22 And it was told Laban on the third day that Jacob was fled. 23 And he took his brethren with him, and pursued after him seven days' journey; and he overtook him in the mountain of Gilead. 24 And God came to Laban the Aramean in a dream of the night, and said unto him: 'Take heed to thyself that thou speak not to Jacob either good or bad.' 25 And Laban came up with Jacob. Now Jacob had pitched his tent in the mountain; and Laban with his brethren pitched in the mountain of Gilead. … 29 It is in the power of my hand to do you hurt; but the God of your father spoke unto me yesternight, saying: Take heed to thyself that thou speak not to Jacob either good or bad. … 43 And Laban answered and said unto Jacob: 'The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that thou seest is mine; and what can I do this day for these my daughters, or for their children whom they have borne? 44 And now come, let us make a covenant, I and thou; and let it be for a witness between me and thee. ….
View this as a Goy Kadosh vs. a Goy without Kedusha
In the name of a Rosh Yeshiva, he said that Laban says see what a nice Goy I am. I can hurt you but I will not. Nobody asked this man for a favor and to play nice by not killing Yacov. We don’t need good or bad from this character. In fact sometimes when we get something from a non-Jew it distracts us from Torah and Mitzvos. When we are beaten and segregated from the Goy we are wary but love can in the course of time lead to intermarriage and removal of our Jewish Education System. I say - Then he says that everything you own is mine. One minute didn’t Yacov work for the daughters and the flocks? There is a problem. Israelis invent wireless technology, and various chips and then the terrorist use this technology against us.
1 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them. And Laban departed, and returned unto his place. 2 And Jacob went on his way, and the angels of God met him. 3 And Jacob said when he saw them: 'This is God's camp.' And he called the name of that place Mahanaim.
Parsha Vaylishach
The Actions of the Fathers is a Sign for the Children
In this Parsha there is a story of Yacov wrestling with the Angel and that is the Angel of Esav who has come to attack him. As Yacov succeeds in contending with the Angel of Esav he essentially succeeds in overcoming the spiritual as well as the physical. However, whenever a Jew ends up in conflict with a Goy; he is injured somehow. It never mattered if the Jew had a debate during the Middle-Ages with an apostate Jew or a Christian Scholar there was always some injury to the Jew. When the Talmud was put on trial in Paris by King Edward in the 13th Christian Century and a debate occurred; the outcome was known from the start and the Talmud burned. In Spain the Ramban defended the Talmud but the Church managed eventually to put through the inquisition. When the Protestants fought the Catholics in countries during the religious wars, the Jews were caught in the middle. So Yacov won the battle with the Angel but he came out limping.
| Unfortunately, our Israeli “Leaders” are not religious so they do not heed the lesson from the story with the deeds of Yacov. Lavan was an enemy Goy and so Yacov put on an exterior defense. Esav was a different story. 10. And Jacob said, "O God of my father Abraham and God of my father Isaac, the Lord, Who said to me, 'Return to your land and to your birthplace, and I will do good to you.' 11. I have become small from all the kindnesses and from all the truth that You have rendered Your servant, for with my staff I crossed this Jordan, and now I have become two camps. 12. Now deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest he come and strike me, [and strike] a mother with children. Esav is a brother and an internal threat. External threats such as Iran, Israel has problems dealing with them but the threat is real and strong out there. Internal threats such as non-Jews coming from Russia and Reform Conversions become an internal threat. {Murders, alcohol, prostitution, Russian Mafia, etc. have come in with people allowed The Law of Return to come from Russia, Ethiopia and various Western Countries.} |
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The internal problem is harder to deal with than the external threat for let us say a soldier boy meets a beautiful soldier girl by the name of Aviva. They fall madly in love and truly are an ideal couple. However, Aviva’s materal grandmother was converted by a Reform “Rabbi”. The solution to Aviva’s case is for her to convert which often happens unless the soldier is a Cohain which would make her forbidden in any event. The brother who loves you or the Mormon in Utah who wants to save your soul and give you heaven by making you his good brother - would help you in his opinion; but is more of a threat to Judaism than 100 Cossacks with swords or the 10,000 rockets we were pelted with from Gaza because the ‘brother’ takes us in like our own evil inclination. Yacov saw this brotherly threat as an internal conflict and more for undermining Judaism by assimilation that the murders of the Romans, Inquisition and Nazis.
Yacov prepared for meeting with Esav by three things. 1) Placation in words – my lord Esav. 2) The various gifts to bribe him. 3) And if necessary war with a tiered defense strategy.
If I was an Israeli Leader going to meet with President Obama I would flatter him as leader of the free world, give his narcissis self a portrait of him done by an Israeli artists of being carried on the shoulders of various blue collar workers as their hero for freeing them of their chains. Lastly I would be prepared to fight him with Israeli Friends in the House and Senate and through our G-D given right to our land.
| 4. Jacob sent angels ahead of him to his brother Esau, to the land of Seir, the field of Edom. |
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Jacob sent angels: Heb. מַלְאָכִים, literally angels (Gen. Rabbah 75:4). |
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| to the land of Seir: Heb. אַרְצָה שֵׂעִיר [like] לְאֶרֶץ שֵׂעִיר, to the land of Seir. [In] every word that requires the prefix “lammed” [to] at the beginning, Scripture placed a“heh” at the end. — [from Yev. 13b] |
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| 5. And he commanded them, saying, "So shall you say to my master to Esau, 'Thus said your servant Jacob, "I have sojourned with Laban, and I have tarried until now. |
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| I have sojourned: Heb. גַּרְתִּי. I did not become an officer or a dignitary, but a stranger (גֵּר) . It is not worthwhile for you to hate me on account of your father’s blessing, [with] which he blessed me (27:29):“You shall be a master over your brothers,” for it was not fulfilled in me (Tanchuma Buber Vayishlach 5). Another explanation: גַּרְתִּי has the numerical value of 613. That is to say: I lived with the wicked Laban, but I kept the 613 commandments, and I did not learn from his evil deeds.
Two questions arise upon the Rashi. 1) It is before Matan Torah at Sinai which will be over 200 years into the future so Yacov is only required to observe 7 Mitzvos even though Avraham and Yitzchak suspossedly observed most of the Mitzvos. I believe this concept since the Brahmans observe Tumay and Tahor and Taharos Mishpacha to a certain extent. 2) The second question is stronger since one of the Mitzvos is not to marry two sisters in the life-time of the first sister wife. This is one of the 613 Mitzvos. The only possible explanation is that Yacov told Esav in the hint that he behaved and was likened to observe all the Mitzvos. Essentially at this point it was Yacov who produced Yisrael and Levi and from Levi the Cohanim. But Yacov is the progenerator of all and therefore all the Mitzvos that below to the Cohain and Levi or Yisrael are within the genetic structure of Yacov. |
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| 6. And I have acquired oxen and donkeys, flocks, manservants, and maidservants, and I have sent to tell [this] to my master, to find favor in your eyes.' " |
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| And I have acquired oxen and donkeys: My father said to me, (27:28):“of the dew of the heavens and [of] the fatness of the earth,” but this is neither from the heavens nor from the earth. — [from Tanchuma Buber Vayishlach 5] |
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| oxen and donkeys: Heb. שׁוֹר וַחִמוֹר, lit., an ox and a donkey. It is customary to call many oxen “ox.” A person says to his companion at night, “The rooster has crowed,” but does not say, “The roosters have crowed.” - [from Tanchuma Buber Vayishlach 5] |
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| and I have sent to tell [this] to my master: to let [you] know that I am coming to you. — |
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| to find favor in your eyes: That I am at peace with you and seek your love. —
Esav is not interested in the gifts or the love. He is wealthy enough and hates Yacov more than either of this. |
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| 7. The angels returned to Jacob, saying, "We came to your brother, to Esau, and he is also coming toward you, and four hundred men are with him." |
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| We came to your brother, to Esau: Concerning whom you said,“He is my brother,” but he still behaves toward you like the wicked Esau. He still has hatred (Genesis Rabbah 75:7).
After 14 years in the Beis Medrash of Shem and another 20 years with Lavan; the hatred is still festering and burning with Esav. |
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| 8. Jacob became very frightened and was distressed; so he divided the people who were with him and the flocks and the cattle and the camels into two camps.
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| Jacob became…frightened, and…distressed: He was frightened lest he be killed (Gen. Rabbah 75:2, Tanchuma, Vayishlach 4), and he was distressed that he might kill others.
G-D in HIS great mercy dispersed the Jews all over the world so if it was bad for the Jews in one country another would accept them. Berlin at one time was called the Jerusalem of the West but when the Reform Jews started in Germany and assimilation occurred we produced the Christian Karl Marx and Adolph Hitler (may his name be erased). So Yacov split up the camp in order to save some of the children and women from Esav. |
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| 9. And he said, "If Esau comes to one camp and strikes it down, the remaining camp will escape." |
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| one camp and strikes it down: Heb. וְהִכָּהוּ הַמַחִנֶה הָאַחַת. [The word] מַחִנֶה is used both in the masculine and feminine genders. [Other examples are:] (Ps. 27:3):“If a camp encamps (תַּחִנֶה) against me.” This is feminine. (Below, 33: 8)“this (הַזֶה) camp.” That is masculine. Likewise, there are other things (nouns) that are used both in the masculine and feminine genders, e.g. (above 19:23):“The sun (הַשֶׁמֶשׁ) came out (יָצָא) upon the earth” ; (Ps. 19:7):“From the end of the heavens is its source (מוֹצָאוֹ) .” These are masculine. (II Kings 3:22):“the sun shone (זָרְחָה) on the water.” This is feminine. And likewise, רוּחַ, wind (Job 1:19):“when, behold, a great (גְדוֹלָה) wind came (בָּאָה) .” This is feminine;“and struck (וַיִגַע) the four corners of the house.” This is masculine. [Another instance is] (I Kings 19:11):“and a great (גְדוֹלָה) and strong (וְחָזָק) wind, splitting (מְפָרֵק) mountains.” This is both masculine and feminine. Likewise, אֵשׁ, fire, as (Num. 16:35):“And fire went forth (יָצְאָה) from before the Lord,” feminine gender; (Ps. 104:4):"burning (לֹהֵט) fire, masculine gender. |
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| the remaining camp will escape: Against his will, for I will wage war with him. He (Jacob) prepared himself for three things: for a gift, for war, and for prayer. For a gift, [as Scripture says] (verse 22): “So the gift passed on before him.” For prayer, [as Scripture says] (verse 10): “God of my father Abraham…” For war, [as Scripture says]: “the remaining camp will escape.” - [from Tanchuma Buber, Vayishlach 6]
When the Chofetz Chaim saw this passage he cried and predicted that Esav would fall upon one came (Europe) but one will remain as a refuge. He was asked where will the refuge be and he quoted this week’s Haphtorah the Novi Ovadiah “On Har Tzion b’ Yerushalayim”. “And the house of Jacob shall be fire, and the house of Joseph a flame, and the house of Esau shall become stubble” (Obadiah 1:18). One spark will emerge from Joseph, which will destroy and consume them all. From an old Rashi.) [From Tanchuma Vayeshev 1] |
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| 10. And Jacob said, "O God of my father Abraham and God of my father Isaac, the Lord, Who said to me, 'Return to your land and to your birthplace, and I will do good to you.' |
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| and God of my father Isaac: But elsewhere (31:42), it says: and the Fear of Isaac. Moreover, why did he repeat the Tetragrammaton? Scripture should have written: “Who said to me, ‘Return to your land, etc.’ ” Rather, so did Jacob say before the Holy One, blessed be He: You gave me two promises: one when I left my father’s house from Beer-sheba, when You said to me (28: 13): “I am the Lord, the God of Abraham your father, and the God of Isaac,” and there You said to me, (ibid., verse 15): “and I will guard you wherever you go.” And in Laban’s house You said to me (31:3), “Return to the land of your forefathers and to your birthplace, and I will be with you.” There You revealed Yourself to me with the Tetragrammaton alone, for it is said:“And the Lord (יהוה) said to Jacob, ‘Return to the land of your forefathers, etc.’” With these two promises I am coming before You. |
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It is standard in our prayers to mention the merits of our fathers and promises that HASHEM has given to us.
11. I have become small from all the kindnesses and from all the truth that You have rendered Your servant, for with my staff I crossed this Jordan, and now I have become two camps. |
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| I have become small: My merits have diminished because of the kindnesses and the truth that You have rendered me. Therefore, I fear lest I have became sullied with sin since [the time that] You promised me, and it will cause me to be delivered into Esau’s hand[s]. — [from Shab. 32a, Ta’anith 20b, Ber. 41] |
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| and from all the truth: The realization of Your words, that You kept for me all the promises that You made to me. |
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| for with my staff: I had with me neither silver nor gold nor livestock, but only my staff. The Midrash Aggadah states: He placed his staff into the Jordan, and the Jordan split. — [from Tanchuma Buber, Vayetze 3; Aggadath Bereishith 45:2]]
Our Sages say that if a miracle occurs for us, we should be wary lest our merits decrease. Yacov was worried as all the miracles that occurred for him during his 20 years with Lavan and the conflict with Lavan which ended in direct intervention of HASHEM through a dream to protect Yacov. |
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| 12. Now deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest he come and strike me, [and strike] a mother with children. |
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| from the hand of my brother, from the hand of Esau: From the hand of my brother, who does not behave toward me like a brother, but like the wicked Esau. — [apparently from Gen. Rabbah 75:7] |
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| 13. And You said, 'I will surely do good with you, and I will make your seed [as numerous] as the sand of the sea, which cannot be counted because of multitude.'" |
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I will surely do good: Heb. הֵיטֵב אֵיטִיב. [The double expression denotes:] הֵיטֵב, [I will do good] in your merit; אֵיטִיב, [I will do good] in the merit of your forefathers (Gen. Rabbah 76:7). |
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| and I will make your seed [as numerous] as the sand of the sea: Now where did He tell him this? Is it not so that He said to him only (28:14): “And your seed shall be like the dust of the earth”? But He said to him (ibid. 15): “for I will not forsake you until I have done for you what I have spoken concerning you,” and to Abraham He said (22:17): “I will surely bless you, and I will surely multiply your seed as the stars of the heavens and as the sand that is on the seashore.”
Up until now, the inheritance of Avraham has been through one person. Yitzchak then passed it on to Yacov but they are single people and not many. Only Yacov’s children are a true population incream and now Esav threatens everything.
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| 25. And Jacob was left alone, and a man wrestled with him until the break of dawn. |
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| Our Rabbis explained (Gen. Rabbah 77:3, 78:3) that this was the prince (guardian angel) of Esau. |
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(I have left out a lot of the Rashi here)
26. When he saw that he could not prevail against him, he touched the socket of his hip, and the socket of Jacob's hip became dislocated as he wrestled with him. |
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| he touched the socket of his hip: The upper thigh bone that is thrust into the hip bone is called the כַּף, lit., ladle, because the flesh on it is like a sort of pot ladle. |
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| became dislocated: Heb. וַתִּקַע. It became dislocated from its joint, and similar to this (Jer. 6:8):“lest My soul be alienated (תֵּקַע) from you,” and in the Mishnah: לְקַעִקֵע ַבִּיצָתָן, to tear out their roots. — [from Gen. Rabbah 77:3]
As I wrote that even a victory for Yacov leaves him injured. In the end nobody ever really wins if there is a war. War is a lose – lose situation it is just a matter of who loses less. |
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| 27. And he (the angel) said, "Let me go, for dawn is breaking," but he (Jacob) said, "I will not let you go unless you have blessed me." |
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| for dawn is breaking: And I must recite a song [of praise] (Gen. Rabbah 78:1, Chullin 91a). |
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| unless you have blessed me: Acknowledge for me the blessings [with] which my father blessed me, which Esau is contesting. |
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| 28. So he said to him, "What is your name?" and he said, "Jacob." |
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| 29. And he said, "Your name shall no longer be called Jacob, but Israel, because you have commanding power with [an angel of] God and with men, and you have prevailed." |
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| no… Jacob: It shall no longer be said that the blessings came to you through trickery (עָקְבָה) and deceit, but with nobility and openness, and ultimately, the Holy One, blessed be He, will reveal Himself to you in Beth-el and change your name, and there He will bless you, and I will be there.“ He then acknowledged them (the blessings) as being his (Jacob’s). This is [the meaning of] what is written (Hos. 12:5): ”He strove with an angel and prevailed over him; he wept and supplicated him,“ [meaning that] the angel wept and supplicated him. With what did he supplicate him? ”In Beth-el he will find Him, and there He will speak with us“ (ibid). Wait for me until He speaks with us there. Jacob, however, did not consent, [to release the angel] and, against his (the angel’s) will, he (the angel) acknowledged them (the blessings) as being his (Jacob’s). This is [the meaning of] ”And he blessed him there," that he entreated him to wait, but he did not wish [to do so]. — [from Zohar, vol. 3, 45a] |
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| and with men: Esau and Laban. |
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| and you have prevailed: over them. — [from Targum Jonathan] |
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| 30. And Jacob asked and said, "Now tell me your name," and he said, "Why is it that you ask for my name?" And he blessed him there. |
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| Why is it that you ask: (Gen. Rabbah 78:4) We have no permanent name. Our names change, (all) according to the service we are commanded [to do] in the mission upon which we are sent.
Sometimes the Angel will be Satan the tempter or accuser and other times Samael the Angel of Death if I understand Rashi correctly. |
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| 31. And Jacob named the place Peniel, for [he said,] "I saw an angel face to face, and my soul was saved." |
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| 32. And the sun rose for him when he passed Penuel, and he was limping on his thigh. |
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| 32:1. Jacob lifted his eyes and saw, and behold, Esau was coming, and with him were four hundred men; so he divided the children with Leah and with Rachel and with the two maidservants. |
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| 2. And he placed the maidservants and their children first and Leah and her children after, and Rachel and her Joseph last. |
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| and Leah and her children after: The further back the more beloved. — [from Gen. Rabbah 78:8] |
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| 3. And he went ahead of them and prostrated himself to the ground seven times, until he came close to his brother. |
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| went ahead of them: He said, “If that scoundrel comes to fight, let him fight with me first.” - [from Gen. Rabbah 78:8]
Perhaps Esav will be happy with killing only me and leaving the others (Bnei Yisrael) alone. |
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| 4. And Esau ran toward him and embraced him, and he fell on his neck and kissed him, and they wept. |
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| and embraced him: His compassion was moved when he saw him prostrate himself all those times. — [from Gen. Rabbah 78:8] |
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| and kissed him: Heb. וֹיֹשֹקֹהֹוּ. There are dots over the word. There is controversy concerning this matter in a Baraitha of Sifrei (Beha’alothecha 69). Some interpret the dots to mean that he did not kiss him wholeheartedly. Rabbi Simeon ben Yochai said: It is a well known tradition that Esau hated Jacob, but his compassion was moved at that time, and he kissed him wholeheartedly.
Our Rabbis could not decide if this was real but temporary repentance of Esav as he saw his brother had aged 34 years and looked like his father and his compassion was real or if he “kiss” was really a bite at first (Hebrew word for both has the same root) and that Esav broke his teething trying to bite Yacov and that is why he cried. |
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… The first recorded rape on record even though this behavior probably existed before the flood and in Sodom no report was made. Here we have a young maiden going out to try to find friends her age and she is taken by force. Yacov and Schem try to make a peace contract but Dina’s brothers want revenge for this act and supposedly Osnat was born and given up do adoption to Poti-Pera of Eygpt. At least that is the tradition so that the Moshiach Ben Yosef would come from good stock or Poti-Pera was a Eunuch.
| 34:1. Dinah, the daughter of Leah, whom she had borne to Jacob, went out to look about among the daughters of the land. |
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| the daughter of Leah: And not the daughter of Jacob? However, because of her going out she was called the daughter of Leah, since she (Leah) too was in the habit of going out, as it is said: “and Leah came forth toward him” (above 30:16). [from Tanchuma Vayishlach 7] (And concerning her, they devise the proverb: Like mother like daughter.) - [Gen. Rabbah 80:1] |
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2. And Shechem the son of Hamor, the Hivvite, the prince of the land, saw her, and he took her, lay with her, and violated her. |
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| lay with her: in a natural way. — [from Gen. Rabbah 80:5] |
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| and violated her: Heb. וַיְעַנֶהָ, lit., and afflicted her. [I.e. he was intimate with her] in an unnatural way. — [from Gen. Rabbah 80: 5] |
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3. And his soul cleaved to Dinah the daughter of Jacob; he loved the girl and spoke to the girl's heart. |
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| and spoke to the girl’s heart: [I.e. he spoke] seductive words,“Look how much money your father squandered for a small parcel of land. I will marry you, and you will acquire the city and all its fields.” - [from Gen. Rabbah 80:7]
She was in shock and now he was willing to give her the honor to be his wife and queen of the city and a chance to be back on the right side of the tracks where she came from. |
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| 4. And Shechem spoke to his father Hamor saying, "Take this girl for me as a wife." |
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| 5. Jacob had heard that he had defiled his daughter Dinah, but his sons were with his livestock in the field, and Jacob kept silent until they came [home].
Yacov is uncertain how to proceed from the spiritual standpoint as Avraham and Yitzchak had to be Tzaddikim. Yitzchak was still the Gadol HaDor and only a Beis Din with two other Tzaddikim could Poskim what to do in Eretz Yisrael. Physically, Yacov was past 97 years old still strong but not moving the rock over the well strength that he once had. |
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| 6. And Hamor, the father of Shechem, went out to Jacob to speak with him. |
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| 7. And Jacob's sons had come from the field when they heard, and the men were grieved, and they burned fiercely, because he had committed a scandalous act in Israel, to lie with a daughter of Jacob, and such ought not to be done. |
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| and such ought not to be done-: to violate virgins, for the nations (the general population) had refrained from illicit relationships because of the Flood. — [from Gen. Rabbah 80:7] |
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| Some action had to be taken by these hot blooded brothers but they had not figured out what.
8. And Hamor spoke with them, saying, "My son Shechem his soul has a liking for your daughter. Please give her to him for a wife. |
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has a liking: He desires. |
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| 9. And intermarry with us; you shall give us your daughters, and you shall take our daughters for yourselves. |
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| 10. And you shall dwell with us, and the land shall be before you; remain, do business there and settle there." |
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| 11. And Shechem said to her father and to her brothers, "May I find favor in your eyes. Whatever you tell me I will give. |
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| 12. Impose upon me a large marriage settlement and gifts, and I will give as [much as] you ask of me, but give me the girl for a wife." |
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| marriage settlement: Kethubah- [from Mechilta Mishpatim, Nezikin 17]
The danger of intermarriage was always looked on by the Sages as being more dangerous than external threats. Changes in Education, a Jewess marrying a Gentile produces according to the Halacha a Jew but one with a poorer foundation. A Jew marrying a non-Jew or a Reform Convert produces a Gentile who may even believe that he or she is Jewish. (Such is a case with somebody that I am helping guide to the right path – the ex-front line IDF soldier found out prior to a marriage a number of years ago that the status was one of a non-Jew. Here we have a person coming from abroad to risk life and limb for Am Yisrael and suddenly finding out the Gentile Status. Believe me the individual was devastated to say the least.) Fortunately, HASHEM does not let the sins of an individual continue for more than three or a maximum of four generations unless the children pledge renewal to the sin. |
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| 13. Thereupon, Jacob's sons answered Shechem and his father Hamor with cunning, and they spoke, because [after all] he had defiled their sister Dinah. |
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| with cunning: Heb. בְּמִרְמָה, with cunning. — [from Targum Onkelos] |
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| because [after all] he had defiled: Scripture states that this was not trickery because [after all] he had defiled their sister Dinah. — [from Gen. Rabbah 80:8] |
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We see that Yacov is the Patriah of Emmes or truth and their cunning act has violated his verbal agreement which we see upsets him even more than the rape because he has failed to teach fully the tribes the Mida of Emmes.
14. And they said to them, "We cannot do this thing, to give our sister to a man who has a foreskin, for that is a disgrace to us. |
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| for that is a disgrace to us: To us, it is a defect. If someone wishes to insult another person, he says, “You are uncircumcised,” or“[You are] the son of an uncircumcised person.” Wherever חֶרְפָּה is mentioned, it is an [expression of] insult.
In the non-Jewish Armies; a person was considered 3% defective if he was circumcised. That is why in the IDF 99.9% of the soldiers have a profile no higher than 97%. To the children of Avraham; non-circumcision is spiritually defective. |
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| 15. But with this, however, we will consent to you, if you will be like us, that every male will be circumcised. |
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| we will consent to you: Heb. נֵאוֹת. We will consent to you, an expression like (וַיֵאֹתוּ הַכֹּהִנִים) ,“And (the priests) consented,” (in connection with Jehoiada) (II Kings 12:9). |
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| will be circumcised: Heb. לְהִמֹל, lit., to be circumcised. This is not in the active voice but in the passive.
Now their circumcision is not a covenant with HASHEM but a business proposition as stated above. Some Basketball Players also agreed to circumcision and a Reform or Conservative Conversion in order to play for Israeli teams not because they intended to become truly Jewish. We do have problems with certain individuals like the actor Sammy Davis Jr. who honestly thought that he was Jewish and his level of Observance was all right due to the observance of the Rabbi and Congregation that converted him. Such a conversion is a headache to all and might even grant the non-Jew a portion with Jews in the next world as HASHEM does check every kidney and heart of individuals but what it does for the Rabbi and other members of the Congregation is not the biggest Kiddush HASHEM to put it simple. |
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| 16. Then we will give you our daughters, and we will take your daughters for ourselves, and we will dwell with you and become one people. |
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| Then we will give: Heb. וְנָתַנוּ. The second “nun” is punctuated with a “dagesh,” because it serves instead of two“nuns,” [like] וְנָתַנְנוּ. |
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| and we will take your daughters for ourselves: You find in the stipulation that Hamor suggested to Jacob, and in the reply of Jacob’s sons to Hamor, that they [Hamor and Shechem] attached importance to Jacob’s sons, [allowing them] to take whomever of the daughters of Shechem they would choose for themselves, and their daughters they would give to them [the people of Shechem], as they (the sons of Jacob) wished, for it is written: “Then we will give you our daughters,” as we wish, “and we will take your daughters for ourselves,” however we wish. But, when Hamor and his son Shechem spoke to their townsmen, they reversed the matter, [and said (verse 21),]“We will take their daughters for ourselves as wives, and our daughters we will give them,” in order to appease them (the townsmen), that they would consent to be circumcised.
This reminds me of the young non-Jewish Girl who fell in love with me when we were in the sixth grade and tried to sell me Catholicism out of physical love. Shimon and Levi wanted to prevent this type of infiltration and degregation of Judaism. |
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| 17. But if you do not listen to us to be circumcised, we will take our daughter and go." |
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| 18. Their words pleased Hamor and Shechem, the son of Hamor. |
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| 19. And the young man did not delay to do the thing because he desired Jacob's daughter, and he was the most honored in his entire father's household. |
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| 20. And Hamor and his son Shechem came to the gate of their city, and they spoke to the people of their city, saying, |
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| 21. "These men are peaceful with us, and they will dwell in the land and do business there, and the land behold it is spacious enough for them. We will take their daughters for ourselves as wives, and we will give them our daughters. |
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| These men are peaceful with us: Heb. שְׁלֵמִים. With peace and sincerity. |
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| and the land-behold it is spacious enough: [The metaphor is that of] a person whose hand is wide and generous. That is to say: You will not lose anything [if they trade here]. Plenty of merchandise comes here, and there is no one to purchase it.
A Ger from business reasons not from the love of HASHEM or the desire to follow the ways of Avraham, Yitzchak and Yacov. |
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| 22. However, [only] with this [condition] will the men consent to dwell with us, to become one people, by every male among us being circumcised, just as they are circumcised. |
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| Heb. בְּהִמוֹל, by being circumcised. |
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| Rashi only explains the translation and often we have a modern transation but in his day the explanation was necessary.
23. Then shall not their cattle, their property, and all their beasts be ours? But let us consent to them, and they will dwell with us." |
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| But let us consent to them: regarding this matter, and thereby, they will dwell with us.
Despite the muli-gifts to Esav, Yacov was very-very wealthy and this shows further than the whole conversion is one of a monetary value and not spiritual at all. |
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| 24. And all those coming out of the gate of his city listened to Hamor and his son Shechem, and every male, all who went out of the gate of his city, became circumcised. |
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| 25. Now it came to pass on the third day, when they were in pain, that Jacob's two sons, Simeon and Levi, Dinah's brothers, each took his sword, and they came upon the city with confidence, and they slew every male. |
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| Jacob’s two sons: They were his sons, but nevertheless, Simeon and Levi conducted themselves like other people, who were not his sons, for they did not take counsel with him. — [from Gen. Rabbah 80:10] |
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| Dinah’s brothers: Since they risked their lives for her, they were called her brothers. — [from Gen. Rabbah 80:10] |
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| with confidence: Because they (the townsmen) were in pain. The Aggadah (Gen. Rabbah 80:10) says: They were confident in the strength of the elder (Jacob). |
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| If the person was to scream help, the others in the area even if they heard it would think that he was in pain from the circumcision.
26. And Hamor and his son Shechem they slew with the edge of the sword, and they took Dinah out of Shechem's house and left. |
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| 27. Jacob's sons came upon the slain and plundered the city that had defiled their sister. |
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| upon the slain: to strip the slain. [from Targum Onkelos] |
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| Did some of the tribes take the female children as was the custom with conquerers for centuries in the past and to come?
28. Their flocks and their cattle and their donkeys, and whatever was in the city and whatever was in the field they took. |
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| 29. And all their wealth and all their infants and their wives they captured and plundered, and all that was in the house. |
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| And all their wealth: Heb. חֵילָם, their money, and similarly;“amassed this wealth (הַחַיִל) for me” (Deut. 8:17);“and Israel amasses wealth (חָיִל)” (Num. 24: 18);“and leave over their possessions (חֵילָם) to others” (Ps. 49:11). |
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| they captured: Heb. שָׁבוּ, a term denoting captivity. Therefore, the accent is on the latter syllable. — [from Targum Onkelos] |
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| 30. Thereupon, Jacob said to Simeon and to Levi, "You have troubled me, to discredit me among the inhabitants of the land, among the Canaanites and among the Perizzites, and I am few in number, and they will gather against me, and I and my household will be destroyed." |
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| You have troubled me: Heb. עִכַרְתֶּם, an expression denoting murky water [meaning that] now my mind is not clear [without worry]. The Aggadah (Gen. Rabbah 80: 12) [explains]: The barrel was clear, but you have made it murky. (I.e., I saw our way clear to co-exist with the Canaanites, but now you have spoiled the possibility to do so.) The Canaanites had a tradition that they would fall into the hands of Jacob’s sons, but they said [that this would only happen],“Until you are fruitful and inherit the land” (Exod. 23:30). Therefore, they have been silent. |
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| few in number: few men.
The attack on Schem did produce a war which was only won by a series of miracles due to Yacov’s Prayers but we could have been physically wiped out by sheer numbers. |
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| 31. And they said, "Shall he make our sister like a harlot?" |
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| like a harlot: Abandoned- [from Gen. Rabbah 80:12] |
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| our sister: [Onkelos renders] יָת לַאֲחָתָנָא, our sister. |
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Parsha Vayeshev
| Yacov after growing up with Esav, learning Maaser Beresheis through the days of Yitzchak and dealing with Lavan now wants to relax sit in his own Beis Medrash learn all day and teach at night. Like most of us who work hard all our lives Yacov dreamed of relaxing and just dedicating himself to HASHEM without earthly issues and problems. He had returned to his father’s house in peace and most likely got to see also his mother alive. It is now time to pass the torch to the next generation. HASHEM is not mentioned as in previous Sedras but is working behind the scenes on making Moshiach Ben Yosef and Moshiach ben David.
37:1. Jacob dwelt in the land of his father's sojournings, in the land of Canaan. |
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| Jacob dwelt: Scripture described Esau’s settlements and his generations, [but only] briefly, because they were neither distinguished nor important enough to elaborate on [in detail] how they settled and the order of their wars, [or] how they drove out the Horites. [In contrast] it (Scripture) elaborates at length on the settlements of Jacob and his generations, and all the events that brought these about, since they were [considered] important [enough] to the Omnipresent to dwell upon at length. Similarly, you find regarding the ten generations from Adam to Noah: So-and-so begot so-and-so, but when it (Scripture) reached Noah, it dwelt upon him at length. Likewise, with the ten generations from Noah to Abraham, it dealt [only] briefly with them, but when it reached Abraham, it dwelt upon him at length. This can be compared to a pearl that falls into the sand: A person searches in the sand and sifts it with a sieve until he finds the pearl, and when he finds it, he casts the pebbles from his hand and keeps the pearl. (Another interpretation of “Jacob dwelt” -The camels of a flax dealer [once] entered [a town], laden with flax. The blacksmith wondered, “Where will all this flax go?” One clever fellow answered him, “One spark will come out of your bellows, which will burn it all.” So did Jacob see all the chieftains [of Esau] mentioned above (36:15-19, 40-43). He wondered and said, “Who can conquer them all?” What is written below? “These are the generations of Jacob: Joseph” (verse 2), only, and it is written: “And the house of Jacob shall be fire, and the house of Joseph a flame, and the house of Esau shall become stubble” (Obadiah 1:18). One spark will emerge from Joseph, which will destroy and consume them all. From an old Rashi.) [From Tanchuma Vayeshev 1]
It is all recorded regarding the wars in Sefer HaYashar. |
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| 2. These are the generations of Jacob: when Joseph was seventeen years old, being a shepherd, he was with his brothers with the flocks, and he was a lad, [and was] with the sons of Bilhah and with the sons of Zilpah, his father's wives; and Joseph brought evil tales about them to their father. |
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| These are the generations of Jacob: And these are those of the generations of Jacob. These are their settlements and their wanderings until they came to settle. The first cause [of their wanderings]: when Joseph was seventeen years old, etc. Through this [the events that unfolded], they wandered and descended to Egypt. This is according to the plain explanation of the verse, putting everything in its proper perspective. The Midrash Aggadah, however, interprets [the passage as follows]: Scripture bases the generations of Jacob on Joseph because of many things: one is that, with his entire being, Jacob served Laban only for Rachel [and Rachel bore Joseph]. In addition, Joseph’s features resembled his (Jacob’s), and whatever happened to Jacob happened to Joseph. This one (Jacob) was hated, and that one (Joseph) was hated. This one-his brother (Esau) sought to kill him, and that one his brothers sought to kill him, and likewise many [other similarities related] in Genesis Rabbah (84:6). It is further expounded upon [as follows]: “dwelt” (verse 1) When Jacob sought to dwell in tranquility, the troubles of Joseph sprang upon him. The righteous seek to dwell in tranquility. Said the Holy One, blessed be He, “What is prepared for the righteous in the world to come is not sufficient for them, but they seek [also] to dwell in tranquility in this world!” |
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| and he was a lad: He behaved childishly, fixing his hair and touching up his eyes so that he would appear handsome. [From Gen. Rabbah 84:7] |
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| with the sons of Bilhah: That is to say, he was frequently with the sons of Bilhah, because his [other] brothers would demean them, while he acted friendly toward them. [From Tanchuma Vayeshev 7] |
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| evil tales about them: Any evil he saw in his brothers, the sons of Leah, he would tell his father: 1) that they ate limbs from living animals, 2) that they demeaned the sons of the handmaids by calling them slaves, and 3) that they were suspected of illicit sexual relationships. For these three [tales] he was punished: For [the report that his brothers ate] limbs from living animals, “they slaughtered a kid” (Gen. 37:31) when they sold him, and did not eat it alive. For the report that he told about them that they called their brothers slaves, “Joseph was sold as a slave” (Ps. 105:17), and concerning the illicit sexual relationships that he told about them, “his master’s wife lifted her eyes, etc.” (Gen. 39:7). |
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| tales about them: Heb. דִּבָּתָם Every expression of דִּבָּה denotes parlediz in Old French, gossip, slander. Whatever evil he could tell about them he told. דִּבָּה is an expression of making the lips of the sleeping speak (דוֹבֵב). |
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The older brothers were just past their teen years and did not view him as a snotty wise-guy teenager which he probably was but rather as a fully grown adult like themselves. They blinded themselves to the real cituation as they too were involved in it.
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| 3. And Israel loved Joseph more than all his sons, because he was a son of his old age; and he made him a fine woolen coat.
Let this be a lesson to us all never to favor one child over another. Sometimes nothing we do helps no matter how fair we try to be. My youngest and oldest have no problems and the middle one aka sandwich feels left out even if he literally got more attention and time than the others combined. From this I learned to buy the boys basically matching coats, shoes and other things. Still the middle child always needed more attention as he felt that the oldest was closest to me and his sister closer to her mother so none of us can be perfect parents. |
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| a son of his old age: Heb. - בֶן זְקֻנִים, for he was born to him in his old age (Pirkei d’Rabbi Eliezer, ch. 38). Onkelos rendered: for he was a wise son to him. Whatever he had learned from Shem and Eber he gave over to him. Another explanation: for his (Joseph’s) features (זִיו אִיקוֹנִין) resembled his own (those of Jacob). [From Gen. Rabbah 84:8] |
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| fine woolen: Heb. פַּסִים, a term meaning fine woolen garments, like“green wool (כַּרְפַּס) and blue wool” (Esther 1:6), and like the fine woolen coat (כְתֹנֶת פַּסִים) of Tamar and Amnon (II Sam. 13:18). The Midrash Aggadah, however, explains that it was called פַּסִים because of his (Joseph’s) troubles, namely, that he was sold to Potiphar (פּוֹטִפַר), to the merchants (סוֹחֲרִים), to the Ishmaelites (יִשְׁמְעִאלִים), and to the Midianites (מִדְיָנִים). [From Gen. Rabbah 84:8] |
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| 4. And his brothers saw that their father loved him more than all his brothers, so they hated him, and they could not speak with him peacefully. |
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| and they could not speak with him peacefully: From what is stated to their discredit, we may learn something to their credit, that they did not say one thing with their mouth and think differently in their heart. [From Gen. Rabbah 84:9] |
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| speak with him: Heb. דַבְּרוֹ, [the equivalent of] לְדַבֵּר עִמוֹ, to speak with him. [From Targum Onkelos] |
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Sibling hatred of one brother either because of the success of the other brother or the fact that Yacov spoiled him. Yacov essentially did not want 4 wives. Yacov essentially only wanted Rachel and therefore her son especially since she passed away would be more precious to him. A previous incident with the Mandrakes indicates that Yacov always favored Rachel and even though he eternally rests next to Leah; she was not his first choice. Thus her boys and the boys of the servants would naturally be less attractive to Yacov than Yosef. Benyamin is not mentioned as he looked up to Yosef and was treated as an Orphan from birth.
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| 5. And Joseph dreamed a dream and told his brothers, and they continued to hate him. |
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| 6. And he said to them, "Listen now to this dream, which I have dreamed: |
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| 7. Behold, we were binding sheaves in the midst of the field, and behold, my sheaf arose and also stood upright, and behold, your sheaves encircled [it] and prostrated themselves to my sheaf."
Our Sages have said twice in Perkei Avos. “A fence for Chachmah (wisdom) is silence.” Rabbi Shimon ben Gamliel said later on: “I have lived among the Sages and have found no better tool than silence.” Yosef was generations before this and he had to tell his dreams to all. For had he only told his father the dream, nothing would have happened. |
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| binding sheaves: Heb. מְאַלְּמִים אִלֻמִים, as the Targum renders: מְאַסְרִין אֱסָרִין, sheaves, and likewise, carrying his sheaves (אִלֻמוֹתָיו) (Ps. 126:6). The same is found in the Mishnah: But [if one finds] large sheaves (וְהָאִלֻמוֹת) , one must take [them] and announce [them] (Baba Mezia 22b). |
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| my sheaf arose: It stood erect. |
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| and also stood upright: It remained standing erect in its place. |
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| 8. So his brothers said to him, "Will you reign over us, or will you govern us?" And they continued further to hate him on account of his dreams and on account of his words. |
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| and on account of his words: Because of the evil tales that he would bring to their father. |
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| 9. And he again dreamed another dream, and he related it to his brothers, and he said, "Behold, I have dreamed another dream, and behold, the sun, the moon, and eleven stars were prostrating themselves to me." |
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| 10. And he told [it] to his father and to his brothers, and his father rebuked him and said to him, "What is this dream that you have dreamed? Will we come I, your mother, and your brothers to prostrate ourselves to you to the ground?" |
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| And he told [it] to his father and to his brothers: After he told it to his brothers, he told it again to his father in their presence. |
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| his father rebuked him: because he was bringing hatred upon himself. |
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| Will we come: Isn’t your mother (Rachel) already dead? But he (Jacob) did not know that the matters referred to Bilhah, who had raised him (Joseph) as [if she were] his mother (Gen. Rabbah 84:11). Our Rabbis, however, derived from here that there is no dream without meaningless components (Ber. 55a/b). Jacob, however, intended to make his sons forget the whole matter, so that they would not envy him (Joseph). Therefore, he said,“Will we come, etc.” Just as it is impossible for your mother, so is the rest meaningless. |
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| Being a self-centered teenager, he could not see the consequences of his actions and words and this time Yacov shut him up. Did Yacov see the dreams as prophecy as they repeated themselves? Because immediately afterwards the Torah uses the word to guard over the matter see Rashi below.
11. So his brothers envied him, but his father awaited the matter. |
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| awaited the matter: Heb. שָׁמַר. He was waiting and looking forward in expectation of when it (the fulfillment) would come. Similarly,“awaiting (שׁוֹמֵר) the realization [of God’s promise]” (Isa. 26:2), [and]“You do not wait (תִשְׁמוֹר) for my sin” (Job 14:16). You do not wait. [From Gen. Rabbah 84:12] |
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The next time we see Yacov waiting for something is the blessing for Yehuda until “Shiloh comes” and then he says “For YOUR salvation I wait”.
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| I am reading Sefer Daniel and a lot of comparison is made between Daniel interpreting dreams, Yosef’s dreams and the dreams of the wine steward and the cook. In Daniel the Ish that he meets is the angel Gavriel and so too according to Rashi below that Yosef meets him. All this in both cases to prepare for Moshiach. The Angel also appears in Sefer Yechezkel before the destruction to put on the forehead either a Tav in ink to be existing or a Tav in blood to die. | ||
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| 15. Then a man found him, and behold, he was straying in the field, and the man asked him, saying, "What are you looking for?" |
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| Then a man found him: This is [the angel] Gabriel, as it is said:“And the man Gabriel” (Dan. 9:21). [From Tanchuma Vayeshev 2] |
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… 31. And they took Joseph's coat, and they slaughtered a kid, and they dipped the coat in the blood. |
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| and they slaughtered a kid: Its blood resembles that of a human. [From Gen. Rabbah 84:19, Targum Jonathan] |
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| the coat: Heb. הַכֻּתֹּנֶת. This is its name. [I.e. this is the absolute state.] But when it is connected to another word [i.e. in the construct state], as in“Joseph’s coat” (כְּתֹנֶת יוֹסֵף) ,“a fine woolen coat” (כְּתֹנֶת פַּסִים) (above, verse 3), [and]“a linen shirt” (כְּתֹנֶת בַּד) (Lev. 16:4), it is vowelized כְּתֹנֶת. |
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| 32. And they sent the fine woolen coat, and they brought [it] to their father, and they said, "We have found this; now recognize whether it is your son's coat or not."
Punishment measure for measure. Yacov deceived Yitzchak with goat skins and Esav’s fine coat now instead of getting his punishment in the next world, he is given his punishment measure for measure in this world. He should have returned home after marrying the sisters but instead stayed away for 22 years so Yosef disappears for 22 years. One only has to open his eyes to see the hand of HASHEM. |
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| … 35. And all his sons and all his daughters arose to console him, but he refused to be consoled, for he said, "Because I will descend on account of my son as a mourner to the grave"; and his father wept for him.
He had a tradition that if one of his children died, he would not have Olam HaBa. The simple meaning is that a parent losing a child will never truly be comforted for their loss. My son’s best friend who liked my daughter passed away at 20. Since he was a Ben Beis by us we feel a bit of a loss but not like his parents. Every year on his Yahrzeit my son calls the parents and every year I tear up. HASHEM of course had other plans and another very close buddy of the boy years later via a Shidduch would become my son-in-law. |
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| and all his daughters: Rabbi Judah says: Twin sisters were born with every tribe, and they married them. Rabbi Nehemiah says: They were Canaanite women. But what is the meaning of “and all his daughters”? A person does not hesitate to call his son-in-law his son and his daughter-in-law his daughter. [From Gen. Rabbah 84:21] |
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| but he refused to be consoled: No one accepts consolation for a person who is really alive but believed to be dead, for it is decreed that a dead person should be forgotten from the heart, but not a living person. [From Gen. Rabbah 84:21, Pes. 54b] |
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| I will descend on account of my son: Heb. אֶל-בְּנִי. There are many instances of אֶל that serve as an expression of עַל, “on account of,” e.g.“ on account of (אֶל) Saul and on account of (וְאֶל) the bloody house” (II Sam. 21:1);“because (אֶל) the Ark of God had been taken and because of (וְאֶל) (the death of) (sic) her father-in-law and her husband” (I Sam. 4:21). |
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| as a mourner to the grave: Heb. שְׁאֹלָה. According to its simple meaning, it is a term denoting the grave. In my mourning I will be buried, and I will not be consoled all my days (Targum Jonathan ben Uzziel). [According to] its midrashic interpretation, however, [שְׁאוֹל means] Gehinom. This sign was given into my hand from God, that if none of my sons dies within my lifetime, I am assured that I will not see the face of Gehinnom. [From Tanchuma Vayigash 9, Midrash Yelammedenu] |
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| and his father wept for him: This refers to Isaac. He was weeping over Jacob’s distress, but he did not mourn [for Joseph], for he knew that he was alive. [From Gen. Rabbah 84:21]
I am not on the level to argue with either Rashi or the Medrash but I read this more as daughters-in-law. |
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| 36. And the Midianites sold him to Egypt, to Potiphar, Pharaoh's chamberlain, chief of the slaughterers. |
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| chief of the slaughterers: Those who slaughter the king’s animals. |
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The Hebrew word used in modern times is Minister aka Cabinet Minister. In ancient Egypt since he was always by Pharaoh to be made into a Eunuch. On one side he was rich and honored but on the otherhand his was not much of a husband for his wife. Through him, Yosef will be able to eventually fulfill his dreams and produce the Moshiach ben Yosef.
| 1. Now it came about at that time that Judah was demoted by his brothers, and he turned away until [he came] to an Adullamite man, named Hirah. |
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| Now it came about at that time: Why was this section placed here, where it interrupts the section dealing with Joseph? To teach us that his (Judah’s) brothers demoted him from his high position when they saw their father’s distress. They said, “You told [us] to sell him. Had you told [us] to return him, we would have obeyed you.” [from Tanchuma Buber, Vayeshev 8] |
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| and he turned away: from his brothers. |
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| to an Adullamite man: He entered into a partnership with him.
Reuven had lost his leadership due to the rearranging of his father’s bed and Shimon and Levi from their behavior in the case of Dina. Yehuda was then next in line to be the ruler and he had leadership characteristics but because of their father’s reaction, they deposed Yehuda. So now starts the change of events that will be the forerunner to the Moshiach and Yisrael’s final salvation. |
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| 2. And there Judah saw the daughter of a merchant named Shua, and he took her and came to her. |
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| merchant: Heb. כְּנַעִנִי [Onkelos renders] תַּגְרָא, a merchant. |
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However without Rashi, I would have translated him as Shua the Canaanite.
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| … 11. Then Judah said to his daughter in law Tamar, "Remain as a widow in your father's house until my son Shelah grows up," for he said, "Lest he too die, like his brothers." So Tamar went, and she remained in her father's house. |
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| for he said, etc.: Meaning that he dismissed her with a straw (with a lame excuse), for he did not intend to marry her to him (Shelah). |
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| for he said, “Lest he too die…”: This is a woman whose husbands presumably die young. [From Yev. 64b] |
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| 12. Many days passed, and Shua's daughter, Judah's wife, died; and Judah was consoled, and he went up [to watch] over his sheepshearers he and Hirah, his Adullamite friend to Timnah. |
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| and he went up [to watch] over his sheepshearers: He went up to Timnah to stand over his sheepshearers [i.e. to oversee them].
Yehuda had no comforting wife and partner not to mention a wife to keep him from going astray. |
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| 13. And it was told to Tamar, saying, "Behold, your father in law is going up to Timnah to shear his sheep." |
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| 14. So she took off her widow's garb, covered [her head] with a veil and covered her face, and she sat down at the crossroads that were on the way to Timnah, for she saw that Shelah had grown up, but as for her she was not given to him for a wife.
HASHEM works in strange ways so if Yehuda did not produce Moshiach one way, he would produce Moshiach another way. |
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| and covered her face: Heb. וַתִּתְעַלָף. She covered her face so that he would not recognize her. |
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| at the crossroads: Heb. בְּפֶתַח עֵינַיִם, lit., at the opening of the eyes. At the crossroads, on the road to Timnah. Our Sages, however, explained it midrashically to mean, at the entrance (פֶתַח) [to the residence] of our father Abraham, which all eyes (עֵינַיִם) looked forward to see. [From Sotah 10a] |
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| for she saw that Shelah had grown up, etc.: Therefore, she made herself available to Judah, for she longed to bear sons from him. |
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| 15. When Judah saw her, he thought she was a harlot, because she covered her face. |
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| he thought she was a harlot: because she was sitting at the crossroads. |
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| because she covered her face: and he could not see her and recognize her. Our Sages midrashic interpretation is: because she had covered her face when she had stayed in her father-in-law’s house and she was modest. Therefore, he did not suspect her. [From Sotah 10b]
Now the word Kedasha or holy fertility cult woman is used. |
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| 16. So he turned aside toward her to the road, and he said, "Get ready now, I will come to you," for he did not know that she was his daughter in law, and she said, "What will you give me that you should come to me?" |
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| So he turned aside toward her to the road: From the road he was following, he turned aside to the road where she was. In Old French, destorner, to turn aside. |
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| “Get ready now…”: Prepare yourself and your mind for this. Every expression of הָבָה signifies preparation, except where it can be translated as an expression of giving, and even those instances [of הָבָה] meaning preparation are close to an expression of giving.
He was so over come suddenly with the urge of passion that despite being a Talmud Chacham could not control himself as it was an urge directed from above. |
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| 17. And he said, "I will send a kid from the herd," and she said, "[Only] if you give me a pledge until you send [it]." |
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| a pledge: Heb. עֵרָבוֹן, security. [From Targum Onkelos] |
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| 18. So he said, "What is the pledge that I should give you?" And she said, "Your signet, your cloak, and the staff that is in your hand." So he gave them to her, and he came to her, and she conceived his likeness. |
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| Your signet, your cloak: Heb. וּפְתִיל-חֹתָמ [Onkelos renders:] עִזְקָת-וְשׁוֹשִׁיפ Your ring, with which you seal, and your cloak, with which you cover yourself. |
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| and she conceived his likeness: lit.,“and she conceived to him.” Mighty men like him, righteous men like him. [From Gen. Rabbah 85:9] |
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| 19. Then she arose and went away, and she took off her veil, and she donned her widow's garb. |
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| 20. And Judah sent the kid by the hand of his Adullamite friend to take the pledge from the woman's hand, but he did not find her. |
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| 21. So he asked the people of the place, saying, "Where is the harlot who was at the crossroads on the way?" and they said, "No harlot was here." |
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| 22. So he returned to Judah, and he said, "I have not found her, and the people of the place also said, 'No harlot was here.' " |
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| 23. So Judah said, "Let her take [them] for herself, lest we become a laughingstock. Behold, I sent this kid, but you did not find her." |
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| Let her take [them] for herself: Let her keep what she has. |
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| lest we become a laughingstock: If you seek her further, the matter will become known, and it will be a disgrace, for what more am I required to do to keep my word? |
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| Behold, I sent this kid: Since Judah had deceived his father with the kid in whose blood he immersed Joseph’s coat, he too was deceived with a kid. [From Gen. Rabbah 85:9] |
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| 24. Now it came about after nearly three months, that it was told to Judah, saying, "Your daughter in law Tamar has played the harlot, and behold, she is pregnant from harlotry." So Judah said, "Bring her out, and let her be burned." |
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| Now it came about after nearly three months: Heb. כְּמִשְׁלשׁ חֳדָשִׁים. The greater part of the first, the greater part of the third, and the complete middle one. The expression כְּמִשְׁלשׁ חֳדָשִׁים means, “upon the tripling of the months,” like“sending portions (מִשְׁלוֹח ַמָנוֹת)” (Esther 9:19)"[and] shall they stretch forth their hand (מִשְׁלוֹח ַיָדָם) (Isa. 11: 14) (lit., the stretching forth of their hand). And so did Onkelos render: כְּתַלְתוּת יַרְחַיָא, at the tripling of the months. [From Gen. Rabbah 85:10] |
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| she is pregnant from harlotry: Heb. הָרָה. This is an adjective, “pregnant,” like“a pregnant (הָרָה) woman” (Exod. 21:22), and like“clear (בָּרָה) as the sun” (Song 6:10). |
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| and let her be burned: Ephraim Miksha’ah said in the name of Rabbi Meir: She was the daughter of Shem, who was a priest. Therefore, they sentenced her to be burned. [From Gen. Rabbah 85:10] |
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| 25. She was taken out, and she sent to her father in law, saying, "From the man to whom these belong I am pregnant," and she said, "Please recognize whose signet ring, cloak, and staff are these?" |
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| She was taken out: to be burned [from targumim] |
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| and she sent to her father-in-law: She did not want to embarrass him and say, “From you I am pregnant,” but, “From the man to whom these belong.” She said, “If he confesses by himself, let him confess, and if not, let them burn me, but I will not embarrass him.” From this they (our Rabbis) said,“It is better for a person to be cast into a fiery furnace than to embarrass his fellow in public.” [from Sotah 10b] |
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| Please recognize: Heb. הַכֶּר-נָא. נָא is only an expression of supplication. “Please recognize your Creator and do not destroy three souls.” [from Sotah 10b, Gen. Rabbah 85:11] |
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| 26. Then Judah recognized [them], and he said, "She is more righteous from me, because I did not give her to my son Shelah." But he no longer continued to be intimate with her. |
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| She is right: in what she said. |
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| from me: she is pregnant (Targum Onkelos). Our Sages, however, explained this midrashically to mean that a “bath-kol” came forth and declared,“From Me and from within Me these matters have emerged. Since she was modest in her father-in-law’s house, I decreed that kings should be descended from her, and from the tribe of Judah I [already] decreed to raise up kings in Israel.” [from Sotah 10b] |
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| because I did not give her to my son Shelah: For she did this justifiably, because I did not give her to my son Shelah. [From Bereishith Rabbathi] |
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| But he no longer continued: Heb. וְלֹא-יָסַף. Some say: he did not continue [to know her] (Targum Onkelos), and others say: he did not cease (Sotah 10b). (A similar instance is found in connection with Eldad and Medad (Num. 11:25), [where the verse reads:] וְלֹא יָסָפוּ, they did not continue, which the Targum renders: וְלֹא פָסְקוּ, they did not cease). |
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| 27. And it came about at the time she was giving birth, that behold, there were twins in her womb. |
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| at the time she was giving birth: But concerning Rebecca, Scripture states:“And her days to give birth were completed” (Gen. 25:24). In the latter instance, the months were complete, but here they were short of full term. [From Gen. Rabbah 85:13] |
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| behold, there were twins: This is written with the full spelling (תאוֹמִים); in the other instance, [with Rebecca,] it is written defectively (תוֹמִם), because one [child, Esau,] was wicked, but these [twins] were both righteous. [From Gen. Rabbah 85:13] |
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| 28. And it came about when she gave birth, that he (the infant) stretched out his hand. So the midwife took and bound a crimson thread on his hand, saying, "This one came out first." |
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| that he (the infant) stretched out his hand: One of them stretched his hand to the outside, and after she (the midwife) bound the crimson thread on it, he drew it back. |
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| 29. And it came about, as he was drawing back his hand, behold, his brother emerged, and she said, "With what strength you have strengthened yourself!" And he (Judah) named him Perez. |
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| you have strengthened yourself: Heb. פָּרַצְתָּ with what strength you have strengthened yourself! [from Targum Onkelos] |
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| 30. Afterwards, his brother emerged, the one upon whose hand was the crimson thread, and he named him Zerah. |
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| the one upon whose hand was the crimson thread: Four hands are written here, corresponding to the four devoted things (charamim) by which Achan, who was descended from him (Zerah), committed a trespass. Some say [that they] correspond to the four things that he took: a Babylonish garment, two pieces of silver weighing two hundred shekels, and a wedge of gold (Jos. 7:21) (Gen. Rabbah 85:14). |
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| and he named him Zerah: because of the shining appearance (זְרִיחַת) of the crimson.
Rashi did a good job of describing the Medrash on the subject of making the Moshiach and progenerator of David so I have left out commenting. |
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… 2. And Pharaoh became incensed at his two chamberlains, at the chief cupbearer and at the chief baker. |
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| … 5. Now both of them dreamed a dream, each one his dream on the same night, each man according to the interpretation of his dream, the cupbearer and the baker of the king of Egypt, who were confined in the prison. |
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| Now both of them dreamed a dream: Heb. וַיַחַלְמוּ חִלוֹם שְׁנֵיהֶם, and both of them dreamed a dream. This is its simple meaning, but its midrashic meaning is that each dreamed both dreams, meaning that each dreamed his own dream and the interpretation of his companion’s dream. That is the meaning of what is stated:“Now the chief baker saw that he had interpreted well” (verse 16). [From Gen. Rabbah 88:4, Ber. 55b] |
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| each man according to the interpretation of his dream: Each one dreamed a dream similar to the interpretation destined to befall them. |
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| … 20. Now it came about on the third day, Pharaoh's birthday that Pharaoh made a feast for all his servants, and he counted the chief cupbearer and chief baker among his servants. |
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| Pharaoh’s birthday: Heb. יוֹם הֻלֶדֶת, the day of his birth, and it is called“ginusia” day [in Greek]. The expression הֻלֶדֶת [the “hoph’al” which is the passive of the“hiph’il” the causative] is used because the fetus is born only through [the assistance of] others, for the midwife assists the woman in giving birth. It is for this reason that the midwife is called מְיַלֶדֶת, [one who causes to deliver], and likewise,“And as for your birth (מוֹלְדוֹתַיִ), on the day you were born (הוּלֶדֶת אוֹתָ)” (Ezek. 16:4), and similarly,“after the mark was washed (הֻכַּבֵּס)” (Lev. 13:55), for the washing is done by others. [From Gen. Rabbah 88:6] |
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| he counted, etc.: Heb. וַיִשָׂא אֶת רֹאשׁ. He counted them with the rest of his servants, for he was counting the servants who would serve him in his feast, and he remembered these among them. [וַיִשָׂא אֶת-רֹאשׁ is] similar to“Take the count (שְׂאוּ אֶת-רֹאשׁ)” (Num. 1:2), an expression of counting. |
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| 21. And he restored the chief cupbearer to his [position as] cupbearer, and he placed the cup on Pharaoh's palm. |
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| 22. And the chief baker he hanged, as Joseph had interpreted to them. |
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| 23. But the chief cupbearer did not remember Joseph, and he forgot him. |
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| But the chief cupbearer did not remember: on that day. |
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| and he forgot him: afterwards. Because Joseph relied on him to remember him, he was compelled to be confined for two years, as it is said:“Praiseworthy is the man who made the Lord his trust and did not turn to the haughty (רְהָבִים)” (Ps. 40:5). He did not turn to the Egyptians, who are called רַהַב, haughty. [From Gen. Rabbah 89:3] | ||
After he had been called up to the Torah and said the final Bracha, his father then makes a Bracha:
בָּרוּךְ אַתָּה ה' אֱלקֵינוּ מֶלֶךְ הָעוֹלָם
אֲשֶׁר פְּטָרַנִי מֵעָנְשׁוֹ שֶׁל זֶה
Blessed are You, Hashem, our Gcd, King of the universe, Who has freed me from the punishement due this boy. Source: Kitzur Shulchan Aruch 61:8
In the Diaspora we will start tonight - Monday night, 10 Kislev, the eve of Tuesday 6 December. If you forgot to add "וְתֵן טַל וּמָטָר לִבְרָכָה" - "and bless us with dew and rain", then:
- If you remember before you finish the 9th Bracha - מְבָרֵךְ הַשָּׁנִים -, then you insert it and continue from there.
- If you already said "Baruch Ata HaShem" of the 9th Bracha, then you insert it into שְׁמַע קוֹלֵנוּ - the 16th Bracha - before "כִּי אַתָּה
שׁוֹמֵעַ ".
- If you forget to say it in שְׁמַע קוֹלֵנוּ then you need to go back to the 9th Bracha - בָּרֵךְ עָלֵינוּ.
- If you didn't remember until you finished the Amida (defined as saying "יִהְיוּ לְרָצוֹן אִמְרֵי פִי ") then you have to restart the entire Amida.
Source: Kitzur Shulchan Aruch 19:5
If I were on the Beis Din he would get Makkos until he either gave her a Get or she became a widow. Using a woman as a punching bag to either revenge himself on her or take money that he does not deserve is unacceptable according to the Sages and I will fight this. Get-Refusal Prevention
These Halachos were written last year. I have updated the dates to this year. These Halachos were written last year. I have updated the dates to this year.
If one uses clay lamps for the Menorah then one has to replace them every night. When using glass holders one must make sure they are clean; not oily or smoky from the previous night. Best is to use a nice metal Menorah. If one can afford it, one should buy a silver Menorah to beautify the Mitzva. The wicks on a Menorah must all be at the same level; you cannot have some higher and some lower. The Shamash should be higher. Its purpose is to provide light so that you don't use the Chanukah lights which are for "display and not for use". The wicks should be far enough away from each other that they don't join and become a torch. If using candles they mustn't be close enough to melt each other. The wicks do not have to be in a straight line; a Menorah can be shaped as a semi-circular or even a full circle.
Source: Kitzur Shulchan Aruch 139:5, 9
For lighting Shabbat candles one may only use a combination of fuel and wicks that together produce a steady non-flickering light. For Chanukah one may use any fuel and wick combination that will burn for the required time. Preferably one should use something that provides a steady light, like our candles. Best is to use olive oil, since the Chanukah miracle happened with olive oil. Wicks should be made of cotton wool. There is no need to use new wicks every night. Source: Kitzur Shulchan Aruch 139:4
During all 8 days (and nights) of Chanukah one adds עַל הַנִּסִּים to the Birkat Hamazon during the 2nd Bracha. If you forgot to add עַל הַנִּסִּים and you've already said 'ברוך אתה ה then you don't have to make amends. However, if possible you should say the following during the HaRachaman's after the 4th Bracha:
הָרַחֲמָן הוּא יַעֲשֶׂה לָנוּ נִסִּים וְנִפְלָאוֹת
כְּמוֹ שֶׁעָשָׂה לַאֲבוֹתֵינוּ
בַּיָּמִים הַהֵם בַּזְּמַן הַזֶּה בִּימֵי מַתִּתְיָהוּ
...and then continue with the rest of the עַל הַנִּסִּים. During every Amida of Chanukah (including Mussaf) one adds עַל הַנִּסִּים during Modim. If you forgot to add עַל הַנִּסִּים and you've already said 'ברוך אתה ה then you don't have to make amends. Source: Kitzur Shulchan Aruch 44:16, 139: 21
This year Chanukah starts on Thursday, 2nd December 2010. We will light the first flame on Wednesday afternoon, 1st Dec. Since both men and women were included in the miracle of Chanukah, they both need to light the Chanukah Menorah. At least one person per household must light. The custom is for everybody to light, including children under Bar Mitzva. However, married couples share one Chanukah Menorah that either the husband or wife lights. Even blind people should light, if they live by themselves.
Source: Kitzur Shulchan Aruch 139:16
Since one cannot light fire on Shabbat, on Friday the Menorah is lit before Shabbat. The correct order for Friday is:
- Daven "early" Mincha
- Light the Chanukah Menorah. One can light as early as 75 Halachic minutes before sunset.
- Light Shabbat candles at the regular time.
The Chanukah Menorah needs be stay lit until 30 minutes after dark.
On Friday one needs longer candles or more oil than during the week, since it needs to burn for 70 minutes or longer.
Source: Kitzur Shulchan Aruch 139:17
Some have the custom of lighting the Menorah before making Havdalah, since one already heard Havdalah in Schul. (Source: רמ"א 581:2) The Haphtarah this week is the Chanucha one (רני ושמחי from Zechariah 2:14). Each night of Chanukah one adds an extra light, starting at 1 and ending at 8. Besides for the nightly number, the custom is to add an extra candle each night - known as the Shamash. This is ensure that one doesn't accidentally use the light from the actual Chanukah lights, which is forbidden.
After the Chanukah Menorah has been burning for half an hour after nightfall, one may derive benefit from the lights of the Chanukah Menorah.
Source: Kitzur Shulchan Aruch 139:14
Monday Dec. 26 and Tuesday the 27th are Rosh Chodesh Tevet. Rosh Chodesh Tevet is the only time the full-Hallel is said on Rosh Chodesh. (Usually on Rosh Chodesh we leave out 2 half-paragraphs.) Between Shacharis and Mussaf we will take out 2 Sifrei Torah. First we call up 3 people to the Torah for Rosh Chodesh and then - in the second Sefer Torah - a fourth person for Chanukah. We then Daven Mussaf for Rosh Chodesh, with Al HaNisim! Sunday evening Dec. 25th do not forget Yaaleh VeYavo and Al HaNisim in the Amida and Birkas Hamazon. Source: Kitzur Shulchan Aruch 139:24 As usual for Rosh Chodesh at night; if we forget in the Amida prayer we do not have to go back and pray again like forgetting certain other things.
Regarding the Euro and investment in Europe: Lloyd’s of London ABANDONS European banks!
“Banks could be taken down,” says Lloyd’s finance director.
Dear Investor,
Without warning, Lloyd’s — the world’s oldest insurance market —announced that it has withdrawn its money from European banks. The reason? According to Lloyd’s, the banks are in danger of failing as Europe’s debt crisis continues to intensify. The company’s Finance Director, Luke Savage, put it simply:
“If you’re worried the government itself might be at risk, then you’re certainly worried the banks could be taken down with them.”
Which European governments are Lloyd’s talking about? They’re not saying. But it IS interesting to note that Lloyd’s didn’t just withdraw its money from Greek banks; it ithdrew its money from banks all over Europe!One thing you can be sure of, though:
When the world’s oldest insurance company ... A firm that for 323 years has made its living by accurately calculating the odds of future disasters ...
When that company suddenly takes its money and runs, it’s a MASSIVE red flag for investors — a clear sign that the beginning of the end is near! Lloyd’s has every reason to worry. In addition to the government debt crisis that’s threatening to destroy European banks, a huge credit crisis is spreading across the Continent as well. Spanish and Italian banks are rejecting massive numbers of loans and charging customers more as the sovereign debt crisis continues to drive their own borrowing cost higher.
Any way you look at it, this shrinking of European credit markets is the worst kind of downward spiral:
- The government debt crisis is making it harder and more expensive for banks to borrow money; the banks are passing those higher costs along to borrowers.
- Corporations have to pay more to borrow; their cost of doing business is rising.
- Consumers can’t or won’t borrow at higher rates, so corporate earnings plunge.
