Shabbat Vayetze November 27-28 Vayetze a Teaching from Rabbi
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Parshat Vayishlach 5770
Torat Imecha: Women’s Torah Weekly Brought to you by Naaleh.com Parshat Vayishlach: The Dual Meaning of the Ox and the Donkey Based on a Naaleh.com shiur on Chassidut by Rabbi Herschel Reichman As Yaakov nears the land of Israel, he sends angels as messengers to his brother Esav. The Shem MiShmuel finds several aspects about this incident puzzling. Why did Yaakov tell Esav, “I had an ox and a donkey in the house of Lavan?” Additionally, since he was met by the angels of Israel while the angels of Chutz L’aaretz were still with him, he selected angels from both groups to go to Esav. Why did he need both types of angels and what was the difference between them? The Shem MiShmuel explains that there are seven inhabited continents that comprise the world. The land of Israel is at the center with three continents on each side. Shabbat, similarly, is the focal point of the week. We prepare for Shabbat during the three days that precede it, and we bask in the glow of the previous Shabbat for the three days that follow. The Gemara says there are weekday angels and Shabbat angels. The Shabbat angels correspond to Eretz Yisrael, and the weekday angels relate to the other six continents. The midrash on Breishit discusses a disagreement about the day on which G-d created angels. Rabbi Yochanan maintains that they were created on the second day, while Rabbi Chanina states that they were created on the fifth day. The Shem Mishmuel suggests that both opinions are correct. -
Parashat Vayetze
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Jacob Benmosche Lieberman
Shabbat Shalom. Our Torah portion for this week is Parashat Vayishlach, in which we read about the journeys of our patriarch Jacob and his family after Jacob completes his service for Laban, his father-in-law. G-d commands Jacob to return to the home from which he fled many years before just after stealing his older brother Esau’s birthright as the first-born son of Isaac and Rebecca. Jacob and his family’s return will necessitate at the very least a meeting between Jacob and Esau, if not also a confrontation, since the two brothers had not seen each other since Jacob’s deception of their father robbed Esau of many privileges including the top spot in the family. Understandably, Jacob is afraid to face Esau and his anger. Jacob sends ahead a messenger to Esau to let him know of his return and learns that Esau is coming to meet him, along with 400 men. This exacerbates Jacob’s fear. He divides his family into two camps, with the hope that one will survive should Esau and the men attack. Bravely, Jacob plans to stand in front of his camp to lead them forward, but he doesn’t want to take it on the chin unless he absolutely has to. Before the brothers will meet, Jacob arranges for several messengers to greet Esau and appease him with many generous gifts. Jacob’s planning done for the big reunion ahead, he settles down to sleep for the night. In that sleep, what dreams may come. All night and near into the dawn, Jacob wrestles with a man who may just be an angel. -
12. Hosea 12-14.Indd
ISRAEL’S FINAL YEARS YHWH’S FAITHFUL LOVE HOSEA 12-14 91 Betrayal of the prophetic word 11:12Ephraim has surrounded The English verse numbering follows the Latin me with lies, and the house of Vulgate. The Hebrew, followed by the Greek, Israel with deceit; but Judah numbers the opening verse here as 12:1 – which still walks with God, and is makes the English 12:1-14 the equivalent of the faithful to the Holy One. Hebrew 12:2-15. Verse 11:12 is best understood as a complaint ut- tered by Hosea. The second part of the verse may be a later gloss from a scribe of Judah, or it may be that, having lost all hope for a conversion in Israel, Hosea is looking south to find fidelity. 12:1Ephraim herds the wind, The bulk of verse 1 (verse 2 in Hebrew) speaks and pursues the east wind all of Ephraim’s attempts to do anything Assyria day long; they multiply false- (‘the east wind’) wants (see 2Kings 17:3). The hood and violence. They make last clause reveals attempts to get Egypt on side. a treaty with Assyria, and oil is This suggests the situation in the early years of carried to Egypt. Shalmaneser V, whose reign began in 727. It is possible that ‘Judah’ in verse 2 was a later 2YHWH has an indictment update. Hosea was more likely to have spoken of against Judah, and will punish Israel in this context. In verse 3 Hosea reflects on Jacob according to his ways, the story of the birth of Jacob and Esau, which and repay him according to his describes Jacob (the second twin) as emerging deeds. -
Sichos Sivan-Elul 5740
-98- The above encouragement which we draw from Shabbos Rosh Chodesh Tammuz should inspire us to do more the nearer we get to the 12th-13th of Tammuz, especially in this, the hundredth anni versary of the birthday of the Previous Rebbe. 2. There is a perplexing question about this week's Parshah. Why is it called Parshas Korach when Korach was the one who quar reled with "Moshe who is true, and his Torah which is true?" In stead of having his name perpetuated, shouldn't it be counted among "the names of the wicked should rot?" The Gemorah (Yoma 38b) comments on the names of the wicked saying, "their names should rot by not mentioning them." This would be especially true in this case since there is a commandment "do not be like Korach and his company." This question is compounded by the fact that most Parshiyos are named after the first word in the Parshah (e.g. Vayeira, Vayeitze, Vayishlach etc). In this Parshah, however, the proce dure is changed. Instead of the first word in the Parshah, Vayikach, the second word, Korach, was chosen! The puzzle becomes more complex when we consider the follow ing: In Parshas "Vayeitze" the second word, "Ya'akov," is not in eluded in the Parshah's name. Why then is this week's Parshah given the name Korach when Korach was a wicked person who rebelled against Moshe? Although the name Korach is mentioned in the Torah, Korach is no where found as the name of the Parshah given in the Mishnah, the Gemorah, or in the Bereisah. -
Hosea 12:6 – “So You, by the Help of Your God, Return, Hold Fast to Love and Justice, and Wait Continually for Your God.”
Memory Verse: Hosea 12:6 – “So you, by the help of your God, return, hold fast to love and justice, and wait continually for your God.” Icebreaker: When we were children, we all had dreams of incredible skills. If you could be famous for one skill or ability, what would you want to be known for? Why? 1. Martin Luther taught that the Christian life should be a life of repentance. In what way is the recognition of sinfulness crucial to the message of the Gospel? Why is repentance necessary to saving faith in Jesus? What happens if a person doesn’t recognize their sin? 2. Israel looked like it was in great shape as a nation from the outside, yet their hearts were sick. They continued to place their hope in dangerous political alliances rather than God. How were the alliances with Assyria and Egypt a false promise of hope? What are some false promises of hope people commonly look to today? How do these false promises typically end? Digging Deeper: James 1:17 tells us, “Every good gift and every perfect gift is from above…”. How can even a good gift of God become a false source of hope? 3. The Prosperity Gospel is not a new phenomenon. Even back in the time of Hosea, Israel considered their material wealth to be evidence of favor with God (see Hosea 12:8). What causes us to believe good outcomes prove God’s favor? In what way do good outcomes justify the actions taken to arrive there? Go further: How did Israel’s actions in Hosea 12:7 illustrate the false promise of self-preservation? What are some ways people pursue self-preservation at all costs today? 4. -
Parashat Vayetze 5774 by Rabbi Joshua Rabin November 9, 2013
Parashat Vayetze 5774 By Rabbi Joshua Rabin November 9, 2013 Bill Drayton, founder and CEO of Ashoka, an organization that provides financial and organizational support to social entrepreneurs around the world, says that when Ashoka attempts to identify individuals to support, he asks his colleagues, “Do you deeply trust this person?” 1 Explaining the rationale behind this question, Drayton states, ...to cause fundamental social change, you are asking people to change how they do their work, how they relate to other people. You’re asking a lot of them. And if they don’t trust you, your probability of success is greatly reduced. The trustworthiness of the social entrepreneur—their integrity—is one of their most important assets. People sense that—and if they don’t trust you, they won’t follow you. They won’t make those leaps in their own lives that are necessary. 2 According to Drayton, making systemic social change requires a commitment to personal integrity. As a rabbi, I cannot read this quote without thinking about the tension I experience between wanting to fulfill the prophetic obligation to speak out against injustice and the reality that I am not perfect, that I possess more than few moral shortcomings. At the same time, the necessity of speaking out against injustice leads me to recognize that my commitment to social change requires a continual commitment to questioning my own moral compass and to balancing healthy doses of both hope and reality. The challenge of examining our moral choices and recognizing our successes and failures is reflected in several commentaries on the beginning of Parashat Vayetze . -
VAYISHLACH (And He Sent)
VAYISHLACH (And He Sent) GENESIS (B‟RESHIYT 32:3 – 36:43) INTRODUCTION: 1. Jacob‟s flight from Esau now comes full circle. a. He had left to flee Esau‟s anger and vengeful plan to kill him. b. As Jacob approached Canaan, Esau approached him with a 400 man army. c. However, Isaac was still alive at this time. “And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, „The days of mourning for my father are at hand; then will I slay my brother Jacob.” – Genesis 27:41 2. It seems inevitable that Jacob was going to have to confront Esau in order to enter land. a. Prophetically: Israel under Moses/Joshua had to confront Esau as well as giants. b. To possess the Land (fulfill purpose) requires confronting the obstacles. 3. Also see how and when Jacob became Israel. a. From “hand on heel” to “prince of God.” 4. Some rabbinic writers consider this even to have been a prophetic vision. a. Many see it as symbolic – each person has to struggle with God to become whole. b. In face of crisis, Jacob was left alone with God. 5. Yet, in the haftarah it says: “In the womb he took his brother by the heel [literally occurred], and in his manhood he strove with God. He strove with the angel and prevailed; he wept and sought his favor. He met God at Bethel [literally occurred], and there God spoke with us.” – Hosea 12:3-4 6. Jacob had struggled with men and overcome through persistency, morality and wit. -
Torah Stories the Mamas and the Papas Torah Family Tree
Bet (2nd Grade) Torah Stories The Mamas and the Papas Torah Family Tree Activity #1: To review from last year, read the 3 attached Bible stories about the mamas (matriarchs) and papas (patriarchs) of the Jewish people and/or read the character descriptions below. Using the Matriarch & Patriarch Family Tree Pictures page, cut out one set of character pictures and glue or tape them on the family tree in the correct place. Abraham- Known as the “father” of the Jewish people, Abraham is thought to be the first person to believe in ONE God. Abraham and his wife Sarah left their home to come to the land of Canaan to build a home for his children, grandchildren and future family members. Sarah- As the wife of Abraham, she left her home to help make a home for the Jewish people. Sarah gave birth to Isaac when she was old. Isaac- As son of Abraham and Sarah, Isaac led the Jewish people, after Abraham. Isaac and his wife Rebecca had twin sons, Jacob and Esau. Rebecca- Rebecca showed kindness by helping Isaac’s servant. She had twin sons, Jacob and Esau. Esau was strong and enjoyed hunting. Jacob stayed indoors helping with house chores. Rebecca thought Jacob should be the next leader of the Jewish people, even though it was Esau’s right as the older son. Rebecca helped Jacob trick Isaac. Isaac blessed Jacob instead of Esau and Jacob became the next leader. Jacob- Jacob was the clever, younger son of Isaac and Rebecca. With the help of his mother, Jacob became the next leader of the Jewish people. -
Torah Portions for Shabbat & Haggim 2011
TORAH PORTIONS FOR SHABBAT & HAGGIM 2011 – 2012 Bet Am Shalom follows the triennial cycle for Torah readings. This is the second year of the cycle; the actual verses to be chanted on each Shabbat and on certain holidays are listed below. October – 2011 Saturday 10/01 Shuvah Deuteronomy 32:1 – 52 Saturday 10/08 Yom Kippur Morning Leviticus 16:1 – 34 Numbers 29:7 – 11 Afternoon Leviticus 19:1 – 18 Thursday 10/13 Sukkot Day 1 Leviticus 23:22 – 44 Numbers 29:12 – 16 Saturday 10/15 Chol Ha-Mo’ed Exodus 33:12 – 34:26 Sukkot Numbers 29:17 – 25 Thursday 10/20 Shemini Atzeret Deuteronomy 33:1 – 34:12 Simchat Torah Genesis 1:1 – 2:3 Numbers 29:35 – 30:1 Saturday 10/22 Beresheet Genesis 2:4 – 4:26 Saturday 10/29 Noach / Rosh Chodesh Genesis 8:15 – 10:32 Numbers 28:9 – 15 November Saturday 11/05 Lech Lecha Genesis 14:1 – 15:21 Saturday 11/12 Vayeira Genesis 19:1 – 20:18 Saturday 11/19 Chayei Sarah Genesis 24:10 – 52 Saturday 11/26 Toldot Genesis 26:23 – 27:27 December Saturday 12/03 Vayetze Genesis 30:14 – 31:16 Saturday 12/10 Vayishlach Genesis 34:1 – 35:15 Saturday 12/17 Vayeishev Genesis 38:1 – 30 Saturday 12/24 Miketz / Chanukah Genesis 41:53 – 43:15 Numbers 7: 42 - 47 Saturday 12/31 Vayigash Genesis 45:28 – 46:27 January – 2012 Saturday 01/07 Vayechi Genesis 49:1 – 26 50:23 – 26 Saturday 01/14 Shemot Exodus 3:1 – 4:17 Saturday 01/21 Va-ayrah Exodus 7:8 – 8:15 Saturday 01/28 Bo Exodus 11:4 – 12:28 February Saturday 02/04 Beshelach / Shirah Exodus 14:15 – 16:10 Saturday 02/11 Yitro Exodus 19:1 – 20:23 Saturday 02/18 Mishpatim / Shekalim Exodus -
And This Is the Blessing)
V'Zot HaBerachah (and this is the blessing) Moses views the Promised Land before he dies את־ And this is the blessing, in which blessed Moses, the man of Elohim ְ ו ז ֹאת Deuteronomy 33:1 Children of Israel before his death. C-MATS Question: What were the final words of Moses? These final words of Moses are a combination of blessing and prophecy, in which he blesses each tribe according to its national responsibilities and individual greatness. Moses' blessings were a continuation of Jacob's, as if to say that the tribes were blessed at the beginning of their national existence and again as they were about to begin life in Israel. Moses directed his blessings to each of the tribes individually, since the welfare of each tribe depended upon that of the others, and the collective welfare of the nation depended upon the success of them all (Pesikta). came from Sinai and from Seir He dawned on them; He shined forth from יהוה ,And he (Moses) said 2 Mount Paran and He came with ten thousands of holy ones: from His right hand went a fiery commandment for them. came to Israel from Seir and יהוה ?present the Torah to the Israelites יהוה Question: How did had offered the Torah to the descendants of יהוה Paran, which, as the Midrash records, recalls that Esau, who dwelled in Seir, and to the Ishmaelites, who dwelled in Paran, both of whom refused to accept the Torah because it prohibited their predilections to kill and steal. Then, accompanied by came and offered His fiery Torah to the Israelites, who יהוה ,some of His myriads of holy angels submitted themselves to His sovereignty and accepted His Torah without question or qualification. -
The Opening Section of Parashat Vayetze Tells of Yaakov's Famous
The opening section of Parashat Vayetze tells of Yaakov's famous prophecy that he beheld as he slept in Bet-El, along his flight to Charan to escape from his brother's rage. In this prophecy God promises that the Land of Canaan would be given to him and his offspring, and He also declares the famous promise, "Your offspring shall be like the dust of the earth" (28:14). Maimonides cites this verse in his Epistle to Yemen (chapter 1), and he explains the metaphor as referring not to the innumerability of Yaakov's descendants, but rather to their eternal existence. In this verse, God foresees the time when Yaakov's descendants will be treaded and trampled upon like the earth, subjected to ruthless oppression, persecution and tyranny. But just as the earth survives the incessant trampling of man, and in fact sees the day when the men who treaded upon it are interred for eternity beneath its surface, so will Am Yisrael somehow endure the centuries of degradation and suffering. We have been promised that, like the earth beneath our feet, the years of "treading" will not destroy us, and we will survive even as our oppressors are "buried" beneath us. Maimonides wrote these remarks in an effort to lift the emotional and religious spirits of the Yemenite Jews who came under harsh persecution and relentless challenges to their faith. He insisted that contrary to what the enemy nations charged, the Jews' feeble condition at that time in no way disproved the theological truth of their beliefs or foretold their imminent demise.