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…

Rashi explains tzayid b’fiv as “cunning in his mouth.”  Eisav was extremely smooth and able to articulate halachic questions, thereby giving the ruse that he was meticulous in his observance – which he was not.  The obvious question is: How did Eisav pull one over Yitzchak Avinu?  To suggest that, due to his immense level of kedushah, our Patriarch was slightly “naïve” in the evil ways of the world demeans the greatness of Yitzchak.  Being holy does not mean being naïve.  Indeed, Torah study makes one wiser and equips him with greater acuity.  We have no question that Yitzchak knew…

David Hamelech dedicates an entire perek Tehillim (109) to Eisav ha’rasha, wishing that this representative of evil incarnate receive his due via serious, painful punishment. He writes about the type of sins Eisav committed, the wrongs that he did, and he sums it up with what seems to be an enigmatic detail of his sins: Yizacheir avon avosav el Hashem, v’chatas imo al timach; “May their ancestors’ wrongs be recalled by G-d, the sins of their mothers not erased” (109:14).  Obviously, the literal translation and actual meaning of the pasuk do not align.  The Avos and Imahos did not sin. …

It is safe to say that Avraham Avinu and Sarah Imeinu were the first great Jewish parents.  As such, the manner in which they raised Yitzchak (Avinu) should serve as a guiding light for us.  Every detail of their parenting was rooted in emunah and imbuing that faith into their only son.  The discipline and love were real.  They were not trying to impress anyone.  Their efforts were foundational for setting up the principles upon which we – their descendants—live.  Their sacrifices were unique in that they were the first people of whom Hashem demanded sacrifice.  Thus, they set the…

The passing of a great Torah giant is a tragedy that reverberates across time.  It is a loss not only for the present generation, but also weighs heavily on future inspiration: what would have been; who could have grown; the many students who could have been guided and are now lost in his passing.  His teachings, however, his manuscripts and lessons transcribed by his students, keep him alive, as his voice resonates in their ears.  Future generations will benefit. Indeed, the rebbe lives on in the students he created and in the ones who, through his sifsosav dov’evos be’kever, lips…

Eliezer’s declaration of gratitude concerning the chesed, kindness, he received is understandable.  He arrived in Aram Naharaim for the purpose of finding a wife for Yitzchak Avinu, and he immediately met Rivkah, the perfect candidate.  Where does emes, truth, enter into the equation?  Horav Chaim Mordechai Katz, zl, explains that, indeed, the concept of chesed is complex.  It is possible that a person who offers assistance possesses a kind and generous heart.  It is also possible, however, that this person, despite all his kindness, does not. For example, a person may demonstrate kindness which actually stems from egotism.  This type…

Tosfos (Shabbos 130A) teach that the Hebrew word, higamel, translated as “weaned,” can be broken up to read “was circumcised on the eighth day.”  Higamel is comprised of four letters: hay, gimmel, mem, lamed.  The first two letters – hay, gimmel – are read separately, and their gematriya, numerical equivalent, which is eight,is duly noted.  The second two letters – mem, lamed – spell mal, which means circumcise.  Thus, this pasuk can be read as, “On the eighth day, when Avraham Avinu circumcised Yitzchak, he made a festive celebration.”  Tosfos derive from here that on the eighth day of his…

Akeidas Yitzchak, binding of Yitzchak, is considered Avraham Avinu’s tenth and most challenging trial.  This test was to catapult our Patriarch to the apex of avodas ha’Borei, service to the Creator.  We wonder if the tenth trial was that difficult, after he had already passed nine earlier trials, with each success refining and enhancing Avraham’s level of mesiras nefesh.  For instance, if a person must scale a large mountain, with the last one hundred feet fraught with danger, can we say that it is the same as the fellow who stands at the foot of the mountain prepared to climb? …

Avraham Avinu experienced ten trials which he successfully passed, elevating himself to Patriarchal status.  While focus is placed primarily on the first and tenth, the ninth, which meant sending Yishmael from his home, is glossed over.  This is enigmatic, since the nature of the nisyonos, trials, becomes more challenging as they increase in sequence.  Sarah Imeinu felt that YIshmael would have an adverse effect on Yitzchak (Avinu), so she demanded that Avraham send him and his mother from their home.  Understandably, this was a difficult demand that she placed on Avraham.  Hashem agreed with Sarah, and our Patriarch set about…

Much has been written concerning Akeidas Yitzchak, the Binding of Yitzchak.  It was Avraham Avinu’s final test, yet it is called Akeidas Yitzchak.  Undoubtedly, Avraham Avinu telling his son that he had to relinquish his life for Hashem was an extremely demanding and challenging request.  Yitzchak’s submission to his father’s request represents what I would call turbulent submission.  This is especially true, considering that it was a father talking to a son, unlike concerning Avraham, when it was Hashem talking to a father.  Can we imagine the heart-wrenching conflict that Avraham, the Amud HaChesed, Pillar of Kindness and compassion, experienced…

When the Torah introduces Noach, it adds the word b’dorosav, in his generations.  Chazal teach that this implies something special/specific about Noach’s righteousness is in comparison to the others in regard to his generation.  Some sages view this in his praise, i.e. he was a tzadik in such a morally profligate generation.  Had he lived in Avraham Avinu’s time, he would have been even more pious.  Others contend that Noach’s ability to rise above his generation was specifically because the society was so corrupt.  Indeed, had he lived in Avraham’s generation, he would not have risen to such spiritual stature. …

The sins of the people of Sodom serve as the paradigm of evil and iniquity.  Theirs was the only city that was totally obliterated, indicating that their evil was not only reprehensible, it was unpardonable.  What was their primary sin?  I emphasize “primary,” because, once they fell into the clutches of sin, everything fell apart.  Their entire moral compass was no longer pointed in the right direction.  One would think that, in addition to their sinful behavior vis-à-vis Hashem (they were rai’im v’chataim l’Hashem me’od – exceedingly wicked and sinful toward Hashem), they needed no added sins. The Navi (Yechezkel…

Horav Mordechai Gifter, zl, cites Targum Yonasan who teaches that Sarah Imeinu dealt harshly with Hagar after Avraham Avinu freed her as a slave.  She was a giyores, convert, who was betrothed to our Patriarch.  How was Sarah permitted to treat her in such a manner?  Targum Yonasan himself explains our Matriarch’s rationale.  Hagar was the daughter of Pharaoh who was the son of Nimrod, the cruel idolator who viciously sentenced Avraham to death in the fiery furnace of Uhr Kasdim.  Hagar herself had acted disrespectfully toward Sarah, which was an indication that the impure character traits handed down to…

Avraham Avinu observed the Torah and its mitzvos.  It is, therefore, surprising that the mitzvah of milah, circumcision, was the one mitzvah that he did not perform until Hashem instructed him to do so.  The question is well-known, and the accepted answer is: Gadol ha’metzuveh v’oseh mimi she’eino metzuveh v’oseh; “A person who does something after being commanded is superior to one who does it without being commanded.”  The mitzvah of milah was so important to Avraham that he waited for Hashem to command him, so that his performance would have greater impact and generate greater reward. Horav Yechiel Yaakov…

The Torah introduces Noach as a person who was the paragon of righteousness and moral/ethical perfection.  These attributes are especially laudable, given that he lived in the most depraved generation in history.  Indeed, that is why the society in which he lived was wiped from the world. At this critical time, Hashem chose Noach to be the progenitor of the future human race.  Having said this, we turn to Chazal (Tanchuma 5) who famously debate Noach’s true level of righteousness.  Was it relative to the evildoers of his generation? Had he lived in Avraham Avinu’s generation, would his standard of…

Can one be considered righteous if his righteousness is due to his seclusion from the world for six centuries?  Apparently, the Torah refers to Noach as righteous, despite the fact that he had no influence on the members of the society in which he lived. He really had no alternative.  The evil of his generation was so pervasive that had he attempted to reach out, not only would he have been rebuffed, he himself might have become a victim.  The Zohar HaKadosh observes that the waters of the flood are called mei Noach (Yeshayah 54:9), waters of Noach, as if…

The Torah seems to intimate that the “door” to the teivah, Ark, was closed, implying that its inhabitants were safe from the menacing rains.  Targum Onkelos and Targum Yonason write, V’agan Hashem b’meimra aleih; “and Hashem shielded him with His Word.”  This implies that the Ark was merely the vehicle for its inhabitants to gather and allow for the word of Hashem to protect them.  The Ark was not their means of protection.  It was Hashem.  Horav Eliyahu Baruch Finkel, zl, offers an explanation based on the Rabbinic maxim K’shebaah andarlemusia l’olam, einah mavcheves bein reshaim l’tzadikim, “When chaos comes…

The raven was not happy about being selected to serve as Noach’s agent to determine whether it was sufficiently dry to disembark from the Ark.  Chazal (Bereishis Rabbah 33) relate the dialogue that ensued between the raven and Noach.  “From all the beasts and fowl available to you, why did you pick me as (your agent)?” asked the raven.  Noach countered, “What purpose do you serve me? You are neither edible nor fit to be used as a korban.”  Why did Hashem instruct Noach to send the raven?  Chazal continue; Hashem told Noach, “One day, the world will need the…

Chazal (Bereishis Rabbah 8:5) teach that, when Hashem set out to create man, the angels organized themselves into groups – pro and con. Chesed, Kindness, “advised” Hashem to create man, because he would behave kindly and benevolently to others. Emes, Truth, disagreed, claiming that man would be filled with lies; thus, his presence in this world would be harmful. Hashem listened to their positions and then proceeded to fling Truth to the ground. This is alluded to in Daniel (8:12), V’sashleich emes artzah, “He threw Truth earthward” (and created Man). This Midrash begs elucidation. If, in fact, man is full…

Adam Ha’Rishon was the yetzir kapav shel HaKadosh Baruch Hu, formed and created by Hashem. Yet, he sinned. He had one single mitzvah – not to eat from the Tree of Knowledge. He could not withstand the temptation, however, and he sinned. We have 613 mitzvos and are commanded to observe them all. Obviously, a disparity exists between us and Adam. Adam did not have a yetzer hora, evil inclination – nothing to provoke him to commit anything negative; yet, he sinned. In his Moreh Nevuchim, Rambam posits that by sinning, Adam gained his greatest glory: the faculty of bechirah…

Rebbeinu Bachya derives from the words kol yemei chayecha, “all the days of your life,” that the serpent’s punishment will not be mitigated l’asid lavo, after the advent of Moshiach Tzidkeinu. With the arrival of Moshiach, a new world culture will prevail. Harmony and peace will reign, and even the enmity between the serpent and human beings will come to an end. The punishment, “And dust shall you eat all the days of your life,” however, will continue unabated throughout time. In other words, despite the fact that, when Moshiach arrives the world will revert to pre-sin (of eating of…