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Parsha Page by Fred Toczek

VAYIGASH 5757 & 5762

Next Parsha:  Vayechi


This outline is dedicated to the memory of my beloved mother, Ida Toczek (Yehudit Bas Shimon), z'tl, whose Yartzeit is 13 Tevet. Ida Toczek personified kindness, compassion and selflessness. Despite adversity, she always maintained a smile, a zest for life and an ever-present awareness and sensitivity to the needs of others. She gave of herself to build a house filled with love, cheer and an appreciation of Yiddishkeit. May the words of Torah contained herein be an Aliyah for her Neshamah.

A. Summary

1. Yehudah Pleads For Binyomin's Freedom. Yehudah pled with Yoseph to free Binyomin. Yehudah told Yoseph of Yaakov's love and affection for Binyomin; that returning to Canaan without Binyomin would cause Yaakov's death; and that he had personally guaranteed Binyomin's safe return. Yehudah asked to remain in Egypt as a slave in Binyomin's place.

2. Yoseph Reveals Himself. Unable to restrain his emotions, Yoseph revealed himself to his brothers and asked if Yaakov was really alive. The brothers, ashamed at their actions, were speechless. Yoseph comforted them, telling them that Hashem had caused him to be sent to Egypt to enable them to remain alive during the famine. Yoseph urged them to return home and bring Yaakov (and their entire households) to Egypt, where they would live in Goshen and be supplied with food by Yoseph.

3. Pharaoh Learns Of Yoseph's Brothers' Arrival. Pharaoh instructed Yoseph to tell his brothers to bring Yaakov and their households to Egypt, offering them wagons to assist their journey. Yoseph gave them sets of clothing (Binyomin received 5 sets) and provisions, plus donkeys laden with gifts for Yaakov.

4. The Journey Back To Egypt. After the brothers recounted the story and Yaakov saw the provisions which Yoseph sent, he exclaimed "there is still much joy in my life for Yoseph is still alive". Yaakov and the seventy members of his household began the journey to Egypt. On route, Yaakov offered sacrifices to Hashem at Be'er Sheva, where Hashem appeared to him in a vision and told him not to be afraid to go to Egypt for it was there that Hashem would make him into a large nation. Hashem promised to accompany Yaakov to Egypt and later return him (to be buried) in Israel.

5. Yaakov and his household arrive in Egypt. Yoseph personally harnessed his chariot and went to greet Yaakov. Yaakov wept when they met and said "If I die immediately after having seen you now, I would be consoled, for you are still alive". Yaakov told his brothers to tell Pharaoh that they were herdsman, so that they would be sent to the fertile land of Goshen.

6. The Famine Intensifies. Yoseph continued to amass a fortune (including cattle and land) for the grain held in Egypt's storehouses, which he brought to Pharaoh. The Israelites lived in Goshen, where they acquired more property and increased in number.

B. Divrei Torah

1. Lil'Mode U'lilamed (Rabbi Mordechai Katz)

A Gift of Old Wine. Chazal teach that, prior to their reunion, Yoseph sent Yaakov a gift of old wine. Why? To show Yaakov that: (a) just as old wine remains the same in a new bottle, so too had he remained intrinsically pure despite his new outward appearance; and (b) just as wine improves with age, so too had he improved his personal traits.

2. Growth Through Torah (Rabbi Zelig Pliskin)

a. To influence someone, speak with deep sincerity and make certain that he/she is really "hearing" you. When Yehudah approached Yoseph, he asked to "speak in his ears", although he thought that Yoseph didn't understand Hebrew. Why? Yehudah wanted Yoseph to hear the depth of feeling behind his words ("words that come from the heart enter the heart of the listener"), and also hoped that Yoseph would keep his ears and mind open to his plea.

b. Finding meaning in difficult life events makes them easier to cope with. The Chofetz Chaim commented that from the time the brothers first came to Egypt to get food and Yoseph accused them of being spies, they were puzzled about what exactly was happening. However, once the brothers heard the words "I am Yoseph", their questions about the chain of prior events in Egypt were immediately clarified. Similarly, when the world hears the words "I am Hashem", all of our questions and difficulties will be answered. Realizing that Hashem has a "master plan" -- even if it beyond our comprehension -- gives meaning to our hardships and suffering. Even if you don't know the exact meaning of a particular event, the knowledge that there is an ultimate meaning will enable you to view the situation in a positive, albeit painful, manner.

c. Try to lessen others' guilt when they ask for forgiveness. "So now it was not you that sent me here, but the Almighty, and he made me a father to Pharaoh and a master over all of his house and ruler over all of the land of Egypt." Rabbi Yerusham Levovitz notes the nature of many people is that when they do an act of kindness, they don't want to receive anything in return. This isn't necessarily because they want to do kindness; the opposite may be true. They want others to feel indebted to them forever; therefore, they don't want anything in return which would allow the other person to feel that he has already repaid the debt. The obligation to do kindness requires that when we do someone a favor, we allow them to do something for us in return. In this manner, we free the other person from this debt of gratitude. Similarly, when one wrongs us, there is a tendency to want such person to feel guilty forever. This gives us a feeling of being "one up" and the other person a feeling of being "one down." However, kindness requires that we allow a person to make amends. Yoseph wanted to do his brothers an act of kindness so that they would not feel guilty for what they had done to him. Therefore, he said to them that it was Hashem, not them, who had sent him to Egypt. When someone asks us for forgiveness, we should be sensitive to his/her feelings of guilt and regret and try to soften their pain.

d. Channel feelings of love to increase your love of Hashem. "And Yoseph harnessed up his chariot and went up to Goshen to greet Yisroel [Yaakov], his father, and he appeared to him and fell on his neck, and wept on his neck continuously." Rashi notes that Yaakov didn't fall on Yoseph's neck because he was then reciting the Shema. Why did Yaakov choose this moment to recite the Shema? The answer is that after not having seen Yoseph for many years, he was overwhelmed by love and joy, which he channeled into love and appreciation for the Almighty. This is why he chose this moment to recite the Shema. Moreover, reciting the Shema thereafter would evoke these feelings. We, too, should use loving moments and good times to enhance our love and appreciation for Hashem.

e. Identifying with a cause or project influences one to make a greater effort. Sforno brings down that Pharaoh was pleased with Yoseph's family coming to Egypt, since he thought that Yoseph's supervision of the land would now be greater. Before he was a "stranger"; now he would be a regular citizen in the land along with his entire family. This would give him even greater motivation and concern for the welfare of the country and its inhabitants. We learn from this when one identifies with a place (or a person, organization, shul, etc.), he/she will devote greater efforts for its welfare.

f. By having a greater appreciation for life itself, you'll be free from complaints. When Pharaoh asked "how many are the years of your life?," Yaakov replied, "I have lived 130 years. The years of my life were few and bad and they have not reached the years of my father." Daas Zkainim cites the Midrash that Yaakov was punished for this statement. Because of the lack of appreciation for life manifested in his words, he lived 33 years less than his father, Yitzchak. (These 33 years correspond to the 33 words in the two verses in the Torah in which this exchange took place.) Rabbi Chaim Schmuelevitz cited this Midrash to explain that we should gain such a great appreciation of life itself that even if we have great difficulties in life, we will still live a life of joy. Peninim on the Torah notes that this judgment of Yaakov serves as a great moral lesson for us. Imagine one who has suffered enormous pain and suffering and has undergone being cut off from his beloved son, and even mourned him as dead. Yet, somehow he survives these tragedies to be reunited in his homeland with his son. By Heavenly grace, he is able to aspire to a future of health, happiness and tranquility. This person has experienced both aspects of life -- pain and suffering, as well as joy and serenity. When this individual begins to retroactively complain about his pain and suffering, he is soothed by the current reality. True, he suffered greatly, but he is alive and should be happy with his lot. He shouldn't prolong the past, but should focus on the satisfaction of the present. Yaakov endured suffering, but now he was at peace with his family. Rather than reminisce about his past pain, he should have rejoiced in his survival. How important it is for us to open our eyes and experience the goodness which Hashem grants us! Everyone has his/her emotional "baggage"; to allow ourselves to be completely overwhelmed by our troubles and not think about the good moments we are accorded is wrong. A malcontent attitude to life is not only self-destructive, but it is not a Jewish orientation.

3. Love Thy Neighbor (Rabbi Zelig Pliskin)

a. Even when overcome by emotion, try not to cause another person embarrassment. Before Yoseph revealed his identity to his brothers, he cleared the room, so as not to cause his brothers shame by recounting their sin in the presence of others.

b. One should try to do all s/he can to prevent grievances between others. As he saw his brothers off on their journey to Canaan, Yoseph told them not to quarrel on the way; not only did he do anything to prevent their quarreling in his presence, but he even took steps to prevent their quarreling when they were far away.

c. A child should strive to give his/her parents pleasure. "And Yoseph appeared to Yaakov" -- i.e., his only initial thought was to give Yaakov the pleasure of seeing him.

4. Peninim On The Torah (Rabbi A.L. Scheinbaum)

a. Avoiding Hypocrisy. "And behold your eyes see that it is my mouth that speaks to you." When Yoseph and his brothers met, they reconciled. Yoseph quickly dispatched his brothers to bring their aged father, Yaakov, to Egypt and, in so doing, subtly communicated to Yaakov that he remained his son in the truest sense of the word. That is, he never yielded to temptation or capitulated to the influences of Egypt. He continued his dialogue by underscoring his ability to speak "loshon ha'kodesh" (the holy language). But the above quote is confusing, since one hears, not sees, the spoken word. Yoseph was, however, emphasizing that he was speaking from his mouth, but that his heart and actions were in sync. Yoseph exemplified consistency between his outward expression and his internal orientation.

b. Spending Quality Spiritual Time. How was Yoseph able to maintain the same "loshon ha'kodesh" (holy language) mentioned above (i.e., to have maintained the same sanctity of life with which he was nurtured in his father's house)? What was so unique about the Torah which he learned from his father that even after so many arduous years he still remembered exactly what they had been studying together? We may suggest that the answer lies in Yaakov's personal involvement in his son's learning. A parent's personal study with his/her child is very special; the child develops an unique esteem and love for those precious moments of spiritual relationship. Children remember with rapture the spiritual moments spent with their parents -- the Torah learning, the times in shul, the blessings on Friday nights, lighting candles, etc. We should make every effort to spend quality spiritual time with our children so that their memories of these moments will play a role in forging their spiritual future.

c. The Importance of Jewish Education. "And he sent Yehudah before him to show the way before him to Goshen". Rashi explains that Yehudah had been sent ahead to establish a house of study. Yaakov was preparing to leave his home and familiar environment to flee a famine that afflicted his land; his long-lost son Yoseph was awaiting his arrival. However, he had only one issue on his mind -- to send Yehudah to pave the way to build houses of study. Before his arrival and before homes were to be built, the Torah institutions were to be built, so that the seeds of Jewish education (which is the foundation of Jewish life) could be sown.

5. Majesty Of Man (Rabbi A. Henach Leibowitz)

a. Wisdom: knowing when to concede. "And Yoseph said to his brothers: I am Yoseph! Is my father still alive?' . . . " Yoseph sensed that Yehudah, who had the strength to destroy Yoseph, had reached the limit of his patience. The Midrash comments that we see Yoseph's great wisdom. He saw that it was time to retreat, and accordingly revealed his true identity at that time. But what wisdom is manifested by Yoseph's retreat in the face of imminent defeat? The Midrash is making an important point that is often evident to us, but rarely acted upon. When we are in the midst of an argument, it is difficult for us to see that it is time for us to concede or that we are wrong. It takes the tremendous wisdom and foresight of a Yoseph to see through the barrier of our own self-centeredness and break through the barrier of our self-inflicted blindness. While this honest introspection is difficult, the Torah is telling us that it is possible.

b. Coming Face-To-Face With Our Mistakes -- Shame.
A Midrash compares the shame of Yoseph's brothers when Yoseph revealed his identity to that of Bilam after he was rebuked by his donkey, and uses both instances to exemplify our suffering on the Day of Judgment. Shame -- and not other "punishments" -- is used to illustrate our anguish on the Day of Judgment to underscore the heart-rending impact of shame and regret.

6. Shabbos Stories (Rabbi Shimon Finkelman)

"Achdus" (unity). "And all the souls of Yaakov's house that came to Egypt -- seventy." The Chofetz Chaim writes that the Hebrew word for "souls" is "nefashos"; yet, in this verse, a singular form, "nefesh" is used, alluding to the fact that in heaven the souls of Israel are like one. Each Jewish soul, while part of one whole, is distant and unique, like a person whose body is a single unit comprised of many individual parts, each with its own unique function. The Chofetz Chaim translates this concept into practical terms: "if another Jew refuses to do a favor that you have asked of him, or even if he has caused you heartache or has shamed you in some way, do not seek revenge or bear a grudge, for who is oneself' and who is one's fellow'? Both stem from the same source, as it is written and who is like Your nation, Israel, one nation on earth?'" (I Diveri HaYamim) When a person has an inflammation in his foot, one cannot say that the rest of his body feels fine. Similarly, the souls of the Jewish people are bound up with one another. When the soul of one Jewish person is hurting, all Jews (even though who don't know him or her personally) feel the pain. The Jewish people are like one soul; we thus must strive to ensure the unity of all Jews. (Chazal teach that the Jewish people arrived at Sinai to receive the Torah "like one man with one heart"; without unity, says O'hr HaChayim, the Jewish people couldn't have accepted the Torah.)

7. Chasem Sofer on Beresheis (adapted by Rabbi Yoseph Stern)

Crying for the Beis Hamikdash (Holy Temple). "And he fell upon his brother Binyomin's neck and he wept; and Binyomin wept upon his neck." The Midrash interprets this verse describing these brothers' emotional reunion as a reference to the destruction of Judaism's most sacred shrines. As Rashi states, Yoseph was mourning the destruction of the two Holy Temples located in Binyomin's portion of Israel, while Binyomin was mourning the destruction of Mishkon Shiloh which was located in Yoseph's portion of Israel. The Chasem Shofer points out several interesting things about this verse. First, he notes that the "neck" is a metaphor -- just as a neck links the brain with the heart, the Holy Temple serves as a conduit between Hashem and the Jewish People. Through it, we serve Hashem with prayer and sacrificial offerings, and Hashem showered us with His blessings. The Holy Temple was the "gateway to heaven". Why did the thought of the Holy Temple cause them to cry? Perhaps they both sensed that under ideal circumstances when the Holy Temple would be rebuilt, the spirituality of heaven will be so evident on earth that an intermediary -- a "neck" -- will no longer be necessary. At that blessed moment, the Holy Temple will be the earth's preeminent center for the spirituality felt in heaven. Sensing that, for now, the Holy Temple was merely a "neck," they cried. Second, the Chasem Shofer notes that, apparently, Yoseph's and Binyomin's reunion took place on Shabbos. Isn't it true that we may not cry on Shabbos? Perhaps their tears were tears of joy, which are permitted on Shabbos? True, the destruction of the Holy Temples was an unparalleled tragedy, yet if we consider that it was the Temples rather the people themselves that were destroyed, one is moved to tears of joy. Similarly, they wept joyfully, foreseeing the Jewish people's ability to persevere and even flourish despite the adversity that would commence with the destruction of the Temples.

8. Kol Dodi on the Torah (Rabbi David Feinstein)

The Righteous Still Live. "And they told him to say Joseph' is still alive . . . but his [Yaakov's] heart rejected it for he could not believe it." Why did the brothers include the word "still," for they could have simply said "Joseph is alive". They were worried that the sudden revelation that Yoseph was alive could prove too much of a shock to the aged Yaakov, so they wanted to introduce the news to him gradually. The phrase "Yoseph is still alive" is the kind of expression that is commonly used in eulogizing a righteous person who has passed away, to say that his/her deeds continue to influence those who survive him/her even though he/she is not with us physically. The usage is based on the Talmud's teaching (Berachos 18a) that even in their death the righteous are called "living". Thus, the brothers left open the possibility for Yaakov to believe that Yoseph was alive only in the spiritual sense.

9. Living Each Day (Rabbi Abraham Twerski)

An option to forgiveness. How important is self-esteem? Let's look at the events in this Parsha: Yoseph had been sold into slavery by his brothers, eventually becoming viceroy of Egypt and, by storing grain, saved Egypt from the famine he had predicted. His brothers come from famine-stricken Canaan to purchase grain and he provokes them by accusing them of being spies. He maneuvers them into bringing Binyomin to Egypt and after showing frank favoritism to him, sends them on the way but not before planting his silver goblet in Binyomin's bag. When they are searched, Binyomin is accused of thievery. Yoseph then proposes to keep Binyomin as his prisoner, but his brothers intercede and offer to remain in his place. At this point, Yoseph reveals his identity. Why all the drama? Was it for sheer revenge, which the Torah explicitly forbids? And, an even more nagging question, after becoming viceroy, why doesn't Yoseph send a message to his grief-stricken father to let him know that he was alive and well? How does he allow his aged father to suffer needlessly for years? Forgiveness is a virtue. It is expected that we forgive someone who has offended us when he apologizes. But, forgiveness is not an unmixed blessing. The forgiver is the magnanimous one, and the person who is forgiven remains humiliated and may continue to live with guilt. But, there is another option. Rather than simply forgive, provide the offender to redeem himself; let him feel that he has grown and eliminated the character defect that led to his misdeed, and that he merits being forgiven. Give him the opportunity to once again hold him head high with the self-esteem of one who has learned from his mistakes and grown in stature. Yoseph could have easily forgiven his brothers; but simply doing so would have left them humiliated and guilt-ridden. Instead, he ingeniously maneuvered it so that they would be in a position where they would be tempted to repeat their offense against him. His brothers' actions indicated that they had overcome their envy and eliminated the character defects of jealously. They would now not be merely forgiven, but be proud of their growth and their self-esteem would be preserved. How important is self-esteem? Important enough that he allowed his father (and himself) to suffer years of grief until he would be able to give his brothers this opportunity to redeem themselves!

10. Reb Michel's Shmuessen (Rabbi Michel Barenbaum)

Be impartial in self-judgment. When Yoseph declared, "I am Yoseph your brother," his brothers were speechless. Chazal said "Woe to us on the Day of Judgment! . . . If the rebuke of Yoseph was too powerful for his brothers to withstand, how much more so when the Holy Once, Blessed is He, will rebuke each one of us in accordance with who we are." Just as the brothers were left speechless at the realization that they had erred, so too will we be left speechless on the Day of Judgment when we are shown the errors we've committed during our lives. For undeniably we are blinded by self-esteem, and invariably, we consider our actions impeccable and beyond reproach.

11. V'Shee-Non-Tom (Rabbi Elias Schwartz)

Being an example to others. The first day a train came to their small town, the Chasidim decided to show their Rebbe this advance of modern civilization. As the Rebbe neared the station, he saw a long line of black, cold, somber looking cars attached to one another. The engine was in front belching fire. Smoke was rising into the clouds. Suddenly, with an ear shattering roar, black clouds of smoke rose heaven-ward, the engine staring moving, and the long line of cars moved with it. "Rebbe, Rebbe, what do you say to this wonderful sight?," his Chasidim asked. The Rebbe responded "look how one hot, fiery thing can pull along so many cold ones!" Particularly in religious matters, one inspired leader can influence multitudes of people. One person, burning with a zest for Torah and mitzvos, can pull along many cold and indifferent people. Parent, in particular, can motivate and inspire their children if the fire of G-dliness burns brightly within them.

12. Soul of The Torah: Insights Of the Chassidic Masters on the Weekly Torah Portions (Victor Cohen).

a. Concern For Our Brethern. "If your youngest brother does not come down with you, you will not see my face again!" The Berditchever said that in both the materialistic and spiritual realm, there are those who are well-established and, as a result, begin to take on an attitude that they are superior to others. About these people, the Torah says "if your youngest brother does not come down with you" -- if you are not concerned with your brother, who is not on your level or status - then the Torah continues, you will never see My Face again."

b. Constant Striving. "I shall descend with you to Egypt, and I shall also surely bring you up." The Berdithever commented that even when a person reaches a high level in his observance, it is still encumbent upon him to continue to strive. 

13. Living Each Week (Rabbi Avraham Twerski). 

a. Instant Understanding. Yoseph said to his brothers, "I am Yoseph!" From the moment the brothers entered Egypt, they were bewildered by the inexplicable events that were occurring. When Yoseph uttered the two simple words, "Ani Yoseph (I am Yoseph)," all of their questions were suddenly answered. Everything became crystal clear, everything made perfect sense and not even the smallest item remained unexplained. The words "Ani Yoseph" accounted for everything. "We, too," said the Chofetz Chyim, "are bewildered. We have many vexing questions as to what it is that G-d is doing to us." How can any of us make sense of the unfathomable mysteries in our own lives and in the world? He states that one day G-d will reveal Himself to us and say, "Ani Hashem (I am G-d)," and suddenly everything will make sense. Everything that had then been totally inexplicable will be completely understood. At that time, the que words "Ani Hashem" will explain everything. 

b. Freedom From the Past. "Now do not be aggrieved nor angry with yourselves that you have sold me hither, for G-d did send me before you to preserve life." What is the significance of the word "now" at the opening of the verse? The Talmud teaches that this term denotes Teshuvah (repentance). Appropriate repentance for prior wrongs, by resolving not to repeat them and trying to eliminate from our characters those traits that made the wrong be possible, can lift the heavy burden of the past off our shoulders and deal with the "now" (i.e. with an unencumbered present). Teshuvah is the Divine gift to mankind to free us from the shackles of the past. 

14. Torah Gems (Rabbi Ahron Yaakov Greenberg)

a. Reaching Out To Others. "Unless your youngest brother comes down with you. . . " There are great Torah scholars who isolate themselves and worry only about themselves and their spirituality. However, the Torah hints to us, "unless your youngest brother comes down with you" - unless you try to bring with you those smaller (i.e., less educated) then you, to teach and guide them, "you will not see my face anymore - G-d does not want you. (R' Levi-Yitzhak of Berdichev)

b. Dedication To Educating Our Children. "How will I go up to my father, and the lad is not with me?. . . R' Klonimos Shapira, a Rebbe, was in the Warsaw Ghetto in World War II. He said to his Chassidim: "Soon we will be killed. How can we go up to our Father in Heaven and our young children are not with us, as we have stopped teaching them Torah, claiming that in any event the Nazis will kill them?" 

c. A Positive Outlook. Two brothers once approached the Magid of Mezrich to explain the following Mishnah from Berachos: "A person must thank G-d for the bad just as he thanks him for the good." The Magid told them to visit R' Zushia, who would answer their question. When they met R' Zushia, an unfortunate-looking, poor man, he was reading Psalms with great fervor, his face radiating joy. They went over to them and told him what the Magid had said, and asked him their question. "I am amazed," answered R' Zushia, that the Rebbe sent you to me. This is the type of question that one has to ask the person who has suffered, one has had something bad happen to him. Such a person can know whether it is possible to accept the bad and thank G-d for it. As for me, nothing bad has ever happened in my life and I have known only good. Thus, all I have ever thanked G-d for is the good he has given me. R' Zushia's explanation gives us true insight into the meaning of this Mishnah.

d. Daily Growth. "Do not dally by the way. . . " Rashi interprets this verse as "do not take very long steps." We must ascend to higher spiritual levels gradually, not by big steps. (Hafla'ah)

e. "Here I Am." Nowhere with our other forefathers do we find G-d appearing "in the visions of the night," yet G-d appeared to Yaakov twice this way. G-d appeared to him at night, symbolizing that even at night - in the darkness of the exile - the Divine Presence dwells among Israel. Thus, by appearing to Yaakov at night, G-d hinted to him that the Divine Presence would be with his children even in the darkness of their exile. (Meshekh Hokhmah)

f. Our Personal Mission. "Why should we die before you eyes, both we and our land. . . " What is the meaning of land "dying"? This teaches us that everything in the world, even an inanimate object, is considered dead if it does not fulfill the task for which it was created. If this applies to land, although more so does it apply to us: we are only considered alive if we fulfill our mission in this world.

15. Vedibarta Bam (Rabbi Moshe Bogomilsky) 

The Unifying Language Of Jews. "His soul is bound up with his soul." How did their souls become connected? The Hebrew word for "bound" has the numerical value of 611, which is the same numerical value as the word "Torah." Yaakov taught Binyomin Torah and through their Torah study their souls became connected. Torah is the unifying language of the Jews of the past, present and future generations. 

16. Something To Say (Dovid Goldwasser)

Parental Concern. "It will happen that when [Yaakov] sees that the youth [Benjamin] is missing he will die." In this Parsha, Judah confronts Yoseph (then unrecognized by his brothers) about the impending captivity of Benjamin. The Kotzker Rebbe asks: "why did Judah worry only about Yaakov's distress? What about Benjamin's wife and ten children" - wasn't Judah also worried about them? The Kotzker explains that we learn from this verse that a child does not suffer for a parent's pain to the same extent that a parent suffers for a child's pain.

Next Parsha:  Vayechi

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