Parshat Vayetze - פרשת ויצא

"וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם, כִּי-בָא הַשֶּׁמֶשׁ, וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, וַיָּשֶׂם מְרַאֲשֹׁתָיו; וַיִּשְׁכַּב, בַּמָּקוֹם הַהוּא - And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep."
(B'reishit 28:11)

One of the focal events of this week's Parsha happens when Ya'akov lies down to go to sleep. He dreams a dream, in which he sees a ladder above him and also receives prophecy that the entire land of Israel would become an inheritance for Am Yisrael.

Many commentators on the Parsha choose to discuss the exact details and the precise meaning of these events, but a seemingly "minor" point is the focus of this D'var Torah. Rashi points on the verse above that the words, "וַיִּשְׁכַּב, בַּמָּקוֹם הַהוּא - And [Ya'akov] lay down in that place to sleep" are an expressed in a way that suggests a measure of limit. Rashi goes on to explain that whereas here Ya'akov lay down to sleep, for the duration of previous fourteen years, when he learned in the Yeshiva of Shem and Ever, he refrained from going to lie down to sleep.

The Yalkut Lekach Tov notes the words of Kovetz Sichot by Rav H. Shmulovitz, that after Ya'akov's fourteen years restless pursuit of Torah, he doesn't go to sleep on a plush king-size bed with soft cushions. No, he lies down on the ground. He does prop up his head, but with what - a rock?

Moreover, Ya'akov takes more rocks and sets them around his head in order to protect himself "from wild beasts." Here too, we have a problem as Rav Simcha Zissel of Kelm points out. Why would a few rocks stop an animal from getting to Ya'akov while he sleeps - surely the rocks could be knocked away with ease.

The answer to be found is a lesson taught by Ya'akov's behaviour. Ya'akov's actions are an example in how to conduct oneself; after massive sleep deprivation, Ya'akov realised that if one pushes himself to the limits, he can do tremendous things. As such, he was able to deal without sleeping properly for all this time. Indeed, Ya'akov has conquered his natural desires and instincts to the extent that after this episode, he felt no need to use anything more than a few rocks to lie on. Similarly, when he placed these stones around his head, ostensibly to protect himself from animals, he was fully aware that they didn't offer proper protection.

Ya'akov chose to employ a very minimal safeguard in the knowledge that everything that one does is really a miracle. Man is incapable of doing anything himself - he is only permitted to by God. As such, Ya'akov knew that he had no need to place stones around his head. The reason he put them there was to reduce the miracle, as it were. His action was an attempt to limit the need for a miracle. We may tender that in this merit, Ya'akov deserved to experience the bigger miracle of waking up to see the multiple stones unite to become one.

Wishing you a Shabbat Shalom!

Parshat Toldot - פרשת תולדות

I've had an hectic week, so I only have a short D'var Torah this time - sorry!

This week's Parsha opens with the words, "וְאֵלֶּה תּוֹלְדֹת יִצְחָק, בֶּן-אַבְרָהָם: אַבְרָהָם, הוֹלִיד אֶת-יִצְחָק - And these are the generations of Yitzchak, Avraham's son: Avraham begot Yitzchak."

There is a golden rule in the study of Torah that, as the Torah is perfect, there are no supefluous words anywhere. Each and every word has a meaning. Why, therefore, are we twice told that Yitzchak was Avraham's son?

This week I head Rav Machlis of Ma'alot Dafna in Jerusalem propose an interesting insight as to why the seemingly needless repetition is warranted. The first mention, "יִצְחָק בֶּן-אַבְרָהָם," is meant to reer to Yitzchak. We may learn from these words that Yitzchak defined himself as "Yitzchak, the son of Avraham." Yitzchak's respect and love for his father extended to him determining himself by his father.

The next phrase, "אַבְרָהָם, הוֹלִיד אֶת-יִצְחָק - Avraham begot Yitzchak" can be understood to the father referring to himself by mentioning his son. While it is inspiring for the son to realise his position by defering to his father, I find it beautiful, and rather poetic, that Avraham Avinu found himself to be fulfilled through his son. Of course the positions of father and son should never be confused, and the son must always defer to the father, but I personally find this expression of Avraham and Yitzchak's relationship to be a true measure of the appreciation and depth of their love for one another.

Another thing I'd like to point out is the episode detailed at the beginning of the Parsha; that of Rivkah's pregnancy with Ya'akov and Esav. There we learn that Rivkah was deeply troubled by the distubances she felt inside of her. As Rashi explains, each time she passed by a place of Torah learning she would feel an almost violent movement in her belly. Perlexingly for her, the same experience would be repeated when she passed by a place of idol worship.

If we look closely at the wording, we can see that the Pasuk uses the unusual word "ויתרוצצו," which Rashi renders as meaning either running or as crushing. Notable by it's absence is the expected translation/explanation of the word; that the two brothers are fighting one another - for they are not!

I'd like to proposed the following: The two nations may be opposed to one another, but they are not essentially enemies. Rather, Esav's tafkid, (like that of every creation in the world,) is that to be an agent and aid the Jewish nation when we are not doing our job properly. Similarly, it is instructive to note that while we are commanded to destroy our arch-foes, Amalek, there is no imperative related to our having to hate them. We have no need to hate those who act against us.

From Yerushalayim, wishing you a Shabbat Shalom!

Parshat Vayishlach - פרשת וישלח

As I referred to last week, in this week's Parsha, Ya'akov is given a new name - Yisrael. Unlike other biblical charachters, though, he retains his original name, and the Torah continues to refer to him by this name as well as the new.

The difference here is that while characters such as Avraham and Yehoshua underwent transititions that meant that a new, more appropriate name was requried, Ya'akov was remained an apt name, and Yisrael was not intended as a replacement. How can we understand this?

If we understand Ya'akov's role as the final patriarch before the generation of the twelve tribes, we can see that he had not one, but two defining qualities. It is imperative to understand the Jewish nation's continuing mission in the context of Ya'akov two names.

I read on Chabad.org that, "Jacob and Israel are two different names, with two different meanings. While it is true that Israel represents a loftier state of being than Jacob (thus the Israel element in Jacob is "no longer Jacob"), there are certain virtues to the Jacob state that the Israel state cannot possess. So Jacob remains a name for both the third Patriarch and for the Jewish people as a whole. Israel might represent a higher stage in the Jew's development than Jacob, but the greatness of the Jewish people lies in that there are both Jacob Jews and Israel Jews, and Jacob and Israel elements within each individual Jew."

The Kli Yakar explains that the two names of Ya'akov and Yisrael are analogous to two exiles and redemptions of Am Yisrael. He writes that the name Ya'akov (which etymologically derives from the word "heel") is meant as a parallel to the redemption of the exile in Egypt. He describes that redemption as not being the most notable and prominent of the redemptions of the Jewish nation, rather that its miracles should be regarded as “Tafel,” almost as a bonus. It is said in the Bereshit Rabbah that similarly the name Ya’akov should be regarded as secondary to the primary Yisrael. And if that is so, the two are really two aspects of one particular thing. Both names are necessary to understand the concept of Ya’akov/Yisrael.

Rashi suggests that the name while the name Yaakov indicates subservience, Yisrael signifies strength and victory. Another view is offered by the Meshech Chochma, who sees the different names as expressing the distinction between Yaakov as an individual versus Yisrael as a national identity. Thus, according to Meshech Chochma, God addresses "Yisrael" exclusively when, and only when, there are national issues at hand. For this reason, both names are retained.

It is interesting to note that Ya’akov takes his name from Esav’s angel, the angel that opposed him at the river, the angel that wrestled with him in a ferocious struggle. The angel’s name was Yisrael, which as the Kli Yakar points out means “Straight to Hashem.” Now, I don’t know how you understood the struggle, but however you read it, it doesn’t seem as if the angel was assisting Ya’akov in his task of getting closer to Hashem. It doesn’t seem as if he was doing anything like getting him towards Hashem, on the contrary, he was opposing Ya’akov, blocking Ya’akov’s path! It is instructive to note that every angel is named after the very specific task he is assigned, so how can it be that this angel seems hell-bent on stopping Ya’akov?

The answer is revealing in its depth. The angel was doing exactly what was required of him. To him, it very possibly made little to no sense at all, but the angel, somewhat paradoxically, fulfilled his task. This world is not a simple place. Our task is not always obvious, and often takes painful turns and requires arduous journeys. Yet if we stick to our task, we will find the straightest path to Hashem.

Shabbat Shalom!

Parshat Vayeitzei - פרשת ויצא

In this week's Parsha, we read how Ya'akov sets out for Charan. Ya'akov had spent many years studying with his father, and was now coming from 14 years solid learning at the Yeshiva of Shem and Ever. There, we have learned, he did not break from his learning even to sleep. Ya'akov was totally alien to the outside world, he was a "יושב אוהלים" as is said in last week's Parsha; a tent dweller, one who spent his days devoted to the study of Torah.

Out of the three forefathers, the three אבות, the Jewish nation was named after one - Ya'akov. Not by that name, though, for we are known by the name he was later on given, the name of Yisrael. Other Biblical characters had their names changed, too: Avram became Avraham, Sarai became Sarah, and Hoshea later on became Yehoshua. In the cases of Avraham and Sarah, their names were changed by God himself. Surely their names would be a more fitting title for the Jewish nation?

Let's come back to that later. First, we must look at the Avot, and Ya'akov's position within them. Avraham was the first of the Avot. The Jewish nation have a title that comes from him, but it is less commonly employed: זרע אברהם - literally "Seed of Avraham." Avraham and Ya'akov were very similar to each other. The best way to understand it is as follows. If we examine the natural pattern of many things in this world, we can see that there are often three very distinct stages: Firstly, the initial spark, a wonderful eternal potential, but one that disappears within moments. The second stage is one of darkness and hard work. The third stage is the stage of the completion of that work, and the sweetness at the effort and perspiration of the second phase having realised the vision of the first stage. The third stage is an exact parallel of the first stage’s potential, for it is merely that potential having been realised.

Avraham Avinu was considered to be that first phase of the Jewish people, whereas Ya'akov was the third stage. The first stage is the flash on unlimited potential, in our case the vast promise that the Jewish people holds. The third stage was the actualisation of that dream, Am Yisrael being born. (From Ya'akov, the archetypal twelve tribes were born.) Avraham Avinu was typified by the ten tests given to him by Hashem, ten challenging tests that none of us have ever faced. Ya'akov had relatively normal tests in his life, nothing like being asked to slaughter his only son, or to jump into a furnace. His challenges were far closer to the challenges that most people have, nothing particularly extreme. Because he was so removed from mundane matters; he achieved a unique level of holiness that merited his station as the "בחיר האבות," the choicest of the forefathers, the one whose name would be lent to the nation that would descend from him.

Interestingly, the בתי מקדש are seen as being linked with the three Avot. If we look back to the aforementioned three-phase process, it is said of the first stage that it though it lasts only a while, it will seem at the time as though it will last forever. The second stage, the stage of darkness and hard work, is said to have the scent, but not the taste of the first stage. (We can understand this by referring to the World before the sin of Adam HaRishon. I have learned that back then, a fruit tree and a fruit's peel would taste and smell the same as the fruit it bore, whereas nowadays, after our perspective of reality was changed by the sin of Adam, only the smell remains.) The third stage is very much like the first stage, only this time there is no illusion of permanence; it is real. In this light we can understand the Zohar when it says that the first Bet Hamikdash is associated with Avraham, the second with Yitzchak, but the third and final Bet Hamikdash, which will be established in the End of Days and will be everlasting, is related to Yaakov.

And so Ya'akov set off for Charan. As we know, if we look closely at the names in the Torah, we find deep meaning to them. Charan is no different, it's name is particularly apt. Ya'akov left for Charan, for charono shel olam, the wrath of an unfriendly world. Ya'akov left 14 years of learning, and set out to continue his learning elsewhere, but something happened that wasn't on his script.

On his journey, Ya’akov came across a certain place, and stopped there overnight. The Pasuk uses the odd word "ויפגע," he “encountered” this particular place where he would experience the vision of the ladder. Chazal teach us that this encounter meant that he sought to travel on, to escape back to his quiet life of learning, but the place itself opposed him like a solid wall blocking him. This was not a chance meeting, Hashem brought him to a place where he would experience a clash that would change his perspective. Ya’akov went to sleep and had his famous dream, and he woke up a different man. Ya'akov then understood his mission, and it was then that he undertook his life's task. If we see Avraham and Ya’akov as being equal, as being in parallel, we may argue that while Avraham was all about the extraordinary, typified by exceptional and spectacular demonstrations of commitment to Hashem, Ya'akov was all about the Kedushah inherent in (what we perceive to be) the ordinary.

As mentioned before, Avraham was defined by the ten tests posed to him by Hashem. They demonstrated how Avraham, faced with tremendous difficulty and disappointment, never lost a beat in serving Hashem with joy and eagerness. The narrative of his life is an unfolding of the greatness of his accomplishment. What is there to say about Yaakov, however? His narrative seems so mundane, so full of details about ordinary, pedestrian life – dealing with sibling strife, acquiring a large family, raising the children, making a living.

In truth, however, the sagas of the two Avot are precisely balanced and parallel. Ya'akov is about Kedushah, and more specifically, about the Kedushah inherent within the ordinary. By following Ya'akov's example, we may learn how to change our perception of existence, taking the commonplace the events and mundane objects of material existence and turn them into spirituality on the highest plane. In this way, everything around us can become a כלי, a vessel, for spirituality. It can be argued that Avraham and Ya’akov’s traits were almost identical.

This lesson has vital relevance for today's generation. It is essential that we study Torah, but we must take it out with us into the real world. We must be fluent in our tradition of the Torah, we must be "עוסק בתורה," but simultaneously it is important to remember that we deal on a day-to-day basis with the outside world, with people who are not like us, who do not want to be like us. Ya'akov wanted to continue on his way, learning Torah, but Hashem made him collide with the world. Hashem brought him to the realisation that his task was not to sit all day and learn Torah, but to serve Hashem within the context of everyday life.

Returning to my earlier question, we can understand that it is not surprising therefore, that Ya'akov received the name Yisrael, which may be read "ישר-אל, Straight to Hashem." Through our interaction with the challenges and temptations of business, for example, one can either attempt to make his fortune, or make a Kiddush Hashem by dealing in a way that befits a God-fearing Jew. We can utilise all that is in this world to forge a direct connection with Hashem. It is for this reason that the Jewish nation was given Ya'akov's name to adopt above any other.

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This last week, we have seen distressing events in Chevron unfold. I must make it very clear from the beginning that I empathise very strongly with the settlers, Israel is absolutely our land, Chevron is one of the four holy cities in Judaism along with Jerusalem, Bet El and Tiveryah. It is our right to live there, and to make pilgrimages as and when we want to Ma'arat Hamachpela.

But at the same time, I saw things this week that were no short of tragic. I saw video footage of Jews throwing projectiles from the roof of Bet Hashalom at passing Arabs, turning household objects into missiles with which to aim at the Arabs of Chevron. If there is one thing I am ashamed of, it is the undermining of our own (valid!) cause by acts of violence and extremity. I have no issue with eight families living in one house; they legally own it, they have the right to do with it as they wish. They may choose to protest against the police, but when these legitimate protests take a turn and become violent, making other people's life a misery, I get more than merely upset; I become greatly distressed. To borrow an expression of Rav Riskin's, "my Torah is crying."

I see a shameful misrepresentation of what true Judaism is, and I am horrified. It is not merely required, but it is absolutely against Halachah to hurl abuse at the soldiers whose job it is to protect the settlers. Yes, they also do the job of removing Jews from their homes, but to the average irreligious Israeli, there is no problem with that. They have no concern for Halachah, and screaming in their faces that the Torah says that this is our home will not change that. To attack a fellow Jew because he is following orders is unacceptable. Just because he is doing something wrong, does not mean we have an halachic imperative to attack him. It was shocking to see reports on the Jerusalem Post website of crude missiles, such as potatoes with nails hammered into them, found in what amounted to a ammunition depot of rudimentary projectiles to aim at the soldiers.

It is horrific to see stories of settlers throwing an Arab child of a rooftop on media such as The Times website. Make no mistake, it is heartening to see the settlers' commitment to our inheritance and our right to live in places such as Chevron. It brings me tremendous simchah to see Jews who have such a strong belief in the Torah, despite the world's dismissal of religion. I absolutely agree with them that Hashem has promised us this land, from the Mediterranean sea to the Jordan. But we are still in the Galut, Mashiach has not yet made his grand arrival. We still have to make do with what we have. We have to know how to conduct ourselves in a manner befitting a Jew, and when to concede certain things.

Not that we should concede anything and everything. Specifically, the Israeli government has no right to make Jews leave their homes in Chevron, especially after previous governments encouraged such settling activity. That is something that I, as a Jew cannot accept. The settlers are now effectively caught in an trap. It is absolutely wrong to tear people from their homes, especially when these people are the legal owners of their home. It is right and just to protest against any decision that states otherwise. And yet, we must protest strictly within the confines of the law. It is nonsensical to viciously attack soldiers for "God's word." What happened to the commandment forbidding us to raise our hands to our fellow Jews? We must learn from Ya'akov Avinu, we must continue to learn our precious Torah, but we too must involve ourselves with the outside world, and be careful to create a Kiddush Hashem, not a Chilul Hashem. In any case, Hashem's plan will be revealed according to His desire in the end.

Wishing you a Shabbat Shalom.

Parshat Toldot - פרשת תולדות

(ויתרוצצו הבנים בקרבה... (כה: כב
(ויאמר ה' לה שני גיים בבטנך ושני לאמים ממעיך יפרדו ולאם מלאם יאמץ ורב יעבד צעיר (כה: כג

In this week's Parsha, Rivka is pregnant with twins, Esav and Ya'akov. Rashi comments on the word ויתרוצצו in the first Pasuk above, explaining that whenever Rivka would pass places of Torah study Ya'akov would push and attempt to get out, and conversely, when she would pass a place of Avodah Zarah, Esav's incessant kicking would be felt, such were his urges.

Another famous Rashi later on examines Esav's name, and explains that the root of his name, עשה indicates something that has been "done." It could be said that Esav, born with the hair of a much older child, was "ready-made."

Ya'akov and Esav were twins, and though we are keen to draw the differences between the two, they definitely had their similarities. What is oft-ignored is that Ya'akov was also rather wholesome himself. Interestingly further on it says of Ya'akov, "ויגדלו הנערים... ויעקב איש תם יושב אהלים - And the lads grew up... and Ya'akov was a pure man, a dweller of tents." The moniker תם can mean pure, as it is often translated, or alternatively it can mean perfect. His dwelling in tents is a reference to his way of spending his time learning Torah.

It is fascinating to note that the word for twins is "תומים." As mentioned above, the word used to describe Ya'akov is תמים, and I speculate that the two words are linked, especially as we are told in the second Pasuk that I listed above, "And Hashem said to her (Rivka) there are two nations in your stomach, and from your insides two regimes shall be separated, and one regime shall become strong from the other, and the older will serve the younger." The fate of the two boys are inexplicably linked, and it would seem that so too are their characters.

I received a message last night from a friend who writes a weekly D'var Torah, (search for "Inspiring Weekly Parsha on facebook,) and in it she wrote of how Eisav had the potential to be the leader of Am Yisrael. She wrote how some "commentators have said that Yitzchak wanted Eisav to become the leader of the Jewish people, which is why he wanted to bless him and not Ya'akov. Eisav was a man of action, who would go out into the world and spread the message of Judaism and bring people closer to God. Yaakov sat in his tent all day and was not ideal to spread this message, according to Yitzchak." But because he could not do this, Ya'akov had to take his place.

If we look closely at the wording, we can see that the Pasuk uses the unusual word "ויתרוצצו," which Rashi renders as meaning either running or as crushing. Notable by it's absence is the expected translation/explanation of the word; that the two brothers are fighting one another - for they are not! The two nations may be opposed to one another, but they are not essentially enemies. Rather, Esav's tafkid, (like that of every creation in the world,) is that to be an agent and aid the Jewish nation when we are not doing our job properly. Similarly, it is instructive to note that while we are commanded to destroy our arch-foes, Amalek, there is no imperative related to our having to hate them.

I find this very relevant to today's generation. When I hear people see slogans such as "death to Arabs" spray-painted or chanted by Jews in Israel, I get the horrible feeling that we are missing the point. I am saddened because this battle is not against Eisav or indeed the Palestinians, it is against ourselves and the Yetzer Hara. If we can take care of ourselves, then will have no need to fight our enemies. Previously the Romans, the Greeks, the Persians, and the Christian Crusaders have tried to exterminate the Jewish nation, I wouldn't worry too much about Al Qaeda, Hamas and Iran. If history has taught us one thing, it is that there is nothing in this world that the Jewish nation should fear, and that the best path for us is one of Torah observance. It is because we have not clung to Hashem's Torah that we suffered so from the swords of all these enemies, not because they were so perilous in of themselves. Hashem has let us try integrating, and we suffered a Holocaust.

But if we try too hard to separate ourselves from our neighbours, we are missing the point, too. Yes, we must take care of our security, yes we must protect our Jewish identity, but it is also essential to recognise the cause of our problems, and they are not the Arabs. Living in the Old City, I frequently visit the Kotel and from time to time I hear people caught up in a moment of angst, shouting anti-Arab slogans. I completely empathise with their torment, their very real anguish, but simultaneously wonder why they don't yell "Stop Sinat Chinam now!" or "No more Lashon Hara!" Invariably, the emotion is real and the intent is actually not of hatred toward Arabs, but their words betray the fact that these people are all too often misguided. Suicide bombs and rocket strikes from Gaza are not the cause of our pain, they are ultimately the effect our own sins are having on us. It is not the Arabs' fault that we are still in exile, that we are still in pain; it is our fault and it is up to us to correct our own wrongs.

Wishing you a Shabbat Shalom!


In memory of Rabbi Gavriel and Rivka Holtzberg of Bet Chabad Mumbai, Aleihem HaShalom.