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…

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…