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The Book of Genesis Parshat Vayishlach A free excerpt from the Kehot Publication Society's new Chumash Breishis/Book of Genesis with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEREISHIT WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE ¢ȱȚȱŘŖŖŞ THE TORAH - CHUMASHby BEMIDBAR ȱȱ ,) $ $)'&%") $"( )'$(")%$ $ %##$)'- ( %$ ) ,%'!( % ) "ȱȱ*+) ' Chabad of California ŝŚŗȱ ¢¢ȱǰȱȱǰȱȱşŖŖŘŚ?@IB978DQ řŗŖȬŘŖŞȬŝśŗŗȱȦȱ¡ȱřŗŖȬŘŖŞȬśŞŗŗ2I 81214?61<96?B>91>3 ȱ¢ Kehot Publication&E2<9C8542I Society ŝŝŖȱȱ ¢ǰȱ¢ǰȱ ȱȱŗŗŘŗřKehot Publication Society 1CD5B>&1B;G1IB??;<I>$5G-?B; ŝŗŞȬŝŝŚȬŚŖŖŖȱȦȱ¡ȱŝŗŞȬŝŝŚȬŘŝŗŞ 1H Order Department: Řşŗȱ ȱǰȱ¢ǰȱ ȱȱŗŗŘŗřOrder Department: ŝŗŞȬŝŝŞȬŖŘŘŜȱȦȱ¡ȱŝŗŞȬŝŝŞȬŚŗŚŞ !9>7CD?>F5>E5 B??;<I>$5G-?B; 1H ǯǯ GGG;58?D?><9>53?= ȱȱǰȱȱȱȱȱȱȱ <<B978DCB5C5BF549>3<E49>7D85B978DD?B5@B?4E35D89C2??;ȱȱǰȱȱ¢ȱǰȱ ȱǰ ?B@?BD9?>CD85B5?69>1>I6?B=G9D8?ED@5B=9CC9?>ȱ ǰȱȱȱȱǰȱ ǯ 9>GB9D9>76B?=81214?61<96?B>91>3 ȱ ȱȱȱȱ ȱȱȂ ¢ȱǰȱ ǯ)85!58?D<?7?9C1DB145=1B; ?6#5B;?C">I?>5989>E38>3 DZȱşŝŞȬŖȬŞŘŜŜȬŖŗşŖȬŗ DZȱşŝŞȬŖȬŞŘŜŜȬŖŗşśȬŘȱǻǼȱ ($ Published in the United States of America 5$-+3*'&+/4*' /+4'&4#4'30( .'2+%# The Book of Genesis Parshat Vayishlach GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach 8 Vayeishev Mikeitz Vayigash Vayechi EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Ki Tisa Vayakheil Pekudei LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai NUMBERS Bemidbar Naso Beha’alotecha Shelach Korach Chukat Balak Pinchas Matot Masei DEUTERONOMY Devarim Va’etchanan Eikev Re’eh Ğ Ki Teitzei Ki Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah q j°n¾q VayishlachŨ Overview Ğȱȱȱȱ ȱȱȱ¢ȱȱȱȱparashah, AVayeitzeiǰȱ ȱ ȱȱȱȱȱȱȱȱȱȱȱPara-- shat Vayishlachǯȱȱȱȱȱȱȱȱ ȱȱȱ Esau: the parashahȱȱ ȱȱȱȱĞȱ ¢ȱ¢ȱȱȱ ȱȱȱȱȂȱǰȱȱȱȱȱȂȱȱȱȱ Ȃȱȱȱȱȱǯȱȱȱȱȯȱȱ ȱ Ȃȱǰȱȱȱȱȱȱǰȱȱȱȱȱ ȱȱȱȯȬȬ ȱȱȱȱȱęȱȱȱ ȂȱDZȱ ȱȱȱȱ¢ȱȱ ȱȱȱȱȂȱȱȱȱ¡ȱȱȱȱȱǯ Ȃȱȱȱȱ¢ȱȱ ȱ¢ȱȱȱĴȱȱȱȱ ȱ ȱȱȱȱȱȱȱȱȱȱȱ ¢ȱǰȱ ȱȱȱȱȱ ȱȱ¢ȱȱȱȱȱȱȱȱǯȱȱȱȱȬȬ ¢ȱȱȱȱ ǰȱȱȱȱȱȱȱȱȱȱȱȱȱ ȱȱȱȱȱȱȱǯ ȱ ȱ ȱȱparashat Toldotǰȱ ȱȱȱȱ ǰȱȱȱȱȱȱ ¡ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱǯȱ ȱ ȱ ȱ ȱ Ȃȱ ȱȱȂȱȱDZȱȱ¢ȱȂȱȱ¢ǰȱ¢ȱȬȬ Ȭǰȱȱȱȱȱȱȱȱǰȱ ȱǰȱȱ ȱȱȱȱȱȱȂȱȱǯȱ ȱȱ ȱȱȱ ȱ ȱȱȱ¢ȱȱȱȱǰȱȱȱȱ¢ȱ¢ȱ ȱęȱȱȱ ȱȱȱȱȱǯȱ¢ȱ ȱȱȱȱ ȱȱ ȱȱȱ¢ȱȱȱȱȱȱȱȱȂȱȱȱ ȱȱȱȱȱ ȱȱȱȱȱȱȱȱ ȱȱȱȱǯ ȱȱ ȱȱȱȱ ǯȱ ȱ ȱȱȱȂȱȱȱ¢ȱ ȱȱȱȱ ȱȱȱȱȱȱǯȱ ȱ ȱ ȱȱȱȂȱȱ ȱȱȱȱ ȱȱȱȱȱȱȱ ȱȱ ȱȱȱȱ¢ǰȱȱ ȱȱ¢ȱȱȱȱȱ ȱǯ ȱȱȱǰȱ ȱȱ ȱȱȱȱȱǻȱȱȱȱ ȱǼDZȱȱǰȱȱȱǰȱ ȱȱȱȱȱȱȱȱȱȱȱ Ŭūŭ OVERVIEW OF VAYISHLACH ȱȱ¢ȱȱȱȱȱȱ ǯȱȱȱȱȱȱȱȱ¢ȱȱȱ ǰȱ ȱ ȱȱȱ ȱȱȱȱȱȱȱȱ ȱȱ Ȃȱ ȱ¢ȱȱȱȱ ǰȱȱ ȱȱǯ ȱȱǰȱ ȱȱ ȱȱȱ ǰȱȱȱȱ ȱǰȱȱ ȱ¢ȱȱ£ȱȱǰȱȱȱȱȱȱȱ ¢ȱȱȱȱȱȱ ȱȱ ǰȱȱȱȱȱȱȱȱȱ ȱǯȱ ȱȱȱȱȱȱȱȱ ȱȱȂȱǰȱȱ ȯȱ ȱȱȱȱȱȱȱ ȱȱ¢ǰȱ ĴȱȱĞ¢ȱǰȱȱȱȱ£ȱȯȱ ȱȱȱȱȱȱȱ Ȃȱǰȱ¢ȱȱ ȱĚĴȱ ȱ¢ȱ ȱȱȱǯ ȱȱȱȱȱȱ ȱȱȱ ȱȱǰȱ ȱȱȱȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ Ȃȱȱ ȱ ȱ ȱ ǰȱ ǰȱ ȱ ȱǰȱ ȱ ȱȱȱȱȱȱȱ¢ȱȱȱȱ ȱȱȱȱȱȦȱǯȱǰȱ ȱȱȱȱȱ ȱȱȱȱȱ¢ȬȱȱȱȱȱȱȱȂȱȂȱȬȬ ȱȱȱȱǰȱ ȱȱǯȱ ȱȱ ȱȱȱȱ ȱȱȱȱȱȱ¢ȱȱȱȱȱȱ¢ǯ ȱȱȱȱparashahǰȱǰȱȱȱȱȱȱȱȱ Ȃȱ¢ȱ ȱȱȱȱȱ ȱȱȱȱ ȱȱ Ȃȱǰȱ ȱ ȱ ȱȱȱȱȱȱ¢ȱȱ ȱȱ ȱǯȱȱ ȱȱ ȱȱǰȱ ȱȱȱȱȱȱȱȱ Ȃȱȱȱ ǰȱȱȱȱȱȱǰȱ ȱȱȱȱȱ¢ȱ¢¢ȱ ȱȱȱȱȱȱ¢ȱ¢ȱȱȱȱ ǯ ǰȱȱȱȱȱȱ ȂȱȱȱȱȱǰȱȱȬȬ ¢ȱ ȱ ȱ ¢ȱ ȱ ȱ Ȃȱȱ ȱ ȱ ȱ ǯȱ ȱ ȱ ȱ ȱ parashah, VayishlachȱǻȃȱȱȄǼǰȱȱȱ ȱ ȱȱȱȱȱ ȱȱ ȱȱěȱȱȱȱǯȱȱȱȱȱȱȱȱȱ¢ǰȱȱ ȱȱȱȱȱ ȱȱ¢ȱȱȱȱȱȱ Ȃȱ ȱ ȱǰȱ ȱȱȱȱȱȱȱĚ¢ȱȱȱ¢ȱǯ ȱ¢ȱȱ ȱȱ ȱȱȱȱDzȱĴȱȱ ȱȱȱȱȱ¢ȱȱȱȱȱȱ¡ǰȱȱȱȱȱȱȱȱ ¢ȱȱȱȱǯȱȱȱȱȱȱ ȱȱȱȱȱȱ ȱȱȱȱȱȱȱȱȱǯȱ ȱȱȱȱȱ ȱȱȱ ǰȱ¢ȱȱȱȱȱ¢ȱ¢¢ȱ ȱ ǯȱ ȱȱ¢ȱȱȱȱ¢ȱȱ ȱȱ¢ȱ ȱǰȱ ȱ ȱ ¢ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ǯȱ ȱǰȱȱȱȱȱ ȱȱȱȱ¢ȱ ȱȱȬȬ ȱǰȱȬȱȱ¢ȱȱ¢ȱȱ¢ȱǯ ȱȱȱȱȱȱȱȱȱ¢ǰȱȱȱȱȱ ȱȱȱȱȱȱȱȱȱǯȱȱ Ȃȱȱȱȱ ǰȱ ȱ ȱ ȱȱ ȱȱȱȱ¢ȱȱȱ ȱ Dzȱǰȱ ȱȱȱ ¢ȱȱ ǰȱȱȱȱ ¢ȱ ȱȱęȱȱȱȱǰȱ strength, and inspiration. ȱȱȱȱȱȱȱǰȱ ȱȱ¢ȱȱĚȱȱȱ ȱȱȱȱȱ¢ȱȱ¢ȱȱǯȱĚȱȱȱȱȱ ȱȱȱȱȱȱȱȱȱȱǰȱ ȱ ȱ ȱ ȱȱĚ ȱȱȱ ȱȱ ȱ ȱȱȱǯȱ¢ȱȱ ŬūŮ OVERVIEW OF VAYISHLACH ¢ȱȱȱȱȱȱęȱȱȱ¢ȱȱȱĴȱȱ ȱȱȱȱǯ ȱȱǰȱȱȱȱ¢ȱȱȱȱȱȂȱȬȬ ǰȱ ȱȱ¢ȱȱȱǰȱ ȱ ȱȱ¢ȱ¢ȱȱȱ ȱȱȱȱȱȱȱǰȱ¢£ȱȱ¢ȱ ȱȱ¢ȱ ȱ ǯȱȱ ȱ ǰȱȱȱȱȱ¡ȱȱ¢ȱȱȱ ȱȱȱ ȱȱęȱȱȱȱȱǰȱȱȱȱȱ¢ȱȱȱ ȱǯȱ ǰȱȱ ȱȂȱ¢ȱȱȱȱȱȱȱȱ ȱȱ Ȃȱȱȱ¢ȱęȱȱ¢ȱǰȱȱ ȱȱ ȱȱȱ ȱȱȂȱęȱęȱ ȱȱȱȱȱęȱǯ1 1. Torah OrǰȱǯȱŘŚȬŘŜDzȱSefer HaSichot 5748ǰȱǯȱŗǰȱǯȱŗřŞȬŗŚŚDzȱHitva’aduyot 5743ǰȱǯȱŗǰȱǯȱśŝŗȬśŝŘǯ Ŭūů FIRST READING X ONKELOS W 4 ns rm qu n u j~ n s lq q jzu r j_~ q L n r~Qr°ow~ p Or rjT nr~jqs^lvq bq j¯n½q ~ no{ j r jq~jn u ~ l r{oqj 5 s jq ou qu sk~ql q º Oj~s v ¿s] sO~oT rs~^ qjq Ë vk~_ oj° Qno° r{ojn su nju jou oju qoj rrn s lqj u r jqql~q jnu Qq o~vr nÊ jOq·] rrw n sOlvq ]Ñ j¸jqT qr~¿s^ L r°o j Qns~vq n slq rju q nr s~j nru r jq~ju n jqj~ r nrl q ns u L r jn¯jp] pj ~sQ Ë Ol vq ˯ ] T nw njvq6 rÊvrwq ~ r ru jzq~j n su nj r~ru q j n r jzu rj oju nl q Ñvpo j¶Qo w~s jnOns~vq] n·qjT r jj¯p~vr X RASHI W n qr~~ ruq~ sl q s z n njq n rr r{l qu n no{ r jq~ zru q nr~j q n r~j q s lq q jznuq n qr zu q ~n s ru ~o s pr~rou qjznu n qr zu q qu n 4 u rru n jnu prr nju p z r ou ru no{ pp~j nr jz q qs pp~j ppu sl q s z pr~r~n s j q{ no{lq~s u n jqu u rsju~ o u ru q ru nu n sj jquq~ rr rjqu qu sol q os~ rr~ s z ou jq s jnuq ns~~ s j{n~ qjr j o~o~u ru p~u zr j ns~q nu qj r j jzp~r n sj jquq~u jr os~ so~j rju q jn~s ol p zr p q~j nj ok nq joup z r nr~ o r z nl~ p z pr oju ~o s jnpr ~~ o r nl~ p z q nsj n qsju r jqu~ur njqo ju nu jqu o ~ q r ru nu r p rl q~ zou q ju r ju n nu jqr~s j nu jqr z sj n r jqj nu jqu r z rrrr ¡¥§³¢¥ ¥´£³² X CHASIDIC INSIGHTS W In fact, the very name of this parashah, Vayishlach, “He in an environment hostile to holiness. Not only was he Dispatched,” conveys the idea that in dealing with not distracted or deterred by the physical reality that Esau, a realm of Divine concealment, we ourselves surrounded him, he was able to imbue that very reality must remain completely aloof from it and cleanse our-- with holiness.14 ȱ ȱ ¢ȱ Ĵȱ ȱ Dzȱ ¢ȱ ȱ ȃȄȱ should descend to deal with Esau. This detachment Tȱ Ȃȱęȱȱȱȱ ȱȱȱȱ enables us to achieve our goal of transforming Esau.13 observance teaches us how we are to present ourselves 5 Even though I have been sojourning with Laban all to the non-Jewish world. We might have thought that these years, I have continued to faithfully observe ȱęȱȱȱȱ¢ȱȱȬ ȱ ȱȱęȱ the Torah’s commandments: The word for “sojourner” highlight our commonality, downplaying our Jewish-- (ger) also connotes “foreigner.” Jacob was thus allud-- ness and Jewish practice. From Jacob we learn that we ing to the fact that the materialistic realm of Laban was should not be ashamed of our Torah observance—in ȃȄȱȱ¢ȱȱDzȱȱȱȱ¢ȱ fact, we should highlight it. Exuding pride in our God-- was the Torah and its commandments. This awareness ly mission not only does not undermine our esteem in 15 enabled him to faithfully observe the Torah’s precepts the eyes of the world, it enhances it. [ INNER DIMENSIONS \ [5] I have been sojourning with Laban…I have de-- (1) As we have seen, Laban alludes to the “super-- layed my return until now: As we have seen, Isaac nal whiteness” (loven ha-elyon), or non-composite wanted to bless Esau, recognizing his older son’s uniformity of God’s simple essence. By living with ȱ ȱ ǻȱ Ğ¢ȱ ȱ ȱ ȱ Tohu). Laban while observing the commandments, Jacob Rebecca, however, realized that Esau’s potential accessed Laban’s source in holiness, an energy that could only be revealed by Jacob, and instructed Ja-- transcends the natural order. For twenty years, Ja-- ȱȱȱȱȱ ȱ ȱȱęȱȱ ȱ ȱ ȱ ȱ Dzȱ ȱ Ȭ- elevate Esau.16 cess culminated with Laban’s kissing Jacob’s chil-- Now that Jacob was going to meet Esau, he had dren, which meant that Jacob and his entire domain 17 to explain why he had tarried so long with Laban ȱȱ¢ȱȱȂȱĞ¢ȱǯ Jacob ȱȱȱȱȱȱęȱǯȱ ȱ¡Ȭ- then had the capacity to elevate Esau, and therefore plained that his sojourn with Laban had to precede immediately set about doing so. his meeting with Esau for two reasons, one relating (2) Esau embodied a greater evil than Laban did. Ja-- to Laban’s supernal self, the second to his terrestrial ȱȱȱ ȱȱȱǰȱęȱȬ- manifestation: ǰȱȱȱȱȱ ǰȱȱęȱǯ18 12. See Sefer HaSichot 5703ǰȱǯȱŗśśǰȱȱȱȱȱ£DZȱȃ ȱ¢ȱȱȱ'¢'ȱȱȱDzȱȱȱȬ- mained with him.” 13. Likutei Sichot, vol. 5, pp. 392-395. 14. Likutei Sichot, vol. 1, pp. 68-69. 15. Sichot Kodesh 5737, vol. 1, p. 270. 16. Above on 27:4. 17. See above on 32:1. 18. Sefer HaMa'amarim Melukat, vol. 2, pp. 191-192, and sources cited there. ŬūŰ 432 Genesis 32:4-6 VAYISHLACH Jacob Prepares to Meet Esau 32:4 ȱ¢ȱĚȱȱȬȬ ȱǰȱ ȱȱȱȱ his brother Esau.
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    Vaetchanan Vaetchanan, 16 Av 5779 Speech from Fire Harav Yosef Carmel Our parasha describes for the second time in the Torah the incredible scene as Bnei Yisrael took a huge transformative step, going from a group who were recently slaves (deeply entrenched in the physical world) and turning into the Nation of Israel. The fearsome mountain surrounded by clouds, fire, and loud sounds, and especially the Divine Presence, is described (Devarim 5:5-25). As we have discussed many times in the past, much can be learned from multiple appearances of certain leading words in a section. The Torah is sending us a message through the choice of these words. In this section, the words are aish (fire) and the root davor , which is used in speech, whether the act or the things that are spoken. What is the connection between these two ideas? The revelation at Mount Sinai seems paradoxical. On the one hand, the One giving the Torah is the Creator of the world, who Himself is beyond anything in the physical world. He cannot even be accurately described with words like “present” or “outside,” for it is clear that He is fundamentally out of the physical world. On the other hand, the receivers of the Torah are mortal human beings, who are created from materials that Hashem created. They live in a world that is governed by nature and are affected by its rules. If a person tries to leave the world of nature, that basically means that he ceases to exist in the physical world. But here, in this one-time revelation, Bnei Yisrael received devarim (words, speech) from within fire, with fire representing the destruction of physical matter.
  • Interpretation of the Book of Genesis

    Interpretation of the Book of Genesis

    INTERPRETATION OF THE BOOK OF GENESIS BY FATHER TADROS Y. MALATY Translated by Dr. George Botros 2 3 4 AUTHOR’ S NOTE: The Word of God is the food granted by the Holy Spirit to the Church of Christ, to let her live continually renovated in spiritual youth; practicing no incapacity of old age or perishability. My good Lord gave me the grace, during the last few years, to study the Word of God, as experienced by the fathers of the early Church, as Spirit and Life. I began by going through meditations and interpretations of these fathers, in the hope that we also would live with the Spirit and thought of the early Church; enjoying, by the Holy Spirit, the Word of God active in us, until it raises us up to our heavenly Groom “The divine Word”, who is to come on the clouds, to grant us the fellowship of His glories, and to enter with us into the bosom of His Father, to be eternally with Him in His heavens. If I did not commit myself, in my interpretation, to the order of succession of the books as they come in the Holy Bible; My goal was not to author a comprehensive series of interpretations, but to enter with every soul into the secret place of the Word, and to enjoy Him as an eternal Groom, who fills the heart and mind and all the inner depths. Hegomen Tadros Y. Malaty 5 AN INTRODUCTORY STUDY: AN INTRODUCTION TO THE PENTATEUCH OR THE FIRST FIVE BOOKS OF MOSES 1- Unity of the five books.
  • The Kings of Israel & Judah

    The Kings of Israel & Judah

    THE KINGS OF ISRAEL AND JUDAH 1 2 THE KINGS OF ISRAEL AND JUDAH Verse by Verse Notes Jim Cowie 3 Printed by: Stallard & Potter 2 Jervois Street Torrensville South Australia 5031 Published by: Christadelphian Scripture Study Service 85 Suffolk Road Hawthorndene South Australia 5051 Fax + 61 8 8271–9290 Phone (08) 8278–6848 Email: [email protected] November 2002 4 PREFACE . B. N. Luke 2002 5 6 CONTENTS Page Introduction 10 Israel’s First Three Kings - Saul, David, and Solomon 15 Map of the Divided Kingdom Rehoboam - The Indiscreet (Judah) Jeroboam - The Ambitious Manipulator (Israel) Abijah - The Belligerent (Judah) Asa - Judah’s First Reformer (Judah) The Chronological Data of the Kings of Israel Nadab - The Liberal (Israel) Baasha - The Unheeding Avenger (Israel) The Chronological Data of the Kings of Judah Elah - The Apathetic Drunkard (Israel) Zimri - The Reckless Assassin (Israel) Omri - The Statute-maker (Israel) Ahab - Israel’s Worst King (Israel) Ahab of Israel and Jehoshaphat of Judah Jehoshaphat - The Enigmatic Educator (Judah) Ahaziah - The Clumsy Pagan (Israel) Jehoram - The Moderate (Israel) Jehoram of Israel and Jehoshaphat of Judah Jehoram - The Ill-fated Murderer (Judah) Ahaziah - The Doomed Puppet (Judah) Jehu - Yahweh’s Avenger (Israel) Athaliah - “That wicked woman” (Judah) Joash - The Ungrateful Dependant (Judah) Amaziah - The Offensive Infidel (Judah) Jehoahaz - The Oppressed Idolater (Israel) Jehoash - The Indifferent Deliverer (Israel) Jeroboam - The Militant Restorer (Israel) Uzziah - The Presumptuous Pragmatist
  • Va-Yishlakh WHO's to BLAME?

    Va-Yishlakh WHO's to BLAME?

    AVODAH: The Jewish Service Corps Torah Portion – Va-Yishlakh WHO’S TO BLAME? :.¤r¨t¨v ,IbcC ,It§rk c«·eg³hk v¨sk²h r¤J£t vº¨tk,C v²bh¦s tm¥T³u :¨v®Bg±h³u V¨,«t cF§J°H³u V¨,«t j©E°H³u .¤r·¨t¨v th«¦a±b h°U¦j©v rIn£jiC of§J V¨,«t t§r³H³u Now Dina, the daughter whom Leah had borne to Jacob, went out to visit the daughters of the land. Shechem the son of Hamor the Hivite, chief of the country, saw her and took her and forced her to lie with him. (Genesis 34:1-2) BACKGROUND: The narrative of the rape of Dina takes place immediately after Jacob and his family have returned to Jacob’s ancestral home in Canaan. We learn from the text that Dina goes out to “see the daughters of the land” and is raped by Shechem the Hivite, who then requests that she become his wife. Dina’s brothers are outraged to hear that their sister had been raped. The brothers trick the Hivites, promising that if the Hivites agree to be circumcised, then Dina and the daughters of Israel will be available to them. One the third day, when the Hivites were in pain from having been circumcised, Simeon and Levi snuck up on the Hivites and killed all the men of the city. When Jacob complained that Simeon and Levi’s actions would bring trouble to the house of Jacob, the sons answered, “Should our sister be treated like a whore?” The text raises many questions, most poignantly perhaps, why Dina is victimized by Shechem.
  • VAYISHLACH (And He Sent)

    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.
  • Talmudic Reasoning

    Talmudic Reasoning

    Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Martin Hengel and Peter Schäfer 89 Leib Moscovitz Talmudic Reasoning From Casuistics to Conceptualization Mohr Siebeck Leib Moscovitz, born 1955; 1977 B.A. at Yeshiva University (NY); 1979 M.A. at Yeshiva University; 1988 Ph.D. (Hebrew University of Jerusalem); doctoral and postdoctoral fellowship from Memorial Foundation for Jewish Studies; 1985-89 Lecturer at Hebrew University Talmud Department; since 1997 Senior Lecturer at Bar-Ilan University, Talmud Department. Die Deutsche Bibliothek - CIP-Einheitsaufnahme Moscovitz, Leib: Talmudic reasoning : from casuistics to conceptualization / Leib Moscovitz. - Tübingen : Mohr Siebeck, 2002 (Texts and studies in ancient Judaism ; 89) ISBN 3-16-147726-X © 2002 by J. C. B. Möhr (Paul Siebeck), P. O. Box 2040,72010 Tübingen. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Guide-Druck in Tübingen on non-aging paper and bound by Heinr. Koch in Tübingen. ISSN 0721-8753 To Mom and Dad Preface Most legal rulings in the earlier strata of rabbinic literature, like the rulings in other ancient legal systems, are formulated as case law, and deal with mundane, physical objects - cows, doors, spoons, and the like. With the passage of time, however, we are witness to the increasing use of explicit concepts and general principles in rabbinic literature. Many of these concepts and principles are abstract, and address philosophical or quasi-philosophical issues such as the legal status of change, causation, and potentiality.
  • Torah Portions for Shabbat & Haggim 2011

    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