That Yitzchak “trembled a very great trembling” is a powerful statement. The phrase implies an exceptional incident taking place which serves as a foreshadowing of the future. Pesikta D’Rav Kahana states that Yitzchak suddenly became aware of Eisav’s deception. The presence of Gehinnom — which Yitzchak felt when Eisav entered the room — caused Yitzchak to realize that he had erred terribly all these years. Had Rivkah not manipulated the course of events, maneuvering Yaakov to enter before Eisav, who knows what the disastrous outcome might have been? Indeed, the entire history of Klal Yisrael would have been severely altered….
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The Torah implies that Rivkah filled the void which the death of his mother had created in Yitzchak’s life. Chazal explain that the blessings which were conferred upon Avraham Avinu’s home, and the pious customs which distinguished it, ceased when Sarah died. These were restored when Yitzchak brought Rivkah into his parents’ home. In this regard, we may note two things from the Torah and Chazal. First, only Yitzchak was comforted for his mother by Rivkah’s presence. Despite the apparent return to normal functioning in his home, Avraham Avinu was still bereft of his eishes ne’urim, the wife of his…
The Torah implies that all Jews are able to learn Torah, no matter what their background, talents, and skills are. The Steipler Rav z.l. writes that if one just applies himself diligently to learn Torah, he will succeed and achieve scholarship even if he is not intellectually astute. A young man once came to the Steipler and, in a voice full of chagrin, complained that even though he had been studying diligently in a yeshiva for five years, he still could not master the elementary level of erudition of Talmud and the basic commentaries. The Steipler responded, “Nonetheless, you must…
The Midrash adds to this pasuk. “In the merit of the mitzvos that you perform in the city you will be blessed therein; and in the merit of the mitzvos which you perform in the field, you will be blessed in the field.” What is this message and what are the mitzvos of the city and the field? Horav Mordechai Rogov z.l. interprets this Midrash homiletically. The city is an analogy for rest and solitude, peace and tranquility. It alludes to life in a structured, secure environment. The field, on the other hand, represents a place fraught with danger and…
The parsha refers to two mitzvos which applied only when Klal Yisrael occupied Eretz Yisrael. They are the mitzvos of bikurim, the bringing of the first fruits, and maaser, the giving of tithes to the Levi, the widow and the orphan. Another tithe was maaser sheni, which was brought to Yerushalayim to be eaten among family and friends in joyful celebration. The fulfillment of each of these mitzvos was accompanied by a tefillah, prayer. One was known as mikra bikurim, the reading of pesukim of thanksgiving for the first fruits; the other was known as viduy maaser, the confession of…
The Sforno asserts that this pasuk clearly differentiates Klal Yisrael from the other nations. The fate of other nations is not measured in dichotomies. They are not in a position to be either fully prosperous, on the one hand, or totally devastated on the other. Klal Yisrael, in contrast, is different. Being Hashem’s people means that there is no middle road; Bnei Yisrael will either be blessed or cursed! This, states the Sforno, was Moshe’s message to them. “Behold, see and reflect upon your distinctiveness.” These choices are “before you.” The unique fate of Klal Yisrael is inextricably intertwined with…
Hashem commands that His blessing be conferred only by the kohanim. Horav Moshe Shternbuch, Shlita, suggests a practical reason for this. Regrettably, many people posit that the kohen and his present day counterpart, the Torah scholar are supported by the community without any reciprocation. Many individuals believe that if an individual is not “working” in the way that they are, he is not contributing to the community. This notion is, of course, categorically wrong. The sustaining power of Klal Yisrael is manifest only through Torah and Torah scholars who devote their lives to its study and dissemination. This also applies…
Rabeinu Bachya asserts that a chasan and kallah should offer a korban todah in gratitude for their abundant joy. This seems inconsistent with the Talmud in Berachos 54b which cites the injunction that one who has been saved from danger must bring a korban todah. There are four general categories of people who are required to bring a korban todah. They are those who have crossed a wilderness, those who have been imprisoned, those who have been dangerously ill, and those who have crossed a sea. These are people who had been in situations that could have cost them their…
Rashi cites the Midrash in Parashas Vayeishev which states that these two years refer to two extra years that Yosef was incarcerated. Since Yosef put his trust in the butler by asking to remember him upon his release from prison, he was forced to be confined for two additional years. This Midrash is vexing. While we are commanded to have bitachon, trust in Hashem, we are, nevertheless, implored to employ the usual forms of hishtadlus, endeavor. Indeed, wasn’t Yosef simply resorting to hishtadlus? The Chazon Ish explains that Yosef’s requesting that the butler remember him was an improper form of…
פן תרבה עליך חית השדה
Rashi comments that Moshe Rabbeinu was well aware that a Jew’s righteousness protects him from wild beasts. One who is close with Hashem has nothing to fear from wild animals. Moshe was also very much aware that, realistically, the Jews would eventually fall short of this sublime level of virtue. The Talmud (Shabbos 151b) states that a wild beast has no jurisdiction over (cannot harm) a person until that individual appears (to the wild beast) to be just another animal. (When a person taints his Tzelem Elokim, Divine Image, due to a lack of righteousness, then the wild beast sees…
