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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 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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“Betzalel made the Aron of shittim wood.” (37:1)

The Torah attributes the building of the Aron to Betzalel. Rashi explains that because Betzalel was moser nefesh, sacrificed himself with remarkable diligence to make sure that the Aron was built to exact perfection, he was considered to be its prime builder. Interestingly, in response to the Torah’s previous statement,Vaya’asu Haron, and they made the Aron,” Chazal question why the Torah writes, “and they” in the plural. In contrast, regarding other vessels the Torah had stated Va’asos, “and you should make,” in the singular. Chazal suggest that the Aron represents Torah study. Thus, everyone is welcome to join in creating…

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“The princes brought the Shoham stones and the stones for the settings for the Eiphod and the Choshen.” (35:27)

As soon as the nesiim heard that Hashem had commanded Moshe to build a Mishkan, they offered to supply all of the materials necessary for constructing this edifice. They believed that Hashem would rather repose in a Mishkan built of their donations than one constructed with the gifts of Klal Yisrael. First, they were not involved in the sin of the Golden Calf, as the other Jews were. Second, their motivation was pure and unblemished; they would contribute with a pure heart since they were outstanding in their wisdom and character. They believed that a Mishkan built with their contributions…

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“And the boys grew up and Eisav was a man who knew hunting, a man of the field; Yaakov was a wholesome man dwelling in tents. ” (25:27)

With these few words, the Torah characterizes the essence of Yaakov and the essence of Eisav. Indeed, it seems that the text pinpoints the predominant difference between the two brothers. One question is readily apparent. Eisav was a rasha m’rusha, evil incarnate. Even before his birth, in his mother’s womb, his wicked tendencies were already manifest. Chazal teach us that when Rivkah passed by a house of idolatry, Eisav gravitated towards it. All this while he was still in the womb! On the day that he sold his birthright, he committed five cardinal sins. Is this a man who should…

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“A gold bell and a pomegranate, a gold bell and a pomegranate on the hem of the robe all around.” (28:34)

Peninim Yekarim suggests that the golden bells were symbolic of wealth, while the pomegranates represented mitzvos and good deeds. Indeed, Chazal in the Talmud Berachos 57 state that every Jew is as full of mitzvos as a pomegranate has seeds. The bells were alternated with the pomegranates all around the hem of the Kohen Gadol’s tunic. We derive from this pasuk that only when wealth is integrated with mitzvos and good deeds does it serve a purpose and benefit the world. In Shir Ha’Shirim 6:7, Shlomo Ha’Melech says, “As many as a pomegranate’s seeds are the merits of your unworthiest.”…

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“And these are the garments they shall make.” (28:4)

Horav A. Henach Leibowitz, Shlita, cites a story from the Talmud Shabbos 31a from which we can glean a significant lesson regarding the impact of Torah study on one’s life. A gentile was once passing by a classroom where a rebbe was teaching Parashas Tetzaveh to a group of young students. The rebbe was describing the beauty and splendor manifested by the vestments of the Kohen Gadol. The students and the eavesdropper were totally captivated with the detailed descriptions of the impressive garments. The gentile thought to himself, “I will convert to Judaism, so that I can become a Kohen…

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“And you will command Bnei Yisrael and they shall take for you pure olive oil, beaten for light, to fuel the eternal light.” (27:20)

Upon reading the text, one understands this pasuk to be commanding Moshe to instruct Bnei Yisrael in the preparation of oil for the Menorah. The word vum, however, has a different grammatical connotation. It means that Moshe will command Bnei Yisrael concerning the oil at some future point. In order to convey to Moshe that a command would be issued immediately, the Torah should have said, um, command, which, indeed, it does in Sefer Vayikra. In Vayikra 24:1, Hashem instructs Moshe to command Bnei Yisrael to prepare olive oil. The advanced notice of a command is unusual. Why does Hashem…

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Who is the man who has built a new house and has not inaugurated it? Let him go and return to his house. (20:5)

The Kohen  proclaimed that certain individuals who were not suited to fight should leave the field, lest their fear shake them up so that it would affect the entire army.  Three men are singled out by the Torah: he who has a newly built house that has not been inaugurated; he who has planted a vineyard and has not redeemed its fruit of the fourth year; and he who has betrothed a woman and not yet married her.  The Torah posits that these individuals fear that they will not complete the job they had begun. A number of lessons can…

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