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“And in the morning, (he saw) she was Leah.” (29:25)

At night Yaakov was not aware that it was Leah with whom he had been united in marriage. Indeed, as Rashi comments, Yaakov had prearranged signals with Rachel for their wedding night. When Rachel saw, however, that Leah was being substituted for her, she told her sister the signs – out of concern for Leah’s potential humiliation. Rachel’s supreme act of abrogation is considered of such import that it serves as eternal merit for her descendants. Chazal relate that when the first Bais Ha’Mikdash was destroyed and the Jewish people were taken into captivity, the Patriarchs and Moshe intervened from…

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“And I will return to my father’s home in peace; there Hashem will be my G-d.” (28:21)

Rashi interprets this pasuk in the sense that Yaakov Avinu was concerned that there should be no blemish on his descendants. Yaakov did not want to be saved from death at the hands of his brother, Eisav, only to have his offspring doomed to assimilation. The Jew has always concerned himself with his children’s future. The “future” to which Yaakov was referring was his children’s spiritual future. He certainly was anxious regarding their physical and financial security, but that was not his prime concern. The security of financial success was secondary to the Patriarch who was to build Klal Yisrael….

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“And he dreamt, and behold a ladder was set earthward… and behold angels of G-d were ascending and descending on it.” (28:12)

The story of Yaakov Avinu’s dream captivates the mind of every Chumash student. Indeed, it has been the source of countless commentaries. As he flees from his brother Eisav, Yaakov stops enroute to lie down. Resting, he falls asleep and has a dream in which he sees Heavenly angels “going up and down” a ladder which stretches from Heaven to earth. At first glance, something seems wrong with this dream. One would expect Heavenly angels to first descend from Heaven and then go up again. Why do they “start” their journey on earth and go upward? Horav Moshe Swift, zl,…

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“And the chief wine steward did not remember Yosef and he forgot him.” (40:23)

Chazal teach us that Yosef was forgotten because he was wrong in placing his trust in a mere human being. Did Yosef really behave inappropriately? What about the concept of hishtadlus, endeavor? Is one to sit back with folded hands doing nothing whatsoever, expecting the blessing to descend from Hashem? Horav Elyakim Shlesinger, Shlita, surmises from here a significant principle regarding the idea of hishtadlus. He cites the Midrash which quotes Hashem’s statement to Yosef, “The Sar Ha’Mashkim, wine steward, forgot you. I will not forget you. Who waited for Avraham and Sarah to attain old age before they had…

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“And Reuven returned to the pit, and behold, Yosef was not in the pit!” (37:30)

From where was Reuven “returning”? Chazal teach us that he was engaged in fasting and praying for the sin of exchanging the beds. In accepting his teshuvah, Hashem said to him, “Never from the beginning of Creation has there been an individual who has sinned and expiated his sin via the medium of teshuvah. You began by performing teshuvah first. By your life, your grandson will also stand before Klal Yisrael and admonish them to perform teshuvah first.” This refers to Hoshe’a Ha’Navi whose words, “Shuvah Yisrael,” serve as the clarion call for teshuvah. The commentators ask the obvious question:…

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“And they took him, and cast him into the pit; the pit was empty, no water was in it.” ( 37:24)

Chazal derive from the redundancy of the text that, although there was no water in the pit, dangerous creatures, such as serpents and scorpians, abounded. We may question the Torah‘s style in expressing its point. If the pit contained serpents and scorpions, why did the Torah not clearly state that fact? What purpose does the Torah serve with this back-handed approach? This question is posed by every serious reader of the text. The commentators offer a number of explanations. Horav David Shneuer, Shlita, takes a novel approach which teaches us an important lesson. The Torah asserts, “The pit was empty,…

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“And his brothers were jealous of him.” (37:1)

Meilitz Yosher infers a striking lesson from this pasuk. One can have an abundance of “heteirim,” reasons for eating a certain food that is not kosher. He can find a number of reasons to justify his actions. Yet, when all is said and done, his action is simply not justifiable. This is similar to the lazy person who comes up with a multitude of excuses for not participating in a given endeavor. Indeed, all of the stated reasons may be true, but – the main reason that he is not involved in this endeavor is his indolence! The Torah tells…

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“And Yaakov settled in the land of his father’s sojournings.” (37:1)

The text begins with the word, “Vayeshev,” settle, and ends with “migurei,” sojourn. Chazal infer from this seeming ambiguity that Yaakov finally sought to settle down, to rest from the tzaros, afflictions, that were an integral part of his life. He was not, however, destined to rest. The righteous enjoy no rest in this world. Their ultimate rest and reward await them in the World to Come. Chazal do not mean that Yaakov is about to “retire,” to cease his work in this world. They simply teach us that the tzaddik’s work is never completed. Yaakov thought that he had…

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“On the third day, Avraham raised his eyes and perceived the place from afar. And Avraham said to his young men, ‘Stay here by yourselves with the donkey.'” (22:4,5)

Chazal tell us that when Avraham approached the mountain, he saw a cloud hovering over it. He immediately recognized this as a signal of Hashem’s Presence. He asked Yitzchak, “My son, do you see what I see?” “Yes, Father,” he responded. This served as an indication that Yitzchak had achieved the degree of spiritual perception making him worthy to serve as a korban. Avraham subsequently turned to his two young men and questioned them concerning what they had seen. Their response was negative. They saw nothing. Hence, Avraham told them, “The donkey sees nothing ,and you see nothing. Stay here…

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“And Hashem said, “Because the outcry of Sodom and Amorah has become great and because their sin has been very grave.” (18:20)

The sin of Sodom is viewed as the standard of evil. The people exemplify iniquity in its most depraved form. The manner in which the Sodomite acted represents a character trait which Chazal term as middas Sodom; it has its own unique element of evil. Let us focus on their sin and attempt to come to terms with the question, “What was so terrible about the sins of Sodom that has rendered its citizens the eternal symbols of corruption?” The Navi Yechezkel says, regarding the sin of Sodom (Yechezkel 16:49), “Behold this was the iniquity of your sister Sodom; she…

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