The second book of Chamishah Chumshei Torah is known as Sefer Shemos –— Names.  This is how it begins, with a list of the families that arrived in Egypt.  Their descendants are the ones who, after acculturating into the Egyptian lifestyle, ultimately became slaves to an oppressive despotic leader and nation.  They were eventually liberated, received the Torah and built the Mishkan.  This is the essence of Sefer Shemos.  Where does “names” fit in?  Furthermore, in translation, the second book is called, “Exodus,” which refers to departure or redemption.  Once again, where does “names” fit in?  The English and Hebrew…

Moshe Rabbeinu refused to undertake the mission to lead the Jews, lest his older brother, Aharon HaKohein, who heretofore had been their leader, feel bad over being passed over for his younger brother.  Hashem assuaged Moshe’s feelings that his brother was overjoyed to hear the good news.  Chazal underscore that this was not superficial joy, but true, genuine joy born of love for Moshe.  As a result of Aharon’s selflessness, he merited to wear the Choshen HaMishpat, BreastPlate, over his chest.  The Urim V’Tumim were inside the Choshen, elevating the Choshen to unparalleled spiritual status.  All this was because Aharon…

Chazal (Shemos Rabbah 5:18) teach that the Jews had Torah scrolls (scrolls that contained words of Torah) in which they would delight from Shabbos to Shabbos.  Those scrolls imbued them with deep faith that Hashem would soon liberate them.  They were able to learn from those scrolls because Shabbos was their official day off.  (Moshe Rabbeinu convinced Pharaoh that he would receive maximum benefit from his slave if he allows him a day to rest and rejuvenate.  Pharaoh agreed, and Moshe suggested Shabbos be that day of rest.)  When Pharaoh saw the people enjoying Shabbos by learning Torah, he quickly…

Yaakov Avinu assured his son, Yosef, that, for all time, Jewish parents would remember that he was the father of sons – Ephraim and Menashe — who achieved shevet, tribal, status equal with Yaakov’s sons.  Parents will strive to see their sons reach such a level.  The commentators, each in his own inimitable manner, offer explanations for the elevation of Menashe and Efraim to tribal status.  Most focus on their characters and the fact that they were able to maintain their extraordinary commitment to Torah and mitzvos, despite the spiritual bankruptcy of the society in which they lived.  Nothing of…

The Torah compares five of Yaakov Avinu’s sons to animals: Yehudah – a lion; Binyamin – a wolf; Dan – a snake; Yissachar – a donkey; Naftali – a deer.  While four of them are identified directly with the animal, Yehudah stands out as being compared both to a lion cub and a full-grown lion.  Chazal address the singular distinction accorded to Yehudah.  They explain that, because of his future leadership and monarchial obligations, he was given both the might of a lion and the brazenness of a young cub.  As Horav S.R. Hirsch, zl, observes, Yehudah was to combine…

Chazal teach that Yaakov Avinu was about to reveal the keitz, End of Days, the coming of Melech Ha’Moshiach, and an end to all of our tzaros, troubles.  When he saw the Shechinah, Divine Presence, depart from him, he understood that now was not the time for such a revelation.  While he did not reveal the “when,” he did allude to the “who” as a descendant of the shevet, tribe, of Yehudah.  Dovid HaMelech, a direct descendant of Yehudah, would be the progenitor from whom Moshiach would descend.  Indeed, every leader of the monarch level was a descendant of David…

The Ohr HaChaim Hakadosh comments concerning the redundancy of the text.  It previously said that Yaakov v’chol zaro, with all his offspring, came to Egypt.  Why does the Torah reiterate that his sons and grandsons came?  Were they not part of his offspring?  The Torah goes on to mention daughters and granddaughters, following the word ito, with him. First, why are they separated from the rest of the offspring? And why is the extra word ito added as a separation between sons/grandsons and daughters/granddaughters.  The Ohr HaChaim explains that, indeed, with regard to their attitude, the different groups were not…

The Torah goes on to record the names of Binyamin’s ten sons.  Rashi (ibid 43:30) quotes Chazal that Binyamin named each of his sons for some element of Yosef’s tragedy. For example: Bela, because Yosef was Nivla, swallowed among the nations; Becher, related to be’chor, first born, which Yosef was to Rachel Imeinu; Shavui, because he was taken captive.  In this unique manner, Binyamin immortalized Yosef’s memory.  Thus, he ensured that every time he called his children, Yosef’s character, his ordeal, and his greatness would come to mind. A vital truth is underscored herein.  A person dies twice:  Once when…

Rashi explains a set decree which Pharaoh established, that the priests should receive a daily stipend of bread – regardless of the country’s economic condition.  Thus, it was unnecessary for them to sell their land for food.  Targum Yonasan disagrees, explaining that Yosef established this rule out of a sense of gratitude to the priests for saving his life.  Potifar was a priest, whose wife claimed that Yosef had made advances toward her.  Understandably, for a lowly slave to act in such a reprehensible manner warranted the death penalty.  Potifar sought the advice of his colleagues – both as verification…

At the end of Parashas Vayeishev (Bereishis 40:23), Rashi cites Midrash Rabbah (Bereishis 89:3), which teaches that Yosef placed his trust in the chamberlain to put in a few good words about him to Pharaoh.  Perhaps this would secure his release from prison.  For someone of Yosef HaTzadik’s elevated spiritual level, relying on people was beneath him.  Thus, Yosef’s sentence was changed, and two more years were added.  His request implied a subtle lack of bitachon, trust.  Not that Yosef should have avoided exerting his hishtadlus, effort, which is crucial, but his heart relied too heavily on human intervention, rather…

Clearly, Yosef could not have been so crass as to praise the fact that Hashem had allowed him to forget the tzaros, troubles, that had plagued him in his father’s home.  While forgetting troubles, pain and anxiety is a good thing, what about his home did he want to forget?  He was the son of Yaakov Avinu, not just any son, but his ben zekunim, son born to him in his old age, the son of Rachel Imeinu. He was the favorite son.  Was all of this something he wanted to forget?  On the other hand, unquestionably, life for Yosef…

Was it really necessary to herd all the brothers into the lock-up?  He could have taken one, and it would have sufficed to send a message.  The Brisker Rav, zl, cites the Yerushalmi in Terumos (12), “A group/caravan of men were traveling and were accosted by a gang of non-Jews demanding that they give up one of their own.  They said, ‘We want one Jew whom we will kill.  Otherwise, we will kill all of you!’ The halachah is clear that we may not give up a Jew under any circumstances –even if it means that everyone will die.  Therefore,…

Chazal (Bereishis Rabbah 91:10) comment: “Hashem said, ‘Yaakov thinks that he is being harmed and does not realize that I am in the process of making his son viceroy of Egypt.” In other words, Hashem has a Master Plan.  He orchestrates events to fit the goals of His plan. To us mere mortals, our cognitive appreciation coincides for the most part with appearances, with what we see before us. We do not see the before and after – the entire global picture.  Be patient, and it will all come together. The Veitzener Rav, zl, Horav Tzvi Hirsch Meisels, applied this…

Chazal teach that Yaakov Avinu sought to settle, to relax from the many struggles that had heretofore been a part of his life.  Hashem responded with the mechiras Yosef.  The message is clear: Tzaddikim are not on this world for a tranquil walk in the park.  Their tranquility will be their reward in Olam Habba, which they earn in this world.  Clearly, Yaakov’s idea of shalvah, serenity, was on a spiritual plane, during which he could spend every waking moment immersed in Torah. Life is about overcoming and living with challenge.  Everything that we receive from Hashem comes with a…

The Torah teaches us that Yaakov Avinu’s love for Yosef exceeded his love for his other sons.  On the surface, this favoritism seems to have been the precursor of the tragic strife that ultimately led to mechiras Yosef.  One wonders why Yaakov, who personally knew the pitfalls of partiality and the resulting discord that can reign between siblings, not have taken a different route upon raising his children.  The simple, straightforward explanation is that Yaakov’s love for Yosef was not about Yosef, but about his mother, Rachel Imeinu.  We all remember the story well.  Yaakov came to Charan, met Rachel…

Mechiras Yosef is one of the greatest tragedies recorded in the Torah.  It was not merely a family quarrel or a dysfunction in the Patriarchal family (as those lacking in Torah and yiraas Shomayim would contend); it was the near dissolution of the future Shivtei Kah, the very foundation stones of Klal Yisrael.  What makes the episode (for which we are still paying in the present) more painful is that it was rooted in misconception and misjudgment.  The brothers were all noble and devoted to Hashem; yet, they misread Yosef’s character.  They saw what they saw, or perhaps what they…

Yaakov Avinu’s message to Eisav, Im Lavan garti, is the focus of much commentary. After all, does Eisav really care about Yaakov’s past lodging? He is interested in only one thing: exacting revenge against his brother for cheating him out of his rightful blessings. This was Eisav’s perception. Yaakov’s message does not seem to align with Eisav’s complaint and mission focused on revenge. Rashi cites Chazal who render garti, I sojourned/lodged, in two different ways: “I have not become the great prince which you perceive was the intent of the blessings. I am still Yaakov, merely a ger, alien. You…

The dialogue between Yaakov Avinu and Eisav’s angel begs elucidation. It appears that Yaakov sought to secure the angel’s approval to validate his receipt of the blessings. This would teach us that consent and approval carry weight; they can elevate or diminish the value of one’s deeds. Since when does Eisav’s or his angels’ approval determine the appropriateness of Yaakov’s actions? Who cares if they scream “foul”? Horav Yeruchem Levovitz, zl, explains that man is often misled by certain actions and activities, because externally they bespeak compassion, mercy and observance. Appearances, however, are deceiving. It may look good; it may…

The Kedushas Levi offers an interesting explanation for Yaakov Avinu’s name change. We can identify two types of people or, rather, two forms of avodah, service/relationship with Hashem. Some (this too is not easy) direct their hearts solely to Hashem when they are engaged in avodas ha’kodesh, sacred service, such as, tefillah, Torah study and mitzvah observance. At these times, they are completely immersed in Hashem’s Presence. Once davening is over, or they close their seforim and enter the marketplace, however, they bid Hashem “goodbye,” and their focus shifts radically. They have departed from their relationship with the Heavenly sphere….

Eisav’s actions were atypical of a man who harbored an implacable hatred for Yaakov. Rashi quotes Chazal that, indeed, Eisav sonei l’Yaakov, his hatred is immutable and without rationale. It is part of his DNA. It is just that, at that moment, his feelings of compassion were aroused. We seem to have a problem accepting the verity that Eisav sonei l’Yaakov. Does this apply to all eino Yehudim, or just those who fall under the rubric of Eisav/Amalek? Obviously, this is a discussion that goes beyond the scope of this d’var Torah. Horav Yosef Shur was appointed chief district judge…

Obviously, we are well aware of Yaakov Avinu’s origin, his home from which he was leaving.  What is really important for the reader is his destination.  Why does the Torah underscore his leaving Be’er Sheva?  Quoting Chazal, Rashi says, “When a righteous person departs from a city, its glory departs.”  For while the tzadik is in the city, he is its glory, splendor and beauty.  The commentators, each in his own inimitable manner, offer their understanding and analysis of these terms.  I would like to make one observation concerning the emphasis on Yaakov leaving Be’er Sheva.  Yaakov left Be’er Sheva;…

Undoubtedly, a tzadik impacts a community – if he is involved with the community.  This is the common perspective.  What about the tzadik who sits in his vinkel, corner, learning all day, going out just to daven?  What does he do for the community?  Yaakov Avinu was the consummate ish tam yosheiv ohalim, wholesome person abiding in tents, which is a reference to the ohalah shel Torah, the bais ha’medrash.  Yet, when he left Be’er Sheva, the void his absence created was deep.  As Rashi says, the splendor, beauty and glory of the community drifted away with him.  Apparently, the…

Chazal teach that the stones began quarreling, each one vying for the tzadik to rest his head upon it.  Thereupon, Hashem combined them all into one stone to serve the tzadik equally.  Apparently, the competition among the stones lasted only as long as they were separated from one another.  Why did it not continue, even when they became one with different surfaces?  Each stone could have demanded that Yaakov rest his head on his portion of the stone.  This teaches us that competitiveness and divisiveness occur only when people are separated from one another.  When everyone lives together in harmony,…

The realm in which the Heavenly Angels make their “home” is Heaven.  Thus, the Torah should have written that Angels were first descending and then ascending back to their spiritual habitat.  Rashi clearly says that olim techilah, v’achar kach yordim, they first went up to Shomayim and then returned down to land.  Horav Chaim Berlin, zl, explains this with a practical analogy.  The eastern wall of a shul is called the “front,” and walking up to the lectern or Aron Kodesh is called “walking up.”  The reason for this is that the Aron Kodesh, Ark, is situated on the eastern…

The opening pasuk of the parsha seems redundant.  If Yitzchak was Avraham’s son, then obviously Avraham was his biological father.  Rashi explains that the redundancy is deliberate, to attest that Yitzchak was unmistakably Avraham Avinu’s son both biologically and spiritually.  Apparently, the leitzanim, cynics, were spreading the lie that Sarah had conceived through relations with Avimelech when she was in Gerar.  They claimed that, at his advanced age, Avraham could no longer have children.  [They ignored Yishmael’s birth.]  In order to set the record straight, Hashem formed Yitzchak’s countenance to be exactly the same as that of Avraham.  No question…