1111u lil n11w1 Yeshivat Har Etzion - Israel Koschitzky VBM Parsha Digest, Year Ill, Parashat Vayishlach 5781 Selected and Adapted by Rabbi Dov Karoll

This Digest is dedicated in memory of Israel Koschitzky zt"I, whose Yahrzeit falls on the 19th of Kislev. May the world-wide dissemination of through the VBM be a fitting tribute to a man whose lifetime achievements exemplified the love of Eretz Yisrael and Torat Yisrael. Quote from the Rosh Yeshiva used a unique expression regarding Yaakov's children, saying that "Yaakov's bed was whole" (Shir ha-Shirim Rabba 4), meaning that all his children were worthy. Why did Yaakov merit this expression? .. . All of Yaakov's children, with their transgressions, continue to be part and parcel of the Jewish people. They are part of the whole bed of Yaakov. The reason for this is uniform for all, namely, Yaakov's silence .... Keeping silent is of utmost importance in raising children. It is easy to talk, to argue, to reproach. According to the simple understanding, rebuking children is not part of the general mitzva of giving rebuke (Vayikra 19:17), but rather part of the mitzva of education. And in raising children, it is often silence that is needed. Rebuke can lead to victory in battle. It is possible that if Yaakov had rebuked his children, they would have immediately repented. This, however, would have led to defeat in the war, in the future. Multiple, overly sharp rebukes would have led to distancing and removal from the family. ... Silence does indeed require great strength, but it is critical. It is necessary in both our personal and our public lives. Yaakov merited that his bed remained whole precisely because he was capable of accepting his children despite their sins, and loving them despite what they had done. This is the only way to achieve unity, perfection, and a "whole bed." -Harav Yaakov Medan, from https://www.etzion.org.il/en/power-silence Parashat Vayishlach The Encounter Between Yaakov and Esav Based on a Sicha by Harav Mosheh Lichtenstein Based on: https://www.etzion.org.il/en/encounter-between-yaakov-and-esav Our parasha opens with Yaakov's preparations for the meeting with his brother Esav. Chazal point to the different aspects of this preparation: "gifts, prayer, and [preparation for] battle." Ram ban (Bereishit 32:4) cites a midrash regarding the meeting: "To his brother Esav, to the land of Se'ir" - Since the Negev (southern part) of Eretz Yisrael lies adjacent to Edom, and his [Yaakov's] father dwelled in the Negev, he would have to pass through Edom, or close to it. And therefore he was concerned lest Esav would hear [of his presence], and he took the precaution of sending messengers to him in his land. Our Sages view this in a negative light (Bereishit Rabba 75:3), comparing Yaakov to someone who grabs a dog by the ears (Mish lei 26:17), etc. The Holy One, blessed be He, said to him: "He [Esav] was busy minding his own business; why did you then send to him and say, 'So says your servant Yaakov.. .'?" To my mind, this too is an allusion to the fact that we were the original cause of our own downfall at the hands of Rome. For the [Hasmonean] kings of the Second Temple period made a treaty with Rome (Sefer Ha-Chashmonaim 1:8), and some of their representatives even went to Rome, and this was ultimately the cause of their falling into their hands, as is recorded in the teachings of our sages and well known in historical works [Josippon, chapter 65]. Chazal criticize Yaakov for initiating an encounter with Esav instead of taking a detour and avoiding the risk altogether. We will attempt to understand Yaakov's motivation for choosing to confront Esav, rather than evade him . First of all, it must be remembered that since Esav uttered his threat to eventually kill Yaakov (27:41) - 22 years have passed. While it is possible that his hatred has only intensified over time and that he is still waiting for his opportunity to kill Yaakov, it may be that his anger has subsided somewhat and that he is more amenable to dialogue. Perhaps Esav now has a more mature perspective that tempers his more youthful hatred, which was visceral and instinctive. We are familiar with the impulsive side of Esav from the episode when he returns famished from hunting in the field, smells the steaming pottage, and happily exchanges the birthright for a bowl of food. Yaakov hopes that he has grown up and matured since then and will now be willing to reconcile with his brother. Why does Yaakov go to all this effort? We can answer this question with the words of the Ba 'al HaTanya, "A Jew dare not despair, and one dare not despair of a Jew." Yaakov understands that he is dealing with a lost, wandering soul that might be saved, and he therefore will not give up on Esav. The gemara emphasizes this point (Kiddushin 18a): R. Chiya bar Abin said in the name of R. Yochanan: An idolater inherits from his father by Torah law, as it is written, "For I have given Mount Se'ir to Esav as an inheritance." Would [the law concerning] an apostate of Israel then be any different?! We find this idea in the form of a halakhic reason in Sefer Devarim, as well: And the Lord spoke to me, saying: "You have encompassed this mountain long enough; turn northwards. And command the people, saying: You are to pass through the border of your brethren, the children of Esav, who dwell in Se'ir, and they shall be afraid of you. Therefore, take good heed to yourselves. Do not meddle with them, for I will not give you of their land even so much as a foot breadth, because I have given Mount Se'ir to Esav for a possession." (2 :2-5) However, it seems that there is another dimension to Yaakov's efforts. We must recall that beyond the time passed, and the halakhic basis for a law that invokes Esav, there is also the simple fact that Esav is Yaakov's brother. Yaakov remembers their childhood days, their shared experiences, their "standing together under Yitzchak's tall it." These memories cause Yaakov to feel longing for a home that once existed and the fraternity that prevailed between the brothers. It is perhaps for this reason that he exerts such extraordinary psychological and physical efforts in preparing for the encounter, hoping deep in his heart that Esav will draw close and become his brother again. The encounter is described in the verses as follows: And Esav ran to meet him, and embraced him, and fell on his neck, and kissed him, and they wept. And he lifted up his eyes, and saw the women and the children, and said, "Who are those with you?" And he said, "The children which God has graciously given your servant." (33:4-5) Rashi quotes Sifri: "And he kissed him" - The word va-yishakehu is written with dots above it, and opinions in a beraita in the Sifri (Beha 'alotekha 69) are divided as to their significance. Some understand the dots as hinting that Esav did not kiss Yaakov wholeheartedly. R. Shimon ben Yochai said: It is a well-established principle that Esav hates Yaakov. However, at that moment he was filled with compassion, and he kissed him wholeheartedly. According to R. Shimon bar Yochai, Esav is filled with genuine emotion. Although he has advanced towards Yaakov with 400 men - and these are not roshei yeshiva, but rather soldiers trained to fight - at the sight of Yaakov's family, Esav feels a sudden longing for home and family, and he kisses Yaakov "wholeheartedly." Family intrigues can create enormous tension. The people involved are not strangers to one another, but close relatives locked into a perpetual bond. A person's attitude towards family members is rarely apathetic; he either loves them or hates them . We know a family member's background, and therefore we develop specific expectations of him. When these fail to materialize, it may cause hatred and grudges. Yaakov, in preparing for his meeting with Esav, readies himself not only for battle, but also for an attempt at reconciliation, an opportunity to restore a lost soul to the spirit of Judaism, and to rehabilitate the fraternal love between himself and Esav, his brother.

[This sicha was delivered on Parashat Vayishlach 5774 (2013) . Adapted by Binyamin Fraenkel, Translated by Kaeren Fish .]

2 Parashat Vayishlach Rachel lmmenu By Rav Amnon Bazak Based on: https://www.etzion.org.il/en/rachel PART 1 The image of the third of our national matriarchs, Rachel, seems to accompany the Jewish people throughout history much more so than the other 3. The image of Rachel crying bitterly over her children's exile (Yirmeyahu 31:14) and her impassioned plea for their return (Pesikta Rabbati, chapter 3) has become a powerful and heartwarming symbol of hope throughout the years of exile, crisis and suffering. Her tomb1 has become a sacred shrine where thousands of Jews have gone, and continue to go, to pour out their hearts before their Creator. However, when studying the book of Bereishit, we have great difficulty identifying the source of Rachel's unique place in our national and religious awareness. In all 3 sections directly dealing with this matriarch, we sense quite strongly the Torah's criticism of her actions. 1. Our first significant encounter with Rachel occurs in the context of her infertility. This story brings to mind a similar saga, that of Chana's inability to conceive, as recorded in I Shmuel 1. Both stories involve a man (Yaakov/Elkana) married to 2 wives, one of whom is fertile (Lea/Penina) while the other (Rachel/Chana) remains barren. One critical difference, though, catches our attention: Chana finds herself in a far more difficult, trying situation than does Rachel and, nevertheless, she reacts far more positively than her counterpart in our parasha. Not once do we find Chana directing her frustration towards her husband. All her emotion is released in the form of sincere, heartfelt prayer before God. Rachel, by contrast, casts an allegation against Yaakov, burdening him with responsibility for her infertility: "Give me children, otherwise I will die" (30:1). Yaakov responds quite reasonably, "Am I in the place of God, Who has withheld offspring FROM YOU?" Rashi explains, "I already have children [from Lea]. He has withheld from you, not from me." Additionally, the very expression, "Rachel was jealous of her sister," which we do not find regarding Chana, invites strong criticism. 2. The second time Rachel takes the stage occurs when Reuven, Lea's oldest, comes across "duda'im" [a type of flower, possibly a mandrake] and brings them to his mother. Rachel deals away a night with Yaakov to her sister in exchange for these flowers. Chazal comment, "Because she cheapened the marital affairs of the righteous man [Yaakov], she did not merit to be buried with him" (Bereishit Rabba 72:3) . Although some commentaries view Rachel 's intentions as noble, in that these "duda'im" were a type of fertility drug (see Ram ban), it nevertheless seems reasonable to assume that her behavior involves some wrongdoing, as evidenced by the fact that she does not conceive on account of the "duda'im." 3. Perhaps the most serious critique of Rachel emerges from the third instance in which Rachel appears, when she steals her father's "terafim" (idols). As a result of her theft, which she conducts without her husband's knowledge, she is subject to Yaakov's oath to Lavan, "With whomever you find your gods - he will not live" (31:32). Rachel's premature death is thus decreed. We may safely assume that Rachel's punishment results not only from the indiscriminate utterance of her unsuspecting husband, but from the criminal nature of the act itself. The text makes the point that she does not merely take the idols, but she "stole" them (31:19), suggesting that her boldness in this regard constitutes outright thievery. The question then arises, why does she steal the idols in the first place? And secondly, wherein lies the severity of this crime, for which she dies a premature death? Rashi writes, "She meant to lead her father away from idolatry." This explanation raises many difficulties. First and foremost, why, then, is Rachel punished so severely for the theft (assuming, as above, that her death should be seen as a punishment, not just a tragic error by Yaakov)? Secondly, as the lbn Ezra asks, why does she take the idols with her, rather than hiding them along the way? Finally, does Rachel really think that her father would change just because she stole these idols? The Radak suggests an alternative explanation, that Rachel seizes the idols because they would have magically allowed Lavan to determine the whereabouts of Yaakov and his family. This interpretation presumes that, indeed, these idols possessed the power of fortune-telling, as implied by various verses regarding "terafim." But this approach, too, leaves several difficult points. Firstly, the question raised by the lbn Ezra above applies here, as well : why

3 does Rachel take the idols with her, rather than hiding them somewhere? Furthermore, Rachel 's punishment seems unwarranted according to this explanation. lfYaakov's escape from Lavan was wrong, then he deserves to be punished, not his wife who simply assists in the escape by stealing the idols. And ifYaakov's flight was justified, then Rachel 's assistance involves no wrongdoing. Apparently, striking as it may seem, Rachel steals the idols for her own, personal use. Needless to say, according to this approach, her action now involves a far more serious crime than mere theft. Belief in the power of any instrument of sorcery is strictly, severely outlawed by the Torah: When you enter the land that Hashem, your God, is giving you, you shall not learn to imitate the abhorrent practices of those nations. Let no one be found among you who consigns his son or daughter to the fire, or who is an augur, a soothsayer, a diviner, a sorcerer, one who casts spells, or one who consults ghosts or familiar spirits ... For anyone who does such things is abhorrent to God ... Those nations that you are about to dispossess do indeed resort to soothsayers and augurs; to you, however, Hashem your God has not assigned the like (Devarim 18:9-14). An explicit critique along these lines appears in the Midrash Sekhel Tov (Bereishit 35:2): Remove the foreign gods - "remove" ["hasiru"] is written without a "yud;'to teach us that only Rachel, from all his wives, were suspected of such, BECAUSE OF THE INCIDENT OF LAVAN 'S IDOLS. "They gave Yaakov all the foreign gods in their possession" - referring to the hidden idols of their slaves from Shekhem's house, plus THE IDOLS IN RACHEL'S POSSESSION. On account of this, as well as Yaakov's curse, Rachel is severely punished. Through her taking of the"terafim," Rachel demonstrates her faith in the independent powers of physical objects and the deficiency in her conviction that the Almighty alone determines the fate of mankind. Our original question now becomes even stronger: why has specifically Rachel become our national symbol of motherhood?

PART2 It seems that Rachel 's uniqueness lies not in her ability to refrain from sin, but specifically in her ability to correct her sins and repent. In all 3 instances mentioned above, we find Rachel eventually correcting her fault through the familiar stages of"teshuva" (repentance). 1. Regarding her inappropriate reaction to her infertility, the verse tells us when Yosef is finally conceived, "God remembered Rachel, and GOD LISTENED TO HER and opened her womb" (20:22). Evidently, Rachel accepted her husband's admonishment, his reminder that God alone is responsible for her inability to conceive. She therefore resorts to sincere, genuine prayer, and her voice is heard and answered by the Almighty. 2. Rachel also seems to correct her improper attitude reflected in the incident of the "duda'im:'The root of this sin relates to her dealing a night with Yaakov- an opportunity to conceive - in exchange for some fleeting benefit. We can perhaps detect a change of heart in Rachel and Lea's immediate consent to Yaakov 's decision to leave Lava n's home and go to Canaan, thus binding their future and progeny with his. Rachel reacts to Yaakov's plan first, before her sister: "Rachel and Lea answered and said to him, 'Do we still have a portion or plot in our father's home .. :" (31 :14), demonstrating her desire to remain an integral part of Yaakov's household. 3. Perhaps the most intriguing process of Rachel 's teshuva involves the incident of her father's idols. Regarding this sin, a simple change of attitude and behavior would not suffice. Here we find the classic elements of repentance, confession and honest recognition of wrongdoing. As she lies on her deathbed immediately after the birth of her second son, the Torah records, "It was, as her soul was departing for she was dying, she called him 'Ben-Oni; while his father called him 'Binyamin:" What is meant by the name "Ben-Oni?" The commentaries raise various possibilities, but this term most likely contains unique significance in this context. Firstly, "aven" (the root of "oni") in the Bible generally connotes falsehood and iniquity. Thus, in effect, Rachel here associates her death with the realization that birthing her new son, which caused her premature death, is linked to her sins. More specifically, though, "aven" here may relate to the incident of Lava n's idols. As mentioned, "terafim" were likely used by pagans for fortune-telling. Two prophets strongly condemned the utilization of these instruments, using the same expression in both instances. The prophet Zekharia declares (10:2), "For the terafim spoke delusion (aven), the augurs predicted falsely ... :'Similarly, albeit indirectly, Shmuel admonishes (I Shmuel 15:23), "For rebellion is like the sin of divination, defiance (aven), like the iniquity of terafim:' In other words, belief in the powers of these "terafim" constitutes "aven:' Rachel manages to confess and repent for this "aven" moments before her death, naming her son as a subtle reference to her wrongdoing. We can thus readily understand why Yaakov immediately

4 changes his son's name, from Ben-Oni to Binyamin. How fortunate is Rachel, that her soul does not depart before she undergoes a thorough process of repentance!

PART3 From then on, Rachel - and specifically Rachel - has served as a powerful symbol for her descendants in exile. As if Rachel says to us, her children, I - more than anyone - know and understand what you are going through. Nobody is aware more than I of the complex workings of a person, the inner tension of conflicting interests and desires, the individual's striving for excellence and frequent moments of collapse and confusion. I, more than anyone, can assure you that just as one has the capacity to corrupt, he has the capacity to correct. There is hope for your future, my children, and, sooner or later, you will return to your homeland. (Translated by David Silverberg)

Note: 1. We are not analyzing here the controversy surrounding the exact location of the authentic tomb of Rachel. It is, however, worth pointing out the two most basic problems with the generally accepted assumption as to its whereabouts, near Bethlehem: a) Before his death, Yaakov explains to Yosef why he was forced to bury Rachel along the road rather than bringing her remains to the nearest city for a proper burial: "When I was returning from Padan, Rachel died ... , when still some distance away from ['kivrat ha-aretz'] Efrat; and I buried her there on the road to Efrat, now Bethelehem" (48:7). The simple meaning of the word "kivrat" is a large distance, as explained by the exegete and grammarian, Menachem ben Saruk, cited by Rashi 35:16. (See also Rashbam, Chizkuni and Radak, and the fascinating comment of the Ramban in this context.) If Rachel's burial site is just outside Bethlehem, he could have easily brought her to the city for burial. It thus seems more reasonable to assume that the site lies further from Bethlehem, somewhere along the road from Bet-El to Bethlehem. b) After Shmuel anoints Shaul as king over Israel, he gives him 3 signs to encourage him and prepare him for royalty. The first of these signs opens with a geographical description: "When you leave me today, you will meet 2 men near the tomb of Rachel in the territory of Binyamin, at Tzeltzach" (I Shmuel 10:2). In light of this verse, Rachel 's Tomb is situated in Binyamin's territory (probably near its northern border, the first border of Binyamin's plot which Shaul would encounter as he leaves the territory of Efrayim), certainly not deep in Judea, where the contemporary "Rachel 's Tomb" is located. In any event, the reader is referred to the article ofY. Elitzur, "The Site of Rachel's Tomb," Sinai, vol. 92, 5743, pp. 35-45. Understanding the Shemoneh Esrei Shiur #27: Appendix All My Bones Shall Say, HaShem, Who Is Like You By Rav Ezra Bick Ba sed on: https://www.etzion.org.il/en/shiur-27-appendix-all-my-bones-shall-say-hashem-who-you

If the Shemoneh Esrei was about praying with your head, and "Elokai netzor" about praying with your heart (see last week's shiur), then today we are going to speak of praying with your body. The Shemoneh Esrei is associated with certain movements - bowing, taking 3 steps forward, etc. That shall be our topic today, as a sort of appendix to our lengthy discussion of the Shemoneh Esrei text. But why limit ourselves to bodily MOVEMENTS? A short examination of the laws of prayer - specifically as applied to THE prayer par excellence, the Shemoneh Esrei - reveals a long list of laws which effect our bodies while praying, of which bodily movement is just one aspect, if admittedly the most dynamic. In fact, the Rambam was the first to realize the common thread behind these laws and he collected them in a single chapter in the laws of prayer (5): There are 8 things which one should be careful about when praying, but if it is difficult or inconvenient, or if one transgressed and did not perform them they do not invalidate [the mitzva of prayer]. These are: standing, facing the Temple, posture, dress, proper location, moderate volume, bowing, and genuflection. (hal. 1) Without going into too much detail, let me explain the meaning of each of these items: 1. Standing - as opposed to sitting. 2. One faces in the direction of Jerusalem and the Temple when praying.

5 3." When one stands to pray, one must carefully place one's feet side by side; and he should cast his eyes down as though he were looking at the ground, while his heart his free (to face) upward as though he were standing in heaven; and he should place his hands closed over his heart, the right over the left; and he should stand like a servant before his master, with awe and reverence and fear; but he should not place his hands on his hips" (5:4). 4. Dignified dress 5. One should pray in a low place, and not on a pedestal. 6. Shemoneh Esrei is said neither mentally, nor in a loud voice, but quietly so that one can hear only oneself. 7. There are 5 places where one bows - at the beginning and end of the first berakha, the beginning and end of modim, and at the end, where one bows and takes 3 steps backwards. 8. After the straightening up from the last bow ("oseh shalom"), one falls on one's face and supplicates as one wishes - in other words, "tachanun:' What is the underlying theme of these laws and practices? In at least one case, the Rambam is explicit. "His heart is free (to face) upward as though he were standing in heaven; and he should place his hands closed over his heart, the right over the left; and he should stand like a servant before his master, with awe and reverence and fear" (no. 3 above). The cumulative result of all these laws is the realization that when one is saying the Shemoneh Esrei one is literally "standing before the King:' Another statement in the Rambam is not quite as explicit, but nonetheless quite clear in its implication. Concerning the second of the laws in this list- facing Jerusalem - the question arises what one should do if one cannot determine the correct direction. Our text of the states that in such a case one should direct one's heart towards Jerusalem. The Rambam however, apparently based on a variant reading of the Talmudic text, states that one should direct one's heart towards the "Presence (of God)" (5:3). In both these cases we have a law mandating an external posture which is directly based on an intended inner intention of seeing oneself as standing in the presence of God. These cases should be, in my opinion, taken as indicative of the other laws which the Rambam chose to list together in this chapter. They are all directed towards creating the proper external conditions that will internalize the crucial definition of prayer - standing in the court of the King, presenting a petition directly to Him. The Jew is admitted 3 times a day to the presence of God, without any intermediaries, in order to serve Him by petitioning Him. Of course, being externals, it is not surprising that these requirements are only "lekhatchila;" that is, "if it is difficult or inconvenient, or if one transgressed and did not perform them, it does not invalidate [the mitzva of prayer]:'This is especially appropriate in regard to the mitzva of prayer, which is, after all, the most inward of mitzvot. As we noticed in the first shiur of the series, the basis for the mitzva of tefila is "avoda she-ba'lev;' the service ofTHE HEART. Nonetheless, like all halakhic obligations, this one as well is based on the principle that"after the actions follows the heart:'The state of mind of one who has dressed for a formal interview, who stands erect, bows at the appropriate times, stands low (and hence, below), his face (and hence his heart) facing the seat of the majesty of the king, is completely different than for one who whispers into the air the spontaneous feelings of his heart at that moment. It is the difference between personal communion and service of the King. And so, we have come full circle from that first shiur at the beginning of the series. Just as there is prayer with one's mouth and heart, there is and must be prayer with one's body, with one's posture, even with one's dress (in other words, appearance). As we quote from Tehillim in the Nish mat prayer of Shabbat - "All my limbs shall say, God! who is like You! " Because prayer is a state of standing before the King, when one finishes, one must depart from before Him. Just as we saw that the last 3 are "leave-taking," so they are followed by 3 steps taken backward. One literally steps away from prayer, for prayer is not a state of mind, or a feeling of the heart, but a state of being in the presence of God in one's body. And that is the end of this series! I hope you have enjoyed reading it as much as I have enjoyed writing it. If anyone has any comments or questions from any of the individual shiurim, please feel free to communicate with me at [email protected]. I shall be most happy to hear from you. Yih'yu le-ratzon imrei phi ve-hegion libi lifanekha, HaShem tzuri ve-go'ali. May the words of my mouth and the thoughts of my heart be pleasing before You, HaShem my Rock and Redeemer. kol tuv uverakha, Ezra Bick

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