Parshat Shmos
In 2:12-14 we find Moshe going out from the palace to see the people. He sees an Egyptian man striking a Jew. The passuk says, "ויפן כה וכה וירא כי אין איש....כאשר הרגת את האיש" Moshe turned this way and that, saw there was no person around and he smote the Egyptian... Then he bumps into 2 jews fighting with each other. When he attempts to break up the fight, they ask if he is going to kill them like he killed the Egyptian.
What happened - we know Moshe looked all around to make sure nobody was in sight before he did anything, so how did they know about it?
You can never be sure nobody is looking. If you are going to do something sensitive, unless you are in the privacy of your own home, you have to act with the assumption that somebody might be watching. Even if you look around and take all the protection you possibly can, chances are reasonable that somebody might be watching.
Act accordingly. A person should always be aware that somebody is watching. That somebody might only be Hashem, and you should act appropriately, but even if you are doing nothing wrong, that somebody watching might be not just Hashem but someone human as well.
Wednesday, December 26, 2007
Wednesday, December 19, 2007
Va'Yehi: knowing your place
Parshat Va'Yehi
In 50:4-5 we find Yosef asking Pharoah for permission to go and bury his dead father.
1. It says Yosef spoke to the house of Pharoah and requested they pass on his request to Pharoah.
Wasn't Yosef the "Second to the King"? Why did he have to go through Pharoah's secretary for this? why could he not just go right to Pharoah and ask for himself? Yosef just spent about 14 years running Egypt and saving it from collapse in the famine, you would think he had Pharoah's ear and could ask him what he wanted when he wanted...
2. Why did Yosef need Pharoah's permission to go bury his father? Yosef just saved Egypt from collapse. He is second to the king. He is responsible for making the most important decisions in Egypt over the past 14 years or so. And Yosef needs to ask permission to go bury his dead father?
My only suggestion is that despite Yosef's importance, when something becomes personal previous relationships do not matter. Pharoah was concerned to let Yosef leave Egypt. He was concerned about letting Yaakov be buried outside of Egypt. These possibilities held a threat, Pharoah perceived at least, to Egypt. So it did not matter how important Yosef was. With Pharoah perceiving a threat, Yosef's importance was insignificant to him. He made sure to let Yosef know that in this regard he could not move without Pharoah's permission.
It is an important lesson about knowing your place and not thinking you have a free pass based on previous actions.
Anybody have something better?
In 50:4-5 we find Yosef asking Pharoah for permission to go and bury his dead father.
1. It says Yosef spoke to the house of Pharoah and requested they pass on his request to Pharoah.
Wasn't Yosef the "Second to the King"? Why did he have to go through Pharoah's secretary for this? why could he not just go right to Pharoah and ask for himself? Yosef just spent about 14 years running Egypt and saving it from collapse in the famine, you would think he had Pharoah's ear and could ask him what he wanted when he wanted...
2. Why did Yosef need Pharoah's permission to go bury his father? Yosef just saved Egypt from collapse. He is second to the king. He is responsible for making the most important decisions in Egypt over the past 14 years or so. And Yosef needs to ask permission to go bury his dead father?
My only suggestion is that despite Yosef's importance, when something becomes personal previous relationships do not matter. Pharoah was concerned to let Yosef leave Egypt. He was concerned about letting Yaakov be buried outside of Egypt. These possibilities held a threat, Pharoah perceived at least, to Egypt. So it did not matter how important Yosef was. With Pharoah perceiving a threat, Yosef's importance was insignificant to him. He made sure to let Yosef know that in this regard he could not move without Pharoah's permission.
It is an important lesson about knowing your place and not thinking you have a free pass based on previous actions.
Anybody have something better?
Va'Yehi: why shchem?
Parshat Va'Yehi
in 48:21 Yaakov tells Yosef, "ואני נתתי שכם אחד על אחיך" and Rashi explains that he actually gave to Yosef the city of Shchem which was above his regular portion which he was to receive.
Why Shchem? He could have given Yosef a different city as a gift. Why Shchem? Shchem, if it should have gone to anybody outside his inheritance, should maybe have gone to Shimon or Levi who destroyed it to save their sisters honor. Why would Yaakov give Shchem to Yosef?
Also, I looked at a map (not a great one) delineating the portions of the tribal divisions in Israel. Shchem is inside the portion of Menashe. So it was not really above and beyond the inheritance of Yosef. It was part of his portion anyways? Unless you say that the area of Shchem was not supposed to be part of Menashe (I guess it would have gone to Binyamin whose region borders Menashe's) but more land was included for contiguity between the rest of Menashe and Shchem...
Anybody?
in 48:21 Yaakov tells Yosef, "ואני נתתי שכם אחד על אחיך" and Rashi explains that he actually gave to Yosef the city of Shchem which was above his regular portion which he was to receive.
Why Shchem? He could have given Yosef a different city as a gift. Why Shchem? Shchem, if it should have gone to anybody outside his inheritance, should maybe have gone to Shimon or Levi who destroyed it to save their sisters honor. Why would Yaakov give Shchem to Yosef?
Also, I looked at a map (not a great one) delineating the portions of the tribal divisions in Israel. Shchem is inside the portion of Menashe. So it was not really above and beyond the inheritance of Yosef. It was part of his portion anyways? Unless you say that the area of Shchem was not supposed to be part of Menashe (I guess it would have gone to Binyamin whose region borders Menashe's) but more land was included for contiguity between the rest of Menashe and Shchem...
Anybody?
Va'Yehi: letting opportunity slip away
Parshat Va'Yehi
In 48:1, Yosef finds out that his father is nearing the time of his death. He takes his two sons and goes to visit Yaakov and receive brachos from him.
We do not find any of the other sons bringing their kids for brachos, though we do find Yaakov gathering his sons and giving them brachos.
But here we find Yosef doing something none of the other brothers did. Yosef saw an opportunity and realized that it was slipping away. In a little while there would never be this opportunity again. If he wanted it to happen, he had to act right away. If he wanted to make sure his sons would get blessings from their grandfather Yaakov, he had to go right now.
Yosef realized this. Maybe he was the only one of the sons who realized it, or who had the perception to act and to take advantage of such an opportunity.
We can learn from Yosef about the importance of recognizing and being aware of the situation, and not letting opportunity slip away.
In 48:1, Yosef finds out that his father is nearing the time of his death. He takes his two sons and goes to visit Yaakov and receive brachos from him.
We do not find any of the other sons bringing their kids for brachos, though we do find Yaakov gathering his sons and giving them brachos.
But here we find Yosef doing something none of the other brothers did. Yosef saw an opportunity and realized that it was slipping away. In a little while there would never be this opportunity again. If he wanted it to happen, he had to act right away. If he wanted to make sure his sons would get blessings from their grandfather Yaakov, he had to go right now.
Yosef realized this. Maybe he was the only one of the sons who realized it, or who had the perception to act and to take advantage of such an opportunity.
We can learn from Yosef about the importance of recognizing and being aware of the situation, and not letting opportunity slip away.
Friday, December 14, 2007
Va'Yigash: I wonder
Parshat Va"Yigash
45:26 - I wonder - when they told Yaakov that Yosef was still alive and running Egypt, did they tell him they had sold him and how he ended up in Egypt or did they not come clean? Did they continue the original story by saying Yosef must have gotten away from the wild animal and somehow escaped and ended up in Egypt...
I wonder what they told Yaakov, as the Psukim leave it very vague....
45:26 - I wonder - when they told Yaakov that Yosef was still alive and running Egypt, did they tell him they had sold him and how he ended up in Egypt or did they not come clean? Did they continue the original story by saying Yosef must have gotten away from the wild animal and somehow escaped and ended up in Egypt...
I wonder what they told Yaakov, as the Psukim leave it very vague....
Va'Yigash: a bold offer
Parshat Va'Yigash
45:18 - Yosef told the brothers to come live in the land of Goshen and he would support them. Pharoah went even further and promised that they would be given the best of the Land of Egyp and eat from the fat of the land.
It was pretty bold of Pharoah to promise such a luxurious lifestyle, and it was pretty daring of them to accept such a promise - Egypt was in the middle of the worst famine in its history. Where would they get "the fat of the land" to give the brothers when they barely had enough bread to feed their own citizens?
But they all had complete emunah in Hashem. They all knew the situation was temporary and even though it looked bleak, they knew there was a purpose and would be an end to it.
Pharoah knew, Yosef knew, and the brothers knew.
Therefore because of this great emunah they had, Pharoah was able to make such a generous and bold offer, and they were able to accept it.
45:18 - Yosef told the brothers to come live in the land of Goshen and he would support them. Pharoah went even further and promised that they would be given the best of the Land of Egyp and eat from the fat of the land.
It was pretty bold of Pharoah to promise such a luxurious lifestyle, and it was pretty daring of them to accept such a promise - Egypt was in the middle of the worst famine in its history. Where would they get "the fat of the land" to give the brothers when they barely had enough bread to feed their own citizens?
But they all had complete emunah in Hashem. They all knew the situation was temporary and even though it looked bleak, they knew there was a purpose and would be an end to it.
Pharoah knew, Yosef knew, and the brothers knew.
Therefore because of this great emunah they had, Pharoah was able to make such a generous and bold offer, and they were able to accept it.
Wednesday, December 05, 2007
Miketz: guilt
Parshat Miketz
After the wine steward is released from prison and returns to his job, he forgets to mention Yosef's name as a recommendation for release. After Pharoah has his dreams, the wine steward comes to Pharoah and tells him about Yosef and his ability to interpret dreams.
In 41:9 as he is telling Pharoah about Yosef he says, "I must now mention my sin" [in forgetting to mention Yosef].
Why does he call it a sin to Pharoah. As far as Pharoah is concerned he did nothign wrong. He could have just come to Pharoah and said I know someone in prison who has the skill of interpreting dreams... Yosef did not even really do anything for him - he just interpreted a dream. Even without his having been there, after three days the guy would have been released anyway. Yosef did not cause him to be released. So by forgetting to mention Yosef, he was not really sinning or doing anything wrong, so why did he say here that he must admit his sin?
The wine steward was probably living with a tremendous amount of guilt over the course of the 2 years that have passed since he was released from jail. Yosef, the guy who relieved his nerves by giving him a good interpretation asked for one small favor - just mention my name when you get out. He failed to do that simple favor.
It is even understandable. Upon his release, what should he have done - gone up to Pharoah and say I know another prisoner who I think you should release? That would have been fairly impudent of him, and I doubt he could have even said anything to Pharoah without getting his head cut off. So he kept it inside, even though he felt bad. Then as time went on, it kept nagging him in his head more and more. He kept thinking of Yosef to whom he had made a promise but did not keep. He felt very guilty.
Now an opportunity finally presents itself. Pharoah is looking for someone who can interpret dreams. He jumps at the opportunity and runs to tell Pharoah about Yosef, thereby relieving his guilt. He felt so guilty, in his own mind he had sinned to Yosef and that pushed him to make amends.
Guilt can be a big and powerful motivator.
After the wine steward is released from prison and returns to his job, he forgets to mention Yosef's name as a recommendation for release. After Pharoah has his dreams, the wine steward comes to Pharoah and tells him about Yosef and his ability to interpret dreams.
In 41:9 as he is telling Pharoah about Yosef he says, "I must now mention my sin" [in forgetting to mention Yosef].
Why does he call it a sin to Pharoah. As far as Pharoah is concerned he did nothign wrong. He could have just come to Pharoah and said I know someone in prison who has the skill of interpreting dreams... Yosef did not even really do anything for him - he just interpreted a dream. Even without his having been there, after three days the guy would have been released anyway. Yosef did not cause him to be released. So by forgetting to mention Yosef, he was not really sinning or doing anything wrong, so why did he say here that he must admit his sin?
The wine steward was probably living with a tremendous amount of guilt over the course of the 2 years that have passed since he was released from jail. Yosef, the guy who relieved his nerves by giving him a good interpretation asked for one small favor - just mention my name when you get out. He failed to do that simple favor.
It is even understandable. Upon his release, what should he have done - gone up to Pharoah and say I know another prisoner who I think you should release? That would have been fairly impudent of him, and I doubt he could have even said anything to Pharoah without getting his head cut off. So he kept it inside, even though he felt bad. Then as time went on, it kept nagging him in his head more and more. He kept thinking of Yosef to whom he had made a promise but did not keep. He felt very guilty.
Now an opportunity finally presents itself. Pharoah is looking for someone who can interpret dreams. He jumps at the opportunity and runs to tell Pharoah about Yosef, thereby relieving his guilt. He felt so guilty, in his own mind he had sinned to Yosef and that pushed him to make amends.
Guilt can be a big and powerful motivator.
Miketz: backed into a corner
Parshat Miketz
In 44:25 we find Yosef sending the brothers back home to get Binyamin. When he does, he fills their sacks with food.
Yosef is in the middle of a hostile encounter with them, accusing them of being spies and liars. He just locked one of them up to gaurantee the brothers would return with Binyamin in order to obtain the release of their imprisoned brother. And he gives them the food they want? he should have sent them home and told them to come right back and he should not have given them anything!
Even in a hostile situation, like this one, you should not back your opponent into a corner and not leave him any options. If Yosef would send them home without offering them anything, maybe they would have returned with an army to wage war. Yosef calmed them down by giving them the food even though they were in the middle of a hostile encounter. That practically gauranteed that they would remain fairly docile and not do anything to jeopardize things.
In 44:25 we find Yosef sending the brothers back home to get Binyamin. When he does, he fills their sacks with food.
Yosef is in the middle of a hostile encounter with them, accusing them of being spies and liars. He just locked one of them up to gaurantee the brothers would return with Binyamin in order to obtain the release of their imprisoned brother. And he gives them the food they want? he should have sent them home and told them to come right back and he should not have given them anything!
Even in a hostile situation, like this one, you should not back your opponent into a corner and not leave him any options. If Yosef would send them home without offering them anything, maybe they would have returned with an army to wage war. Yosef calmed them down by giving them the food even though they were in the middle of a hostile encounter. That practically gauranteed that they would remain fairly docile and not do anything to jeopardize things.
Thursday, November 29, 2007
Va'Yeishev: benefit of the doubt
Parshat Va'Yeishev
In 39:11-18 we are told the story of how the wife of Potiphar tried to seduce Yosef into having an affair with her. he nearly succumbed, but resisted and escaped. She then claimed that he had tried to force himself on her, with strong circumstantial evidence, and Yosef ended up in jail.
Mrs. Potiphar's story was very convincing. There she is holding his clothes saying he had attacked her and when she screamed out he ran away. If you read such a report in the newspaper of amn attempted rape, you would surely have believed the story to be true. Any explanation the alleged rapist would offer would not even be entertained in your mind as possibly being true. You would say he is trying to confuse us to show his innocence and you would lock him away.
Yet we know that despite her elaborate explanation, the truth was really very different. And despite the truth, nobody believed Yosef, nobody even listened to Yosef, and he ended up in jail.
This story shows how important it is to be "dan l'kaf z'chus" - judge people favorably, giving them the benefit of the doubt. Even when Yosef looks 100% guilty, there is really a different explanation that was ignored. So even when someone looks guilty to you, and you inclined to consider him guilty, consider there might be another explanation to the events.
In 39:11-18 we are told the story of how the wife of Potiphar tried to seduce Yosef into having an affair with her. he nearly succumbed, but resisted and escaped. She then claimed that he had tried to force himself on her, with strong circumstantial evidence, and Yosef ended up in jail.
Mrs. Potiphar's story was very convincing. There she is holding his clothes saying he had attacked her and when she screamed out he ran away. If you read such a report in the newspaper of amn attempted rape, you would surely have believed the story to be true. Any explanation the alleged rapist would offer would not even be entertained in your mind as possibly being true. You would say he is trying to confuse us to show his innocence and you would lock him away.
Yet we know that despite her elaborate explanation, the truth was really very different. And despite the truth, nobody believed Yosef, nobody even listened to Yosef, and he ended up in jail.
This story shows how important it is to be "dan l'kaf z'chus" - judge people favorably, giving them the benefit of the doubt. Even when Yosef looks 100% guilty, there is really a different explanation that was ignored. So even when someone looks guilty to you, and you inclined to consider him guilty, consider there might be another explanation to the events.
Thursday, November 22, 2007
Va'Yishlach: doing what you gotta do (old post)
Parshat Va'Yishlah
post from last year. I thought of the same one again. I still think it is true.
post from last year. I thought of the same one again. I still think it is true.
Va'Yishlah: making your mark
Parshat Va'Yishlah
The Torah goes through the children and grandchildren of Esav. In 36:12 it says "And Timna was the pilegesh (concubine) of Elifaz."
Rashi says this shows the greatness of Avraham, because Timna was from a very powerful family yet in order to attach herself to the family of Avraham, she was even willing to make herself into a concubine to Elifaz.
We saw a similar situation by Hagar. She was the daughter of the king of Egypt. She was a princess. Yet because she wanted to attach herself to Avraham and his family, she was willing to become a maidservant, rather than marry the great prospects she would have had otherwise.
Hagar becoming a maidservant is more understandable. She was actually in the house with Avraham. She saw his greatness and wanted to be in that environment.
Timna, however, was attaching herself to Avraham's family by becoming the mistress to Elifaz. He was a rasha, his father Esav was a rasha who spent much of his recent life hoping and trying to kill Yaakov - the one who really continued the path of Avraham.
By hanging out with Elifaz, how exactly is Timna absorbing the environment of Avraham?
It is really despite being with Elifaz and Esav. Even though Esav and Elifaz were evil, they were still the family of Avraham. Some greatness must have worn off onto them and they must have had traits of the family. TYimna was willing to put up with their bad, in order to absorb the good that remained from Avraham.
That is how strong an influence the head of a family, and really anybody, can have. if he leaves his mark on his family, on his community, on his surroundings, that mark can be mighty difficult to get rid of. Even in adverse situations, that influence, that mark, will remain.
The Torah goes through the children and grandchildren of Esav. In 36:12 it says "And Timna was the pilegesh (concubine) of Elifaz."
Rashi says this shows the greatness of Avraham, because Timna was from a very powerful family yet in order to attach herself to the family of Avraham, she was even willing to make herself into a concubine to Elifaz.
We saw a similar situation by Hagar. She was the daughter of the king of Egypt. She was a princess. Yet because she wanted to attach herself to Avraham and his family, she was willing to become a maidservant, rather than marry the great prospects she would have had otherwise.
Hagar becoming a maidservant is more understandable. She was actually in the house with Avraham. She saw his greatness and wanted to be in that environment.
Timna, however, was attaching herself to Avraham's family by becoming the mistress to Elifaz. He was a rasha, his father Esav was a rasha who spent much of his recent life hoping and trying to kill Yaakov - the one who really continued the path of Avraham.
By hanging out with Elifaz, how exactly is Timna absorbing the environment of Avraham?
It is really despite being with Elifaz and Esav. Even though Esav and Elifaz were evil, they were still the family of Avraham. Some greatness must have worn off onto them and they must have had traits of the family. TYimna was willing to put up with their bad, in order to absorb the good that remained from Avraham.
That is how strong an influence the head of a family, and really anybody, can have. if he leaves his mark on his family, on his community, on his surroundings, that mark can be mighty difficult to get rid of. Even in adverse situations, that influence, that mark, will remain.
Thursday, November 15, 2007
Va'Yeitzei: knowing your children and what they are capable of
Parshat Va'Yeitzei
In 31:33-34 We find Lavan coming to look for his stolen idols. He comes to Yaakov's convoy and makes his accusations. Yaakov denies everything and allows Lavan to conduct a search (even with no search warrant).
The passuk describes how Lavan looked inside the tents of Yaakov, Leah and the two maidservants and found no trace of his stolen idols. Lavan then went to Rachel's tent and, the passuk says, Rachel hid them in the camelsack upon which she sat and Lavan conducted a thorough search feeling around the whole tent and did not find them.
By the previous searches it simply says "He went to their tents and did not find them". By Rachel's tent it says, "He went and searched and felt around.."
It seems from the wording that he conducted a much more thorough search in Rachel's tent than he did in the other tents.
Why?
Lavan knew who had taken his idols. He knew it was Rachel and not any of the others. He knew because he knew them, he knew Rachel and he knew who was capable of this.
If I get home from work and find an electronic item (for example) taken apart and broken, sure I will ask each kid if he is the one who did it. But in truth I already know which one it was because I know there is only one capable of doing it and I know which one that is.
Lavan looked in the other tents because he had to, because he could not come out and accuse Rachel with no proof. he had to make a cursory search in the other tents, but he did not want to waste too much time and energy because he "knew" they were not there anyway.
So when Lavan searched the other tents, he did what he had to do. But when he got to Rachel's tent he really knew it would be somewhere there, so he conducted a much more thorough search.
In 31:33-34 We find Lavan coming to look for his stolen idols. He comes to Yaakov's convoy and makes his accusations. Yaakov denies everything and allows Lavan to conduct a search (even with no search warrant).
The passuk describes how Lavan looked inside the tents of Yaakov, Leah and the two maidservants and found no trace of his stolen idols. Lavan then went to Rachel's tent and, the passuk says, Rachel hid them in the camelsack upon which she sat and Lavan conducted a thorough search feeling around the whole tent and did not find them.
By the previous searches it simply says "He went to their tents and did not find them". By Rachel's tent it says, "He went and searched and felt around.."
It seems from the wording that he conducted a much more thorough search in Rachel's tent than he did in the other tents.
Why?
Lavan knew who had taken his idols. He knew it was Rachel and not any of the others. He knew because he knew them, he knew Rachel and he knew who was capable of this.
If I get home from work and find an electronic item (for example) taken apart and broken, sure I will ask each kid if he is the one who did it. But in truth I already know which one it was because I know there is only one capable of doing it and I know which one that is.
Lavan looked in the other tents because he had to, because he could not come out and accuse Rachel with no proof. he had to make a cursory search in the other tents, but he did not want to waste too much time and energy because he "knew" they were not there anyway.
So when Lavan searched the other tents, he did what he had to do. But when he got to Rachel's tent he really knew it would be somewhere there, so he conducted a much more thorough search.
Thursday, November 08, 2007
Toldos: an epiphany
Parshat Toldos
Yaakov had just stolen the brachos. Esav found out what happened and reacted very harshly. he said he was going to find and kill Yaakov. Rivka decides to send Yaakov away for a while to keep him safe until Esav calms down. Yitzchak calls in Yaakov, blesses him, gives him some instructions about looking fo a wife, and then sends him on his way.
Why did Yitzchak not say a word to Yaakov about what he had just done? Not a word of criticism, not a word looking for an explanation, nothing. Yitzchak acted as if Yaakov had not just deceived him to steal the much desired brachos. Why?
Sometimes things happen that make you realize there are greater forces at play than previously considered.
When this whole story happened, Yitzchak realized it was from heaven and that there must have been reasons why Yaakov was more worthy of the brachos than Esav. There must have been reason why it had to happen and turn out the way it did. He was probably even relieved that he had been saved form making a horrible mistake.
Ytzchak did not need to criticize Yaakov or even ask for an explanation. he now realized that there were greater forces at play.
Yaakov had just stolen the brachos. Esav found out what happened and reacted very harshly. he said he was going to find and kill Yaakov. Rivka decides to send Yaakov away for a while to keep him safe until Esav calms down. Yitzchak calls in Yaakov, blesses him, gives him some instructions about looking fo a wife, and then sends him on his way.
Why did Yitzchak not say a word to Yaakov about what he had just done? Not a word of criticism, not a word looking for an explanation, nothing. Yitzchak acted as if Yaakov had not just deceived him to steal the much desired brachos. Why?
Sometimes things happen that make you realize there are greater forces at play than previously considered.
When this whole story happened, Yitzchak realized it was from heaven and that there must have been reasons why Yaakov was more worthy of the brachos than Esav. There must have been reason why it had to happen and turn out the way it did. He was probably even relieved that he had been saved form making a horrible mistake.
Ytzchak did not need to criticize Yaakov or even ask for an explanation. he now realized that there were greater forces at play.
Toldos: wasn't he in a rush?
Parshat Toldos
In 27:9 Yitzchak sends Esav to go hunt food for him. Yitzchak appears to be on his deathbed, or at least close to it. He is acting very rushed.
If that is so, why did he send Esav out hunting - hunting can take a lot of time. He should have just said go slaughter a couple of my goats from the pen (as Yaakov ended up doing). That is much quicker. And why did Esav go hunting? He should have just grabbed a couple of goats.
If Yitzchak is in such a rush, the whole process could have happened much quicker... So why did he tell Esav to go hunting?
In 27:9 Yitzchak sends Esav to go hunt food for him. Yitzchak appears to be on his deathbed, or at least close to it. He is acting very rushed.
If that is so, why did he send Esav out hunting - hunting can take a lot of time. He should have just said go slaughter a couple of my goats from the pen (as Yaakov ended up doing). That is much quicker. And why did Esav go hunting? He should have just grabbed a couple of goats.
If Yitzchak is in such a rush, the whole process could have happened much quicker... So why did he tell Esav to go hunting?
Toldos: what's the rush?
Parshat Toldos
In 27:2-4 Yitzchak tells Esav, "I am old and do not know the day I will die... Bring me food I enjoy so i can bless you before I die."
Yitzchak was not going to die today. As Rashi says, he was 123 years old and was unsure whether he would live until 127 like his mother or 175 like his father. Either way he still had plenty of time left (and he ended up living until 180).
So why did he request the food and deal with the brachos right now as if he was about to die?
In 27:2-4 Yitzchak tells Esav, "I am old and do not know the day I will die... Bring me food I enjoy so i can bless you before I die."
Yitzchak was not going to die today. As Rashi says, he was 123 years old and was unsure whether he would live until 127 like his mother or 175 like his father. Either way he still had plenty of time left (and he ended up living until 180).
So why did he request the food and deal with the brachos right now as if he was about to die?
Toldos: closing the deal
Parshat Toldos
In 26:27-31 Avimelech and his people come to negotiate with Yitzchak. Yitzchak makes a party for them, they eat and drink. The next day they wake up early and close the deal. Yitzchak sends them home.
Why wait until the next day? They came to do business not to party - they should have negotiated and closed the deal right away. Why wait overnight and have a party first?
On the one hand it shows appropriate behavior. When you have a guest coming to work out a deal, you have to feed them and take care of them. Not just treat it as pure business.
Another point is that it is not good to close the deal too quickly. Let it turn over a bit. Wait overnight and think about things. Do not be too hasty.
In 26:27-31 Avimelech and his people come to negotiate with Yitzchak. Yitzchak makes a party for them, they eat and drink. The next day they wake up early and close the deal. Yitzchak sends them home.
Why wait until the next day? They came to do business not to party - they should have negotiated and closed the deal right away. Why wait overnight and have a party first?
On the one hand it shows appropriate behavior. When you have a guest coming to work out a deal, you have to feed them and take care of them. Not just treat it as pure business.
Another point is that it is not good to close the deal too quickly. Let it turn over a bit. Wait overnight and think about things. Do not be too hasty.
Toldos: complacency
Parshat Toldos
In 26:8 it says, "When Yitzhcak had been in Grar a long time..." then the story happens that Avimelech catches Yitzchak and Rivka acting like husband and wife rather than brother and sister...
Putting on an act to try to convince someone of a specific reality is not an easy feat. Much detail needs to be prepared and it would be very easy to slip and and mess up the whole act.
When the act is extended, as it was here, it becomes much more difficult. not only did they have to act as brother and sister for a few days without anyone catching them, but they had to do it for months or years. That is much more difficult. After a while of doing it successfully, you get complacent. You figure you have it down pat and might not pay attention to the small details anymore. That leads to your being outed.
That is what happened here. They were doing a fine job of making Avimelech think they were brother and sister. But once they got stuck there and had to keep up the act for an extended amount of time, that is when they faltered.
In 26:8 it says, "When Yitzhcak had been in Grar a long time..." then the story happens that Avimelech catches Yitzchak and Rivka acting like husband and wife rather than brother and sister...
Putting on an act to try to convince someone of a specific reality is not an easy feat. Much detail needs to be prepared and it would be very easy to slip and and mess up the whole act.
When the act is extended, as it was here, it becomes much more difficult. not only did they have to act as brother and sister for a few days without anyone catching them, but they had to do it for months or years. That is much more difficult. After a while of doing it successfully, you get complacent. You figure you have it down pat and might not pay attention to the small details anymore. That leads to your being outed.
That is what happened here. They were doing a fine job of making Avimelech think they were brother and sister. But once they got stuck there and had to keep up the act for an extended amount of time, that is when they faltered.
Toldos: in denial
Parshat Toldos
In 25:24 the passuk says Rivka gave birth "והנה תומים בבטנה" - behold there were twins in her belly.
We already know that she was carrying twins - Rivka, a few verses earlier went to Shem and Ever to ask what is going on because "The children struggled within her" and the explanation was "שני גיים בבטנך" - two nations are in your belly and will two nations will separate from you, and the older will serve the younger.
So we know already she is carrying twins, so what is the big surprise here, "Behold there were twins!"?
I think that no matter how much preparation a person does when he knows to anticipate difficult news or events, when it actually happens, when it actually comes to fruition, he will be surprised. he really, deep down, hopes that things will turn out better. He really has some internal denial that says maybe, just maybe, it will be normal.
Rivka must have believed what she had heard, but she was in denial. Deep down she hoped her baby would only be one, or at least would not split into 2 distinct nations that would battle each other.
When it actually happened, despite her foreknowledge, she was surprised to a certain extent.
In 25:24 the passuk says Rivka gave birth "והנה תומים בבטנה" - behold there were twins in her belly.
We already know that she was carrying twins - Rivka, a few verses earlier went to Shem and Ever to ask what is going on because "The children struggled within her" and the explanation was "שני גיים בבטנך" - two nations are in your belly and will two nations will separate from you, and the older will serve the younger.
So we know already she is carrying twins, so what is the big surprise here, "Behold there were twins!"?
I think that no matter how much preparation a person does when he knows to anticipate difficult news or events, when it actually happens, when it actually comes to fruition, he will be surprised. he really, deep down, hopes that things will turn out better. He really has some internal denial that says maybe, just maybe, it will be normal.
Rivka must have believed what she had heard, but she was in denial. Deep down she hoped her baby would only be one, or at least would not split into 2 distinct nations that would battle each other.
When it actually happened, despite her foreknowledge, she was surprised to a certain extent.
Thursday, November 01, 2007
Parshat Hayyei Sarah
In 25:11 the passuk says and after Avraham died, "ויברך אלקים את יצחק בנו" - And Hashem blessed Yitzchak his son.
We already know Yitzchak is Avraham's son. It has told us this many times. Especially now that Avraham has died what is the need to say "his son"?
I think this tells us that Yitzchak continued the ways and methods of Avraham after Avraham's death. Yitzchak showed everybody by his actions that Avraham was the influence in his life. He lived in a way that honored his father.
I know a Rav who very often quotes his father. if you go to him to ask a shailoh, very frequently he begins his answer by saying, "My father would do this.." or "My father held that..". He quotes from his late father even though he is a talmid chacham in his own right. He is continuing the path of his father. He lives and gives honor to his father.
That is Yitzchak. By Yitzchak's life you could see he was the son of Avraham. Even after Avraham's death.
In 25:11 the passuk says and after Avraham died, "ויברך אלקים את יצחק בנו" - And Hashem blessed Yitzchak his son.
We already know Yitzchak is Avraham's son. It has told us this many times. Especially now that Avraham has died what is the need to say "his son"?
I think this tells us that Yitzchak continued the ways and methods of Avraham after Avraham's death. Yitzchak showed everybody by his actions that Avraham was the influence in his life. He lived in a way that honored his father.
I know a Rav who very often quotes his father. if you go to him to ask a shailoh, very frequently he begins his answer by saying, "My father would do this.." or "My father held that..". He quotes from his late father even though he is a talmid chacham in his own right. He is continuing the path of his father. He lives and gives honor to his father.
That is Yitzchak. By Yitzchak's life you could see he was the son of Avraham. Even after Avraham's death.
Hayyei Sarah: maintaining peace
Parshat Hayyei Sarah
In 25:8 the passuk tells us, "וימת אברהם בשיבה טובה זקן ושבע" - and Avraham died at an old age, old and satisfied.
This is a very unusual term. Usually it just says "so and so died". Here it tells us he was old and satisfied... Why all the extra descriptions?
Rashi adds that Avraham died happy because he knew Yishmael had done repentance, as was indicated by his giving respect to Yitzchak and letting him go first.
Just because he let Yitzchak goes first means everything is ok? Maybe he is still a murderer or idol worshiper? Maybe he simply came to terms with Yitzchak being the more prominent son?
Nobody wants to see their children fighting with each other and involved in a lifetime bitter feud. People want to see their children get along with each other. Interacting with each other. Respecting each other.
That image alone, of seeing Yishmael abandon his bitterness towards Yitzchak, was enough to give Avraham the comfort, the nachas he always wanted, and that allowed Avraham to die peacefully and satisfied.
Because he finally achieved this level of satisfaction right before his death, that is why the passuk tells us that he died old and satisfied.
This teaches us a lesson how important it is to maintain peace in the family. Avraham's whole life it disturbed him and took away from his peace that his children fought. Only right before he died did he achieve satisfaction because his kids make peace, and that satisfaction is important enough that the Torah mentions it.
In 25:8 the passuk tells us, "וימת אברהם בשיבה טובה זקן ושבע" - and Avraham died at an old age, old and satisfied.
This is a very unusual term. Usually it just says "so and so died". Here it tells us he was old and satisfied... Why all the extra descriptions?
Rashi adds that Avraham died happy because he knew Yishmael had done repentance, as was indicated by his giving respect to Yitzchak and letting him go first.
Just because he let Yitzchak goes first means everything is ok? Maybe he is still a murderer or idol worshiper? Maybe he simply came to terms with Yitzchak being the more prominent son?
Nobody wants to see their children fighting with each other and involved in a lifetime bitter feud. People want to see their children get along with each other. Interacting with each other. Respecting each other.
That image alone, of seeing Yishmael abandon his bitterness towards Yitzchak, was enough to give Avraham the comfort, the nachas he always wanted, and that allowed Avraham to die peacefully and satisfied.
Because he finally achieved this level of satisfaction right before his death, that is why the passuk tells us that he died old and satisfied.
This teaches us a lesson how important it is to maintain peace in the family. Avraham's whole life it disturbed him and took away from his peace that his children fought. Only right before he died did he achieve satisfaction because his kids make peace, and that satisfaction is important enough that the Torah mentions it.
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