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Home -> Vayeishev -> 5785

וימאן להתנחם

Sruly Schnair
In 5785, Vayeishev

But he refused to be comforted. (37:35)

Refusing to be comforted is understandable. When a person sustains a tragedy (regardless of the circumstances, the age, or the well-being of the deceased, it is still a tragedy – to someone) it is personal; it is painful; the loss feels like an endless void which cannot be filled with words alone. This is especially true when the mourner had been especially close with the deceased. Accepting comfort may feel like a step towards moving on or letting go – something the mourner refuses to entertain. Others may feel guilt over the death of a loved one, wondering if they…

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Home -> Vayeishev -> 5785

ויכר יהודה ויאמר צדקה ממני

Sruly Schnair
In 5785, Vayeishev

Yehudah recognized; and he said, “She is right; it is from me.” (38:26)

In the brachos, blessings, which Moshe Rabbeinu conferred upon the various shevatim, tribes of Klal Yisrael, Reuven’s blessing is juxtaposed upon Yehudah’s blessing. Chazal (Bava Kamma 91A) explain that, during all the forty years that the Jews journeyed in the wilderness, the bones of Yehudah, which the nation took with them to be interred in the Holy Land, were rolling around in the coffin. Moshe came and asked Hashem for mercy on Yehudah’s behalf. He said, “Yehudah was the impetus for Reuven to confess to his sin/error concerning his tampering with his father’s bed.” When Reuven saw that Yehudah made…

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Home -> Vayeishev -> 5785

וימאן

Sruly Schnair
In 5785, Vayeishev

But he (Yosef) adamantly refused. (39:8)

Chazal (Yoma 35:13) teach that, if a wicked person (his neshamah, soul) comes before the Heavenly Tribunal and is asked, “Why did you not engage in Torah study?” and he replies, “I was handsome and preoccupied with my evil inclination,” we reply to him, “Were you any more handsome than Yosef who did not neglect Torah, despite his beauty?” Chazal go on to describe Potifar’s wife’s various machinations to entice Yosef to be with her. He rejected it all because of his abiding devotion to Hashem. This may be good and well, but Chazal (Sotah 36B) add something to the…

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Home -> 5785 -> Vayishlach

עם לבן גרתי ואחר עד עתה

Sruly Schnair
In Vayishlach, 5785

I have sojourned with Lavan and have lingered until now. (32:5)

The numerical value of garti equals taryag, 613.  Chazal teach that Yaakov Avinu implied to Eisav, “Although I was with Lavan for some time, I remained loyal to Hashem and observed all 613 mitzvos.  I have not changed one iota.  I am as committed today as I was when I left home.”  Eisav should not have thought that he could prevail over Yaakov.  The Patriarch’s merits will still protect him. Yaakov then added, Va’yehi li shor v’chamor; “I have an ox and a donkey.” Understandably, Yaakov was not informing Eisav of his material assets; rather, as the commentators explain, shor…

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Home -> 5785 -> Vayishlach

וירא יעקב מאד ויצר לו

Sruly Schnair
In Vayishlach, 5785

Yaakov became very frightened and it distressed him. (32:8)

Rashi explains that Yaakov was frightened that he would be killed, and he was distressed that, in his efforts to protect his family, he might kill acheirim, others.  What did Yaakov fear?  He had every reason to defend himself against Eisav. The Melei HaOmer explains that Yaakov purchased the firstborn birthright from Eisav for the express purpose that the avodah, service, in the Bais HaMikdash would be conducted by bechorim, firstborn, and he would be a b’chor.  However, if he would kill Eisav – even by right – he could no longer serve.  A Kohen that kills someone, even b’shogeig,…

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Home -> 5785 -> Vayishlach

ויותר יעקב לבדו ויאבק איש עמו

Sruly Schnair
In Vayishlach, 5785

Yaakov was left alone, and a man wrestled with him. (32:25)

Yaakov Avinu sent everyone away, until he was left alone to wrestle with Eisav’s angel.  Concerning our Patriarch’s isolated state, Chazal (Midrash Rabbah) cite a pasuk in Yeshayah 2:17, V’nisgav Hashem levado, “And Hashem alone will be exalted on that day.” The Navi addresses the day of retribution, when the great nations of the world will be humbled in Hashem’s Presence.  He alone will be exalted, as all those who thought they were high and mighty will be compelled to confront the stark truth:  they are not.  We must endeavor to understand the parallel between the two levados: Yaakov isolated…

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Home -> 5785 -> Vayishlach

ויקח עשיו את נשיו ואת בניו ואת בנותיו ואת כל נפשות ביתו... וילך אל ארץ מפני יעקב אחיו

Sruly Schnair
In Vayishlach, 5785

Eisav took his wives, his sons, his daughters and all the members of his household … and went to a land because of his brother Yaakov. (36:6)

Among the reasons which Chazal (Bereishis Rabbah 82:13) present for Eisav’s moving on, separating himself from Yaakov, is that he left in humiliation over having sold his bechorah, firstborn birthright.  Horav Gershon Liebman, zl (Rosh Yeshivah, Novarodok in Armentieres, France, notes that we are raised with a skewed perspective of Eisav, the man We know him as being evil to both G-d and man.  We fail to take into consideration, however, that Eisav’s behavior not withstanding, we may not ignore that he was Yitzchok Avinu’s son and Avraham Avinu’s grandson.  He spent his formative years in the home of his…

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Home -> 5785 -> Vayeitzei

ויקרא את שם המקום ההוא בית-קל ואולם לוז שם העיר לראשנה

Sruly Schnair
In Vayeitzei, 5785

And he named the place Bais-El; however, Luz was the city’s name originally. (28:19)

The name Luz denotes the principle of eternity. Chazal (Vayikra Rabbah 18) teach that there is a certain tiny bone within the human body that does not decompose. It is from this indestructible bone that Hashem will resurrect the dead. HoRav Mordecahi Ilan, zl, explains the background, the name change from the original Luz to Bais-El (Beth-El). Until Yaakov Avinu emerged on the scene, people thought that the way to ensure continuity is through the establishment of community, etc. Thus, they named the city Luz, because its name representes endurance and perseverance. Our Patriarch changed the city’s name to Bais…

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Home -> 5785 -> Vayeitzei

ועיני לאה רכות

Sruly Schnair
In Vayeitzei, 5785

And Leah’s eyes were tender (29:17)

Rashi explains that Leah Imeinu wept copious tears in prayer to Hashem that she not have to marry Eisav. People would say that Rivkah Imeinu had two sons and her brother, Lavan, had two daughters. It made sense that the older daughter, Leah, would wed the older son, Eisav; and the younger daughter, Rachel, would marry Yaakov. The prospect of having to spend the rest of her life with the evil Eisav is enough to make anyone cry. As a result, Leah’s eyes became tender. Targum Onkelos interprets rackos as ya’in, beauty. Was Rashi unaware of Onkelos’ commentary? Furthermore, Chazal…

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Home -> 5785 -> Vayeitzei

ותאמר הפעם אודה את ד' על כן קראה שמו יהודה

Sruly Schnair
In Vayeitzei, 5785

And she (Leah) declared, “This time let me greatly praise Hashem.” (29:35)

Now, as a mother of one-third of Yaakov Avinu’s twelve sons, Leah paid gratitude to Hashem, because He granted her more than her rightful share. Much has been written about gratitude per se, specifically in interpreting and explaining Leah Imeinu’s gratitude. This is especially critical in light of Chazal’s statement (Berachos 7B), “From the day the world was created, there was no one who paid gratitude to Hashem, until Leah came and thanked Him.” The questions are obvious: How can Chazal suggest that the Avos Hakedoshim, holy Patriarchs, did not thank Hashem? This question is especially pressing when we take…

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