24JEWISH

Kislev 11, 5774 · November 14, 2013

Playing It Safe

By Yanki Tauber

I am unworthy (32:11)

A certain chassid was ‘notorious’ for his extreme humility and self-effacement. Once he was asked: “Does not the Talmud1say that a Torah scholar must not belittle himself too much? That although he must be humble, he is to retain ‘one eighth of one eighth of pride?”

Replied the chassid: “Let us assume that you are right, and that when I come to stand before the heavenly court it will indeed be found that I am a ‘Torah scholar.’ ‘Hmm’ the supernal judge will sternly demand ‘What have we here? I see a Torah scholar. Where is your ‘eighth of an eighth’?!’ Let us further assume, my friend, that as you claim, I was somewhat deficient in this area. I guess that this would put me into somewhat of a bind. Nevertheless, I am fairly confidant I will somehow manage to scrape together enough evidence of ego and pride in my life to satisfy the talmudic requirement.

“But what of following possibility: I come before the heavenly court to account for my life and I am told: ”Eighth of eighth’s we see aplenty, but where is the ‘Torah scholar’?’ You see, I’d rather take my chances with the first scenario…”

FOOTNOTES
1.	Talmud, Sukah 5a.

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Yanki Tauber is content editor of Chabad.org.

For Friday Night

Kislev 11, 5774 · November 14, 2013

Jewish Wealth

By Tali Loewenthal

How does Judaism view wealth? How does it view someone working very hard in order to amass wealth? Should he rather be spending his time in purely spiritual occupations?

This week’s parshah, which starts with the fateful meeting between Jacob and Esau, throws light on this question.

Many years earlier Jacob had run away from Esau in order to escape his brother’s wrath. Esau felt he had been wrongly deprived of his birthright and his father’s blessings, and wanted to kill Jacob. Jacob had gone to the home of his uncle Laban, far away to the East in Haran. There he had married, brought up a family and prospered. He had amassed large flocks of sheep and herds of cattle. Now he was returning to his homeland, Canaan.

On his way back, he had to face a confrontation with his brother Esau. Would there be peace? Eventually there was, but not at first. Jacob was informed that Esau was advancing towards him with a hostile army.

Jacob made emergency plans. He decided to send a peace offering of several herds of different kinds of livestock and a message of conciliation. What was his message to Esau? “So says your servant Jacob: I have lived temporarily with Laban, and I stayed there till now. I have oxen and asses, sheep, servants and maidservants, and I have sent this gift to you, to find favour in your eyes.”

The Sages ask: why did Jacob stress that his stay with Laban was temporary?

They answer that with this Jacob was saying something about the nature of the wealth he had amassed. It is true that he had worked very hard, and had become very rich. For this reason he was sending a large gift to his brother. But he also wanted to say something to him about his attitude to this wealth. The things of this world are very important. But they are temporary.

Jacob was telling his brother: the main purpose in life is not wealth in itself, but the way that one can use every detail of life in service of G-d.

In fact, the phrase “I have lived temporarily” is expressed in the Hebrew text of the Torah by a single word, garti, which has the numerical value 613. Jacob was saying, “I lived with Laban the idolater, and I was deeply involved in providing for my family, and became very wealthy. But the real purpose was in order to observe the 613 Commandments.”

In Jewish teaching, wealth is not the purpose, it is the means. The means to create the beautiful atmosphere of a Jewish home, with happy children and guests at one’s table. To be able to give: time, attention, love, Jewish education, charity. To be able to share with others in the community and play one’s part for the wellbeing of all.

This was Jacob’s message to his brother Esau — because ultimately, this is the message of the Jew to the world.

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Dr. Tali Loewenthal is Lecturer in Jewish Spirituality at University College London, director of the Chabad Research Unit, and author of Communicating the Infinite: The Emergence of the Habad School.

In the Garden of the Torah

Kislev 11, 5774 · November 14, 2013

Empowerment And Its Purpose

Vayishlach; Genesis 32:4-36:43

By Eli Touger

Adapted from
Likkutei Sichos, Vol. IX, pgs. 323-324;
Sefer HaSichos 5748, p. 138ff;
Sichos Simchas Torah, 5748

Three Conceptions of an Agent’s Function

Delegation of responsibility is one of the primary challenges in all successful enterprises, for there is no way one individual can deal successfully with every detail of a complex undertaking. In seeking to define the dynamics of delegation, our Rabbis have offered1 three different conceptions of the relationship between a principal (meshaleiach) and his agent (shliach):

a) An agent is considered an independent entity, and must take responsibility for the deed he performs. Nevertheless, the consequences of the deed both positive and negative are borne by the principal.

b) Although an agent is considered an independent entity, since he is acting under the aegis of the principal, the deed he performs is considered as if performed by the principal.

c) As implied by the simple meaning of the expression,2 “A person’s agent is considered as the person himself,” an agent is considered to be an extension of the principal a “long hand,” as it were.3 In this regard, every aspect of an agent’s being is associated with the principal.

An Agency Entrusted to Every One of Us

Two features are common to all three perspectives:

a) An agent’s ability to act on behalf of a principal depends on the principal’s empowering him to do so. Therefore, if an agent deviates from the instructions of his principal, his agency is revoked.4

b) To be successful, an agent must use his own abilities, devoting his intellect and energy to the task at hand. For even an agent who acts as an extension of his principal appreciates that, in fact, he is a separate entity, and must execute the assigned task using his own initiative.5

These concepts have parallels in our Divine service. For every human being is an agent of G-d,6 entrusted with the responsibility of bringing the world to its desired purpose by demonstrating that the world is G-d’s dwelling.7

In accomplishing this task, we must remember that we are only agents; the world is G-d’s dwelling, and He has outlined His plans for the functioning of that dwelling in the Torah’s teachings. Any other conception, however beneficial it may appear, is a deviation from our mission.8

Nonetheless, G-d expects us to use our own initiative to accomplish this task. For life is not a textbook, and the practical application of the Torah and its mitzvos in the particular environments and situations which confront us requires that we use our own minds and hearts to discern the appropriate response at any given time.

Changing Ourselves as We Change the World

As we apply ourselves to our mission, we also internalize it. Not only do we effect changes in the world, we ourselves change. Just as an agent must be identified with his principal, we must give ourselves over to G-d’s will and identify with it. The extent of that identification differs from person to person. In this respect, the three conceptions of shlichus mentioned above can be seen as three different approaches to Divine service.

There are tzaddikim, righteous men, whose commitment to G-dliness dominates their personality; every aspect of their being is permeated with G-dliness. Their thoughts and even their will and their pleasure reflect G-d’s.

This, however, is a rung which most people cannot attain. But the second level in which each person remains an independent entity although his deeds are not his own is within the reach of more individuals. For the mitzvos we perform are not human acts; they are G-dly, so a person who performs them selflessly expresses their inner G-dly power.9

There are individuals at an even lower level; they are not concerned with the G-dly nature of the mitzvos they perform. Nevertheless, they perform mitzvos for even “the sinners of Israel are filled with mitzvos as a pomegranate is filled with seeds”10 and the consequences of the deeds they perform represent an expression of G-d’s will. Thus they also contribute toward the transformation of the world.

Regardless of the differences between individuals, all mankind possesses a fundamental commonalty: we are all G-d’s agents, charged with various dimensions of a shared mission. The setting in which each individual functions, the task he is given, and the intent with which he performs it may differ, but the goal is the same.

The Scope of Our Mission

This is the message of Parshas Vayishlach : that every one of us is a shliach, an agent of G-d. We are sent “to Esav” to refine and reveal the G-dliness within the material existence that is identified with Esav.

Significantly, Vayishlach is not just the beginning of the Torah reading; it is the name of the Torah reading. The name of an entity reflects its essence.11 Thus every element of the reading is connected with this concept, highlighting the many facets of the mission with which we are charged. For being engaged on a mission to make the world G-d’s dwelling challenges us to encompass every aspect of existence.

The word vayishlach means “And he sent,” implying that our mission includes the empowerment of other shluchim. A person must inspire others to shoulder a portion of the endeavor; to borrow an expression from our Sages:12 שליח עושה שליח “One shliachmakes another.”

Keeping the Purpose in Focus

The Hebrew word shliach (שליח) also alludes to the consummation of the mission, for its numerical equivalent, together with the number 10, equals the numerical equivalent of the word Mashiach (משיח). This implies that Mashiach’s coming requires that every person dedicate the ten powers of his soul to the mission of making the world a dwelling for G-d. Our efforts to spread the awareness of G-d throughout the world and have that awareness permeate every individual will precipitate the coming of the age when “the earth will be filled with the knowledge of G-d as the waters cover the ocean bed.”13

FOOTNOTES
1.	See Lekach Tov (by Rav Yosef Engel), sec. 1.
2.	Kiddushin 41b.
3.	See the Kuntres Acharon to Shulchan Aruch HaRav 263:25.
4.	Mishneh Torah, Hilchos Shluchim 1:2; Shulchan Aruch, Choshen Mishpat 182:2.
5.	As a reflection of this concept, Gittin 23a states that an agent must be an intellectually mature individual, able to accept and discharge responsibility.
6.	See Likkutei Torah, Vayikra 1c.
7.	Midrash Tanchuma, Parshas Bechukosai, sec. 3.
8.	Moreover, our power to effect change in the world is not our own; the soul, “an actual part of G-d” (Tanya, ch. 2), was granted to each of us.
9.	In this sense, the mitzvos are also referred to as shluchim (agents), for their observance is a G-dly act (Midrash Tanchuma, Vayigash, sec. 6).
10.	Chagigah 27a.
11.	Tanya, Shaar HaYichud VehaEmunah, ch. 1.
12.	Kiddushin 41a.
13.	Isaiah 11:9.

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Torah Studies

Kislev 10, 5774 · November 13, 2013

Vayishlach

Adapted by Rabbi Jonathan Sacks; From the teachings of the Lubavitcher Rebbe

In this week’s Sidra Jacob, after his struggle with the angel, is told that his name is now to be Israel. And yet we find him still referred to, on subsequent occasions in the Torah, as Jacob. Yet after Abraham’s name was changed from Abram, he is never again called in the Torah by his earlier name. What is the difference between the two cases? The Rebbe explains the meaning of the names of “Jacob” and “Israel,” of the two stages in the religious life that they represent, and of their relevance to us today.

1. Why Jacob Remains

Concerning the verse, “And your name shall no longer be Jacob: Instead Israel shall be your name,”1 the Talmud2 poses the following problem: Anyone who calls Abraham, Abram transgresses the command, “And your name shall no longer be called Abram.”3 If so, surely the same applies to one who uses the name Jacob to refer to Israel, for it is written, “‘And your name shall no longer be Jacob?” The Talmud concludes that the name Jacob is different from the name Abram in this respect, that after G-d gave Abraham his new name, the Torah never thereafter refers to him by any name other than Abraham. Whereas Jacob is so called in the Torah even after he has been given the name of Israel.

Why does the name Jacob remain?

There is a Chassidic explanation4 that the names “Jacob” and “Israel” denote two stages in the service of G-d, both necessary at different times in the religious life of every Jew. “Israel” denotes a higher achievement, but it does not supplant or remove the necessity for the service signified by “Jacob.”

2. The Inner Meaning of “Jacob” and “Israel”

The difference between them is this. The name “Jacob” implies that he acquired the blessings of Isaac “by supplanting and subtlety”5 (the name in Hebrew, Ya-akov, means he supplanted”). He used cunning to take the blessings which had been intended for Esau. “Israel,” on the other hand, denotes the receiving of blessings through “noble conduct (Serarah, which is linguistically related to Yisrael, the Hebrew form of Israel), and in an open manner.”6

However the Torah is interpreted, its literal meaning remains true. And the blessings of Isaac referred to the physical world and its benefits: “G-d give you of the dew of the heaven and the fatness of the earth.”7 Jacob and Rebecca made great sacrifices and resorted to deceit to acquire them. Jacob had to dress himself in the clothes of Nimrod,8 whose kingdom turned the whole world to rebellion,9 in order to take and transform the elements of the physical world to holiness (to release their “buried sparks of holiness”).

The deeds of the Fathers are a sign to their children.10 And the implication for us of Jacob’s act is that we have to use cunning in our approach to the acts of our physical nature. The cunning man does not reveal his intentions. He seems to be following the path of his opponent. But at the crucial point he does what he had all along intended. The Jew in his involvement with the material world appears to be preoccupied with it. He eats, drinks, transacts business. But he does so for the sake of heaven. His objectives are not material ones. He wears the “clothes of Esau,” but his implicit purpose is to uncover and elevate the “holy sparks.”

But the way of “Israel” is to attain the blessings of “the dew of the heaven and the fatness of the earth” by “noble and open conduct.” In worldly conduct he has no need to conceal his intention of serving G-d. He experiences no tensions. The world has no hold on him. It does not hide from him its intrinsic G-dliness.

This distinction can be seen in the difference between a Shabbat and a weekday meal. Eating a weekday meal embodies the tension between a physical act and its spiritual motivation for the sake of heaven. This discrepancy between outward appearance and inner intention is a form of cunning. But eating a Shabbat meal in itself fulfills a commandment. The holiness of the physical is manifest.

In the light of this we can understand the meaning of the verse, “Your name shall no longer be Jacob, but Israel, for you have contended with G-d (Elokim) and with men and you have prevailed.”11 “Elokim” in this context means “angels,”12 and generally connotes the “seventy heavenly princes” through whom flow the Divine emanations which sustain physical existence, and who thereby act to conceal G-dliness.13 “Men” signifies a still greater concealment, for men are capable of denigrating the Jew for performing G-d’s will, and this is a harder concealment to bear. For this reason, the first paragraph of the entire Shulchan Aruch warns us “not to be ashamed of men who ridicule.” And this is the basis of the whole of a Jew’s service—to break down the concealment of G-d.

This was the virtue of Israel, to have “contended with Elokim and with men” and to have prevailed over their respective concealments of G-d. They are no longer barriers to him; indeed they assent to his blessings. He not only won his struggle with the angel (the guardian angel of Esau) but the angel himself blessed him. This is the achievement of which the Proverbs speak: “He makes even his enemies be at peace with him.”14

3. The Struggle

This distinction accords with the explanation given in Likkutei Torah15 of the verse, “He has not seen sin in Jacob nor toil in Israel.”16 At the level of “Jacob” the Jew has no sin, but he still experiences “toil”—his freedom from sin is achieved only by tension and struggle for he has concealments to overcome. This is why he is called “Jacob, my servant”17 for “service” (in Hebrew, avodah) has the implication of strenuous effort to refine his physical nature (his “animal soul”). He does not sin but he still experiences the inclination to sin, which he must overcome. But “Israel” encounters no “toil,” for in his struggle “with Elokim and with men” he broke down the factors which conceal G-dliness and silenced his dissenting inclinations. Israel no longer needs to contend with those forces which oppose the perception of G-dliness. His progress lies entirely within the domain of the holy.

4. Partial and Complete Victory

There is a story told by the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak, about the Tzemach Tzedek (the third Rebbe): Once in the middle of a Chassidic gathering the Tzemach Tzedek jumped onto a table in great excitement and said: “What is the difference between something which is killed completely and something which is only partially killed? (This refers to a statement in the Talmud:18 that to have ‘partially’ killed something is to have killed it.) The Tzemach Tzedek giving the halachic point a Chassidic meaning, applies it to the ‘killing’ of the inclination to sin. Even a ‘partial’ killing is a killing, but at the very least we must partially kill it.” After some time had passed in speaking and dancing, he continued: “At the moment that one has reached the point of ‘killing’ (the moment of which the Psalms19 speak in the words, ‘My heart is void within me’) one’s life has taken on a new character.”

These two statements of the Tzemach Tzedek refer to the two levels of “Jacob” and “Israel.” At the level of “Jacob” there is still a struggle against one’s inclinations, a life of tension—a partial killing. But at the level of “Israel” when the killing is “complete,” life is transformed into a new serenity and spiritual pleasure.

5.Levels in the Life of the Tzaddik and the Benoni

These two stages of service pertain to two levels within the “G-dly soul.” “Jacob” can be analyzed into the letter Yud and the word ekev (the heel). Here the perception of G-d (symbolized by the letter “Yud”) has reached only the lowest levels of the soul, creating the possibility of a concealment which has to be broken down. On the other hand “Israel” contains the same letters as “Li Rosh” (“The head is mine”). The whole soul, to its highest capacities, has been permeated by the awareness of G-d, and no concealment is possible, no struggle necessary.

In general terms, “Israel” denotes the Tzaddik (the stage of complete righteousness) and “Jacob” the Benoni (the intermediate level, attainable by every man20). And in particular, within this intermediate level, that “Jacob” represents the weekday service, and “Israel” the service of Shabbat. Even within the stage of complete righteousness, there are still analogues of both “Jacob” and “Israel.” This is clear from the fact that Israel himself was still occasionally called Jacob after his change of name. Within him, and indeed in every Jew, “Jacob” remains as a necessary element in the service of G-d.

6. The Contemporary Meaning of “Jacob”

From the fact that, as we mentioned before, the level of Jacob is without sin, and yet involves continual effort, it follows that the Jew—though his struggle with contending desires is difficult and fraught with risk—has the power to achieve victory and remain free from sin. For he is “a branch of My planting, the work of My hands,”21 and “a part of G-d above.”22 As nothing can prevail over G-d, so can nothing prevail over the Jew against his will. And he has been promised victory, for we are told, “His banished will not be rejected by Him”23 and “All Israel has a share in the world to come.”24

This promise (like all the words of Torah) is relevant to our present spiritual concerns. The assurance of ultimate victory should strengthen our joy in the act of service, and this joy will itself contribute to the victory over our physical natures, and shorten the battle. The previous Rebbe said:25 though a soldier confronts danger, he goes with a song of joy, and the joy brings him victory.

This is why we say, after the end of Shabbat, “Do not fear, My servant Jacob.” For, as we explained above, during Shabbat the Jew stands at the level of Israel; beyond the Shabbat, when we return to the level of “Jacob, My servant,” and to the toil of the weekday service, we are told, “Do not fear.” This is not merely a command but also a source of strength and of the joy that will shorten the work and hasten its reward—to the point where we are worthy of the time which is “an eternal life of Shabbat and rest.”

(Source: Likkutei Sichot, Vol. III pp. 795-9)

FOOTNOTES
1.	Bereishit 32:29.
2.	Berachot, 13a.
3.	Bereishit 17:5.
4.	Cf. Likkutei Torah on Balak. Sefer Hamaamarim-Yiddish, p. 122.
5.	Rashi, on Bereishit 32:29.
6.	Ibid.
7.	Bereishit 27:28.
8.	Pirkei deRabbi Eliezer, ch. 24. Bereishit Rabbah, 65:16; cited in Rashi, on Bereishit 27:15.
9.	Eruvin, 53a. Rashi, Bereishit 10:8.
10.	Cf. on this theme, supra, p. 13 ff.
11.	Bereishit 32:29.
12.	Cf. Targum Yonathan, ad loc. Chullin, 92a.
13.	Cf. Tanya, Part IV, ch. 25.
14.	Proverbs 16:7.
15.	Parshat Balak, 72b.
16.	Bamidbar 23:21.
17.	Isaiah 44:1.
18.	Baba Kama, 65a.
19.	109:22. Cf. Tanya, Part I, ch. 1.
20.	Tanya, Part I, ch. 14.
21.	Isaiah 60:21.
22.	Job 31:2 (Tanya, Part I, ch. 2).
23.	II Samuel 14:14. Shulchan Aruch Harav, Hilchot Talmud Torah, 4:3; Tanya, Part I, end of ch. 39.
24.	Sanhedrin, 90a.
25.	Sefer Hamaamarim 5710, p. 191.

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Weekly Aliyot

Kislev 10, 5774 · November 13, 2013

Vayishlach Aliya Summary

General Overview: In this week’s reading, Vayishlach, Jacob returns to Canaan, but is fearful of his brother Esau. They meet and make peace. Jacob wrestles with an angel, and his name is changed to Israel. Jacob’s daughter Dinah is abducted by the prince of Shechem. Shimon and Levi destroy the city of Shechem and liberate Dinah. Rachel dies while giving birth to Jacob’s twelfth son, Benjamin. Isaac dies.

First Aliyah: Jacob was on his way home to his father Isaac after twenty years of absence, having fled Canaan to escape his brother Esau’s wrath. As a peaceful overture, Jacob now sent ahead messengers to Esau with a reconciliatory message. The messengers returned with an ominous report: Esau is coming to “greet” Jacob with a troop of 400 men. Jacob was distressed. He divided his family and belongings into two groups—to allow one group to flee while the other was engaged in battle. He then prayed, calling upon G‑d’s promise to protect him.

Second Aliyah: In an attempt to pacify Esau, Jacob sent him a lavish gift, consisting of hundreds of heads of cattle and sheep. He sent this gift in increments, one herd at a time. That night Jacob crossed the Jabok River with his family, and after all had crossed but him, he encountered an angel – Esau’s archangel – who wrestled with him until dawn. Though the angel was unable to prevail over Jacob, he dislodged Jacob’s sciatic nerve, causing him to limp. When the angel wished to leave, Jacob refused to let him go until he blessed Jacob. The angel blessed Jacob and informed him that his name would eventually be changed to Israel.

Third Aliyah: The Torah informs us that we don’t eat the sciatic nerve of otherwise kosher animals because of the wrestling episode mentioned in the previous section. Esau arrived. Jacob respectfully approached his brother, who then ran towards him and embraced him, as they both wept.

Fourth Aliyah: Jacob’s family approached and greeted Esau. Despite Esau’s objections, Jacob prevailed upon him to accept the gift he had sent ahead. Esau offered to accompany Jacob on his trip home, but Jacob declined the gesture. Esau returned to his home in Se’ir, and Jacob proceeded to the city of Sukkot. Eventually Jacob arrived at the outskirts of the city of Shechem, where he purchased a plot of land and erected an altar to G‑d.

Fifth Aliyah: Jacob’s daughter, Dinah, ventured out into the city of Shechem, when Shechem, also the name of the crown prince of the city, abducted and violated her and kept her hostage. Chamor, the governor of the city, approached Jacob and informed him that his son Shechem was infatuated with Dinah and desired her hand in marriage. Jacob’s sons slyly agreed to the proposition, provided that all the men of the city would circumcise themselves. Upon the urging of Chamor and Shechem, the Shechemites agreed to the proposal. On the third day following their mass circumcision, Dinah’s two brothers, Simon and Levi, entered the vulnerable city, killed all its male inhabitants, and liberated Dinah from Shechem’s home. Jacob was displeased by this act, fearing reprisal from the neighboring Canaanites. Nonetheless, Jacob traveled on, and “the fear of G‑d” was upon the surrounding cities and they did not pursue Jacob and his family. Jacob arrived in Canaan, in Beth-El, and G‑d appeared to him, blessed him, and changed his name to Israel.

Sixth Aliyah: Jacob’s family continued on towards Hebron. While en route, Rachel, Jacob’s beloved wife, passed away while giving birth to her second son, Benjamin. Jacob buried her on the spot, on the roadside leading to Bethlehem. They traveled yet further, and Jacob’s eldest son, Reuben, interfered with his father’s marital life. At long last, Jacob arrived in Hebron. Isaac died, and was buried in the Cave of Machpelah alongside his wife and parents. The Torah now lists the wives and descendents of Esau, who left Canaan and settled in Se’ir.

Seventh Aliyah: This section enumerates the princes of the original Se’irite natives, as well as the monarchs of that land that descended from Esau.

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The Parshah in a Nutshell

Kislev 10, 5774 · November 13, 2013

Vayishlach

Genesis 32:4-36:43

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Jacob returns to the Holy Land after a 20-year stay in Charan, and sends angel-emissaries to Esau in hope of a reconciliation, but his messengers report that his brother is on the warpath with 400 armed men. Jacob prepares for war, prays, and sends Esau a large gift(consisting of hundreds of heads of sheep and cattle) to appease him.

That night, Jacob ferries his family and possessions across the Yabbok River; he, however, remains behind and encounters the angel that embodies the spirit of Esau, with whom he wrestles until daybreak. Jacob suffers a dislocated hip but vanquishes the supernal creature, who bestows on him the name Israel, which means “He who prevails over the Divine.”

Jacob and Esau meet, embrace and kiss, but part ways. Jacob purchases a plot of land near Shechem, whose crown prince — also called Shechem — abducts and rapes Jacob’s daughter Dinah. Dinah’s brothersSimon and Levi avenge the deed by killing all male inhabitants of the city after rendering them vulnerable by convincing them to circumcise themselves.

Jacob journeys on. Rachel dies while giving birth to her second son, Benjamin, and is buried in a roadside grave near Bethlehem. Reuben loses the birthright because he interferes with his father’s marital life. Jacob arrives in Hebron, to his father Isaac, who later dies at age 180 (Rebecca has passed away before Jacob’s arrival).

Our parshah concludes with a detailed account of Esau’s wives, children and grandchildren, and the family histories of the people of Se’ir among whom Esau settled.

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The Chassidic Dimension

Kislev 11, 5774 · November 14, 2013

Vayishlach

Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson

Ya’akov in Esav’s ClothingAt the beginning of the portion Vayishlach , the Torah relates how Ya’akov sent emissaries to his brother Esav. He instructed them that, when speaking to Esav, they should refer to Ya’akov as “Esav’s servant” and to Esav as “Ya’akov’s lord.”1 Later on in the portion, we find Ya’akov bowing down seven times before Esav2 ,calling him many times “my lord”3 and referring to himself as “your servant.”4

Ya’akov’s extreme obsequiousness seems hard to fathom. In fact, the Midrash states5that Ya’akov was punished for sending emissaries to Esav and for calling him “my lord” — his profuse obeisance was considered sinful.

Especially so since G-d had already told Rivkah that “the older one will serve the younger,”6 and moreover, in Yitzchak’s blessing to Ya’akov, he specifically stated “you shall be a lord over your brother.”

What was the reason for Ya’akov’s servility?

Since the Patriarchs were wholly dedicated to G-d’s will,7 evil could not have been part of their makeup, and thus, for them to commit gross sins was an impossibility; those actions that appear to be “sins” cannot be construed as such in the simple sense, Heaven forbid.8

The proof that this is indeed so can be derived from this very incident. Although Ya’akov was punished for his actions, we nevertheless learn9 from his behavior that “it is permissible to flatter the wicked … for the sake of peace.” Were Ya’akov’s conduct to have been considered a true sin rather than a mere failing, we would never have derived a lesson from it. What then was the purpose of Ya’akov’s behavior?

Chassidus explains10 that Esav’s spiritual source was loftier than Ya’akov’s; by elevating Esav, Ya’akov was able to draw down an additional measure of spirituality from his brother’s spiritual origin. Ya’akov’s bowing before Esav, calling him “my lord,” etc., was thus primarily directed at Esav’s lofty source rather than at Esav himself.

But the fact remains that Ya’akov was totally subservient before his brother, and was punished for it. How was this befitting Ya’akov’s spiritual quest?

There are two methods by which evil can be vanquished and refined: One is to draw down a great measure of sanctity upon the object one wishes to refine. This has the effect of pushing aside the evil within the object and elevating the rest to holiness.

The second approach involves the descent of the individual, bringing about the purification to the level at which the unrefined object exists. By thus coming into intimate contact with the object, he is able to transform it from evil to good.

Each of these methods has unique advantages. With regard to the person doing the purification, there is obvious merit to drawing down an infusion of holiness, inasmuch as the person himself does not have to undergo a personal descent in order to purify and elevate an object.

For the object involved, however, it is better if the person bringing about its purification actually descends into the object’s realm, for then, rather than having the evil within it simply shunted aside, the object actually becomes holy, and ceases to act as an entity that conceals G-dliness.

The prime goal of Torah service is to bring peace within the world,11 and true peace comes only when one’s enemy is transformed into a friend. To bring peace “within the world” thus means that one is ready to get “down and dirty,” as it were, clothing oneself in worldly garments in order to transform the material world into a holy entity.

In order for Ya’akov to truly transform his sibling, it was necessary to descend to the level of Esav as he found him. By doing so, he was able to transform Esav so that Esav said: “Let what is yours remain yours,”12 thereby admitting that Ya’akov was entitled to Yitzchak’s blessings, including the blessing of “You shall be a lord over your brother.”

Based on Likkutei Sichos, Vol. XV, pp. 297-301

The Names Ya’akov and Yisrael

In the Torah portion of Vayishlach, we read that the angel told Ya’akov:13 “Your name will no longer be Ya’akov, but Yisrael….” The Gemara states14 that he who calls Avraham by the name Avram transgresses the command: “Your name will no longer be Avram.”

The Gemara then asks: seeing that this is so, why is it that, when one calls Ya’akov by the name Ya’akov and not Yisrael, that he does not transgress the command “Your name will no longer be Ya’akov, but Yisrael”?

The Gemara answers that the two situations are different, in that, once Avram was given the name Avraham, we no longer find him referred to as Avram. The name Ya’akov, however, is mentioned in the Torah even after he was given the name Yisrael.

Why is it that the Torah still calls Yisrael Ya’akov after it explicitly states “Your name will no longer be Ya’akov, but Yisrael”?

Chassidus explains15 that the names Ya’akov and Yisrael denote two levels of Divine service that must be found within every Jew. There are times when an individual must serve in the manner of Ya’akov, while at other times the person should serve in the manner of Yisrael. The name Yisrael denotes a loftier form of spiritual service, but there are times when the lesser service of Ya’akov must be employed.

The difference between Ya’akov and Yisrael in terms of spiritual service is as follows: the name Ya’akov reminds us that the blessings received by Ya’akov from his father came about as a result of eikev , deception and subterfuge — he was able to outfox his brother Esav. The name Yisrael, however, indicates that the blessings were received from Yitzchak in a straightforward manner.

Since “the deeds of our forefathers are an indication to their descendants,”16 it follows that, in terms of our own lives, there must be a manner of service similar to that of Ya’akov and a manner similar to that of Yisrael.

We observe that, in order to receive Yitzchak’s blessings — which involve physical matters — both Ya’akov and his mother Rivka were self-sacrificing in their deception, with Ya’akov donning the garments of the infamous Nimrod,17 etc. This was done so that Ya’akov could elevate the sparks of holiness found within material things.

Herein lies a lesson on how to serve in the manner of Ya’akov: a Jew’s approach to eating, drinking and other such physical matters is to be that of deception.18 The nature of a deceiver is not to reveal his true intent; he seems to be in complete agreement with his opponent, but when it comes right down to it, he acts in complete opposition to his opponent’s desires.

So too, a Jew must be involved in purely physical matters such as eating and drinking, business and the like. Yet his intent is spiritual — he garbs himself in “Esav’s clothing,” in order to refine and elevate the sparks of holiness found within these physical matters.

The spiritual service of Yisrael is quite different. The blessings for the “dew of heaven and the fat of the earth” were received by Yisrael in an open and completely aboveboard manner.

At this level, a Jew need not hide his spiritual intent in involvement with physical things, for on this level, physicality does not hinder his spiritual service, nor does it conceal G-dliness.

An example would be the Shabbos meal.19 In this instance, the meal itself is amitzvah, not like the six days of the week, when a person eats for the sake ofspirituality. The sanctity of the Shabbos meal is such that the holiness of the event is clearly manifest.

Based on Likkutei Sichos, Vol. III, pp. 795-796

FOOTNOTES
1.	Bereishis 32:5-6.
2.	Ibid., 33:3.
3.	Ibid., verses 8, 13, 14, 15.
4.	Ibid., verses 5, 14.
5.	Bereishis Rabbah 75:1-3, 11.
6.	Ibid., 25:23.
7.	See Tanya, ch. 23 (p. 56).
8.	See Likkutei Sichos, Vol. V, p. 63ff.
9.	Yalkut Shimoni, Vayishlach, Remez 133; Pirkei d’Rebbe Eliezer ch. 37.
10.	Torah Or and Toras Chayim portion of Toldos.
11.	Rambam conclusion of Hilchos Chanukah.
12.	Bereishis 33:9 and commentary of Rashi.
13.	Bereishis 32:29.
14.	Berachos 13a. See also Bereishis Rabbah 46:8.
15.	See Likkutei Torah discourses titled Lo Hibit and Mi Monoh et. al. See also Sefer HaMaamarim Yiddish p. 122. Cf. Chizkuni, Lech Lecha 17:5.
16.	Pirkei d’Rebbe Eliezer ch. 24; Bereishis Rabbah 65:16.
17.	Eruvin 53a; Rashi, Bereishis 17:8.
18.	See Padah b’Shalom 5703.
19.	See Torah Or beginning of Chayei Sarah ; v’Hu Omeid 5663.

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Section WEEKLY Parasha Parashat Vayetsei Part 1 SHIURIM & COMMENTARIES

November 6, 2013 by 24jewish

Languages: english,french,spanisch,dutch

Weekly Torah Portion: Vayeitzei

Avraham saw his appointed meeting place with G-d as a distant and foreboding mountain, (Mount Moriah), and Yitzchak envisioned the Holy Temple to be a field, accessible and alive. But it was Yaakov who understood the Holy Temple to be a home, a nurturing, loving center in which G-d and all mankind can embrace.

Vayeitzei (Genesis 28:10-32:3)
Parashat Vayeitzei is read on Shabbat:
Kislev 6, 5774/November 9, 2013

27 YEARS of the TEMPLE INSTITUTE

YouParsha – Vayeitzei 5774

Weekly YouParsha show read by Rabbi Herschel Finman (rhfinman@gmail.com) YouParsha is produced and at the Specs Howard School of Media Arts in Southfield, Michigan (248) 358-9000. YouParsha is made possible in part by a grant from the Paul & Leslie Magy Foundation. Torah, Parsha, Rabbi, Chasidic, Vayeitzei 5774

Rabbi Riskin on Vayetze – “Torah Lights” 5774

“Laban and His Covenant” – Rabbi Shlomo Riskin’s Insights into Parshat Vayetze

Rabbi Joshua Bittan Vayetze Monday Halakha Pesuka

Morning Shiur at Em Habanim Valley Village California

Rabbi Joshua Bittan Vayetze Sunday Halakha Pesuka

Morning Shiur at Em Habanim Sephardic Congregation Valley Village Califormia

Rabbi Joshua Bittan Vayetze Tuesday Halakha Pesuka

morning shiur at Em Habanim Sephardic Congregation Vallery Village California

Webdvar Vayetze 5774

Focusing on the sanctity of our shuls

Learning or working? The Importance Of Zevulun – Rabbi Spalter’s Class On Vayeitzei

Why did Yakov make his main dwelling with Leah because Zevulun who symbolizes the businessman was born?
Isn’t Yakov the man of Torah?
Rabbi Spalter’s Class On Vayeitzei (5773)
http://www.chabadofweston.com/

Rabbi Shlomo Katz: Parshat Vayetze – “Rubles are Never Looking for Me”

To download the audio and text click here:
http://www.sassvideo.com/ShlomoKatzSh…

Ne pas remettre à plus tard (language french)

305 – Paracha Vayetsei, Le 30 Octobre 2013

L’investissement des Patriarches pour les générations futures

(language french) 304 – Paracha Vayetsei, Le 29 Octobre 2013

L’exil une nécessite – Vayetse par le Rav Dov Lumbroso-Roth

Copyrigt chiourim.com
Cours vidéo du Rav Dov Roth- Lumbroso sur la paracha Vayetsé
L’exil une nécessité ?

Vivre avec son inconscient, Paracha Vayétsé, Yaacov Corda

(language french) Cours donné à Jérusalem, veille du second jours de Roch ‘Hodech Kislev, par Yaacov Corda, selon les enseignements du Torah Or de l’Admour Hazakein

Rav Yossef Tordjmann présente: Paracha Vayetse

(language french) Cours a la memoire de Amelie bat Etoile (maman de notre ami Richard Myara), Ghzala bat Myriam, Meir ben Myriam et du Rav Haim Ovadia Yossef ben Georgia ainsi que pour la guerison totale de mon pere David ben Rahel, Yehouda ben Rahel, Touna Chemla et Haya bat Rahel

Vayétsé : La Paracha avec Boubach saison 2 !!

(language french) Voici la nouvelle émission de 613tv conçue et présentée par Michael Broll !
Avec Boubach découvrez les trésors de la Torah à travers la paracha de la semaine !!!!!!! Un rendez-vous a ne pas manquer et à partager avec tous vos amis !…

Here is the new issue of 613tv designed and presented by Michael Broll!
With Boubach discover the treasures of the Torah through the parsha of the week!!! An appointment not to be missed and share with all your friends! ..

sefer 1 – Berechit – Paracha vayetse – commentaire 3 – Rabbin Joseph Abittan (language french)

(language french) http://www.youtube.com/watch?v=aQd5Vk81hJ8

Rav Benhamou-Paracha Vayetse

(language french) neryossef

La Paracha Vayetsé commentée par le Rav Amram Levy de Jérusalem

(language french) http://www.chalom-jerusalem.com/ravam…

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

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

reflexion sur la paracha vayetse

(language french) http://www.youtube.com/watch?v=s5Nps3XusQ8

Paracha vayétsé – La détermination fait la réussite – Mptorah.net Rav Bendrihem

(language french) Commentaire sur la parasha de Vayétsé par le Rav Bendrihem de Jérusalem – http://www.mptorah.net

Vayetse 5772

(language french) http://www.youtube.com/watch?v=lSNitDvN-rQ

Parachat Vayetsé: Les quatre étapes de l’élévation spirituelle

(language french) http://www.chalom-jerusalem.com/ravel…
Le Rav Yehouda Ben Ichay de la Communauté Emouna Cheléma à Jérusalem nous explique le commentaire paru dans La Voix de la Thora du Rav Elie Munk sur le verset Genèse XXVIII, 12 de notre paracha, Parachat Vayetsé
Vous pouvez vous procurer en ligne les livres La Voix de la Thora du Rav Elie Munk par ce lien
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S’élever au-dessus de la nature

(language french) 303 – Paracha Vayetsei, Le 29 Octobre 2013

Cour de Torah sur la Paracha Vayetsé par Avy Allouche, d´après les cours du Rav Corda.

L’ une des explication sur le fait que Yaacov est resté 7 ans dans la tente de Chem et 7 ans dans celle de Evère pour étudié la Torah , avant de ce rendre a haran .
En quoi sa nous parle personnellement aujourd’hui grâce a l’enseignement de la hassidoute habad , sur le site torah or

Haftara הפטרה‎ – Perashat VaYetzei ויצא (Moroccan מרוקאי & Spanish Moroccan)

Moroccan Daily Halakhot
La Halakha Marocaine Quotidienne
http://www.darkeabotenou.com

Moroccan Tune 0:00
Spanish Moroccan Tune 5:04

Hoshe’a 11:7-13:5
Sung by: nz”y Ribi David Kadoch s”t – Ḥazan of Abir Ya’aqob, Toronto, Canada

paracha de la semaine, torah, judaisme, vayetse …
Qui est le vrai ennemi d’Israel- Paracha Vayetse- 4 N0v 2013. The player …11 Decembre 2012 …
ravdyn

paracha de la semaine, toldot, esav, esau, yaakov …
1. shimon ohayon 06-11-2013 07:48. je suis pas de cet avis au fait que nous n avons pas eu de …
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Parasja met Rabbijn I. Vorst – Wajetse (5774)

(language niederländisch) Parasja met Rabbijn I. Vorst – Wajetse (5774)

parashat Vayetze (language spanish)

Rab tevi (language spanish)

El significado de un nombre

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Ética Judía: “Estudio, paciencia y dedicación”

El Rabino David Tabachnik, director de los Institutos Ariel de Jerusalén, comparte con nosotros nuevamente su comentario sobre el Pirkei Avot, el gran texto de la Ética Judía. En esta oportunidad, capítulo 2, Mishná 5.

Mumbai: ESTAMOS CONTIGO!

Mensaje de Parshat Vayetze,
Rabino Yosef Slavin,
Jabad Lubavitch,
Caracas, Venezuela

Once Upon a Chasid

Kislev 4, 5774 · November 7, 2013

Selfless To A Fault

By Yanki Tauber

But when will I do something for my own self? (30:30)

Rabbi Yosef Yitzchak of Lubavitch once told:

There was a time when they used to say the truth. And it worked.

Once a chassidic businessman came to my grandfather [the fifth Rebbe of Chabad-Lubavitch, Rabbi Shmuel, 1834-1882]. This was a man who always kept Gates of Lightand The Gate of Faith1 in his breast pocket and was fluent in both.

During his private audience with the Rebbe, the latter inquired as to his daily schedule. “What do you do before the morning prayers?” asked the Rebbe.

The chassid replied that he studies the G-dly concepts which are expounded upon in the teachings of chassidism and then meditates upon them both during and following his prayers. The Rebbe continued to go through the chassid’s entire day: every available minute or thought was likewise occupied in the pursuit of the Divine.

“And what of the reading of the Sh’mah before sleep2?” the Rebbe finished. Then, too, the chassid “thought chassidus.”

“So you are forever thinking of G-d,” said the Rebbe, “but when do you think of yourself?”

The chassid fell in dead faint.

The Rebbe summoned the servant, Reb Pinyeh Leib, to carry the chassid out of the room and revive him. “One needn’t faint,” the Rebbe remarked, “one should do…”

FOOTNOTES
1.	Two books of chassidic philosophy by Rabbi DovBer of Lubavitch, known for their depth and profundity.
2.	Traditionally a time for soul-searching and stock-taking of the bygone day.

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Yanki Tauber is content editor of Chabad.org

The Parshah in a Nutshell

Kislev 3, 5774 · November 6, 2013

Vayeitzei

Genesis 28:10-32:3

Jacob leaves his hometown Be’er Sheva and journeys to Charan. On the way, he encounters “the place” and sleeps there, dreaming of a ladder connecting heaven and earth, with angels climbing and descending on it; G-d appears and promises that the land upon which he lies will be given to his descendents. In the morning, Jacob raises the stone on which he laid his head as an altar and monument, pledging that it will be made the house of G-d.

In Charan, Jacob stays with and works for his uncle Laban, tending Laban’s sheep. Laban agrees to give him his younger daughter Rachel — whom Jacob loves — in marriage, in return for seven years’ labor. But on the wedding night, Laban gives him his elder daughter, Leah, instead — a deception Jacob discovers only in the morning. Jacob marries Rachel, too, a week later, after agreeing to work another seven years for Laban.

Leah gives birth to six sons — Reuben, Shimon, Levi, Judah, Issachar and Zebulun — and a daughter, Dinah, while Rachel remains barren. Rachel gives Jacob her handmaid, Bilhah, as a wife to bear children in her stead, and two more sons, Dan andNaphtali, are born. Leah does the same with her handmaid, Zilpah, who gives birth toGad and Asher. Finally, Rachel’s prayers are answered and she gives birth to Joseph.

Jacob has now been in Charan for fourteen years and wishes to return home, but Laban persuades him to remain, now offering him sheep in return for his labor. Jacob prospers, despite Laban’s repeated attempts to swindle him. After six years, Jacob leaves Charan in stealth, fearing that Laban would prevent him from leaving with the family and property for which he labored. Laban pursues Jacob, but is warned by G-d in a dream not to harm him. Laban and Jacob make a pact on Mount Gal-Ed, attested to by a pile of stones, and Jacob proceeds to the Holy Land, where he is met byangels.

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Weekly Torah for Kids

Kislev 3, 5774 · November 6, 2013

Living with the Parsha: Giving a Tenth

By Tali Loewenthal

Adam and Judy Levine walked their grandparents to their car. The elderly couple had driven down from Manchester to visit the children and their parents. “And happy birthday to you, my darling Adam.” Adam blushed as his grandmother kissed him. She slipped a little envelope into his hand and the car drove away.

“Well,” Adam turned to his sister, “I guess it’s back to our homework.” His sister shrugged “for you maybe, but I have choir practice. Bye.” It was only later when Adam was trying to wipe the ink stains off his hand that he remembered the envelope that his grandmother had given him. “Gosh,” he exclaimed as he opened the card “thirty dollars! That’s nice of them. Wow! I think I’ll be able to buy that new computer game that Rafi has. Or maybe I’ll get that new book, or maybe…”

The next day, as Adam prepared to leave school, his mind was still busy racing with ideas of what to buy with his birthday money. “Hey Rafi,” he called out to his friend; Rafi would give him good advice. As the two boys walked into the local game shop Rafi turned to his friend and asked, “by the way, Adam, did you give a tenth of your birthday money to charity?”

Adam looked at Rafi quizzically. “What are you talking about? I don’t know what that is.”

Rafi explained, “Remember, in school today, Mr. Greenberg was talking about Jacob?” Adam had a vague memory of the class, but truthfully speaking, his mind had been focusing more on the game of football that had just ended in the previous gym lesson. “What about Jacob?” Adam asked.

“Well, Mr. Greenberg was telling us how Jacob was traveling towards the home of his uncle Laban. On the way he lay down to sleep, and had a dream of a ladder, with angels going up and down”.

“Oh, yes, I remember that”, said Adam.

“Well, anyway, in the morning Jacob turned to G-d and promised that he would give Him a tenth of everything he would earn. Since then, Jews have given a tenth of their earnings to charity. That means for every pound you get, you give ten pence. Mr. Greenberg said it helps us remember that really the money we get is from G-d.”

Adam thought of his grandmother. Was the envelope with thirty dollars from her or from G-d? Maybe G-d gave her the idea to give it to him. Then he said aloud “So a tenth of thirty would be three dollars. Maybe I can give it to the collection they have at school for people hurt in terrorist attacks in Israel. And you can share in the good deed because it was your idea!” The boys nodded at each other and turned to look at the game shelves. Adam had twenty-seven dollars to spend.

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Torah Studies

Kislev 3, 5774 · November 6, 2013

Vayyetze

Adapted by Rabbi Jonathan Sacks; From the teachings of the Lubavitcher Rebbe

This Sidra contains an account of Jacob’s four marriages, all (according to Rashi) to daughters of Laban. Now this appears to contradict the traditional view that Jacob (together with Abraham and Isaac) kept all the commandments of the Torah despite the fact that G-d had not yet given them to Israel—out of a combination of personal zealousness and a prophetic knowledge of what the law would be—for marriage to two sisters is later prohibited. Rashi seems to offer no explanation of the difficulty and the Rebbe considers a number of possible solutions, eventually reconciling the apparent contradiction, and drawing out the moral implications of the story.

1. Jacob’s Wives

An important and well-known principle about Rashi’s commentary on the Torah, is that his policy is to answer all the difficulties which are apparent in construing a literal interpretation1 of the verses. And when he cannot find an answer on this level, he will note the difficulty and add, “I do not know” how to resolve it.2 When there is a difficulty which Rashi does not even point out, this is because the answer is obvious, even to a five-year-old (the age when a Jewish child begins to study the Torah3).

It is therefore very strange that we find in this week’s Sidra a puzzling fact, that has preoccupied many commentators, and which Rashi not only does not explain, but appears to take no notice of at all.

We are told that Jacob married both Rachel and Leah, and later Bilhah and Zilpah, all daughters of Laban.4 Now since we have a tradition that the forefathers kept the entire Torah, even though it had not yet been given,5 how can it be that Jacob married four sisters when we are told in Vayikra6: “Thou shall not take a woman to her sister”—that is, one may not marry the sister of one’s wife.

Perhaps we could say that Rashi does not comment on the problem because when the “five-year-old” learns this Sidra, he does not know that Jacob’s act was forbidden (for the law does not appear until Vayikra, and the child has not yet reached that book). However, this will not do, for Rashi does not explain the difficulty even later on.

Alternatively, it is possible that Rashi felt that, amongst the many explanations of the point given in other commentaries, there was one sufficiently obvious that he was not bound to mention it. But this also will not explain his silence, since firstly, there are many disagreements among these other commentators, so the explanation is not obvious; and secondly, they are not explanations of the literal meaning of the text—which is therefore still wanting.

2. Some Explanations

Ramban7 offers the explanation that the forefathers kept the 613 commandments of the Torah only when they lived in Israel, whereas Jacob married the two (four) sisters while he was in Haran. But Rashi could not consistently hold this view, for he says elsewhere of Jacob, “while I stayed with the wicked Laban (i.e., in Haran), I kept the 613 commandments.”8

Another explanation9 is that Jacob was in fact obeying a specific command of G-d in order to have the 12 sons who would later become the 12 tribes. But though it is clear that G-d’s explicit command would have overridden the prohibition involved, nonetheless we find no indication in the Torah that G-d commanded Jacob to take Rachel, Bilhah or Zilpah in marriage. On the contrary, it is clear from the narrative that he married Rachel because he wanted her, from the very outset, to be his wife; and both Bilhah and Zilpah were given to Jacob as wives, by their mistresses10 (they were the handmaids of Rachel and Leah): He did not take them in obedience to a command from G-d.

3. The Argument From Leniency

There has been intensive speculation as to whether the forefathers, in undertaking to keep the Torah before it has been given, accepted only those rulings which were more stringent than the (then binding) Noachide Laws, or also accepted the rulings which were more lenient. If we follow the second view, and remember that all four sisters must have converted to Judaism before their marriages, and take into account the lenient ruling that “a convert is like a new-born child”11—then it would follow that the wives were no longer considered sisters, since their lineage was affected by their conversion.

However, even this answer is unsatisfactory at the level of literal interpretation.

(a) Before the Giving of the Torah, there is no Biblical evidence that Jews had any other law than the Noachide Code (other than the specifically mentioned obligation of circumcision etc.). So the undertaking of the forefathers was entirely a self-imposed thing, and did not involve their children12 in any obligation. It follows that there was no general legal distinction, before the Giving of the Torah, between Jews as such and the other descendants of Noah. Hence, the whole idea of conversion did not arise.

Nor can we support our point by saying that the voluntary undertaking of the 613 commandments was itself a kind of conversion. For this was a self-imposed stringency and could not have included the lenient ruling that “a convert is like a new-born child.”

(b) Besides which, Rashi, in his commentary on the Torah, never mentions this law; and indeed a literal reading of the Torah inclines one to the contrary view, for G-d says to Abraham, “You shall come to your fathers in peace.’’13 In other words, even after Abraham’s conversion, Terach is still regarded as his father, to whom he will be joined in death.

(c) Lastly, the prohibition of marrying one’s wife’s sister is not simply because she belongs to the category of those forbidden for the closeness of their relation to the would-be husband; but for the additional psychological reason that it might put enmity and jealousy in place of the natural love between two sisters.14 So even if the law “a convert is like a new-born child” applied before the Giving of the Torah, it would not be relevant in the present instance, for there is still a natural love between two converted sisters,15 which would be endangered by their sharing a husband.

4. Individual and Collective Undertakings

The explanation is that the manner in which Abraham, Isaac and Jacob kept the Torah was one of self-imposed stringency alone (and this is why it was so esteemed by G-d: “Inasmuch as Abraham harkened to My voice, and kept My charge, My commands, ordinances and laws”16). If so, then clearly if something which they had been commanded conflicted with something they did only from their own zealousness, the former, having G-d’s authority, would overrule the latter.

This is—at the simple level—why Abraham did not circumcise himself until he was commanded to (when he was 99 years old); for the Noachide Code forbade shedding one’s blood—even when it would not harm one.17 And though circumcision outweighed this prohibition, it could only do so when commanded by G-d.

Now, besides the Seven Noachide Laws, there were other restraints that the descendants of Noah voluntarily undertook. As Rashi says,18 “the non-Jewish nations had restrained themselves from unchastity (i.e., even in relationships which had not been expressly forbidden to them) as a consequence of the flood (which was a punishment for this sin).” And this explains what Rashi says elsewhere,19 that the Torah mentions the death of Terach, Abraham’s father, before Abraham left his father’s house, even though he left, in fact, before his father died, “so that this matter should not become known to all, in case people should say that Abraham did not show a son’s respect for his father.” Even though respecting one’s parents had not yet been commanded by G-d,20 nonetheless since the nations had of their own accord undertaken this duty, it had acquired something of the force of law. To the extent that Jacob was punished by G-d21 for not respecting his parents—simply because of the status which this universal voluntary undertaking had acquired.

It follows that if there were a conflict between the self-imposed stringencies of the Forefathers (as individuals) and the voluntary restraints of the descendants of Noah (en masse), the latter overruled the former.

And one of these restraints that had become universally adopted was that of taking care not to deceive others, as is evidenced by Jacob’s accusation against Laban,22“Why have you deceived me?” against which Laban takes pains tojustify himself (showing that he agreed that deception was a sin).

Now we can at last see why Jacob married Rachel. For he had promised her that he would marry her, and even gave her signs to prove her identity on their wedding night.23 Not to marry her would have involved deception, and this had a force which overruled his (individual) undertaking not to marry his wife’s sister (in accordance with what G-d would later command).

5. The Concern Due to Others

One of the morals which this implies is that when a man wishes to take more on himself than G-d has yet demanded of him, he must first completely satisfy himself that he is not doing so at the expense of others. And indeed, in the case of Abraham, we find that his preciousness in the eyes of G-d was not primarily that he undertook to keep the whole Torah before it had been given, but rather,24 “I know him (which Rashi translates as ‘I hold him dear’) because he will command his children and his household after him to keep to the way of the L-rd, doing righteousness and justice.”

And the self-imposed task of personal refinement must not be at another’s expense, either materially or spiritually. When a fellow-Jew knows nothing of his religious heritage and needs, as it were, spiritual charity, it is not open to another Jew who is in a position to help him, to say, “Better that I should spend my time perfecting myself.” For he must judge himself honestly and answer the question, “Who am I that these extra refinements in myself are worth depriving another Jew of the very fundamentals of his faith?” And he will then see the truth which underlies Jacob’s marriage to Rachel, that care for others overrides the concern for the self-perfection which goes beyond G-d’s law.

(Source: Likkutei Sichot, Vol. V pp. 141-8)

FOOTNOTES
1.	The peshat as opposed to the other kinds of interpretation: the linking of passages by allusion (remez); homiletical or allegorical (drush); and esoteric or mystical (sod).
2.	Cf. e.g., in the previous Sidra; Bereishit 28:5.
3.	Pirkei Avot, 5:22.
4.	Cf. Rashi, Bereishit 31:50.
5.	Cf. Rashi, Bereishit 32:5 regarding Jacob.
6.	Vayikra 18:18.
7.	On Parshat Toledot 26:5.
8.	Rashi, Bereishit 32:5—a play on the word “stayed” which in Hebrew has the numerical value 613 (Garti-Taryag).
9.	Parashat Derachim.
10.	Bereishit 30:4; Ibid., 9.
11.	Yevamot, 22a.
12.	Cf. Shemot 6:20 “And Amram married Yocheved his aunt.”
13.	Bereishit 15:15.
14.	As stated explicitly in Vayikra 18:18 “to be a rival to her.”
15.	Cf. Rashi, Bereishit 32:7-12.
16.	Bereishit 26:5.
17.	Bereishit 9:5. Rashi.
18.	Bereishit 34:7.
19.	Bereishit 11:32.
20.	Rashi, Shemot 24:3; Devarim 5:16. Sanhedrin, 56b.
21.	Rashi, Bereishit 28:9.
22.	Bereishit 29:25.
23.	Rashi, Bereishit 29:25.
24.	Bereishit 18:19.

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Adapted by Rabbi Jonathan Sacks; From the teachings of the Lubavitcher Rebbe More articles… |

Weekly Aliyot

Kislev 3, 5774 · November 6, 2013

Vayeitzei Aliya Summary

General Overview: In this week’s reading, Vayeitzei, Jacob travels to his uncle Laban. En route he stops at the Temple Mount where G‑d appears and assures him that he will return safely to the Land of Canaan. Jacob stays for twenty years in Charan before returning to Canaan. During his stay he shepherds Laban’s sheep, and survives and prospers despite all his uncle’s attempted deceptions. He marries Leah and Rachel, and the first eleven tribes are born.

First Aliyah: Jacob left Be’er Sheba and headed towards Charan, to his uncle Laban’s home. While traveling, Jacob encountered “the place” (Mount Moriah) and since the sun had set, he lay down to sleep. In a dream he saw a ladder reaching up to heaven with angels ascending and descending its rungs. G‑d appeared and informed him that He would bequeath the entire land to his descendants, and that He would safeguard him until he returned to Canaan. Jacob awoke, and now recognizing the holiness of the location, he erected a monument to G‑d, named the location Beth El (“House of G‑d”), and vowed to tithe all his belongings when G‑d’s promise of a safe return would be fulfilled.

Second Aliyah: Jacob continued on his journey, and arrived at a well located on the outskirts of Charan. Upon seeing Rachel, Laban’s younger daughter, arriving with her father’s sheep, Jacob single-handedly rolled off the heavy rock that sat atop the well, and gave water to the flock. Rachel told her father about the new arrival, and Laban rushed out to greet Jacob. Jacob went to Laban’s home, and after spending a month, Laban offered Jacob the job of tending to his herds, and asked Jacob what he wished in terms of wages.

Third Aliyah: Laban had two daughters, the aforementioned Rachel, and her older sister Leah. Jacob loved Rachel and offered to serve Laban for seven years in exchange for her hand in marriage. Laban accepted the deal. After the seven years of service passed, Jacob asked Laban to make good on his word. Laban arranged a wedding feast, but switched daughters, giving Leah instead of Rachel. When Jacob protested, Laban offered to give Rachel too—in exchange for another seven years of service. One week later Jacob married Rachel, and began serving an additional seven years. Leah gave birth to four children – Reuben, Simon, Levi, and Judah – but Rachel remained barren. Rachel and Leah both gave their handmaids to Jacob as concubines. Rachel’s maid, Bilhah, bore two children – Dan and Naftali – and Leah’s maid also bore two children—Gad and Asher.

Fourth Aliyah: One spring day, Reuben picked jasmine plants from the field, and brought them to his mother. Rachel asks Leah for some of them, and Leah agreed, provided that Rachel relinquishes her turn with Jacob that night. Leah gave birth to another two sons – Issachar and Zebulun – and one daughter—Dinah. Eventually, Rachel, too, gave birth to a son, whom she named Joseph. At that point, Jacob asked Laban for permission to take his wives and children and return to Canaan. In response, Laban pointed out that his divinations revealed that his great wealth and blessings were due to Jacob’s presence in his home.

Fifth Aliyah: “Specify your wages,” Laban told Jacob. “And I will give it!” Jacob proposed that all the streaked and spotted sheep that would be born to Laban’s sheep would constitute his payment. In return, Jacob would continue caring for Laban’s flocks. Laban immediately removed all the existing spotted and streaked sheep from the herd and put them under his sons’ charge—thus differentiating between the current ones, which belonged to Laban, and the to-be-born ones, that would belong to Jacob. Jacob made striped poles for the strong and robust sheep to view while they were mating. As a result, the sheep gave birth to striped offspring, and Jacob became fabulously wealthy—despite Laban’s deceptive practices, and his continual changing of the terms of Jacob’s pay. After an additional six years of service, G‑d commanded Jacob to return to Canaan. Jacob summoned his wives, who agreed that the time has arrived to leave.

Sixth Aliyah: Seizing an opportunity when Laban was away, Jacob took his family and belongings and slipped away. Before departing, Rachel stole one of Laban’s idols. Laban pursued them. On the night before he reached them, G‑d warned Laban in a dream not to harm Jacob or his family. Laban reached Jacob on Mount Gilead and complained that he was deprived of the opportunity to bid them an appropriate farewell, and protested the theft of his idols. Jacob suggested that Laban search for his idol amongst his belongings, but Laban turned up empty-handed in his search.

Seventh Aliyah: Laban and Jacob made a peace treaty and erected a stone monument to seal the pact. Laban returned to Charan, and Jacob continued on his way. When he entered Canaan, he was greeted by a delegation of welcoming angels.

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Section WEEKLY Parasha Parashat Lech Lecha SHIURIM & COMMENTARIES

October 10, 2013 by 24jewish

פרשת לך לך | לוט והשאיפה לכסף | מרן הרב מרדכי אליהו

Rabbi Riskin on Lech Lecha – “Torah Lights” 5774

À la recherche de la vérité

L’amour pour la Torah Paracha Lekh Lekha, Le 08 Octobre 2013 A la mémoire du Tsadik Le Gaon Rabbi Haim Ovadia Yossef zatsal.

פרשת לך לך אנו הולכים בדרך הרב יוסף בן פורת חובה לצפות

Video blog #9 Lech Lecha 5773 Abraham’s first steps

Rav Yossef Tordjmann présente: Paracha Lekh Lekha

Rabbi Minkowicz’ Weekly Torah Lesson: Parshat Lech Lecha, Can you be totally transformed?

Rabbi Yona Metzger, Through the parsha, Parshat Lech Lecha, הרב יונה מצגר, דרך הפרשה, פרשת לך לך

פרשת לך לך הרב ברוך רוזנבלום חובה לצפות

הרב ברוך רוזנבלום חושף דברים מופלאים מתוך פרשת השבוע והפעם כוחו של השופר חובה!!!

Rabbi.Zamir Cohen, Parshat Lech Lecha – The circumcision ,הרב זמיר כהן, פרשת לך לך – ברית המילה

פרשת לך לך. לך לך מארצך – אצל כל יהודי ב’. הרב יוסי גינזבורג.

הרב דוד לוי – פרשת לך לך חלק 1

הרב דוד לוי – פרשת לך לך חלק 2

http://www.youtube.com/watch?v=RHhywYpVL5M

Lech Lecha Wednesday Halakha Pesuka Hok Leisrael with Rabbi Joshua Bittan

Haftarah הפטרה‎ – Parashat Lech Lecha לך לך (Moroccan מרוקאי & Spanish)

Parashat Lej Leja 430

Lekh Lékha – Lekh Lékha : celui qui rapproche ses frères du Créateur…

7 Octobre 2013

Dans notre paracha “Lekh Lekha” (12, 5) il est écrit : וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן (“Et les gens qu’il avait faits à ’Haran“)

Le commentateur Rachi explique ce verset de la façon suivante : « Qu’ils avaient faits (assou) à ’Haran – Qu’ils avaient fait entrer sous les ailes de la chekhina. Avraham convertissait les hommes, et Saraï convertissait les femmes, de sorte que le texte leur en tient compte comme s’ils les avaient “faits.” »

Ce passage souligne l’importance considérable revêtue par le zikouï harabim – l’action de donner des mérites à la collectivité. Dans son ouvrage ’Hovot Halevavot, Rabbénou Bé’hayé écrit d’ailleurs que même le plus grand des justes, celui qui est parvenu à l’amendement total de ses qualités morales, voire qui s’est rapproché du niveau spirituel des anges célestes dans leurs qualités morales et leurs habitudes vertueuses, n’égale pas les mérites de celui qui ramène ses frères égarés sur le droit chemin et les rapproche de leur Créateur. Et pour cause, la récompense qui l’attend est proportionnelle aux mérites indénombrables acquis par ces Juifs revenus à la Torah sous son influence, et par leurs descendants à jamais.

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Cours de Torah

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

Lekh Lekha : comment Avraham Avinou a trouvé D.ieu ? (de Rav Avraham KADOCH)

Téchouva (2/7) : ma femme ne me suit pas… (de Rav Mordehai BITTON)

Le chiffre 7 dans la nature (de Rav Yossef-Haïm SITRUK)
D.ieu a créé le monde en 7 jours. Que veut dire ce chiffre ?

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Weekly Parsha

Lech Lecha

The Torah now proceeds from the general and universal story of humankind to concentrate on the particular and individual story of the founding of the Jewish people. The story of Avraham and Sarah, their difficulties and challenges, their loneliness and spiritual quest, form the essence of this parsha and the next one as well. In this life story they create the prototype for all later Jewish and familial society. The Torah, unlike many more pious modern books of today, avoids painting for us a blissful picture of righteous people being blessed with serenity and perfection of character and behavior. Rather, it shows us the ever present challenges to faith in the Almighty, the…

Weekly Parsha Newsletter

In My Opinion

Yechezkel and the Middle East

I am not usually given to interpreting prophecy or dealing with messianic and/or apocalyptic visions. However, I have recently been reviewing the book of the prophet Yechezkel and could not help but think that many of the prophecies recorded in the middle section of the book are eerily similar to events that are occurring in our present day Middle Eastern part of the world. The prophet describes the demise of Tyre and Sidon (Lebanon) through bloodshed, economic weakness and civil turmoil. He predicts an awful war of bloodshed in Syria, Babylonia (Iraq), Yemen and Arabia. Libya and Egypt will also be beset by civil war, much bloodshed and death, and economic deprivation. At the same…

La paracha de la semaine : Le’h Le’ha …
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La paracha en 5 minutes. 5 minutes sur la paracha de cette semaine Le’h Le’ha par le Rav …
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Parashat Lekh L’kha

Is Sarah Part of the Covenant?
From the opening words calling Abraham to leave his homeland, and throughout this parashah, God speaks directly with Abraham, not with Sarah. But is she part of thebrit? MORE>

MORE COMMENTARIES

Lekh L’kha, summary of the portion

Haftarah for Lekh L’kha, summary of the haftarah

The Grass is Always Greener, from Torah Topics for Today

Go From Your Land, from Hillel

For Your Own Good, from Jewish Outreach Initiative

Lament of a Barren Woman, from AJWS

Covenanting, from Union for Reform Judaism

Educating Against Egypt, from Orthodox Union

Shield of Abraham, from JTS

Noah Wasn’t Perfect and Neither Are We, a Kveller Momentary

Section WEEKLY Parasha Parashat Noach SHIURIM & COMMENTARIES

October 3, 2013 by 24jewish

The PERSON in the PARSHAJewish Times of Southern New Jersey

The Torah is replete with inspiring stories of its heroes. The lives of Abraham, Jacob, Moses, and David, to name just a few, are narrated at great length and in …

paracha de la semaine, parache, noah, noe, adam …
catégories: La Paracha … –Paracha Noah- 30 Sept 2013 vues: 1371 …. Les 49 ou 50 etoiles …
ravdynovisz.tv

Cour de Torah sur la paracha Noa par Avy Allouche …
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L’ une des explication sur le fait que le monde était désordonné avant le don de la torah. En quoi …
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Rabbi Bill Cosby teaches Parshat HaShavuaArutz Sheva

Rabbi Bill Cosby teaches Parshat HaShavua. TTA for Parshat No’ach. Phil Chernofsky talks about Noah and the ark and dissects a classic Bill Cosby routine …

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2éme Cour de Torah sur la paracha Noa par Avy …
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L’ une des explication sur le fait que Noa apporta le repos au monde . En quoi sa nous parle …
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Weekly Parsha

NOACH

After the destruction of civilization in the great flood a new generation arose and searched for a way to immortalize itself – so that their existence would withstand any new natural disasters. They gathered in the Tigris-Euphrates valley and there built the great city that would be called Nineveh. And to guarantee that their achievements would be forever remembered, they embarked on building a colossal structure – a great tower pointing towards – and seemingly even touching – the sky. It was the first ancestor of our modern-day skyscrapers. This was the great technological leap forward in the discovery of creating bricks as a building material, which enabled such a project to be…

La paracha de la semaine : Noa’h. La purification …
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La paracha en 5 minutes. 5 minutes sur la paracha de cette semaine Noa’h par le Rav …
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Chalom,

Paracha de la semaine : Noah 5774

Feuillet dédié à la réussite matérielle et spirituelle de Jean-Yves Guez- La mission de Noa’h : accepter ses responsabilité
– Les lettres de l’alphabet ont traversé les cieux
– Pourquoi la vieillesse ?
– Perle : “Punir un homme c’est…” (Baal Chem Tov)
– Récit : A quand les trois étoiles dans le ciel ?
– Halakha : Réciter une bénédiction, proche des toilettesVous avez la possibilité de dédier un prochain feuillet pour toute occasion :http://www.torah-box.com/dons/chavoua-tov/

Cours de Torah

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

La débauche, c’est consommer son monde futur ici-bas (de Rav Raphaël SADIN)
Quel est le problème dans la débauche, le laisser-aller… d’après le Maharal de Prague.

Beth-Hamikdach : savoir se taire au bon moment (de Rav Ariel GAY)
Etude brillante de la page 56 du traité Guittin dans le Talmud, sur la destruction du Beth-Hamikdach.

Noa’h : qui sont les véritables enfants d’un individu ? (de Rav Avraham DRAI)

La jalousie entre frères et soeurs (de Rav Elie LEMMEL)

News

Monde de la Torah – [Vidéo] 50.000 au Kotel pour Rav ‘Haïm Ovadia Yossef !

2 Octobre 2013

Qui peut réunir une foule aussi nombreuse en quelques heures ? Dimanche dernier, 29 septembre 2013, se sont réunis 50.000 personnes au Mur occidental afin de prier pour la guérison du grand maître de la génération, Rav (‘Haïm) Ovadia Yossef, hospitalisé actuellement.

Etaient également présents : le fils du Rav et nouveau Grand Rabbin d’Israel, Rav Itshak Yossef; Rav Chalom Cohen, Rav Reouven Elbaz, Rav Arié Derhy.

Ce dernier a galvanisé la foule après une longue période de Téfila en annonçant une amélioration de l’état de santé du rav, comme il est écrit que “la prière d’un grand public n’est jamais repoussé“.

Hier, mardi 1er octobre 2013, le Rav Ovadia a passé toute la journée les yeux ouverts, pour la première fois depuis son hospitalisation. Continuons à lui montrer notre grande reconnaissance en priant et étudiant la Torah pour sa guérison, Amen.

Noa’h – Noa’h : l’importance de la gratitude (hakarat hatov)

2 Octobre 2013

Il est écrit dans notre paracha Noa’h : « ‘Hachem descendit pour voir la ville et la tour que les fils d’Adamconstruisaient. Hachem dit : “Voici une nation qui partage un langage commun et c’est ainsi qu’ils ont commencé à agir !” » (Beréchit, 11:5-6.)

Rachi, sur les mots « les fils d’Adam » commente : « Les fils de qui d’autre pouvaient-ils être ? De l’âne ? Du chameau ? En fait, de par leurs actes, ils montraient qu’ils étaient les fils d’Adam Harichon, qui avait fait preuve d’ingratitude en disant : “La femme que Tu m’as donnée…”. Ces personnes furent pareillement ingrates en se rebellant contre Celui qui leur prodiguait ses bienfaits et les avait sauvés du déluge. »

En nous racontant l’épisode de la tour de Babel, la Thora fait allusion à un grave défaut dont ces nations se rendirent coupables en construisant une tour qui servirait à combattre D.

Rachi, citant le Midrach, nous informe qu’Hachem les compara à leur ancêtre, Adam qui fut ingrat ; quand il commit la faute de manger du fruit interdit, il accusa Hachem d’avoir créé la femme qui l’incita à fauter. En réalité, Hachem lui avait procuré un grand bienfait en lui accordant une partenaire. De même, Hachem sauva Noa’h du déluge et au lieu d’apprécier Sa bonté, les descendants de Noa’h voulurent se battre contre Lui.

Monde de la Torah – [en Direct] Rav ‘Haïm Ovadia Yossef : combat pour la vie de notre maître

1er Octobre 2013

L’état de santé de notre maître, Rav Ovadia Yossef, s’est brusquement dégradé. En proie à des problèmes de respiration, il a été opéré dimanche dernier 22 Septembre afin de lui implanter un ‘pacemaker’ (stimulateur cardiaque).

Il se trouve actuellement dans l’unité de soins intensifs de l’hôpital ‘Hadassa Ein Kerem’ à Jerusalem dans un état de faiblesse extrêmement dangereux puisque respirant de façon artificielle.

Le prénom ‘Haïm (vie) lui a été ajouté afin d’aider à son rétablissement. L’ensemble des rabbanim, des Guédolim, toutes tendances confondues, demandent à chacun de s’arrêter dans ses préoccupations et de prier pour la guérison de celui qu’on appelle ‘Maran’.

[Message de l’équipe Torah-Box à tous ses internautes]“Le Rav Ovadia Yossef est sans conteste un pilier du monde. Il protège l’état d’Israel, et tous les Juifs où qu’ils se trouvent. Il est un pilier de la Torah, du ‘Hessed (charité) et de la Ahavat Israel (amour du prochain). Il a donné sa vie entière pour son peuple, sans relâche. Chacun de nous a été influencé par ses décisions halakhiques.

Par reconnaissance, nous devons chacun consacrer au moins quelques minutes à prier, étudier et surtout changer de comportement et prendre dès maintenant des nouvelles résolutions dans notre service divin… tout ceci pour déchirer les cieux et faire agréer nos prières afin que ‘Maran’ revienne à son état normal, continue de diriger le peuple, terminer la rédaction de ses précieux livres et nous protéger.

Réunissez vos enfants pour lire des Téhilim, prenez la décision de vous renforcer dans la Tsniout, partez étudier dans votre centre d’étude le plus proche.

>> Dirigez chacune de vos Mitsvot pour la guérison complète du Rav ‘Haïm Ovadia ben Gourgia.”

Pureté Familiale – Rav Yochiahou Pinto : “De bonnes racines pour nos enfants !”

1er Octobre 2013

Extrait d’un cours du Tsadik Rav Yochiahou Pinto, que l’équipe Torah-Box vous offre sous forme d’article et d’une vidéo, pour la guérison de notre maître, Rav ‘Haim Ovadia Yossef ben Gourgia.

Temps Messianique – Le suicide d’Amanda Todd & la fin des temps

1er Octobre 2013

Souvent, à la suite d’une grande catastrophe, certaines personnes (toutes religions confondues) affirment que la fin du monde approche. Le 11 septembre, la guerre de Gog et Magog, l’ouragan Katrina, l’apocalypse… (Le Talmud dans Avoda Zara 8a nous raconte qu’Adam HaRichon paniqua dès les premiers jours d’hiver. Il ne savait pas que les jours allaient en raccourcissant et crut que c’était la fin du monde !)

Bien que je ne puisse rayer ces événements, un incident à plus petite échelle me convainquit que la fin du monde était proche : le suicide de l’adolescente Amanda Todd, âgée de 15 ans.

Vous n’avez peut-être pas entendu l’histoire d’Amanda Todd. J’en fus informé par quelqu’un qui répondit à l’un des textes que j’avais écrits sur les adolescents brimés. Voici brièvement son histoire :

Il y a trois ans, quand Amanda était en 5ème (elle devait alors avoir environ 12 ans), elle « tchattait » avec un inconnu – qui s’avéra être d’au moins 15 ans son aîné. Celui-ci la persuada de se dévêtir. Il la photographia et utilisa le cliché comme outil de chantage. En fin de compte, le persécuteur d’Amanda envoya par e-mail la photo de sa victime à toutes ses connaissances – amis, famille et camarades de classe.

Torah-Box & vous – Concours “Glace & repas de pain”, jusqu’à dimanche 6 !

30 Septembre 2013

Concours pour gagner le tout nouveau livre des Editions Torah-Box : “Les Aventures de Yaacov ben Israel“, le premier livre-jeu de Torah dont le lecteur est le “héros” ! (à partir de 13 ans jusqu’à l’âge adulte). Vous le recevrez directement par voie postale.

Le gagnant sera celui qui répondra le plus précisément à la question suivante avec le maximum de précisions (sources, raisons, détails,…) avant dimanche 6 octobre à 12h.

Question : Doit-on prononcer une bénédiction sur une glace que l’on mange en dessert à la fin d’un repas où l’on a consommé du pain ? Pourquoi ?

Vos réponses peuvent être postées en commentaires ci-dessous, ou envoyées par email à :jonathan@torah-box.com

Le nom du gagnant apparaitra sur cette même page, dimanche dans l’après-midi, avec l’aide d’Hachem.

Bé Atsla’ha à tous !

Noa’h – Noa’h : des bêtes impurs, ou qui ne sont “pas purs” ?

30 Septembre 2013

Dans la Parachat Noa’h (7,8), il est écrit : וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה (“Des bêtes qui ne sont pas pures”).

Dans le Talmud, Rabbi Yéhochoua ben Lévi a enseigné : Que l’homme n’émette jamais une parole indécente de sa bouche. Nous voyons en effet que la Torah a rajouté huit lettres pour ne pas employer un langage indécent et a écrit « des bêtes qui ne sont pas pures », plutôt que « des bêtes impures » (Pessa’him 3).

Le passage talmudique ci-dessus demande une explication. En effet, le mot « impur » est employé à maintes reprises dans la Torah. Or selon le Talmud, n’aurait-il pas plutôt dû être remplacé par l’expression « qui n’est pas pur » ?

Torah-Box & vous – Nouveauté ! Les Aventures de Yaacov ben Israël (tome 1)

29 Septembre 2013

L’équipe Torah-Box a le plaisir d’offrir aux francophones le premier livre-jeu interactif de Torah dont vous êtes « le héros ».

Tout en jouant dans une aventure dont il est l’acteur principal, le lecteur (à partir de 13 ans jusqu’à l’âge adulte!) peut enrichir ses connaissances en Torah et confirmer celles qu’il possède déjà.

Au fil des pages, selon tes réponses à des questions de judaïsme et de bon sens, tu vas faire progresser le récit et vivre une aventure pleine de rebondissements. Tu vas découvrir les grandes communautés juives en exil, et en même temps tester tes connaissances de Torah, de Loi juive et de Moussar !

Voilà un véritable “madrikh”, une sorte d’accompagnateur intéressant, encourageant… qui vous apprendra également la bonne conduite juive, les “bonnes Middot” !

Très fiers d’avoir reçus les approbations de grands maîtres comme le Rav Israel GANZ ou le Rav Yossef-‘Haim SITRUK, nous espérons que le public tirera un grand profit de cette nouvelle série de livres.

>> Feuilleter le livre-jeu

>> Obtenir le livre !

>> Pour télécharger ou mettre à jour l’application Torah-Box, cliquez-icilire la suite

Torah-Box & vous – Nouvelle version de l’application iphone Torah-Box (v.2)

29 Septembre 2013

1 an et demi après le lancement de notre application iPhone Torah-Box, devenue entre temps l’application de Torah la plus téléchargée par les francophones, nous sommes heureux de vous proposer une mise à jour, avec une seconde version.

Vous apprécierez certainement la navigation plus agréable, de nouvelles rubriques, la possibilité de nous envoyer vos photos et textes de Torah et… le meilleur reste à venir.

N’oubliez pas d’activer la fonction “Push” afin de recevoir nos annonces importantes !

PhoTorah – PhoTorah de la semaine : 25 Tichri 5774

29 Septembre 2013

” Comment acquérir l’amour de l’étude de la Torah ? “

“Au début, il faut utiliser des moyens externes, jalouser les étudiants assidus et les grands érudits en lisant des ouvrages qui témoignent de l’amour enflammé que portaient nos Sages à l’étude. On peut lire aussi des textes
qui traitent de la grandeur de la Torah, ce qui nous amènera à vouloir nous rapprocher d’elle.

Mais le désir profond pour elle ne viendra qu’après avoir investi ses forces selon la règle : celui qui étudie n’a pas forcément envie d’étudier, mais il finira par en avoir envie. C’est pourquoi il faut mener parallèlement les deux démarches.” (Rav Yaakov-Israel Lugassy)

Techouva – 6 raisons de se hâter à faire Téchouva

29 Septembre 2013

1. La possibilité de faire Téchouva est un avantage au-delà de nos droits stricts et si nous avons eu le privilège de nous éveiller aujourd’hui, qui dit que nous l’aurons encore par la suite ?

2. Qui peut garantir que les préoccupations qui font que nous tardons à faire Téchouva ne vont pas aller en s’intensifiant ?

3. Celui qui tarde à faire Téchouva augmente ses « dettes », semblable à un débiteur qui, au lieu de rembourser, les amplifie. Plus il tardera, plus il lui sera difficile de « rembourser ».

4. Il mourra peut-être sans avoir eu l’occasion de faire Téchouva.

Berechit – Berechit : la détermination, seul moyen de contrôle du Yetser Hara

27 Septembre 2013

Lors de la fameuse histoire de Caïn et Abel, la Thora nous prodigue la toute première leçon sur le yétser hara (le mauvais penchant) ; quand Hachem ignora l’offrande de Caïn et qu’il accepta celle d’Abel, Caïn eut une réaction négative. « Caïn était très en colère, son visage fut abattu. » Suite à cela, Hachem prévint Caïn des conséquences probables de sa réaction. « Hachem dit à Caïn : « Pourquoi es-tu fâché, pourquoi ton visage est-il abattu ? N’est-ce pas que si tu agis correctement, tu seras pardonné ? Mais sinon, la faute est tapie à la porte, elle t’attend ; malgré tout, tu la domineras. »

Le Kli Yakar explique ce verset énigmatique grâce à une guemara dans Berakhot ; le Talmud compare leyétser hara à une mouche. Il précise que la mouche n’a pas assez de force pour écorcher la peau d’une personne si cette dernière n’est pas blessée, mais lorsqu’elle trouve un accès, elle a suffisamment de force pour élargir une plaie et l’envenimer. De même, le yétser hara n’est pas assez puissant pour mettre à nu la faiblesse de quelqu’un qui n’a pas trébuché dans sa avodat Hachem (son service de D.).

Par contre, quand l’individu s’affaiblit, il crée une brèche par laquelle le yétser hara peut entrer et inciter la personne à commettre d’autres fautes. C’est ainsi que l’on peut expliquer la guemara dans Chabbat qui affirme : « Celui qui vient fauter, cela lui est ouvert (permis) ». Le Kli Yakar explique que l’ouverture évoquée est celle que l’homme a faite pour laisser le yétser hara entrer et agrandir la brèche jusqu’à ce que la blessure devienne incicatrisable.

Le yétser hara se tient à l’entrée, il attend que la personne chancelle, or si cette dernière ne trébuche pas, elle pourra dominer le yétser hara, parce qu’il n’aura pas la force de l’inciter à fauter si elle reste ferme dans sa avodat Hachem. Par contre, si elle faute, même de façon minime, le yétser hara peut entrer par l’ouverture et il sera alors beaucoup plus difficile de surmonter ses tentations. Hachem prévint Caïn qu’il était sur le point de tomber dans le piège du yétser hara en lui ouvrant la porte. Caïn ne tint pas compte de l’avertissement d’Hachem et préféra affronter Abel, ce qui permit au yétser hara de prendre le pouvoir et de l’inciter à commettre ce terrible meurtre.