Parshat Vayishlach 14 Kislev 5778 / December 2, 2017 Daf Yomi: Shevuos 4; Nach Yomi: 2 Divrei Hayomim 11 Weekly Dvar A project of the NATIONAL COUNCIL OF YOUNG

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Doing Our Best Yonah Gross Associate Member, Young Israel Council of

The big showdown is coming. has been running from for years. It is finally time to meet and settle things for good.

The Torah tells the story from the vantage point of Jacob’s camp. We are granted a backstage pass to see Jacob’s threefold preparation for the showdown. Jacob does everything he knows how to do in order to be as ready as possible. He makes strategic military defense plans, prepares gifts to give to Esau to offset any residual anger, and he prays to G-d that he and his family should be rescued from their predicament.

But then comes the big letdown. Jacob finally meets Esau and everything seems fine again. Esau kisses Jacob, they bicker about whether Esau should accept Jacob’s presents and then everyone goes on their way. If I were Jacob I’d feel gypped. I had just wasted a of time and energy on a project and it was all for naught! Was Jacob wrong in concentrating so heavily on the meeting with Esau?

And why didn’t he just try to avoid the confrontation? Our Sages (Breisheit Rabbah 75:3) actually criticize Jacob for inviting an altercation with Esau when he could have avoided the conflict by traveling back to Israel using a different route. Perhaps, however, we are losing sight of what Jacob’s real challenge was. If we assume that the challenge had been for Jacob to figure out how to get past Esau, then it is legitimate to criticize him for looking for a seemingly unnecessary conflict. It would then be a letdown when that fight ends up being insignificant.

But there is another part to the story. Jacob spent the entire night before this scheduled meeting wrestling with an . With morning arrived and it became apparent that Jacob would win, the angel changed Jacob’s name to Yisrael (Israel) which, the Torah tells us, is because “you (Jacob) have striven (sarita) with the Divine and with man and have overcome.”

It seems that the victorious renaming ceremony, in which Jacob’s name was changed to Israel, should have taken place following the meeting with Esau. It should not have been when Jacob was out at night, alone, the night before he met Esau, because he had not yet accomplished anything at that point.

Furthermore, why was Jacob’s new name ─ and subsequently the name of our nation ─ named for ‘striving?’ Shouldn’t we be named after the second half of that verse ‘to overcome?’

The question can be resolved if we understand that this story, as well as the story of our lives, is not necessarily about our accomplishments but rather about effort. Although headlines and accolades are bestowed upon the person with the highest level of accomplishments, our gut instinct tells us that it is the process that defines greatness. It may be hard to define or quantify, but it is surely what matters most to the ultimate unquantifiable one.

For this reason, it is not a letdown when Yaakov doesn’t have to put his preparation to use against Esau. His preparation was already put to good use because his effort is what really counts. Now it also becomes clear why the Jewish people are named Yisrael after their striving, and not after their accomplishments. Because that is really what is asked of us ─ that we strive, we try to do the best we can under whatever circumstances we are placed in. Accomplishments are useful as a measuring stick to determinehow successful we are in our striving, but it is our process of action that we should really examine.

This understanding helps us comprehend another difficult passage in the (BR 77:1) where Jacob is compared to G-d himself: “Just as it is written of G-d ‘and the Lord alone shall be exalted’ (Isaiah 2:11) so of Jacob it says ‘and Jacob remained alone’ (32:25).” Why are we highlighting loneliness as the connection between Jacob and the Almighty? Is Loneliness a positive virtue? The Midrash does not say that Jacob was lonely, only that he was alone. He was unique.

Yes, it is good to be alone every once in a while. Being alone gives us the opportunity to reflect and analyze our own individual lives and not feel the need to compare ourselves to others. We can analyze the effort and the process that is going on within ourselves without the pressure of making sure there are accomplishments to show to everyone else, because in reality, accomplishments are always a comparison to someone else and “my is to be the best I can be.”

Jacob was alone on that dark night with himself ─ right where he was supposed to be. Shalom

The Weekly Parsha "Know Thyself" Rabbi Moshe Greebel Z"L

It is always most inadvisable to assume that one is without fault and not in need of any further improvement. A true Tzadik (righteous person) would never, under any circumstance, consider himself blameless in the eyes of HaKadosh Baruch Hu and man. This of course, should never be confused with having a guilty conscience, for, a Tzadik has the ability and honesty to pinpoint exactly where and when his words or actions may not have acquitted him in the best of light. The following Gemarah in B’rachos 29a makes this principle of never being too sure of oneself very clear:

“We have learned, ‘Believe not in yourself until the day of your death!’ For, Yochanan the Kohain Gadol (High Kohain) officiated as Kohain Gadol for eighty years, and in the end he became a heretic.”

One is never to assume that he does not require improvement, until the day of his demise when improvement is not possible anymore. To a great extent, this most noble quality of never viewing oneself as unblemished can be especially attributed to Ya’akov Avinu, as found in this week’s Sidra:

“Then Ya’akov was greatly afraid and distressed; and he divided the people who were with him, and the flocks, and herds, and the camels, in two bands.” (B’raishis 32:8)

Citing the Midrashim B’raishis Rabbah 76-2 and Rabbeinu Tanchuma (Warsaw) Vayishlach #4, discloses why Ya’akov was initially afraid:

“He was greatly afraid that he would be killed, and distressed that he would kill others.”

But, let us begin with the text Avnei Ezel by Rav Alexander Zusia Friedman (1897- 1943) of blessed memory.

The Midrash in B’raishis Rabbah 76-2 tells us of the fear of Ya’akov that his brother Aisav upheld certain Mitzvos which Ya’akov did not:

“…..During all these years, thought he (Ya’akov), he (Aisav) has dwelled in Eretz Yisroel; then perhaps he will attack me in virtue of his having dwelled in Eretz Yisroel…..”

Basically, we find that Ya’akov informed Lavan of the following:

“Thus have I been twenty years in your house; I served you fourteen years for your two daughters, and six years for your cattle; and you have changed my wages ten times.” (B’raishis 31:41) Ya’akov spent some twenty years in Padan Aram with Lavan, while his brother Aisav upheld the of dwelling in Eretz Yisroel. Because of this, Ya’akov was very concerned that through his own fault, his brother might someday overpower him. This, according to the Avnei Ezel, is why Ya’akov sent the following message to Aisav: “And he commanded them, saying, ‘Thus shall you speak to my master Aisav, ‘Your servant Ya’akov said thus, “I have sojourned with Lavan, and stayed there until now.”’” (ibid. 32:5)

Rashi on this Passuk (verse) famously commented in the following manner:

“I have sojourned with Lavan, and have observed the 613 Mitzvos.”

The term in LaShon HaKodesh (holy tongue) for the expression ‘I have sojourned’ is ‘Garti,’ which when the letters Gimmel, Raish, Tov, Yud are re-arranged, spell out ‘Taryag,’ or the word for 613.

That is precisely, explained the Avnei Ezel, why Ya’akov sent his brother the following words:

“I have sojourned with Lavan….. ‘It is quite true that you have indulged yourself in dwelling in Eretz Yisroel, while all that time I struggled with Lavan (outside Eretz Yisroel) in order to fully educate my children in all the Mitzvos of the Torah, not just one (such as dwelling in Eretz Yisroel). I have spent all this time implanting into the very essence of my children the knowledge of HaKadosh Baruch Hu, and the need to fulfill all the words of the Torah. Therefore, come not against me with terror for having forsaken the Mitzvah of dwelling in Eretz Yisroel!”

In his text M’lo Ha’Omer, Rav Aryeh Leib Maharal Tzintz of Plotzk, who passed away in 1833 of blessed memory, had the following thoughts.

In addition to being very concerned that he did not fulfill the Mitzvah of dwelling in Eretz Yisroel for some twenty years, Ya’akov was also concerned that during the time he was away from home, he could not fulfill the Mitzvah of honoring his parents as did his brother Aisav, which we also see in the above Midrash:

“….. Again, during all these years he (Aisav) has duly honored his parents. Then perhaps, he will attack me in virtue of having honored his parents…..”

Additionally, Ya’akov worried that due to the transgression of marrying two living sisters, he would be overpowered by his brother, as we see from the Midrash Tana D’vei Eliyahu Rabbah 6-2:

“….. He (Ya’akov) stated, ‘Perhaps, I have been found guilty of having married two (living) sisters…..’”

In order to limit the punishment for this latter offence of marrying two living sisters, expounds the M’lo Ha’Omer, prior to the meeting with his brother Aisav, the Torah has already told us, “And he divided the people who were with him, and the flocks, and herds, and the camels, in two bands.”

That is, explained the M’lo Ha’Omer, Ya’akov separated his entourage into two separate groups, one with at its head, and the other with Rochail. For, he reasoned that Leah whom he married first was in fact, his legitimate wife as per the dictates of the Torah. However, since Rochail was a second sister Ya’akov illegally married, he kept their camps separate, in the event G-d forbid, that punishment from HaKadosh Baruch Hu might be exacted upon the camp of Rochail (for marrying her brother-in-law), and not that of Leah.

The above Midrash of the Tana D’vei Eliyahu Rabbah also provides us with other reasons for Ya’akov’s concern about his status being possibly flawed:

“….. Perhaps, (I am guilty) of having benefited from the money of Lavan (a wicked person), or from the money of Chamor (city of which the sons of Ya’akov wiped out all the males), and due to this, the covenant that HaKadosh Baruch Hu made with me is now absolved…..”

Note how Ya’akov Avinu meticulously examined his own actions and words with full honesty and disclosure, scrutinizing each and every detail. It is this very attitude of constant self assessment and ethical maintenance with which the Torah obligates us, a self introspection for the sole purpose of improving one’s character towards other men and HaKadosh Baruch Hu.

And so, never considering oneself blameless and always requiring improvement, is the manner of Ya’akov Avinu, from whom we have the obligation of learning this very lesson.

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos. Practicing Restraint Rabbi Dovid Sochet Associate Member, Young Israel Council of Rabbis

Bar Kapara [1] expounded [2]: What is a short verse upon which all rudiments of the Torah depend? It is this Know Him in all your ways, and He will straighten your paths. The –בכל דרכיך דעהו והוא יישר אורחותיך [pasuk [3 intent of this verse is to serve Hashem in all our actions, from the most mundane to the most sublime. Normally this is understood to apply to all of our routine actions even those such as eating, sleeping etc. By sleeping or eating in order to have strength to serve Hashem one has elevated the ordinary to something spiritual. However, there may also be a more profound interpretation.

I have –עם לבן גרתי ואחר עד עתה וכו' :Upon Yaakov’s return to the he sent messengers to Eisav saying sojourned (garti) with Lavan and tarried until now. Rashi interprets this to mean ‘I lived in Lavan’s house but I did not become a great prince, I was merely a sojourner’. Therefore, Eisav, you need not be envious of me for receiving our father's blessing, as it has not yet come to pass. Rashi continues with another explanation brought by the Medrash. The numerical value of garti (I have sojourned) equals six hundred and thirteen, indicating that Yaakov meant to imply that although Yaakov resided at the nefarious Lavan’s house he still observed the six hundred and thirteen mitzvohs of the Torah (a requirement of each and every Jew), and was not influenced by his wicked ways.

The obvious dilemma caused by these words of Chazal (our Rabbis) is how was it possible to keep all six hundred and thirteen mitzvohs in Lavan’s house? There are many mitzvohs that can only be performed in Eretz Yisroel and other Mitzvohs are only required to be performed under certain circumstances. If so, how was it feasible for Yaakov to have fulfilled all of them?

There is a simple solution to this predicament given by the Minchas Yehuda [4]. The Gemarah says that there are certain mitzvohs whose performance is considered as if one performed all six hundred and thirteen mitzvohs. An example of this would be the mitzvah of tzitzis [5].

anyone who renounces is like one who –כל הכופר בה כמודה בכל התורה כולה The Gemarah [6] teaches us that acknowledges the truth of the entire Torah. A story related to this is told about the Ba’al Shem Tov HaKadosh [7]. He was once in a non-Jew’s home that was crammed full of idols. Upon exiting the residence the Ba’al Shem Tov conveyed to his disciples his extreme joy on being able to fulfill the entire Torah in one moment! He continued with an explanation of his puzzling words. "There is a prohibition which states that one may not reflect on Torah thoughts where there are wastes in close proximity [8]. Idols, such as we were surrounded with, have the halachic significance of sewage [9]. Therefore, by guarding myself from even pondering over Torah ideas while in the non-Jew’s home, I fulfilled the entire Torah in one moment!"

Reb Dovid of Dinov [10] explains that this is what Rashi means ‘I resided at the sinful Lavan’s house yet I still observed the six hundred and thirteen mitzvohs of the Torah’. Lavan’s house was full of idols as is evident from last week’s Parsha where we read that stole her father Lavan’s seraphim (idols) [11]. Thus Yaakov could not learn or even think Torah thoughts in Lavan’s house. By refraining from studying Torah it was as if Yaakov was constantly fulfilling all the six hundred and thirteen mitzvohs of the Torah.

Perhaps this is also what the words Rashi ends off with insinuate. “And I did not learn from his wicked ways.” How did I fulfill all the 613 mitzvohs? Because I did not learn - [meaning, could not study Torah] - from “his wicked ways” - [meaning, because of the proximity of his idols], therefore it is as if I have performed all the six hundred and thirteen mitzvohs.

We acquire great insight from this unique interpretation. Not only must we serve Hashem through our ordinary daily acts, but remembering Hashem in all of our ways also indicates service of Hashem under all circumstances. Even at a time that serving Him seems completely impossible (at a time that one must remove from his mind thoughts of holiness) he must do so solely for the reason that it is forbidden by Hashem. We can now gain introspection to the nature of Yaakov’s message to Eisav. What did Eisav care whether Yaakov carried out all six hundred and thirteen mitzvohs or not? The Klei Ya’akar [12] explains that both of Rashi’s understandings were in this message that he sent to Eisav. It was a two-fold message. One was said in a beseeching manner- ‘I, Yaakov did not become a great prince in Lavan’s house, I was merely a sojourner’.

The blessing that our father gave to me obviously did not come to fruition. Therefore, I come to you Eisav begging you to forgive me. The other message was- “Beware Eisav! Although I resided at Lavan’s house, I still managed to observe all the six hundred and thirteen mitzvohs of the Torah. You must therefore be careful not to engage me in battle because I have gained great merit as a result of my fulfillment of the entire Torah. We know the great worth of Torah study that even after one has finished studying the merit of the Torah guards him [13]. Mitzvohs, although they are very exalted, do not stand on the same level as Torah study. They only protect a person while he is in the process of performing them. Yaakov understood that Esav would perceive himself as having the upper hand based on the fact that Yaakov was not able to study Torah in Lavan’s house. He therefore sent a message to Eisav with the following implication:

for it is a time to act for Hashem, they have voided your –עת לעשות לה' הפרו תורתיך [There is a verse that says [14 Torah. Rashi explains this pasuk as follows. It is continuously a time to serve Hashem, however, it is not always the appropriate time to take action on His behalf. At times His commandments are better fulfilled through inaction and restraint. Therefore Yaakov sent Eisav the message, “Since I kept all six hundred and thirteen mitzvohs through refraining from Torah study in a place where it was forbidden for me to learn, it is consequently as if I have actually learnt and I thus have the Merit of Torah study on my side”. ______[1] Bar Kapara was a Tanah (the Rabbis who authored the Mishna) he was a pupil of Rebbi Yehudah Hana’asi (who compiled all of Mishna together). Rebbi Yehudah Hana’asi lived from the year 119 until approximately 219. [2] Tractate Brachos 63A [3] Mishlei/Proverbs 3:6 [4] Rabbi Yehuadah Leib Eilinberg of Brisk (deceased 1671) [5] See Tractate Menachos 43B, this is derived from the numerical value of tzitzis. The word in itself totals 600: tzadi(k)=90, yud=10, tzadi(k)=90, yud=10, taf=400, the five knots and eight threads of each fringe make up another thirteen, totaling 613. [6] Tractate Kidushin 40A [7] Rabbi Yisrael the son of the Baal Shem Tov ["master of the good Name"], 1698-1760. He is the founder of the Chassidic movement. He authored no books, although his disciples disseminated his teachings in lectures and in published form. [8] See Tractate Brachos 24B, Rambam Hilchos Krieas Shema 3:4, Shulchan Aruch (Ohr Hachaim) 85:2 [9] See Shulchan Aruch (Ohr Hachaim) 55:20, and Magen Avrohm footnote 15. Also see responsa Trumas Hadeshen responsa 6. [10] Rabbi Dovid Shapiro 1804-1874, the son of Rabbi Tzvi Elimelech Shapiro the author of the Bnei Yissaschar. [11] See Bereishes/Genesis 31:20 [12] Rabbi Shlomo Ephraim Luntschitz 1550-1619 [13] See Tractate Sotah 21A, note there are different opinions in the Gemarah to the exact difference between mitzvohs and Torah learning, the opinion quoted above is one of the opinions stated in the Gemarah. [14] Tehilim/ 119:126

Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at [email protected] with any questions and comments.

Should I Care What You Say About Me? Rabbi Dov Shapiro Associate Member, Young Israel Council of Rabbis

Do you have a relative whom you feel is a bit difficult to deal with? When you get frustrated, remember Yaakov Avinu’s family dynamics. Fresh from his stressful interaction with his contentious father-in-law Lavan, Yaakov now prepares for his long-awaited and potentially dangerous altercation with his brother Esav. Wrathful that Yaakov had received the brachos (blessings) from Yitzchok instead of him, Esav was determined to kill Yaakov and his family. The Torah tells us that Yaakov prepared for this confrontation in three ways: He prayed, he sent gifts to appease Esav and calm his anger, and finally he employed military strategy which would increase the likelihood of the survival of at least part of his family if a war would indeed take place.

The night before their confrontation Yaakov was attacked by a mystical figure, a malach (angel) who represented the spiritual dimension of Esav. Although we don’t understand what it means for a human being to battle an angel, Chazal shared with us part of the dialogue which took place between Yaakov and the angel during their struggle.

When Yaakov had essentially “defeated” Esav’s malach, the angel begged Yaakov to release him to ascend and say his praises to Hashem. The posuk (32:27) tells us that Yaakov responded “Lo ashaleichacha ki im beirachtani – I will not release you until you bless me”. The Mizrachi explains that Yaakov was not actually looking for a blessing from Esav’s malach; rather he was referring to the blessings that he had already received from his father Yitzchok which Esav asserted had been obtained improperly. Yaakov demanded that Esav’s malach concede that he had indeed been entitled to the brachos he had received. The angel at first refused and told Yaakov. “Please don’t insist on this now. Later on (35:10) Hashem will appear to you and he will change your name from Yaakov to Yisroel. That name change will indicate that you have received the brachos properly, (as a leader - “Yisroel” and not surreptitiously - “Yaakov”) so it is not necessary for me to make this admission now.” However Yaakov insisted that the malach concede immediately, as the posuk concludes “Vay’varech oso sham - and he conceded the blessings there”.

This interesting midrash should raise a few obvious questions in our minds:

Why was Yaakov so interested in Esav’s admission? He had bought the bechora from Esav so the brachos were rightfully his. Furthermore, his mother Rivka had assured him that she had received a nevuah (a prophecy) that he is supposed to receive the brachos, and even Yitzchok who at first intended to bless Esav conceded that Yaakov was entitled to the brachos. So why was the angel’s admission important to Yaakov?

Furthermore, if for some reason Yaakov wanted Esav to admit that the brachos had been properly obtained, what would a forced admission accomplish? What is the point of forcing someone to admit that you are right? If Yaakov had indeed acquired the brachos improperly, would “forcing” the angel to say that he deserved them change that illegitimacy? Is a thief who intimidates his victim into not pressing charges any less of a thief due to this additional coercion?

Finally, the malach assured him that in the near future Hashem himself would vindicate Yaakov and proclaim him the justified recipient of the brachos. Isn’t that tantamount to a confirmation that Yaakov was right? What more was Yaakov looking for and why the urgency that it be done immediately?

In addition to Yaakov’s fear at what Esav would do to his family, there was something else bothering him, which although not explicitly identified in the posuk, weighed heavily on his mind.

Clearly there was no real doubt in Yaakov’s mind that he had done the right thing by receiving the brachos. On that point he needed no reassurance. But he was troubled by something else. Yaakov was man of honesty. As the Av (founding forefather) who stood for the midas ha’emes (trait of honesty), Yaakov was the pillar of unimpeachable integrity. To a person who lives his life with absolute faithfulness, to someone who abhors the slightest trace of duplicity, even an accusation of dishonesty is reprehensible. The perception that some people may have (or claim to have), that he had been dishonest is something that an Ish Emes (A man of truth) can not live with even momentarily. Even though he knew that he was absolutely correct, Esav was still going around saying that Yaakov had stolen the brachos. People were hearing that, maybe some people who were unaware or disinterested in the facts were starting to believe it on some level. That had to stop immediately. To a man who values truth so dearly, the knowledge that someone in the world thinks you were not 100% honest is too painful to bear.

And so Yaakov wasn’t looking for an admission that the brachos were rightfully his – he already knew that with absolute certainty. The angel’s assurance that Hashem would confirm that was also irrelevant – Yaakov need no confirmation. What Yaakov needed was that Esav himself (through his malach) would verbally concede that Yaakov had done nothing wrong, and that he would stop accusing Yaakov of such, thus eliminating the last vestige of any rumor or appearance of impropriety.

Is what others say about us important? If I know that I am right should I care what others say? Apparently we should. This does not mean that we should change our behavior – we still need to do what is right, but we should try to act in such a way that others will not think we did something wrong. And apparently depending on how deeply we feel about a certain midah will determine how much we can tolerate being maligned regarding it.

To Yaakov, honesty was so paramount that even a completely unjustified claim by Esav was unacceptable and had to end. We are not Yaakov, but we can learn from his sensitivity towards to honesty how important it is to be honest, to appear honest, and to appear overall righteous, especially whenever Chilul Hashem is at stake.

Parshas Vayishlach: How To Deal With Eisav and Tragedy Мошиаха Ваишлах: Как бороться с Эйсава и трагедии Rabbi Yisroel Yitzchok Silberberg Associate Member, Young Israel Council of Rabbis

На этой неделе в главе, мы видим две очень разные подходы, как взаимодействовать с врагом. С одной стороны паршу открывается Яаков отправки шествие углов и посланников с подарками к брату Эйсава в попытке успокоить Эйсава. Нахманид пишет, что подход Яакова включала в себя план из трех стадий. Во-первых, он предложил подарки и дипломатические слова мира с целью показать, что Яаков подчинены Эйсава. Во-вторых, он молился Аль-могучий помощи и спасения. В-третьих, он подготовил себя и свою семью за военные и бежать стратегий. Нахманид пишет, что это верный подход для борьбы с угрозами народов мира, и что мы должны подражать подход Яакова, как рассказы предков это признак, потому что сыновья следовать.

С другой стороны, мы читаем историю в плену Дины и неортодоксальные миссию спасения проведенного Шимон и Леви. На самом деле все братья пришли к согласию, чтобы обмануть народ Sh'chem выполнить обрезание для того, чтобы ослабить их и спасти Дина. Тем не менее, Шимон и Леви взял план шаг дальше и использовали возможность взять реванш со всего города и уничтожить их. Яаков был против Шимона и решительных действий Леви, но он не возражал против обмана людей Sh'echem пройти обрезание.

По сей день мы наблюдаем это конкурирующие подходы в израильской политике. Есть твёрдость правые группировки, которые выступают изгнания арабов и аннексировать всю Западный берег и Восточный Иерусалим. Они утверждают, что любая попытка сделать мир с арабами бесполезно и будет стоить более еврейская кровь будет пролита. В то время как другие, которые поощряют заключения мира с арабами и дать им территорию для создания палестинского государства. Они считают, что только долгосрочное решение, чтобы сделать мир как такие договоры работали в Египте и Иордании. Есть также некоторые евреи, которые находятся где-то между этими двумя идеологиями.

Какой подход является более правильным? Разве мы не должны следовать пути наших предков Яаков?

В дополнение к трагедии, которая постигла Дина, мы узнаем в этой главе, что Рахель умирает во время родов. Он должен был огромную травму Яакова и его семьи, чтобы похоронить его любимую жену в таком молодом возрасте. Я уверен, что они сцепились с вопросами, почему Рошель скоротать так рано. Какой грех или преступление она совершает?Талмуд учит нас, что она скончалась в результате Яакова присяге Лаван тем, кого когда-либо украл его кумирами не будет жить. Но мы можем еще исследовать этот ответ, так как она не виноват, по которой забирали идолов своего отца, когда она пыталась помочь ему покаяться, то почему бы Рошель быть наказаны?

Midrach говорит нам, что это было на благо еврейского народа в будущем, что Рахель погребена на пути ближайшее Ephrat и не в погребении месте в Кирьят-Арбу, как Рахель молится за своих детей, которые пойдут в изгнание.

Возможно, мы можем предположить, что преждевременная смерть Рахель была для непосредственной пользы, а также. Он сказал, что люди, которые испытывают трудности в начале своей жизни много раз более подготовлены к вызовам жизни на протяжении всей их жизни. Вполне возможно, что Иосиф разработан, чтобы быть могущественным правителем в Египте, как прямой результат его трудности растущих сиротой. Яаков выступает Иосифа над другими братьями в результате компенсируется Иосиф не имея его мать, чтобы заботиться о нем.Ряд событий, которые в конечном счете гарантируется еврейский народ, приезжающих в Египет в удобном порядке, не произошло бы, если Рошель был еще жив.

Это трудно понять, какой подход мы должны взять с арабами в сегодняшних сложностей, однако мы должны понимать, что все ужасные события, которые поражают еврейского народа для наших силах. Как трудно, как это себе представить боль и страдания двадцать четыре сироты испытывают в результате резни в синагоге Хар Ноф, мы молимся и надеемся, что это в интересах и благо этих детей и семей.

Может Аль-могучий дать нам мудрость и проницательность, как бороться с нашими врагами и мы можем испытать только simchos. Хорошие Шаббат!

Meafar Kumi Rabbi Ronen Shaharabany Graduate, NCYI Rabbinic Training Program

כתוב בפרשתנו: "וַיִּ ְׁש ַלח יַ ֲעק ֹב ַמ ְׁלָא ִּכים ְׁל ָפנָיו ֶאל ֵע ָשו ָא ִּחיו ַא ְׁר ָצה ֵש ִּעיר ְׁש ֵדה ֱאדֹום. וַיְׁ ַצו א ֹ ָתם ֵלאמ ֹר כ ֹה ת ֹא ְׁמרּון ַלאד ֹנִּי ְׁל ֵע ָשו כ ֹה ָא ַמר ַע ְׁב ְׁדָך יַ ֲעק ֹב ִּעם ָל ָבן ַג ְׁר ִּתי וָ ֵא ַחר ַעד ָע ָתה. וַיְׁ ִּהי ִּלי שֹור וַ ֲחמֹור צ ֹאן וְׁ ֶע ֶבד וְׁ ִּש ְׁפ ָחה וָ ֶא ְׁש ְׁל ָחה ְׁל ַה ִּגיד ַלאד ֹנִּי . ִּל ְׁמצ ֹא ֵחן ְׁב ֵעינֶיָך" )בראשית לב, ד-ו)

המפרשים הקשו כאן מספר קושיות: א. כתיב "עם לבן גרתי", פירש רש"י – גרתי בגימטריא תרי"ג, כלומר עם לבן הרשע גרתי ותרי"ג מצוות שמרתי ולא למדתי ממעשיו הרעים, ע"ש. וקשה )אור החיים, כתב סופר, ערבי נחל(, מדוע יעקב מודיע דבר זה לעשיו, מה לעשיו אם יעקב שמר תרי"ג מצוות? ב. כתיב "וישלח יעקב מלאכים", פירש רש"י – מלאכים ממש. וקשה )אור החיים, באר מים חיים(, מדוע יעקב שלח מלאכים ממש, ולא סגי בבני אדם? ג. יעקב מודיע לעשיו "ויהי לי שור". מפרש המדרש )בראשית רבה, עה יב(, שור זה יוסף, שנאמר "בכור שורו הדר לו". הקשה הברך משה )עמ' רא(, מדוע יעקב מודיע לעשיו אודות יוסף? ד. יעקב מודיע לעשיו שיש לו שור וחמור צאן עבד ושפחה כדי למצוא חן בעיניך", וקשה )כתב סופר, באר מים חיים, ערבי נחל(, איך זה יגרום לעשיו שימצא חן בעיניו, ולהפך, עושרו " וכבודו של יעקב עלול להגדיל את שנאת עשיו אליו? ועוד, כתב ה"אוהב ישראל", "וישלח יעקב מלאכים לפניו" ראשי ?תיבות "וימל". יש להבין, מה הקשר בין פרשתנו למצוות המילה

איתא בגמרא )עבודה זרה יז.(: ר' חנינא ור' יונתן הלכו בדרך והיו לפניהם שתי דרכים, אחת פתוחה לפתח עבודה זרה, ואחת פתוחה לפתח בית פריצות. אמר האחד לחבירו, נלך בדרך הפתוחה לעבודה זרה. פירש רש"י, כיון שאין לנו תאווה לעבודה זרה לא ישלוט בנו היצר. אמר לו חבירו, נלך בדרך הפתוחה לבית פריצות, נכוף את יצרנו ונקבל שכר, ע"כ. מפרש הגאון רבי מאיר יחיאל הלוי מאוסטראווצא )"מאיר עיני חכמים" ח"ג, עמ' לד. בית מאיר, פרשת ויצא(, לכאורה מבואר שישנן שתי דרכים במלחמת היצר: דרך אחת – להתרחק ולברוח מהיצר הרע. דרך שניה – להתקרב ליצר הרע ולכבוש אותו. אך באמת אלו ואלו דברי אלקים חיים. ראשית, צריך האדם להתרחק ולנוס מהרע ככל האפשר, אבל לאחר שהתרחק מהרע וכבש את יצרו לגמרי, צריך לגשת לרע כדי לתקנו ולהפכו לטוב )והלואי שנזכה אנו להתרחק מהרע. ומי ימלאו לבו לומר שלגמרי כבש את יצרו, ועבודתו לגשת לרע ולתקנו, וכי בודאי אין זו עבודתנו(. וזו כוונת הפסוק "סור מרע ועשה טוב" )תהלים לד, טו(, דהיינו קודם צריך לסור מהרע, אבל אחר כך צריך לחזור אל הרע כדי לתקנו ולעשות .ממנו טוב

ממשיך הרבי מאוסטראווצא, עשיו מרמז על היצר הרע. לכן, ראשית יעקב ברח ממנו, אבל אחר כך חזר אל עשיו כדי לתקנו ולהפכו לטוב, לקיים "סור מרע ועשה טוב". ונראה לי בס"ד להוסיף רמז נפלא, שהפסוק במלואו הוא "סור מרע ועשה טוב בקש שלום ורדפהו". וזה ממש מרמז על דברי הרבי מאוסטראווצא, שהרי "שלום" בגימטריא "עשו", ולכן מבאר הפסוק שהדרך לקיים "ועשה טוב" הוא גופא על ידי "בקש שלום – דהיינו עשו – ורדפוהו", לחזור אל הרע כדי .לתקנו

ממשיך הרבי מאוסטראווצא, במה כוחו של יעקב לתקן את עשיו )היצר הרע(? כתוב "וַיְׁ ִּהי ַכ ֲא ֶשר יָ ְׁל ָדה ָר ֵחל ֶאת יֹו ֵסף וַי ֹא ֶמר יַ ֲעקֹב ֶאל ָל ָבן ַש ְׁל ֵחנִּי וְׁ ֵא ְׁל ָכה ֶאל ְׁמקֹו ִּמי ּו ְׁלַא ְׁר ִּצי" )בראשית ל, כה(. פירש רש"י, עד עתה יעקב היה ירא לשוב לארצו שמא יפגע בו עשיו. אבל משנולד שטנו של עשו )פירוש: הכח העומד כנגד עשיו(, שהוא יוסף, בטח יעקב בהקב"ה ורצה לשוב, ע"ש. מדוע דווקא יוסף הוא שטנו של עשיו? פירש הרבי מאוסטראווצא, עבודת יוסף הצדיק הייתה גופא לגשת אל הרע כדי לתקנו ולהפכו לטוב. וזה שאמרו חז"ל )בראשית רבה, פד ז( שיוסף היה עושה מעשה נערות, ממשמש בעיניו, מתלה בעקביו, מסלסל בשערו וכו', והכוונה שהיה ניגש אל הרע כדי לתקנו ולהפכו לטוב. ולכן, ראשית, יעקב ברח מעשיו, אבל לא זו התכלית, אלא צריך להפוך את הרע לטוב, ולכן כשנולד יוסף, שבכוחו להפוך הרע לטוב, מיד רצה .יעקב לחזור אל עשיו, כדי לתקנו ולהפכו לטוב, עד כאן דברי הרבי מאוסטראווצא

ביום כיפור אנו מתוודים "על חטא שחטאנו לפניך ביצר הרע". מקשה רבי שמעלקא מנקשלבורג )הובא בשיחות התחזקות, תשרי תשס"ט, עמ' שיב(, וכי יש חטא שאינו על ידי היצר הרע? ומבאר רבי שמעלקא, בשעה שהיצר הרע מסית אותנו לעבור עבירות, באמת, אין ברצונו שנשמע לו ונעבור על רצון ה'. אלא אדרבה, הוא מתחנן אלינו שלא נשמע בקולו. ובכל עת ששומעים בקולו של היצר וחוטאים, גורמים לו צער גדול מאוד. לכן, כשאדם עושה עבירה, חוץ מעצם העבירה, יש בעשייתה גם משום "בין אדם לחבירו", שהרי מצער מאוד את היצר הרע. ועל זה אנו מתוודים "על חטא .שחטאנו לפניך ביצר הרע", דהיינו שבחטאינו פגענו ביצר הרע

עתה נבוא לתרץ את כל קושיותנו. יעקב אבינו בא לפייס את עשיו, שהוא היצר הרע. והרי היצר הרע באמת מצטער כשאדם חוטא, ואדרבה, שמח כשרואה אדם שומר תרי"ג מצוות ולא שומע לו כלל. לכן, ראשית כל, יעקב מודיע לעשיו תרי"ג מצוות שמרתי", כי זה גופא ישמח את עשיו. אבל אין זו התכלית, כי לא מספיק רק לנוס מהיצר הרע ולא לחטוא, " אלא צריך גם לחזור אליו כדי לתקנו ולהפכו לטוב. ולכן כדי שיעקב ימצא חן בעיני עשיו בשלימות, אמר לו "ויהי לי שור"- .דהיינו יוסף, שהוא הכח לתקן את עשיו ולהפכו לטוב, ושפיר ימצא חן בעיניו מחמת כן

ועתה נבין מדוע יעקב שלח לעשיו מלאכים ממש. נראה לי לפרש, שאותם מלאכים שיעקב שלח לעשיו היו מלאכים שנבראו מהמצוות שיעקב קיים, וכדברי המשנה "רבי אליעזר בן יעקב אומר העושה מצוה אחת קונה לו פרקליט )מלאך( אחד" )אבות ד, יב(. )וברוך ה', זכיתי לכוון בזה לדברי ה"אבני נזר", שכתב כן בפירוש, שהמלאכים שיעקב שלח לעשיו היו אלו שנבראו מהמצוות שקיים – הובא בשם משמואל, פרשת וישלח עמ' כא(. ונראה, שעל כן נרמז כאן ראשי תיבות וימל) "וישלח יעקב מלאכים לפניו( ללמד שיעקב שלח לעשיו דווקא המלאכים שנבראו ממצוות המילה שקיים. ושלח " דווקא מלאכים אלו, שהרי מצוות המילה כוללת בתוכה שתי מצוות: חיתוך הערלה ופריעה. והם כנגד "סור מרע ועשה טוב". חיתוך הערלה ענינו הסרת הרע, ופריעה ענינה התגלות הטוב )תיקון הרע והיפוכו לטוב(. ומכיון שיעקב גופא בא לעשיו כדי לקיים בו "סור מרע ועשה טוב", שלח לו מלאכים ממצוות המילה שמהותם "סור מרע ועשה טוב". ורמז נאה לדברינו: "מצות מילה פריעה" עולה בגימטריא למילוי של "מלאכים ממש" )עם הכולל( ]מם למד אלף כף יוד מם, מם מם שין[ )986( – לרמוז שיעקב שלח את המלאכים שנבראו ממצות מילה ופריעה שקיים. )ואפשר: "ממש" ראשי תיבות )ממצות מילה שקיים מאמר החכם מי שחסר לו שלמות ומבקש זאת מהבורא באמת, לא יתכן שה' לא יענהו רבי צדוק הכהן מלובלין

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