DOCSLIB.ORG

Parshat Mikeitz

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Parshat Mikeitz The Book of Genesis Parshat Mikeitz 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 Mikeitz GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz 10 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 oÈn šŠMikeitz Overview n parashat Vayeishev, we saw Joseph begin his odyssey in Egypt, following him as I he was sold to the royal butcher, promoted to the position of chief administra-- tor of his master’s household, incarcerated on trumped-up charges, and subse-- quently promoted to chief administrator of the prison. While imprisoned, he interpreted the dreams of his fellow inmates, predicting that one of them would shortly be freed and asking him to intercede on his behalf upon his release. The parashah closes as this former inmate chooses to ignore Joseph’s request, leaving him to languish in prison. ȱ Ĵȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ¢ȱ ¢ȱ ascent. Both times that Joseph appears to be on his way out of his predicament, he is cast once more into a new one: The moment he began to indulge in feelings of security as the Ȃȱȱǰȱȱ ȱ ȱȱ ȱȱȱ¢ȱ DzȱĞȱ he again felt secure when he was promoted to chief administrator of the prison, he was shown how hopeless his prospects were. Both instances in which he ascended to power ȱȱȱȱȱ ȱĴȱȱȱ¢ȱDzȱ ǰȱȱȱ the best imaginable vantage point under the circumstances, he was still merely a slave, a prisoner. By the end of the parashah, his apparent successes, rather than providing him with hope, only made a mockery of his situation, leaving him desperate. Parashat Mikeitz shows Joseph once again promoted, this time to viceroy of Egypt. In contrast to his previous promotions, this time he remains in his prominent post until the end of his life, and is granted not only full control over his own life but over everyone else’s lives, as well. From this perspective, Joseph’s life as evinced in this parashah begins to mirror that of ȱȱ ǯȱ ȱȱȱȱȱȱĜȱȱȱȱȱȬ- ȱ ȱȱȱȱȱȱǯȱ ȱȱȱ¢ȱȱĚȱȱȱȱ environment, Joseph was starting to manifest the essential qualities his father had seen in him from birth, qualities which would later enable him to continue the work Jacob him-- self had started: overcoming the most profound challenge to the Divine mission, exile. The essence of exile is living under the control of some power that deprives us of the freedom to live our lives as God would like us to. It is immaterial whether that “power” is political, social, or psychological; whether we submit to it unwillingly or willingly; whether we are physically located in our native country or not. Whatever the case, exile is ŬŰŰ OVERVIEW OF MIKEITZ the mentality that we must constantly seek the approval or bend to the will of an author-- ity whose values are inimical to ours. Being in exile is thus the single most challenging ȱȱȱȱȱȱȱǰȱęȱ Ȃȱ ǰȱȱ ȱȱȂȱ true calling. As we have seen, when Jacob saw that Esau was not ready to join forces with him in ȱȱȱȱȱȱ ȱȱ Ȃȱǰȱȱ£ȱȱęȱȂȱ energy and passion would be a long, arduous, and gradual process. In the course of this process, there would be times when Esau’s descendants would gain the upper hand, and Ȃȱǰȱ¢ȱȱ¢ǰȱ ȱęȱȱȱ¢ȱȦ or spiritual exile. In such times, it would be crucial for them to follow Joseph’s example, to be able to thrive under adverse conditions and eventually even triumph over them. ȱ¢ȱȱȱȱȱȱȱȱȱ¢ǰȱȱ¡ęȱ¢ȱ ǰȱ is alluded to in the name of this parashah, Mikeitz, which means “at the end.” The word for “end” used here actually means “extreme,” and thus alludes to how evil, the lower extreme on the moral continuum, should elicit our inner strengths for good, the upper extreme of that continuum. Inasmuch as the two “extremes” of any process are its begin-- ning and its end, the word Mikeitz alludes not only to the end of exile—whether Joseph’s exile in prison or our present personal and general exiles—but also to how this nexus itself becomes the beginning of redemption. As we shall see, Joseph was able to turn his life around, extricating himself from the depths and soaring to the heights, by learning to surrender his ego. As soon as he acknowledged God’s presence and providence in his life, abandoning the illusion that his achievements were the result of his own prowess, true success ceased to elude him. These, then, are the lessons of parashat Mikeitz. Every descent we undergo is intended to lead us to an even greater ascent; the key to transforming a descent into an ascent is ĴȱȱȱȱDzȱȱȱȱȱ¡ȱȱȱȱȱȱȱǰȱȬȱȱ powers of passion and ambition and transforming them into good and holy forces. Joseph ultimately derived the power to nullify his ego and thrive in the face of adver-- sity from the Torah he had learned with his father during childhood. We, too, must look to the Torah for inspiration and instruction on how to survive in our exile and advanta-- geously exploit it. Nowadays, we must turn in particular to the inner dimension of the Torah, which sensitizes us to the inner dimension of reality, enabling us to see all of life’s challenges for what they truly are—God’s means of elevating us to higher levels of spiri-- tual maturity. ȱ ȱ ǰȱȱȱęȱȱȱ ȱȱȱȱęȱȬ- tion. Thus, transforming the extreme of evil into the opposite extreme of goodness—by neutralizing our ego and remaining unwaveringly loyal to our Divine mission—will also transform the extreme of exile into its opposite extreme of Redemption. The name of this parashah, Mikeitz, thus alludes not only to the dynamic of transformation that leads to redemption, but also to the Redemption itself, the end of the long exile and beginning of the messianic future.1 1. Sefer HaMa’amarim 5746, p. 74; Sefer HaSichot 5751, vol. 1, pp. 201-202; Sefer HaSichot 5752, vol. 1, p. 202; Hitva’aduyot 5743, vol. 2, p. 721-722. ŬŰű FIRST READING Xȱ ȱW _ osQo njOos s] jqº L nrn] qr¯ j QoÇnPnjq41:1 n jz ou jqusu n rlq ~ rlq q o~r~rjo r s jqu Ë _j Ë OrÅq]¯ p TÒssR~j qw n ] o nj2 s v~j qwq rs u q jz rjr~ rlq~n rj 3 rl rj r{jurnuqu ok pj rnuq z qa¯ p Yo nj º vr~r¶rQp jnÊqL r°r¶s]~ njº Qp~ jq rj qm ~ r rs u q~ jz rj~ r j q~ju Qp~ jqË_ r sO~j qw n T p ol vq~Ë ^s Ë Ro l~ Ë ]rÅ r znu~rlqn o ojqurjr ojj nj~ rrj r{ju rnl qok pj s v~j q _ qj°wqË QrÅqp_~ o r jsVl vqÊvqL r°r¶Ë ]Ç qj u rrl~q ~ rlq ou ~q r rs j 4 q{ju rnl qok pj r zn~u j r rs u ~ Uo Or°r¶qs]Ç qjT p~ jqÁqË^ rË RrÅqr j] q~sÊq ok pjrnuq zj~u r rs u q jz r sv jqÅQqn½qsL~ nj¶qjQp~ jqÁqs_j Ë OrÅqq] p¯ j u ju s jqu q jun~j~ rrnuqu njut z q~ jz rjrju nu ql q _p rj¶Ë Vs Rnm¶¯ n q] p¯*] o njL no¯QÒl vq½vqPr¯n½q5 rrjrnuqu ~q rj qju njr r njzu r jr njut z q~ jz rj Ë QÇq¸ Onm¶¯ n q]¯ p To nj6 Ë vsj Ë _~ nj¶Qr p~ o ojqur jru n u vp ol vq~ËQ js vL nrs]ºj¯º X RASHI W qq juu q q~ru u r~ruu ru jpl qu rrur nju o ~u s o s zj rj su n su u jqju u o n njq qq ju r{rusu qj~ u ~ r up j{n sju u ns~j nu j r~ o srj r~jzru s~j q q r r{ u q q jn{ru ~ o jup z rnr jq~squ qu s zj onu ns~j ns~jnu {l pr~rru p z o ju nu u n n qq ju r ~ p p rju r rr onuq qu jzn o~p z n j rs~ p jzqu rsjup su nj rr~ qq jusu jz qq ju s~ nju n s rl~ r~jznu nrun qj nju njs nr zju nruu r ps jzqs zj su l u u n r njz rr n ju rrn j{ u p z nj sl p z sru n pu ss s~j q nsu p z n rj n q u nrr r ru qu q p puq oj q rn p~ jq sj su zojj s unu rru q u jqu j s un ~ o~p z sr s sr s~ jn su n juqp z r r{ u q on~u Û £²±± ¡ ¡ã²´Ö®ã Û´ÖÛߣ¨´Ö®ã² Ü´Ö£² ߦ֬ à²Öë°´Öï ᣡ£ °£ß X CHASIDIC INSIGHTS W predicting an actual regression from years of plenty to ȱ¢ȱǻȱȱȱ ȱȱȱ years of famine.
Load more

Recommended publications
  • Sfas Emes YESHIVAT HAR ETZION He Parsha Begins: "Vayigash Eilav Yehuda"
    Vayigash 5765 Volume XII Number 14 Toras Aish Thoughts From Across the Torah Spectrum which would not apply to those who didn't live and own RABBI DOV KRAMER land in Egypt), it would be consistent with the notion that Taking a Closer Look Yosef was trying to help others do the right thing. And we would expect that, put in a position of power and nd Yosef said to his brothers, 'please come authority, Yosef would make every effort to reshape closer to me,' and they came closer, and he Egyptian society, and those living in it, to better follow “Asaid, 'I am Yosef your brother, whom you sold G-d's commandments. to Egypt" (Beraishis 45:4). Rashi explains that after One of the reasons given for the mitzvah of seeing that his brothers were taken aback after he had "milah" is that it minimizes the desire for physical identified himself, Yosef asked them to come closer so relations. Adultery (and other forbidden relations) are that he could show them that he was circumcised. One included in the 7 categories of commandments that of the questions many of the commentators ask is what non-Jews are required to keep, and the Egyptians were purpose showing that he was circumcised would serve, said to be "awash in licentiousness" (see Rashi on since (as Rashi pointed out on 41:55) Yosef had forced 20:15). The Yefas To'ar therefore suggests that the all of the Egyptians to become circumcised before he Egyptians weren't required (by Yosef) to physically was would sell them food.
    [Show full text]
  • Parshat Vayigash January 7, 2017 Rabbi Vernon Kurtz
    PARSHAT VAYIGASH JANUARY 7, 2017 RABBI VERNON KURTZ The custom to complete the weekly public readings of the Torah every year on the holiday of Simchat Torah finds its roots in Babylonia of the Talmudic Era. The Torah was divided into 54 sections or Parshiyot to allow for the completion of the yearly cycle with the reading of one Parshah every week. This week’s Torah portion, Vayigash, follows the story immediately told in last week’s Miketz. But, the Rabbis seem to be enamored with the old-time serial movies or the modern-day soap operas by leaving us last week with a cliff-hanger of a story and asking us to wait a week to complete it. Last week, towards the end of our Torah reading, the divining cup of the Viceroy of Egypt, Joseph, is found in the food sack of Benjamin. We know that it was a set-up by Joseph as he had instructed his servants to bring Benjamin back to Egypt and send the other brothers on their way to Canaan. The brothers refuse to leave the side of their young brother and are all brought back to stand before Joseph. At that point, the Torah reading last week ends and we are left on the edge of our seats to find out what happened. If this was a mystery novel many of us would not put it down until we knew what had occurred or we would look at the end of the book to find out what happened. Rabbi Zev Leff asks: “Why did the previous Parshah have to end with such a cliff- hanger? Why didn’t the Torah simply extend Parshat Miketz a few more verses and include the resolution of this story? Why do we have to wait a whole week
    [Show full text]
  • Parshat Hashavua Yeshivat Har Etzion PARASHAT HASHAVUA
    Parshat HaShavua Yeshivat Har Etzion PARASHAT HASHAVUA PARASHAT VAYIGASH By Rav Yaakov Meidan These are the Names of the Children of Israel – Names and Numbers Our parasha contains the list of the seventy members of Yaakov's house who came to Egypt. The list is rife with difficulties. I) Chetzron and Chamul These two sons of Peretz son of Yehuda are mentioned among those who descended to Egypt during the years of famine. The commentaries have already raised the difficulties concerning the closeness of events in Yehuda's life, which take place during the twenty two years that elapse between the sale of Yosef and the descent of Yaakov's family to Egypt. It will be recalled that Joseph was seventeen at the time that he was sold, thirty at the time of his appointment as viceroy, and that a further seven years of plenty and two years of famine passed before the descent to Egypt. During the course of those twenty-two years, Yehuda married the daughter of Shua, and begat Er and Onan. These two sons consecutively married Tamar and then died. 'Many days passed' before Tamar was deemed able to marry Shela. In the meantime, Yehuda married Tamar and begat Peretz. Peretz himself grew up, married, and begat Chetzron and Chamul who were among those who descended to Egypt. In other words, during the course of twenty two years, three generations were born to Yehuda and came of age, not to mention the 'many days' that Tamar waited in vain for the levirate marriage to take place.
    [Show full text]
  • VAYIGASH (And He Approached)
    VAYIGASH (And He Approached) GENESIS (B‟RESHIYT 44:18 – 47:27) INTRODUCTION: 1. Despite the fact that Judah‟s history is checkered with unwise decisions, he acts admirably. a. Consider his choice of wife; his dealings with Tamar; his betrayal of Joseph. b. He made himself surety for Benjamin and acts appropriately when needed. 2. As far as he was concerned, to act in such a way was putting his life on the line. a. He still understands this man to be an Egyptian lord with life and death in his hand. b. Offers himself as a slave not knowing the one he spoke to was his lost brother. c. To offer himself as a slave in Benjamin‟s place reminds of Moses who said: “Alas, this people has sinned a great sin. They have made for themselves gods of gold. But now, if you will forgive their sin - but if not, please blot me out of your book that you have written.” – Exodus 32:31-32 3. In both cases, the picture is the one is willing to sacrifice themselves on behalf of Israel. a. Reminiscent of something Paul, from tribe of Benjamin (Rom. 11:1), said: “I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Messiah for the sake of my brothers, my kinsmen according to the flesh.” – Romans 9:2-3 4. Ultimate example of the one who willingly sacrifices himself for the sake of brother is Y‟shua. a. As tribe of Judah, He made Himself surety to the Father for all Israel (e.g.
    [Show full text]
  • Parshat Vayigash 5771 by Guy Izhak Austrian December 11, 2010
    Parshat Vayigash 5771 By Guy Izhak Austrian December 11, 2010 This week, we are pleased to welcome guest writer, Dvar Tzedek alumnus Guy Austrian. Rock by rock, stone by stone, each one passed hand to hand along a human chain of young Jews and indigenous Guatemalans: our energy was high on this beautiful day during our AJWS delegation to rural Guatemala. We cleared a riverbed beneath shady leaves near the local school and later sat side by side, resting on the grassy banks and contemplating the footbridge we would soon build there together. I chatted with a young woman who worked at the school, trying out my rusty Spanish. She was curious about our group, and I did my best to explain who we were. I was feeling good about the human common ground we were establishing through our work together, until she demanded: “So why don’t the Jews believe in Jesus?” Suddenly I felt all our commonality hit a wall, one that would always divide us. This irreducible core of identity that separates us from the other peoples of the world gets its fateful start in Parshat Vayigash, in which the Jewish people become a collective entity for the first time: “The total people of the household of Jacob who came to Egypt numbered seventy.”1 Just seventy people—and right away they are set apart for special treatment. While Joseph is busy appropriating the livestock, land and labor of the starving Egyptians, he provides choice land and bread to the House of Israel, which becomes a numerous and prosperous people in Goshen.2 Later, the Egyptians will subject Israel to suspicion, oppression and slavery—one of the founding paradigms of Jewish nationhood.
    [Show full text]
  • Grade 4 Curriculum Overview Math Social Studies/ Science Language Arts Hebrew Language Arts Judaic Studies: Tefillah, Judaic Studies: Hagim, Parasha, Humash Israel
    Grade 4 Curriculum Overview Math Social Studies/ Science Language Arts Hebrew Language Arts Judaic Studies: Tefillah, Judaic Studies: Hagim, Parasha, Humash Israel Singapore Math - Primary Social Studies Reading Reading Tefillah Hagim Mathematics - is used in Grades K-5 New Jersey and Local History Literature *Using the Haverim B’Ivrit ● Creating a Makom Kadosh ● Hagei Tishrei ● Whole Numbers Why does geography matter? What ● Non-Fiction Curriculum ● Importance of Accurate Reading ○ Hodesh Ha’Rahamim V’ ○ Ten Thousands, Hundred makes a complex society? What ○ Text Features ● Reading Short Fiction Stories, in the Siddur Ha’Slihot Thousands, and Millions motivates people to explore and ○ Identifying Main Idea and Advertisements, Non-Fiction ● Review the Concepts of Shevah, ○ Shofar - Zikhron T’ruah ○ Approximation colonize other lands? What does it Supporting Details Passages, Poems, and Comics for Hodaya, and Bakasha ○ Yom Kippur - Initem Et ○ Factors mean to be free? ○ Inferencing Meaning ● Add Elu D’varim and Hatzi Kadish Nafshotekhem; Yonah ○ Multiples ● Fiction ● Reading in All Genres with ● Identifying Words of Hodaya ○ V’Samahta B’Hagekhah ○ Order of Operations New Jersey Geography/Map Skills ○ Inferencing Accuracy and Fluency ● Add Hallel and Al Ha’Nisim in ○ Arba’at HaMinim ○ Negative Numbers ● Geographical Features ○ Character Traits - Beyond the Birkat HaMazon ○ Shalosh Regalim ● Four Operations of Whole ● Physical, Political, Contour, Text Vocabulary ● In-Depth Study of Aleinu - Shevah ● Hanukkah Numbers Climate Maps ○ Using
    [Show full text]
  • Vayigash Today's Parsha, Vayigash (Va-Ye-Gash)
    Vayigash Today’s parsha, Vayigash (Va-ye-gash), tells the dramatic story of Joseph’s reunion with his brothers. Many scholars believe it portrays the most emotional scene in all of Torah. On the surface, it’s a story of family reunion and the ever recurring theme of Jewish survival, but there is much below the surface. Events which take place in Vayagash impact Judaism from ancient days through the future Messianic Era. It will take a melding of history, religion and psychology to appreciate this parsha. So with the help of many excellent commentaries with titles that include Can Love Overcome Resentment, The Day Forgiveness Was Born, Path to Repentance, Judah’s Chutzpah and Love Among Brothers, I will try to provide some parsha enlightenment and a few messages for our day. Vayagash” the first word in today’s reading translates as “And he went up”. It refers to Judah’s physical approach toward Joseph (who the brothers still believe to be an Egyptian) to plea for Benjamin’s life. Initially Vayigash seems to be Joseph’s story, the 6th parsha in Bereishit in which he stars. But to a great extent it’s just as much the story of Judah, the fourth born of the 12 brothers, whose actions will have the greater impact on the future of our people. It’s noteworthy that the structure of today’s Torah reading is rather odd because it begins at exactly the same place last week’s parsha ended, actually mid-conversation. The silver goblet has been found among Benjamin’s possessions, he has been detained, the brothers have been told to return to their father without him, and they are pleading for his release.
    [Show full text]
  • December 24, 2020 Vayigash - Message from Rabbi Wexler
    December 24, 2020 Vayigash - Message from Rabbi Wexler: I know that we are still about a week away from New Years, but I must say, I am eager for the year 2020 to end. To say that 2020 has been a difficult year is an understatement. Winter has begun and the Pandemic continues to rage. We hope that the year 2021 will bring healing, new beginnings, and a return to some sense of “normalcy.” In these last days of 2020, we see glimmers of hope and light at the end of the tunnel, underscored by the photos and Facebook posts of doctors, nurses, and other healthcare providers and front-line workers receiving their COVID-19 vaccination. The year 2021 is on the horizon and with it will certainly come both new opportunities and sustained challenges. As we look towards the new year, the names of last week and this week’s Torah portions help us to frame this moment. Last Shabbat we read the Torah portion, Miketz, which means “at the end.” Meanwhile, this Shabbat we will read the Torah portion of Vayigash, which means “and he approached.” Together these two Torah portions highlight pivotal moments in Joseph’s life. Last week marked an ending in Joseph’s life; the end of two years of physical imprisonment, but also the end of Joseph living an immature, self-centered existence, in which he searched for meaning. This week Joseph assumes a new mature existence in which he takes it upon himself to create meaning. Joseph’s brothers have come down to Egypt in search of food.
    [Show full text]
  • Vayigash & Vayechi
    Parshat Vayigash Parshat Vayechi 11 Tevet 5781 18 Tevet 5781 Friday, December 25 Friday, January 1 Fast of Tevet 10 9:00 am: Shacharit Fast Begins: 6:06 am Indoors​ for pre-registered members only Fast Ends: 5:00 pm and via Zoom ​https://zoom.us/j/713951311 9:00 am: Shacharit passcode 613 Indoors​ for pre-registered members only and via Zoom ​https://zoom.us/j/713951311 4:20 pm: Kabbalat Shabbat passcode 613 Indoors ​ ​for pre-registered members only 4:15 pm: Kabbalat Shabbat Candle lighting: 4:10 pm Indoors ​ ​for pre-registered members only Shabbat, January 2 Candle lighting: 4:05 pm 9:00 am: Shacharit Ind​ oors​ ​for pre-registered members only Shabbat, December 26 9:00 am: Shacharit 4:10 pm: Mincha​/M​ aariv Ind​ oors​ ​for pre-registered members only Indoors ​for pre-registered members only Havdala: 5:13 pm 4:05 pm: Mincha​/M​ aariv Virtual Havdala: 5:30 pm Indoors ​for pre-registered members only via Zoom ​https://zoom.us/j/713951311 Havdala: 5:08 pm passcode 613 Virtual Havdala: 5:30 pm via Zoom ​https://zoom.us/j/713951311 Daily Shacharit passcode 613 9:00 am Sunday & Friday 1/1 7:00 am Monday & Thursday Daily Shacharit 7:15 am Tuesday & Wednesday 9:00 am Sunday & Friday 12/25 ​Indoors for pre-registered members only 7:00 am Monday & Thursday and via Zoom ​https://zoom.us/j/713951311 7:15 am Tuesday & Wednesday passcode 613 ​Indoors for pre-registered members only and via Zoom ​https://zoom.us/j/713951311 Daily Mincha/Maariv passcode 613 4:20 pm Sunday to Thursday ​Indoors for pre-registered members only Daily Mincha/Maariv and via Zoom​ ​https://zoom.us/j/713951311 4:15 pm Sunday to Thursday passcode 613 ​Indoors for pre-registered members only and via Zoom​ ​https://zoom.us/j/713951311 Link to register for tefillot (members only): passcode 613 https://www.svaj.org/form/tefillah-attendance.h tml Link to register for tefillot (members only): https://www.svaj.org/form/tefillah-attendance.
    [Show full text]
  • Bereshit Noach
    BERESHIT BERESHIT FAMILY DYNAMICS The parsha tells the story of Cain and Abel and man’s first violent act: a lashing out of brother against brother based on family tension, jealousy and perceived favoritism. What can we do in our families to reduce tensions, manage jealousies, and create positive family dynamics? Recognize the special qualities of each family member. Our relationships with our family should be ever-lasting. BREAKING RULES One of the first things God tells Adam is not to eat from the tree of knowledge. Yet the first story about Adam and Eve together is a story about their breaking this rule. Rule breaking seems to be simply part of who we are, part of what it means to be human. Each time we break a rule, we are presented an opportunity; we can transform a broken rule into an opportunity for taking responsibility. What can we learn about self-control to help us resist the temptation to break rules? TIKKUN OLAM God placed Adam in a beautiful garden which grew delicious fruit, but in order for a garden to remain beautiful and fruitful, there has to be a gardener to work and maintain it. Adam was placed in the garden not just to enjoy the delicious fruit, but also to care for the garden. We are all gardeners in this world. We have the privilege of enjoying the gifts that God provides for us, but we also have the responsibility of keeping God’s world beautiful. We must do our part! NOACH THE LIGHT IN A DARK ROOM While it rained and poured for forty days and nights, Noah’s ark protected his family.
    [Show full text]
  • Congregation Beth Aaron Shabbat Announcements Shabbat Parshat Vayetze November 8-9, 2013 5 Kislev 5774
    11/8/13 Shabbat Shalom from Congregation Beth Aaron Congregation Beth Aaron Shabbat Announcements Shabbat Parshat Vayetze November 8-9, 2013 5 Kislev 5774 SHABBAT TIMES Is the Eruv Up? Call the Eruv Hotline before Shabbat Friday, November 8: (201) 530-0222 Latest Candles: 4:26 p.m. Mincha/Kabbalat Shabbat: 4:30 p.m. On Shabbat, the shul elevator will operate Shabbat, November 9: in Shabbat mode as Hashkama: 7:30 a.m. follows: Tefillah Shiur: 8:20 a.m. Friday 4:00-5:30 p.m.; Shacharit: 8:45 a.m. Saturday 8:15 a.m.-12:30 Sof Zman Kriat Shema: 9:08 a.m. p.m., 1:30-2:30 p.m., 3:30- Youth Minyan: 9:15 a.m. 5:30 p.m. Early Mincha: 1:45 p.m. Shop Amazon Women's Learning Group: 3:10 p.m. at the Greenberg home, 291 Schley Place, & Support Beth Aaron Pirke Avot Go to Daf Yomi: 3:10 p.m. www.bethaaron.org/amazon Mincha: 4:20 p.m., followed by a shiur by Rabbi Rothwachs and click on the Amazon link Maariv: 5:26 p.m. to start your online Havdalah: 5:35 p.m. shopping. Parent-Child Learning: 6:15 p.m. In honor of Natan's Bar Mitzvah, CB & Jeff Neugroschl invite the kehilla to a kiddush following the main minyan. SCHEDULE FOR THE WEEK OF NOVEMBER 10 Sun* Mon Tues Wed Thu Fri Location 10 11 12 13 14 15 Earliest Tallit 5:37 5:38 5:39 5:41 5:42 5:43 Shacharit 6:20* 5:40 5:55 5:55 5:40 5:55 7:15* 6:20 6:30 6:30 6:20 6:30 8:00* 7:10 7:15 7:15 7:10 7:15 8:45* 8:00 8:00 8:00 8:00 8:00 Mincha Beit Midrash 1:00 Mincha/Maariv Beit Midrash 4:25* 4:25 4:25 4:25 4:25 4:25 Maariv Beit Midrash 8:00 8:00 8:00 8:00 8:00 9:30 9:30 9:30 9:30 9:30 *On Sunday, all minyanim will be held in the Main Shul, except the 1:00 p.m.
    [Show full text]
  • Parashat Vayigash Details One of the Torah's Most Dramatic Episodes: After Judah Delivers an Anguished Monologue, the Vizier J
    Parashat Vayigash details one of the Torah’s most dramatic episodes: After Judah delivers an anguished monologue, the vizier Joseph reveals his identity as the boy whom, 22 years earlier, his brothers had sold into slavery. Judah’s words, which have prompted this revelation, are a response to the threat of Benjamin’s imprisonment, the final turn in the screw of manipulations to which Joseph has submitted his brothers. Judah’s monologue recounts how the vizier’s accusations and demands have tormented his complicated family. With unflinching pathos he sketches the grief that has shaped his father’s inequitable love for Benjamin—the beloved remnant of a favored family, and by implication, he concedes his own inability to comfort and satisfy his father. Judah begs the vizier to enslave him in place of “the boy,” whose “soul is bound up” with that of his father’s. Above all, he tells of his personal anguish, imploring Joseph to understand who he is and why, therefore, he cannot allow Benjamin to remain in Egypt, to bring such suffering to his father.1 Commentator Avivah Zornberg recounts what Judah’s words have set in motion: “A long silence, the silence of survival, collapses, and Joseph gives his sole testimony to the past: ‘I am Joseph your brother whom you sold to Egypt.’”2 Judah’s monologue breaks the powerful Egyptian who can now—finally—speak as himself, as Joseph. The power of Judah’s words, explains the Hassidic rebbe the Sefat Emet, is contained in their deep penetration, reflected in the parashah’s opening words—Vayigash elav Yehudah— “and Judah came close to him.” The Sefat Emet relates: “To him”—to Joseph.
    [Show full text]