Section WEEKLY Parasha Parashat Toldot SHIURIM & COMMENTARIES

פרשת תולדות – הרב זמיר כהן

הרב זמיר כהן בשיחה קצרה מתוך פרשת תולדות, והפעם יורש העצר.

פרשת תולדות הרה”ג שלמה יעקב ביטון שליט”א חלק א

פרשת תולדות תשעד ירושלים

קול צופייך | תשנ”ח כ”ד חשוון | פרשת תולדות | שבת וראש חודש | מרן הרב מרדכי אליהו

שיעורו של מרן הרב מרדכי אליהו בנושא ברכת המזון בשבת ראש חודש ואמירת יעלה ויבא.. ועוד הרבה אגדות וחידושים נפלאים… צפייה מהנה…

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הידברות:הרב יונה מצגר-דרך הפרשה-פרשת תולדות

פרשת תולדות

הרב הראשי הרב יונה מצגר בפינה קצרה ויחודית לערוץ הידברות במסר מיוחד מפרשת השבוע

הידברות הרב יונה מצגר דרך הפרשה פרשת תולדות hidabroot torah

פרשת תולדות דע את האויב הרב יוסף בן פורת חובה לצפות

שלום חברים! כל מי שיכול בבקשה ממכם כל סרט טוב שאתם רואים ממה שאני העלתי או אחרים כמובן רק סרטי יהדות תלחצו על אהבתי וגם תגובה טובה או תודה וכמה זה חיזק אותכם זה מאוד חשוב לי ונותן כח להמשיך להעלות סרטים ליוטיוב תודה לכולם! שלום חברים! כל מי שיכול בבקשה ממכם כל סרט טוב שאתם רואים ממה שאני העלתי או אחרים כמובן רק סרטי יהדות תלחצו על אהבתי וגם תגובה טובה או תודה וכמה זה חיזק אותכם זה מאוד חשוב לי ונותן כח להמשיך להעלות סרטים ליוטיוב תודה לכולם! מעוניינים לשמוע עצות מקצועיות בחינוך ילדים?http://www.DifferentEducation.org.ilhttp://www.DifferentEducation.org.il הקליקו לעצות מקצועיות בחינוךילדים

Parashat Toldot

video del Rabino Alfredo Goldschmidt sobre Itzjak como ejemplo de continuador y educador de continuidad

דקות של תורה – פרשת תולדות יום ראשון כ”ו חשון תשע”ג

Parashat Toledot – Rabino Iona Blickstein

תורה אור פרשת תולדות ד”ה מים רבים

שיעור בתורה אור בכולל צמח צדק בירושלים

http://video.chasidut.net/

Parashat Toldot 1ra parte

El Rabino David Tabachnik, Director de los institutos Ariel de Jerusalén, comenta la parashá de la semana.

Parashat Toldot 2ra parte

El Rabino David Tabachnik, Director de los institutos Ariel de Jerusalén, comenta la parashá de la semana.

Rabbi Minkowicz Weekly Torah Lesson Parshat Toldot 10-28-2013

Rabbi Minkowicz’s Weekly Torah Lesson: A Place Where Life’s

Most Difficult Questions Are Answered…

Parshat Toldot

This week the Rabbi answers the question:

“How can you attain real Joy, Simcha the Key to all Blessings in our Lives??”

Enjoy this Fourth video of what we hope will be a weekly endeavor into spreading the educational words of our Torah.

Rabbi Minkowicz’ Weekly Torah Lesson:

To Join Live Classes please Visit:

Chabad Lubavitch of Southwest Florida

5620 Winkler Road

Ft Myers, FL 33919

239-433-7708

Rabbi@chabadswf.org

http://www.chabadswf.org

Parsha Class by Nechamie Minkowicz Thu @ 11 Am

Kabbalah Class Teachings of the Arizal by Rabbi Minkowicz Thu @ 7:30 PM

Saturday Morning Kabbalah Class Chasidic Teachings of the Rebbe By Rabbi Minkowicz @ 9:00 AM

*** SPONSORED, FILMED, EDITED AND PRODUCED BY JESSE STEIN of STEIN-O-MITE MEDIA ***

A Special thanks to Randy Thomas Wohl for her Professional help

Why Did Yitschak Like Esav More Than Yakov? – Kabbalistic Insights On Toldot (5773)

Why did Yitschak like Esav better than Yakov?

In this class on Parshas Toldos Rabbi Spalter explains what Yakov and Esav were really about according to the Kabbalah.

http://www.chabadofweston.com/

La survie des générations à venir

300 – Paracha Toldot, Le 22 Octobre 2013

La paracha de la semaine : Toldot. La bonté dans la rigueur.

La paracha en 5 minutes.

5 minutes sur la paracha de cette semaine Toldot par le Rav Haim Nisenbaum

La Paracha Toledot commentée par le Rav Amram Levy de Jérusalem

http://www.chalom-jerusalem.com/ravam…

Le Rav Amram Lévy commente la Paracha de la semaine : Toldot

Né à Marrakech en 1945, le Rav Amram Lévy s’installe en Israël en 1965 où il enteprend des études de MBA à l’Université Hébraique de Jérusalem parallèlement à des etudes de kodech au collel du soir et au Bet Harav Kook.

Il est le rabbin de la communauté Darkei Noam dans le quartier Sanhédria à Jérusalem , enseigne depuis 22 ans au Machon Méïr et dirige le Collel Darkei Noam.

Parachat Toldot: La chute d’Ismaël devant ses frères, selon le Rav Tsvi-Yehouda Kook

http://www.chalom-jerusalem.com/ravts…

Le Rav Yehouda Ben Ichay de la Communauté Emouna Cheléma à Jérusalem commente en français la Paracha Toldot en se basant sur le commentaire (écrit initialement en hébreu) du Rav Tsvi Yehouda Kook .

En fait il s’agit ici du lien entre le dernier verset de la paracha précédente (‘Hayé Sara) et le premier de celle de cette semaine

© Filmé et mis en ligne par Denis Kassel pour le site Chalom-Jerusalem.com

Tél 052-886 55 25

La paracha de la semaine, “Toldot”

Le Rav Mordochaï Bensoussan, ancien Grand-Rabbin de la région Nice-Côte d’Azur et actuel directeur du département francophone de l’institut Ariel, nous apporte ses co

Parachat Toledot 5772 – Rabbin Abittan

Dvar torah sur la Parachat Toledot 5772 par le Rabbin Abittan de Nice

Toldot: D’Avraham à Yaacov, la transmission du flambeau par le Rav Dov Roth-Lumbroso

Cours audio

Toldot: D’Avraham à Yaacov, la transmission du flambeau par le Rav Dov Roth-Lumbroso

Copyright Chiourim.com

Rav Yossef Tordjmann présente: Paracha Toledot

Cours a la memoire de Haim ben Messaouda, Mona bat Chelbaya, Moche ben Osee, Meir ben Myriam, Rav Haim Ovadia Yossef ben Georgia, Chimon Aaron ben Alexandre, Yossef ben Moché, Perla Zohra bat Messodi, Michelle bat Kouika, Jacob ben Kohava et Yaakov ben Fredj ainsi que pour la guerison totale de mon pere David ben Rahel, Yehouda ben Rahel, Tamar Simha bat Tsipora Rahel, Jacob ben Kohava, Rahamim ben Aicha et Haya bat Rahel

Overcoming life’s trials bring to more love for Hashem

223- Parsha Toldot, October 23rd, 2013

Недельная глава Толдот

Социальная сеть “Общение, Бней-Ноах и Евреев” на http://www.iudaizm.com благодарит Махон Меир: http://russian.machonmeir.net за предоставленную нашему youtube каналу, ИНФОРМАЦИЮ

Недельная глава Толдот

Социальная сеть “Общение, Бней-Ноах и Евреев” на http://www.iudaizm.com благодарит Махон Меир: http://russian.machonmeir.net за предоставленную нашему youtube каналу, ИНФОРМАЦИЮ.

 

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Weekly Parsha

The troubling question that has persisted throughout the ages of biblical commentary on this week’s parsha is: What is Yitzchak thinking in regard to giving the blessings and heritage of Avraham to Eisav? Basically the comments and explanations fall into two categories. One of them is that Yitzchak is fooled by Eisav and is really unaware of his true nature and wanton behavior. Rashi, quoting Midrash, interprets that Eisav “hunted” his father with his pious speech and cunning conversation. Yitzchak is fooled by Eisav and believes that Eisav, the man of the world and the physically powerful figure is better suited to carry on Avraham’s vision than is Yaakov, the more studious and…

 
CHABAD.ORG

Chabad.org
The Torah’s Esau
Cheshvan 24, 5774 · October 28, 2013

How should a person be judged—by what he or she is, or by what he or she can be? That, say the chassidic masters, depends on who that person is.

If the person is yourself, you must judge yourself by your actions, not your potential. You cannot say to yourself: “Okay, I’ve been sort of lazy lately, and I’ve messed up a bit, but I know that I can be better. That’s the real me—not the person that the rest of the world sees.” On the contrary, if you know that you can do better, you ought to do better. Why else were your talents and resources granted to you—so that they should rot from misuse inside their wrappings?

If, however, the person being judged is someone other than yourself, you must take the opposite approach. After all, you have no way of knowing, and certainly no way of truly understanding, the circumstances that are preventing that person from actualizing his or her potential. So if you see someone who’s a real mess, don’t look at what he or she is; focus instead on what that person can be. In fact, says Rabbi Schneur Zalman of Liadi in his Tanya, the more messed-up that person is, the greater the admiration you should have for him or her.

Why is that? Rabbi Schneur Zalman bases his amazing statement on a saying by the sages of the Talmud: “The greater a person is, the greater his evil inclination.” Indeed, it stands to reason: otherwise, how could we say that G‑d has granted every individual absolute freedom of choice? Don’t we see people who are challenged by addictions and temptations far greater than anything we ourselves are ever subjected to? If such a person, too, has been granted the power to control his or her life, that means that they have also been fortified with spiritual strengths far beyond what the “average” person possesses.

The implications of this are twofold: If you see a truly great person, know that he or she has wrestled with demons more ominous and powerful than anything you’ve ever had to deal with. And if you see someone who has sunk to depths which you cannot even fathom, know that this person is blessed with equally unfathomable potentials.

This, says the Lubavitcher Rebbe, is the deeper meaning behind a curious comment by Rashi on the opening verses of the Parshah (Torah section) of Toldot (Genesis 25:19–28:9). Toldot begins, “These are the toldot (generations) of Isaac, the son of Abraham.” Rashi explains: who are these “generations”? “Jacob and Esau who are spoken of in the Parshah.” But isn’t that obvious? Why does Rashi need to explain?

The standard explanation is that, in the Torah, the word toldot can have several meanings. It can mean “children” and “descendants,” and it can also mean “products” and “deeds” (all of which are “generated” by a person). Since the account of Jacob’s and Esau’s birth does not immediately follow the Parshah’s opening verse, and since the Parshah of Toldot also describes events and deeds of Isaac’s life, there can be some doubt as to how to translate the word toldot in this context. So Rashi feels the need to tell us that, in this case, it refers to “Jacob and Esau who are spoken of in the Parshah.”

But, says the Rebbe, there is also another meaning implicit in Rashi’s commentary. On a deeper level, Rashi is addressing the question: How do such righteous and holy parents as Isaac and Rebecca, and a righteous and holy environment such as their home, produce a wicked and violent man such as Esau? After all, Esau was Jacob’s twin, sharing the same gene pool and upbringing. Jacob makes sense. But where does Esau come from?

Indeed, says Rashi, the wicked Esau is not a “product” of Isaac and Rebecca, but a monster of his own making. Who are the toldot of Isaac? The Jacob and Esauwho are spoken of in the Parshah. The Torah’s Esau is a man of great potential for good—as great as the evil he allowed himself to succumb to.

To Esau, this says: See what you could be. To us, this says: The next time you see an Esau, look again.

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By Yanki Tauber    More articles…  |   RSS Listing of Newest Articles by this Author

By Yanki Tauber; based on the teachings of the Rebbe.

Parashat Toldot

 

Jacob: Trickster or Victim?How can we understand the actions of Jacob, who with the help of his mother Rebekah, plots to steal the blessing promised to Esau and trick his blind father? MORE>

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Remaining Calm in the Face of Uncertainty, a Kveller MOMentary

Chabad.org
Cheshvan 26, 5774 · October 30, 2013
Toledot

The Sidra of Toledot begins with an account of the generation of “Isaac the son of Abraham,” and adds, “Abraham begat Isaac.” Why the repetition? The Rebbe quotes four explanations, each of a different kind, each representing a different level of Biblical interpretation.

Each is apparently unconnected with any of the others, but the Rebbe explores them in depth and shows their inner relation to one another—demonstrating, by this example, the essential unity of the various ways of understanding the Torah.

1. The Four Explanations

Our Sidra begins with the words, “And these were the generations of Isaac the son of Abraham: Abraham begat Isaac.”1 The commentators on the Torah ask the immediate question, why does the verse repeat itself in telling us that Abraham begat Isaac?

Among the various answers given are the following:

(i) The Talmud2 (and the Midrash3) say that the cynics of the time were casting aspersions on Abraham’s parentage of Isaac (Sarah had lived childless with Abraham for many years; and yet she bore Isaac only after she had been forcibly taken by Abimelech).4 Therefore, G-d made Isaac facially identical with Abraham so that everyone should recognize that he was indeed Abraham’s son. The double expression of the verse gives testimony to this fact.

(ii) The Midrash5 comments: “Isaac was crowned with Abraham and Abraham was crowned with Isaac.” Each was the other’s pride.

(iii) The Chassidic explanation6is that Abraham is a figure, or paradigm, of the service of love and kindness, while Isaac is the exemplar of fear and strictness. Each of these poles of worship has two levels. There is the lower fear, which is adherence for fear of punishment for sin, or for any harm that may befall one as a result of sin, while the higher fear is a sense of awe in the face of the majesty of G-d, and a withdrawal from sin because it is against G-d’s will.

The lower love is an attachment to G-d for the ulterior motive of reward, whether material or spiritual. But the higher love is independent of any desire for personal benefit, and is simply a cleaving to G-d for its own sake.

The verse, in its apparent repetition, is teaching us something about the relation of these four forms of service. The order of the names (Isaac, Abraham, Abraham, Isaac) tells us that the order of the worship of G-d starts with the lower fear, ascends to the lower love, and then to the higher love, and finally reaches its highest point in the higher fear.7 The lower begets the higher, for though one starts by worshipping G-d for ulterior motives, one eventually comes to do it for its own sake.8 And this applies to all Jews (that they must serve G-d with both love and fear9), for Abraham and Isaac and Jacob are called the “Fathers” of the Jewish people, meaning that all their descendants have inherited their capacities and the obligation to use them.

(iv) The Zohar10 explains that Abraham stands symbolically for the soul (and Sarah, for the body. For the Torah says, “And Sarah died,”11 meaning the body, which is mortal; while about Abraham it is written “And Abraham arose above the face of his dead,”12 alluding to the soul, which transcends death). Isaac, whose name means “laughing” or “rejoicing,” stands for the pleasures which the soul will have in the world to come. So the verse, thus translated, reads: “Pleasure will be the reward to the soul” (“Isaac, the son of Abraham”) in the world to come, if “the soul begets pleasures (“Abraham begat Isaac”) by its service in this world.

2. The Inner Unity

There is a general principle that when different interpretations are given to one and the same verse in the Torah, they are connected, even though superficially they seem to bear no relation to each other.

A proof of this is that the Rabbis13 explain that the word “shaatnez” (the forbidden mixture of wool and linen) is a fusion of three words: “shuah” (combed), “tavui” (spun), and “nuz” (woven); and argue14 that since the Torah combines these into one word it intends that a cloth must have all three properties before the Torah declares it shaatnez (i.e., that the wool and linen must be combed, spun and woven together). If we learn from the fusion of separate letters into one word that all three terms are connected, a fortiori must different explanations be connected if they are attached to the selfsame letters in Torah.

What is the relation between our four explanations?

All the stories of Torah have moral implication directly relevant to the life of each Jew.15 And we can readily understand the moral of the Chassidic explanation above. It is that a Jew must serve G-d with both poles of his emotional responses: Love and fear. The implication of the Zohar’s interpretation is that by the this-worldly service of the Jew’s embodied soul he creates spiritual pleasures which will be revealed to him in the world to come, and by recognizing this, his whole manner of service takes on a new life.

But what of the interpretations of the Talmud and the Midrash—which on the face of it have no immediate relevance to us?

The connection between these two is that both relate events which were out of the ordinary course of nature.

If nature had obeyed its physical laws, Abraham could not have had a child: He and his wife were old and barren. This is why when G-d told him he would bear a son, the Torah says: “He brought him outside,”16 which the Rabbis17 translate: “Break away from your astrological speculations,” in which Abraham had foreseen that he would be childless.

And if the evolution of the spirit had taken its ordinary course (whereby succeeding generations diminish in spiritual stature; as the Rabbis18 say, “If the earlier Jews were sons of angels, then we are sons of men, etc.”) then Abraham would not have been “crowned” in Isaac. For this implied that Isaac completed and complemented his father’s service, and supplied an element which Abraham himself lacked.

So both these explanations convey to us the profound fact that a Jew may transcend the constraints of natural law, not only in spiritual matters, but in material matters as well.

Abraham had, as it were, spiritual offspring before Isaac, for “the offspring of the righteous are their good works.”19 But the birth of Isaac proved that even in the physical domain miraculous events attended him.

And this is the real refutation of the “cynics of the generation.” For their claim was (in depth) that though they conceded that a Jew might transcend limitations in the spiritual realms, to produce an effect in the physical world required the temporal power of the secular rulers (the claim that Abimelech was the father of Isaac); i.e., in material affairs he is subject to natural law.

In making Isaac facially resemble Abraham, G-d made his true parentage apparent to all, showing that the channel of physical power was Abraham (the soul, to follow the Zohar’s reading) not Abimelech (the worldly ruler). The soul has no hindrances, either in itself or when it seeks to translate the devotion into action.

3. The Soul’s Freedom

This leads us to an understanding of the words of Rabbi Yosef Yitzchak (sixth Lubavitcher Rebbe):20

“All the people on the face of the earth must know this: That only our bodies have been sent into exile and the servitude of (foreign) rulers. But our souls have not been exiled or enslaved.

“We must say openly before all, that in all matters relating to our religion, the Torah, the commandments and the customs of Israel, we Jews have no-one who can dictate to us, nor may any pressure be brought to bear against us.”

This is, on the face of it, paradoxical, for what advantage is it if the soul is free so long as the body is in exile, and the soul must fulfill G-d’s will through the body in the physical world?

But in fact, such is the strength of the soul’s arousal that it can remove the body from its servitude to physical constraints. And this must be done openly so that “all the people on the face of the earth” (including the “cynics of the generation”) should see that Abimelech (worldly power) has no domain over the Jew either in body or in soul.

4. Service and Reward

The connection between the four interpretations is now clear.

The Talmud belongs to the “revealed” part of Torah, so it addresses itself to the skepticism which can arise here in this “revealed” physical world, answering the challenge of the “cynics” by showing that even at a material level a Jew is not subject to the constraints of nature.

The Midrash is an intermediate link between Torah’s “revealed” and “inward” aspects,21 so it treats the subject in the same way as the Talmud, and also gives a deeper explanation, showing that a Jew transcends nature, also the normal (“natural”) spiritual order. He stands aside from the progressive decline of the human spirit, so that “the crown of the old is their grandchildren”22—the later generations perfect the service of the earlier. (And since the Midrash, in this, its second comment, speaks from a level in which cynicism has no place, it has no cause to answer it in the way that the Talmud does.)

Chassidut—which explains the path of service of G-d—also takes us into the realm of “higher than nature.” Its moral was that each Jew must serve G-d with love and fear together. Now, normally these are incompatible emotions—love means drawing near; fear is the consciousness of a distance separating. But in worship of G-d the Jew transcends the natural movement of his feelings and can fuse these two opposite responses23 in a unique involvement of his whole being. When he does this, he is set apart by Heaven from the course of nature, both physically (as in the Talmud’s interpretation) and spiritually (as in the Midrash).

The Zohar, which expresses the esoteric aspect of Torah, speaks of the world to come, and explains that by a Jew’s efforts in this world to let his soul break through the bounds of embodied existence, he is rewarded by the spiritual delights of the future life.

5. The Reward is the Act

To take this further, it is said24 that “the reward of a Mitzvah (commandment) is a Mitzvah”; that is, the reward lies in the act itself, and not in the later and additional pleasure. For, in the world to come, what is granted to the Jew is not an incidental consequence of his good works, but is the good works themselves, revealed in their true character. For now, possessed of a body, he does not perceive the inner spiritual reality of an act of doing G-d’s will. In the afterlife he does, and this is his reward.

The first three explanations speak about the act of performing a Mitzvah, while the Zohar directs itself to the reward. But since the reward is the act, we can see a closer unity between all four.

6.The Service of the Body,
The Reward of the Soul

Isaac was so called because the name means “rejoice,” and Sarah said, when he was born to her in her old age, “G-d had made rejoicing for me.”25 Now the name of G-d used in this verse is Elokim, which is usually taken to refer to G-d’s imminence in nature (“Elokim” is, in fact, numerically equivalent to the Hebrew word for nature), which serves to conceal the four-lettered name which stands for G-d’s transcendence. And there is a Chassidic explanation that the verse means “rejoicing has come from my service of sanctifying nature.” That is, that in the physical world is hidden the imminent presence of G-d. And by dedicating one’s acts in holiness, one draws out this presence into openness and revelation, which is the Divine purpose in creation, causing G-d Himself to rejoice.

Man, who was created in the image of G-d, also has, as it were, both imminent and transcendent aspects26—the body and the soul respectively. And as G-d rejoices through our sanctification of the world, so He rejoices in our sanctification of the body, for this is the fulfillment of the Divine purpose.

And while now it is the soul which gives life to the body, in the world to come it will be the body which will be the giver of life to the soul. For the purpose of creation is realized by refinement of the body, and since the soul is the force which refines the body, it will therefore share in the pleasure created through its effect on the body.

This, then, is the ultimate connection between the four interpretations. The first three speak of man’s service, of how the soul lifts the body out of its natural constraints, and by transforming nature into manifest holiness brings pleasure to G-d (“Abraham begat Isaac,” or “the soul creates pleasures”). As a result, the soul is rewarded by these very pleasures in the world to come—the concern of the Zohar—when “Isaac is the son of Abraham,” or, “the soul receives its pleasures” in return.

(Source: Likkutei Sichot, Vol. III pp. 780-7)

FOOTNOTES
1. Bereishit 25:19.
2. Baba Metzia, 87a.
3. Tanchuma, Toledot, 1. Quoted by Rashi.
4. Bereishit, ch. 20.
5. Tanchuma, Toledot, 4.
6. Or Hatorah, beginning of Toledot.
7. Cf. Tanya, Part I, ch. 43.
8. Nazir, 23b, etc. Rambam, Hilchot Talmud Torah, 3:5; Hilchot Teshuvah, 10:5. Tanya, Part I, ch. 39.
9. Tanya, Part I, ch. 41.
10. Part I, 135a.
11. Bereishit 23:2.
12. Ibid., v. 3.
13. Mishnah, Kelayim, 9:8.
14. Niddah, 61b.
15. Zohar, Part III, 53b.
16. Bereishit 15:5.
17. Shabbat, 156a; quoted by Rashi.
18. Shabbat, 112b.
19. Rashi, Bereishit 6:9.
20. 3 Tammuz, 5627. Printed in Likkutei Dibburim, p. 692.
21. Cf. Tanya, Part IV, ch. 23.
22. Proverbs 17:6.
23. Sifri, Devarim 6:5.
24. Pirkei Avot, 4:2.
25. Bereishit 21:6. Torah Or, Toledot.
26. Cf. Tanya, Part II, ch. 6.

 

Chabad.org
Cheshvan 26, 5774 · October 30, 2013
Toldot Aliya Summary

General Overview: In this week’s reading, Toldot, Jacob and Esau are born. Isaac relocates to Philistine where he digs wells, resulting in friction between him and the locals. Rebecca and Jacob successfully deceive Isaac, tricking him into giving to Jacob the blessings he had intended for Esau.


First Aliyah: Rebecca had trouble conceiving. Isaac and Rebecca prayed for children, and after twenty years of marriage Rebecca became pregnant. She was concerned about her exceedingly difficult pregnancy, and was advised by G‑d that this was due to two children – two nations – struggling in her womb. She gave birth to twin boys: a hairy, ruddy boy named Esau, and a second son, born clutching his brother’s heel, named Jacob. Esau became a hunter, while Jacob was an honest man who frequented the schools of Torah. Isaac favored Esau, while Rebecca preferred Jacob. One day, Esau came home from the field hungry, and pleaded with Jacob to give him some of the stew he was cooking. Jacob agreed to Esau’s request provided that he give him his birthright as firstborn in exchange—and Esau acceded to this barter. There was a famine in Canaan, and Isaac was escaping the famine by traveling to Egypt via Philistine when G‑d told him to remain in Philistine. G‑d also informed Isaac that he would visit upon him all the blessings He had promised to Abraham.


Second Aliyah: Isaac settled in Philistine. When the townspeople inquired regarding his wife, he told them that she was his sister, fearing that otherwise the Philistines would kill him in order to take Rebecca. Eventually, Abimelech, king of the Philistines, noticed that Rebecca was Isaac’s wife and though he reprimanded Isaac, he issued a decree that no one touch them. While in Philistine, Isaac sowed crops, and miraculously harvested a hundred times more than a field’s normal yield.


Third Aliyah: Isaac became extremely wealthy. He also re-dug some of the wells that his father Abraham had dug, but had since been stopped up by the Philistines. The Philistines eventually became envious of his wealth, and asked him to leave. Isaac complied, moving away from the city and settling in the Gerar Valley. There, Isaac’s servants dug two new wells but the Philistines contested his ownership over these wells. The third well he dug was uncontested.


Fourth Aliyah: G‑d appeared to Isaac and blessed him and assured him that He would always be with him. Abimelech approached Isaac and requested to enter into a peace treaty with him.


Fifth Aliyah: Isaac agreed to Abimelech’s request. On that day, Isaac’s servants informed him that they had successfully dug another well. At the age of forty, Esau married two wives. Their idolatrous ways anguished Isaac and Rebecca. Isaac had now advanced in age, and he became blind. He summoned Esau and told him that he wished to bless him, but first he should go to the field and hunt some game for him to eat. Rebecca heard this conversation and advised Jacob to don Esau’s clothing and trick Isaac into blessing him instead. Rebecca prepared meat and gave it to Jacob to bring to his father. She also took hairy goatskin and put it on Jacob’s smooth arms and neck. Jacob approached his father and presented himself as Esau, and Isaac ate from the repast Rebecca had prepared.


Sixth Aliyah: Isaac blessed Jacob with the “dew of the heaven and the fat of the earth,” and granted him mastery over his brother. No sooner than the blessing ended, Esau arrived from the field, only to be informed by his father – who now understood what had transpired – that the blessing was already given to his younger brother. Esau was furious and Isaac comforted him with a minor blessing. Esau was determined to kill Jacob, but Rebecca, who got wind of this plot, asked Isaac to send Jacob to Charan to find a wife. Isaac did so, and blessed Jacob again before he departed.


Seventh Aliyah: Isaac sent Jacob to his brother-in-law Laban’s home, to marry one of his daughters. Esau married again, this time to Machalat the daughter of Ishmael.

 

Chabad.org
Cheshvan 26, 5774 · October 30, 2013
Toldot
Genesis 25:19-28:9

Isaac marries Rebecca. After twenty childless years their prayers are answered and Rebecca conceives. She experiences a difficult pregnancy as the “childrenstruggle inside her”; G-d tells her that “there are two nations in your womb,” and that the younger will prevail over the elder.

Esau emerges first; Jacob is born clutching Esau’s heel. Esau grows up to be “acunning hunter, a man of the field”; Jacob is “a wholesome man,” a dweller in thetents of learning. Isaac favors Esau; Rebecca loves Jacob. Returning exhausted and hungry from the hunt one day, Esau sells his birthright (his rights as the firstborn) to Jacob for a pot of red lentil stew.

In Gerar, in the land of the Philistines, Isaac presents Rebecca as his sister, out of fear that he will be killed by someone coveting her beauty. He farms the land, reopens the wells dug by his father Abraham, and bores a series of his own wells: over the first two there is strife with the Philistines, but the waters of the third well are enjoyed in tranquility.

Esau marries two Hittite women. Isaac grows old and blind, and expresses his desire to bless Esau before he dies. While Esau goes off to hunt for his father’s favorite food, Rebecca dresses Jacob in Esau’s clothes, covers his arms and neck with goatskins to simulate the feel of his hairier brother, prepares a similar dish, and sends Jacob to his father. Jacob receives his fathers’ blessings for “the dew of the heaven and the fat of the land” and mastery over his brother. When Esau returns and the deception is revealed, all Isaac can do for his weeping son is to predict that he will live by hissword, and that when Jacob falters, the younger brother will forfeit his supremacy over the elder.

Jacob leaves home for Charan to flee Esau’s wrath and to find a wife in the family of his mother’s brother, Laban. Esau marries a third wife — Machlat, the daughter of Ishmael.

 

Chabad.org
Cheshvan 26, 5774 · October 30, 2013
Living with the Parsha: The Power of Prayer

Sarit buttoned up her coat and swung her heavy rucksack over her shoulder. The rehearsal for the Hanukkah  choir had just finished, and she would be walking home through the dark evening streets. “Hey, Sarit!” She turned around. Her friend Judy was running behind her. “I’ll walk home with you.” Sarit nodded her thanks; she was pleased to have company.

“Actually,” Judy said, as they started walking through the chilly streets, “I wanted to speak to you about something.” Sarit raised her eyebrow at her classmate. It wasn’t often that this usually jovial girl was so serious. “I have these cousins who live in Israel. We don’t see them very often. The last time was nearly three years ago, I think. They just found out that their little girl, Ora, is very sick. She is going to be having an operation soon, and they think that will help her. But I was speaking to my parents about what I could do here. Of course, not much, really. But my dad suggested that maybe I, and perhaps some of my friends, could say a special prayer for her, and who knows, maybe that will help some.”

“Sure!” said Sarit. “I’m so sorry to hear about your cousin. I can say some Psalms, you know, the ones that King David wrote. Mrs. Green was telling us about that last week. She said it was a very special type of prayer, especially for someone who is ill or in need. I can ask my sister Rina to say some too,” she added as an afterthought.

“Thanks,” said Judy, as she turned off towards her own street. “See you tomorrow.”

The wind was blowing with greater intensity and rain was beginning to fall as Sarit opened the front gate to her home.

“Hi, Sarit,” her sister Rina greeted her. “Hang up your coat, you’re just in time for supper.”

Sarit rolled her eyes. “Why do older sisters always think that they are…?” she began thinking and then stopped herself as she remembered Judy’s little cousin in Israel. She asked her sister about saying some Psalms as they came into the kitchen. Rina nodded. Then Sarit told her mother. She too said she would say Psalms for the little girl.

As they were sitting down to eat, their mother asked them, “Who knows who in this week’s Torah portion prayed for something specific and got it?” Sarit was too hungry to think and shrugged her shoulders, but Rina scrunched her eyebrows together, trying to remember. “I know!” she exclaimed. “It was Isaac. He was praying for children, since he and Rebecca had been married for many years, and had none. Actually they were both praying. G-d answered their prayers, and they were blessed with two children, twin boys.”

“Hmm,” said Sarit, “It just shows the power of prayer! Hopefully our Psalms will help little Ora will get cured quicker!” Their mother smiled.

 

 

 

Feuillet dédié à l’élévation de l’âme de David KLONJKOWSKI ben Moche (par M. Didier KLONJKOWS)

– Les lois de l’endeuillé
– Combien de valeur donnes-tu à ta Torah ?
– Après le bac, passez un an « pour vous »
– Perle : « Deux niveaux dans l’étude de le Torah… » (Baal Chem Tov)
– Récit : Le professeur et le hot-dog
– Halakha : Doute sur les brakhot : Adama, haEts,…

Vous avez la possibilité de dédier un prochain feuillet pour toute occasion en cliquant ici.

Cours de Torah

2 nouveaux cours de Torah sont disponibles depuis cette semaine sur Torah-Box.com :

Derekh Erets Kadma laTorah (de Rav Yehiel BRANDT)
Pourquoi D.ieu a attendu 26 générations avant de donner la Torah ?
Toledot : pas de limites dans l’éducation des enfants (de Rabbi David PINTO)

 

[Musique] Meydad Tasa chante “Oy Na Lanou”
Musique juive – 30 Octobre 2013

Le jeune prodige de la musique religieuse en Israel, Meydad Tasa, présente un titre musical plutôt lié à la période de Eloul, mais écoutable à tout instant.

Il s’agit d’un dialogue entre Hachem et Son peuple. Le ‘Am Israel demande pardon et pitié… alors que Hakadoch Baroukh Hou tend les bras à Ses enfants bienaimés qu’il aime plus que tout au monde.

– Accès Vidéo : Meydad Tasa : Oy Na Lanou ! –

Paroles :Les pierres pleurent chaque nuit

Et les larmes coulent de là-haut

Malheur à nous, malheur à nous.

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Il est écrit dans notre paracha Toledot : « Les enfants se poussaient en son sein… » (Beréchit 25:22)

Le commentateur Rachi explique ce verset ainsi : « [Les enfants] se poussaient » : Quand elle passait devant l’entrée des lieux d’étude de  la Thora de Chem et Ever, Yaacov s’agitait pour sortir [du ventre de sa mère]… Quand elle passait devant des lieux d’idolâtrie, Essav s’agitait pour sortir…

Le midrach rapporté par Rachi semble impliquer qu’Essav était mauvais depuis le stade embryonnaire. Les commentateurs soulèvent une question sur ce midrach[1] ; certaines sources affirment que le yétser hara n’entre en l’homme qu’au moment de sa naissance, or selon ce midrach, Essav avait déjà un mauvais penchant très puissant, dans le ventre de sa mère !

Le rav Nathan Weiss chlita répond en analysant de plus près les mots de Rachi — celui-ci dit uniquement qu’Essav était attiré par les lieux où l’on s’adonnait à l’idolâtrie, mais il ne nous précise pas ce qu’il voulait y faire.

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Le nom Essav vient de עָשׂוּי – celui qui est fait / fini. Essav naquit avec un corps développé. Il était déjà poilu comme un adulte. Selon le Targoum Yerouchalmi, même sa dentition était complète. Ce développement est-il un avantage ou un préjudice ? Selon le Saba de Kelem – rav Sim’ha Zissel Ziv zatsal –, la déchéance de Essav réside précisément en cela !

L’homme est [selon la Torah…] l’être vivant suprême. Le monde n’a été créé que pour le servir. Ses capacités physiques sont certes restreintes par rapport aux animaux, mais il possède en échange l’intellect, l’outil suprême qui lui permet de dominer toute la création. Néanmoins, son développement physique présente un phénomène très original : alors que tout animal qui nait sait en quelques heures, voire quelques jours, marcher et combler ses besoins, l’homme met de longs mois pour faire ses premiers pas. Puis durant des années, il est incapable de subvenir lui-même à ses besoins. Pourquoi Hachem a-t-Il créé l’homme avec un handicap si aigu ? La réponse à cette question est du domaine de la Kabala. Toutefois, le Saba de Kelem propose une réponse rationnelle : l’homme apprend ainsi à apprendre !

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Commandez le livre de ‘Hanouka, la fête approche !
Torah-Box & vous – 29 Octobre 2013

La lumineuse fête de ‘Hanouka approche à grands pas, et comme le Rav Dessler l’explique bien, il n’y a qu’en s’y préparant qu’on peut faire descendre sur nous la bonne influence spirituelle qu’ont bénéficié nos ancêtres à cette même époque.

Le livre “Lois & Récits de ‘Hanouka” à seulement 12€ contient l’histoire du miracle de ‘Hanouka, celle de Yéhoudit, les lois concernant l’allumage de la ‘Hanoukia, des réflexions sur les nouvelles technologies et leur rapport avec la fête…

‘Hanouka aura lieu cette année le 28 Novembre. Pour avoir ce livre avant la fête,commandez-le avant dimanche 17 novembre.

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Concours ! Le gagnant à cette devinette recevra 2 livres de poche “Une Torah vivante : Rav Ovadia Yossef“. Ils vous seront envoyés par la poste à l’adresse de votre choix !

Devinette : Sur la photo ci-dessus, quelle mitsva propose-t-on d’accomplir au Rav Yossef-Chalom Elyashiv (de mémoire bénie), à travers ce fruit qui lui est tendu ?

Vous avez jusqu’à Jeudi 31 octobre à 12h pour répondre.

Bonne chance,
Vos réponses doivent être envoyées à travers le formulaire ci-dessous :

>> Cliquez-ici pour envoyer votre réponse

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Rav Loria nous parle du Gadol Hador, Rav Ovadia Yossef
Monde de la Torah – 28 Octobre 2013

Hesped (oraison funèbre) de notre maître et guide Rav Ovadia Yossef, par leRav Yossef Loria.

– Chaque jour, des dizaines de questions de haute importance traitées
– Des dizaines de milliers de rabbanim sont l’élève du Rav Ovadia…
– Un don de soi pour sauver des bébés d’une contraception
– Accès Vidéo : Hespedim par le Rav Loria –
Par le Rav Yossef Loria, élève du Collel Ye’havé Daat sous la direction du Rav David Yossef, fils du décisionnaire de notre génération le Gaon Rav Ovadia Yossef (zatsal). Il est l’auteur de livres à succès sur le Chabbath et la Cacheroute et dirige un séminaire de filles à Har Nof.

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La tolérance est une épée à double tranchant
Pensée Juive ! – 28 Octobre 2013

La tolérance est une épée à double tranchant. D’un côté, la Torah nous encourage à ne pas juger les autres, à ne pas être critiques et à aimer notre prochain comme nous-mêmes. Nous devons être accueillants, chaleureux et accepter les gens tels qu’ils sont sans être méprisants.

Ces attitudes sont certes vertueuses et doivent être encouragées, mais elles sont extrêmement nuancées et difficiles à appliquer. Lorsque nous sommes excessivement tolérants et indulgents, nous compromettons nos propres valeurs,  nos principes et au bout du compte, notre intégrité. Si nous acceptons tout le monde et les choix de tout un chacun, nous affaiblissons les limites de ce qui est acceptable. N’y a-t-il pas de comportements ou de conduites dont nous devons nous distancier ? Certains choix d’autrui ne devraient-ils pas nous conduire à le bannir ?

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PhoTorah de la semaine : 23 ‘Hechvan 5774
PhoTorah – 27 Octobre 2013

” Allumage des Bougies de Chabbath “

Une femme qui avait fait Téchouva sans être suivie dans sa démarche par son mari, s’était rendue après du Rav Its’hak Zylberstein pour se plaindre du fait que celui-ci fumait le Chabbath, portant atteinte à l’atmosphère de ce jour saint. Le Rav lui conseilla de demander à son époux de s’abstenir de fumer au moins tant que les bougies brûlaient. Le mari donna sa parole et s’y tint.

La fois suivante, le Rav lui conseilla d’utiliser des bougies plus épaisses, qui brûlent plus longtemps. Cette fois-ci également, le mari tint parole et attendit que la dernière bougie se soit éteinte pour allumer sa cigarette.

Au fil des semaines, la femme alluma des bougies de plus en plus grosses, jusqu’à ce qu’elle en arrive à utiliser des bougies restant allumées pendant tout Chabbath, un Chabbath sans fumée…

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Découvrez un cours fondamental sur la nature de la femme, par le Rav David Touitou. Il nous faut comprendre pourquoi la femme souffre plus que l’homme, dans de nombreux domaines. Cette nécessité d’être belle apporte un stress permanent, son cycle menstruel et ses changements hormonaux,…
– Accès Vidéo : La souffrance des femmes – Rav Touitou –

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Après Israël, où des milliers de personnes se sont partagés l’étude du Shass Babli (Talmud entier!) et l’ont terminé plusieurs fois pendant la semaine des Chiva (7 jours de deuil), à la mémoire du Rav Ovadia Yossef… c’est la France cette fois qui prend les devants.

Est organisé un partage de l’étude du Shass Babli (Talmud de Babylone) pour le terminer et faire le Siyoum avec l’aide d’Hachem

le jour des Chlochim (30 jours de deuil) de notre maître Rav Ovadia Yossef zatsal
le 3 Kislev 5774 – 6 novembre 2013

Pour participer à ce grand Limoud (étude) du Talmud Babli, choisissez la ou les page(s) du Talmud que vous souhaitez étudier (si disponible)

en envoyant par message votre – Nom, Prénom, Téléphone, Massehet (traité), Numéros des pages – au 06 59 09 14 03.

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Dans le traité « Avot », Chamaï nous enseigne de faire notre étude de la Torah l’essentiel de notre vie. C’est ce que nous dit le Talmud dans le traité « Brakhot »(35a) :  les générations précédentes ont fait de la Torah l’essentiel dans leur vie et ont ainsi reçu une aide providentielle particulière : le peu de temps qu’ils s’investirent à travailler leur suffit pour gagner de quoi vivre et ils réussirent ainsi à étudier beaucoup de Torah.

En effet, il est nécessaire d’étudier quotidiennement et de ne jamais rater le moment fixé pour l’étude. Autrement, la Torah dit : « Si tu m’abandonnes un jour, je te quittes pour deux jours ! » En effet, explique le Talmud de Jérusalem, lorsque l’on s’éloigne de la Torah, elle s’éloigne tout autant. Aussi, un jour d’abandon de la Torah, ‘Has véchalom causera un éloignement de deux jours !

Il y a une histoire avec le Rav surnommé « Beit Ephraïm » qui étudiait de toutes ses forces et devint un érudit exceptionnel. Sa femme désirait qu’il mérite de rester entièrement dans son étude. C’est pour cela qu’ils décidèrent ensemble d’ouvrir une bijouterie et de vendre des bijoux. La femme vendait les joyaux, en donnant ainsi le mérite à son mari de s’investir sans interruption à l’étude de la Torah. Seul lorsqu’il y avait de grandes décisions, et que la femme ne voulait décider toute seule, elle se conseillait auprès de son grand mari, au moment du repas.

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Prière & pudeur : 2 moyens pour protéger son foyer
Pensée Juive ! – 24 Octobre 2013

Dans les chroniques de notre peuple, sont inscrites de nombreuses périodes douloureuses, parmi lesquelles des vagues déferlantes d’amères épreuves. Plus d’une fois, elles réussirent à nous blesser dans notre chair et à nous laisser bouleversés par les malheurs qui se sont abattus sur notre peuple.

Le communisme et la Haskala (mouvement d’assimilation) constituent une liste non-exhaustive des idéologies qui ont pénétré les frontières de notre communauté. Nombreux, et non des moindres, sont tombés dans les mailles de leur filet – à l’exception de quelques-uns.

Qui sont ceux qui réussirent à y échapper ? Ce feu, qui a embrasé les rues, quels foyers a-t-il épargné ?

Ceux où rayonnait l’image du père assis en train d’étudier la Torah – et bien plus que cela, ceux où la mère résista et en préserva l’atmosphère sainte, n’y laissant aucunement entrer ces courants étrangers.

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Hanukkah 1

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