1]

ויעש יעקב כן וימלא שבע זאת ויתן-לו את-רחל בתו לו לאשה
Yaakov [celebrated his marriage to Leah][2]. [When] the week was complete [Lavan] gave his daughter Rachel to [Yaakov] to be his wife[3]

After working seven years for Lavan for the right to marry his daughter Rachel, Yaakov was tricked. He thought he was being given Rachel as a bride, but after all was said and done he realized he had married Leah[4], Rachel’s sister. Lavan tried to justify his treachery, and concluded that Yaakov could marry Rachel as well once the week of celebrations ended. Yaakov did so, and thus was married to both sisters. Many authorities assume the Avos, the patriarchs, kept the entirety of the Torah before it was given[5]. This is based on various allusions to such an idea[6]. However, many struggle[7] to reconcile this with the fact that the Torah explicitly prohibits[8] a man from marrying two sisters. How then could Yaakov marry two sisters, which the Torah explains usually leads to strife?

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