Commentary by Rabbi Ephraim Nisenbaum
This week’s portion begins with a sudden turnaround from the previous week’s portion. Joseph’s predicament had seemed totally hopeless. After spending nine years in prison as a result of Potiphar’s wife’s spurious charges against him, he attempted to gain the assistance of Pharaoh’s butler, who owed him a favor. It seemed, however, that the butler had forgotten him for two years.
Yet, G-d’s salvation comes in the blink of an eye. Pharaoh dreamed two disturbing dreams that could not be interpreted satisfactorily by his advisors. The butler suddenly remembered how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up, and brought before Pharaoh. Joseph first clarified that he did not have the ability to interpret dreams; rather G-d sometimes shared the interpretation with him. He then proceeded to explain Pharaoh’s dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. Joseph suggested that Pharaoh appoint somebody to prepare for the years of famine.
Pharaoh was impressed with Joseph’s wisdom and integrity. He decided right then and there to appoint Joseph as the viceroy of all Egypt. It would be his responsibility to prepare the nation for the years of famine. Thus, in a matter of minutes, Joseph was raised from being a lowly prisoner to being a ruler over the whole land.
Once the famine began, Joseph took charge of the food and sold it to the Egyptian citizens. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Joseph recognized his brothers, but they did not recognize him. Joseph decided not to reveal himself to his family, though, until he could be sure that his brothers truly regretted the way they had treated him.
Joseph created a situation where he accused his brothers of being spies and thieves, in order to test them to see if they were remorseful for their earlier actions. He had his brothers return home to bring Benjamin, his youngest brother, back with them. The brothers had a difficult time convincing Jacob to let Benjamin go with them. When they finally brought him before Joseph, he had Benjamin accused of stealing his silver goblet. Joseph ordered the brothers to leave Benjamin behind as a slave, in order to see if they would defend him, in contrast to the way they had treated him.
“These candles that we kindle, for the miracles and the salvation…” (Chanukah liturgy)
A disciple asked his Rebbe how one candle could dispel so much darkness.
The Rebbe told him to take a broom and sweep it away. The disciple tried, but to no avail, and he returned to the Rebbe. The Rebbe told him to take a stick and beat the darkness. Again the disciple tried, but could not succeed. Finally the Rebbe explained that the only way to dispel darkness is by igniting a light.
In the Chanukah story, the Maccabees fought valiantly to prevent the Greeks from spreading their influence upon the Jews and the Temple. But it is the miracle of a single flask of oil lasting eight days that marks the holiday observance. Even after the fighting, it is only light that can dispel the darkness. The eternal Chanukah message is that it is our Torah study and good deeds which will illuminate the world and dispel the darkness.
Did You Know...
Rosh Chodesh (beginning of the new month) Teves always falls during Chanukah, commemorating the Greek decree to abolish Rosh Chodesh. When Rosh Chodesh falls on Shabbos, the weekly portion is divided into six aliyos instead of seven, and the seventh aliyah is read from the Rosh Chodesh section. Maftir is read from the Chanukah section.
The reason the Rosh Chodesh reading precedes that of the Chanukah reading is in line with the principle that the more common mitzvah is always performed first. Similarly, if Rosh Chodesh falls during the week, the first three aliyos are from the Rosh Chodesh section and the fourth is from the Chanukah section.
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December 29, 2005
December 23, 2005
December 22, 2005
Parshas Vayeshev 5766
Commentary by Rabbi Ephraim Nisenbaum
The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a beautiful garment. This incurred the jealousy of his brothers. This was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault in Jacob’s treatment of his sons, Jacob’s intentions were to prepare Joseph for the challenges he knew Joseph would have to endure before assuming leadership.
The brothers’ jealousy and hatred led them to conspire against Joseph. They wanted to kill him, but then decided to sell him instead as a slave. Joseph was sold to a caravan and was eventually sold again to Potiphar, Pharaoh’s minister, in Egypt. The brothers took Joseph’s coat, dipped it in blood, and sent it to their father, implying that an animal had attacked him. Jacob could not be consoled. The brothers obviously acted improperly, but their actions are also seen as part of G-d’s orchestrated master plan to set the stage in Egypt for the family’s eventual exile.
Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she tricked Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted his actions, accepting full responsibility. Tamar bore twin boys, one of whom, Peretz, would be the forebearer of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph gained his master’s trust, and was put in charge of all Potiphar’s affairs. Joseph was very handsome, and Potiphar’s wife tried to seduce him, but Joseph refused all her advances, retaining the holiness he had absorbed in his upbringing. As a result, Potiphar’s wife slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob’s efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition and was not influenced by his surroundings. This virtue would be of great importance when Joseph would later assume a leadership role.
Yehuda said, “She is more righteous than I am” (Gen. 38:26)
Yehuda was willing to admit to the truth, regardless of the consequences and shame it would cause him. In the yeshiva of Slutzk, the students would often discuss Torah topics with the Rav, the great Ridvaz. Once a young student suggested an interpretation to the Ridvaz, but he refused to accept it, arguing that it did answer the question well. The following morning, at 5:00, an urgent knock was heard at the boys’ lodging, calling for the student to appear before the Rav. The students were frightened. What could the Rav want so early in the morning? When the young man came to the Rav, the Ridvaz said, “Although yesterday I did not agree with you, I thought about your interpretation the whole night and concluded you were right after all.”
Did You Know...
Each person is obligated to light Chanukah candles in his home. If a person will not be at home, he may have somebody in the house light candles for him. If one will be sleeping in a different home, he may either kindle at the place he will be sleeping, or else chip in with the host, and fulfill his obligation with the host’s lighting. If one is merely eating at a friend’s home, he cannot fulfill his obligation there; rather he should light at home. Even if one will not return home until late, he may still kindle at home, as long as there is at least one other person present to witness the lighting.
The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a beautiful garment. This incurred the jealousy of his brothers. This was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault in Jacob’s treatment of his sons, Jacob’s intentions were to prepare Joseph for the challenges he knew Joseph would have to endure before assuming leadership.
The brothers’ jealousy and hatred led them to conspire against Joseph. They wanted to kill him, but then decided to sell him instead as a slave. Joseph was sold to a caravan and was eventually sold again to Potiphar, Pharaoh’s minister, in Egypt. The brothers took Joseph’s coat, dipped it in blood, and sent it to their father, implying that an animal had attacked him. Jacob could not be consoled. The brothers obviously acted improperly, but their actions are also seen as part of G-d’s orchestrated master plan to set the stage in Egypt for the family’s eventual exile.
Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she tricked Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted his actions, accepting full responsibility. Tamar bore twin boys, one of whom, Peretz, would be the forebearer of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph gained his master’s trust, and was put in charge of all Potiphar’s affairs. Joseph was very handsome, and Potiphar’s wife tried to seduce him, but Joseph refused all her advances, retaining the holiness he had absorbed in his upbringing. As a result, Potiphar’s wife slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob’s efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition and was not influenced by his surroundings. This virtue would be of great importance when Joseph would later assume a leadership role.
Yehuda said, “She is more righteous than I am” (Gen. 38:26)
Yehuda was willing to admit to the truth, regardless of the consequences and shame it would cause him. In the yeshiva of Slutzk, the students would often discuss Torah topics with the Rav, the great Ridvaz. Once a young student suggested an interpretation to the Ridvaz, but he refused to accept it, arguing that it did answer the question well. The following morning, at 5:00, an urgent knock was heard at the boys’ lodging, calling for the student to appear before the Rav. The students were frightened. What could the Rav want so early in the morning? When the young man came to the Rav, the Ridvaz said, “Although yesterday I did not agree with you, I thought about your interpretation the whole night and concluded you were right after all.”
Did You Know...
Each person is obligated to light Chanukah candles in his home. If a person will not be at home, he may have somebody in the house light candles for him. If one will be sleeping in a different home, he may either kindle at the place he will be sleeping, or else chip in with the host, and fulfill his obligation with the host’s lighting. If one is merely eating at a friend’s home, he cannot fulfill his obligation there; rather he should light at home. Even if one will not return home until late, he may still kindle at home, as long as there is at least one other person present to witness the lighting.
December 15, 2005
Parshas Vayishlach 5766
Commentary by Rabbi Ephraim Nisenbaum
On the way home from Laban, Jacob received word that Esau had come to meet him with an army of four hundred men. Jacob understood that Esau’s hatred had not abated over the past thirty-six years, the last time they had seen each other.
The Torah describes Jacob’s preparations for his fateful meeting with Esau. He first prepared a large a gift for Esau. He prayed to G-d, and he mobilized his camps for war. The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own gain.
Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would be able to flee to safety, thereby insuring its survival.
But even after both of these precautionary measures were taken, Jacob realized that ultimate salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the influences and dangers of Esau. The Midrash comments that before dealing with foreign governments, the Rabbis would take their cue from the portion and prepare these three methods too.
Before meeting with Esau, Jacob was accosted by an angel, whom he wrestled throughout the night. The Rabbis explain that the angel was actually the spiritual power behind Esau. The angel could not beat Jacob, but he was able to kick his thigh, dislocating Jacob’s bone. Before letting the angel go, Jacob asked him for a blessing. The angel informed Jacob that he would now be called “Israel”, because he vanquished an officer ("sar") of G-d.
Jacob’s actions accomplished their goal, and Esau let Jacob go in peace. The rest of the trip, however, did not proceed very smoothly. Jacob’s daughter, Dinah, was abducted and violated by the prince of Shechem. Jacob’s family was outraged by this atrocity. Two of Jacob’s sons, Simon and Levi, wiped out every male in the entire city of Shechem.
Jacob’s mother, Rebecca, died while he was still enroute on the way home. Thus, she never merited to see any of her daughters-in-law or grandchildren. The tragedy was compounded even further by the sudden death of Jacob’s wife, Rachel, in childbirth. Rachel was buried in Bethlehem.
Despite all these challenges, Jacob remained firm in his faith as he returned to Canaan and was reunited with his father.
“Jacob remained silent until (his sons) returned...” (Gen. 34:5)
Although his daughter had been abducted, Jacob did not respond impetuously, but rather waited until he first spoke the matter over with his sons.
The Tzemach Tzedek, the second Lubavitcher Rebbe, once explained how he controlled his anger. Even in trying situations, he would remind himself that anger is so destructive, one must not become angry without a valid reason. He would then check Torah sources to see if the situation warranted getting angry. Understandably, by that time there would be little cause for anger.
Did You Know...
When visiting a cemetery, if one has not been there in thirty days, he recites the blessing “Asher yatzar eschem badin”. The blessing expresses an acceptance of G-d’s will, as well as belief in the resurrection of the dead.
It is also customary to place a pebble or a piece of grass upon the grave that one visits. The reason cited for this is to honor the deceased, as it shows that others have visited and remembered the deceased.
It is customary not to visit the same grave twice in one day. One should not visit a grave on Shabbos or other Jewish holidays.
On the way home from Laban, Jacob received word that Esau had come to meet him with an army of four hundred men. Jacob understood that Esau’s hatred had not abated over the past thirty-six years, the last time they had seen each other.
The Torah describes Jacob’s preparations for his fateful meeting with Esau. He first prepared a large a gift for Esau. He prayed to G-d, and he mobilized his camps for war. The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own gain.
Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would be able to flee to safety, thereby insuring its survival.
But even after both of these precautionary measures were taken, Jacob realized that ultimate salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the influences and dangers of Esau. The Midrash comments that before dealing with foreign governments, the Rabbis would take their cue from the portion and prepare these three methods too.
Before meeting with Esau, Jacob was accosted by an angel, whom he wrestled throughout the night. The Rabbis explain that the angel was actually the spiritual power behind Esau. The angel could not beat Jacob, but he was able to kick his thigh, dislocating Jacob’s bone. Before letting the angel go, Jacob asked him for a blessing. The angel informed Jacob that he would now be called “Israel”, because he vanquished an officer ("sar") of G-d.
Jacob’s actions accomplished their goal, and Esau let Jacob go in peace. The rest of the trip, however, did not proceed very smoothly. Jacob’s daughter, Dinah, was abducted and violated by the prince of Shechem. Jacob’s family was outraged by this atrocity. Two of Jacob’s sons, Simon and Levi, wiped out every male in the entire city of Shechem.
Jacob’s mother, Rebecca, died while he was still enroute on the way home. Thus, she never merited to see any of her daughters-in-law or grandchildren. The tragedy was compounded even further by the sudden death of Jacob’s wife, Rachel, in childbirth. Rachel was buried in Bethlehem.
Despite all these challenges, Jacob remained firm in his faith as he returned to Canaan and was reunited with his father.
“Jacob remained silent until (his sons) returned...” (Gen. 34:5)
Although his daughter had been abducted, Jacob did not respond impetuously, but rather waited until he first spoke the matter over with his sons.
The Tzemach Tzedek, the second Lubavitcher Rebbe, once explained how he controlled his anger. Even in trying situations, he would remind himself that anger is so destructive, one must not become angry without a valid reason. He would then check Torah sources to see if the situation warranted getting angry. Understandably, by that time there would be little cause for anger.
Did You Know...
When visiting a cemetery, if one has not been there in thirty days, he recites the blessing “Asher yatzar eschem badin”. The blessing expresses an acceptance of G-d’s will, as well as belief in the resurrection of the dead.
It is also customary to place a pebble or a piece of grass upon the grave that one visits. The reason cited for this is to honor the deceased, as it shows that others have visited and remembered the deceased.
It is customary not to visit the same grave twice in one day. One should not visit a grave on Shabbos or other Jewish holidays.
December 8, 2005
Parshas Vayetze 5766
Commentary by Rabbi Ephraim Nisenbaum
Jacob left his parents’ home to escape from his brother Esau’s wrath, and to find a wife from his mother’s family as well.
On his way to Charan, Jacob stopped to sleep at the mountain of Moriah, the same spot where Abraham had brought Isaac as a sacrifice. He dreamed about a ladder reaching from earth up to the heavens. G-d spoke to him from above the ladder, and promised Jacob that He would accompany him throughout his exile, and that eventually he would return to the Land of Canaan with his children. The ladder represented Jacob’s mission of bridging the spiritual world he had enjoyed until this point, and the physical world he would encounter in the house of his uncle, the deceptive Laban.
In Laban’s house, Jacob had to overcome many difficult challenges. He offered to work seven years for Laban’s younger daughter Rachel’s hand in marriage. Laban tricked Jacob into marrying his older daughter, Leah. Jacob had to work another seven years in order to marry Rachel. Although Jacob loved Leah, he did harbor some resentment towards her because of her involvement in this deception.
G-d saw Leah’s pain and allowed her to bear children, immediately, unlike any of the other three Matriarchs. This endeared her to Jacob. She bore him a total of six sons, Reuben, Simon, Levi, Judah; and then later, Yissachar and Zevulun. She also bore Jacob a daughter, Dinah.
Rachel saw that she could not yet bear children, so she gave her maidservant Bilhah to Jacob as a concubine. Bilhah bore Jacob two more sons, Gad and Asher. Leah also gave her maidservant Zilpah as a concubine to Jacob. She too bore him two sons, Dan and Naftali. Finally, Rachel conceived, and she bore Jacob a son, Joseph. Later, on the road back to Canaan, she bore him another son, Benjamin, but she died during childbirth.
Laban tried to cheat Jacob out of his hard earned wages. Jacob had to make numerous deals with Laban in order to receive his fair pay. Even then, only through miraculous intervention could Jacob stop Laban from cheating him.
After twenty years in the house of Laban, Jacob spoke to his wives, and decided to return to his parents’ home in Canaan. He tried to leave secretly, but Laban learned of the escape and caught up with Jacob’s camp. Eventually, the two made peace with one another, and Jacob left peacefully. The peace was short-lived, however, as Jacob received word that Esau was awaiting his return with an army of four hundred men.
All these circumstances helped prepare Jacob with the fortitude he needed to be able to build the Jewish nation.
Jacob said to them, "My brothers, where do you come from? The day is still long and it is not yet time to gather in the flocks." (Gen. 29:4)
Jacob felt the need to admonish an injustice when he saw one, but in a soft manner.
The Chafetz Chaim once heard that a student of his had strayed from observance and smoked on Shabbos. He called the young man to his room and spoke to him for a few minutes. The boy emerged a changed person. Many years later, the fellow related that the Chafetz Chaim hadn’t scolded him at all. He had merely taken the boy’s hand in his own and stroked it. With tears in his eyes he murmured, “Shabbos! Shabbos!”
The man said, “I remember how one tear from the Chafetz Chaim rolled onto my hand, and I can still fell the burn from that tear fifty years later!”
Did You Know...
It is customary to arrange a party on the first Friday night following the birth of a boy, even if the baby has not yet come home. This is called the Shalom Zachor, and it dates back to Talmudic times. Different explanations are offered for the Shalom Zachor:
Jacob left his parents’ home to escape from his brother Esau’s wrath, and to find a wife from his mother’s family as well.
On his way to Charan, Jacob stopped to sleep at the mountain of Moriah, the same spot where Abraham had brought Isaac as a sacrifice. He dreamed about a ladder reaching from earth up to the heavens. G-d spoke to him from above the ladder, and promised Jacob that He would accompany him throughout his exile, and that eventually he would return to the Land of Canaan with his children. The ladder represented Jacob’s mission of bridging the spiritual world he had enjoyed until this point, and the physical world he would encounter in the house of his uncle, the deceptive Laban.
In Laban’s house, Jacob had to overcome many difficult challenges. He offered to work seven years for Laban’s younger daughter Rachel’s hand in marriage. Laban tricked Jacob into marrying his older daughter, Leah. Jacob had to work another seven years in order to marry Rachel. Although Jacob loved Leah, he did harbor some resentment towards her because of her involvement in this deception.
G-d saw Leah’s pain and allowed her to bear children, immediately, unlike any of the other three Matriarchs. This endeared her to Jacob. She bore him a total of six sons, Reuben, Simon, Levi, Judah; and then later, Yissachar and Zevulun. She also bore Jacob a daughter, Dinah.
Rachel saw that she could not yet bear children, so she gave her maidservant Bilhah to Jacob as a concubine. Bilhah bore Jacob two more sons, Gad and Asher. Leah also gave her maidservant Zilpah as a concubine to Jacob. She too bore him two sons, Dan and Naftali. Finally, Rachel conceived, and she bore Jacob a son, Joseph. Later, on the road back to Canaan, she bore him another son, Benjamin, but she died during childbirth.
Laban tried to cheat Jacob out of his hard earned wages. Jacob had to make numerous deals with Laban in order to receive his fair pay. Even then, only through miraculous intervention could Jacob stop Laban from cheating him.
After twenty years in the house of Laban, Jacob spoke to his wives, and decided to return to his parents’ home in Canaan. He tried to leave secretly, but Laban learned of the escape and caught up with Jacob’s camp. Eventually, the two made peace with one another, and Jacob left peacefully. The peace was short-lived, however, as Jacob received word that Esau was awaiting his return with an army of four hundred men.
All these circumstances helped prepare Jacob with the fortitude he needed to be able to build the Jewish nation.
Jacob said to them, "My brothers, where do you come from? The day is still long and it is not yet time to gather in the flocks." (Gen. 29:4)
Jacob felt the need to admonish an injustice when he saw one, but in a soft manner.
The Chafetz Chaim once heard that a student of his had strayed from observance and smoked on Shabbos. He called the young man to his room and spoke to him for a few minutes. The boy emerged a changed person. Many years later, the fellow related that the Chafetz Chaim hadn’t scolded him at all. He had merely taken the boy’s hand in his own and stroked it. With tears in his eyes he murmured, “Shabbos! Shabbos!”
The man said, “I remember how one tear from the Chafetz Chaim rolled onto my hand, and I can still fell the burn from that tear fifty years later!”
Did You Know...
It is customary to arrange a party on the first Friday night following the birth of a boy, even if the baby has not yet come home. This is called the Shalom Zachor, and it dates back to Talmudic times. Different explanations are offered for the Shalom Zachor:
- Since birth is dangerous, we make a party of thanksgiving for a safe birth. A kiddush is similarly made for the birth of a girl.
- The Talmud teaches that a child studies Torah in the womb, and then forgets it at birth. The party is to offer comfort for this loss, and to bless the child that he should study and regain the loss.
- A third reason suggested is to offer good wishes for a timely circumcision, as the child must first experience the sanctity of Shabbos before being circumcised.
December 1, 2005
Parshas Tol'dos 5766
Commentary by Rabbi Ephraim Nisenbaum
Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline rather than in his relationship to his fellow man. This was symbolized by one of Isaac’s few activities mentioned in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.
Isaac was somewhat removed from his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one. His days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.
Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob would not be taken advantage of by Esau’s wiliness.
Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.
Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.
Isaac, did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.
Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.
...Isaac prayed opposite his wife . . . (Gen. 25:21)
A parent’s prayers are an integral part of the children’s success. The Chafetz Chaim once found his mother’s tear-stained Tehillim (book of Psalms). He kissed it fondly saying, “Do you know how many tears my mother shed in this Tehillim, praying that I would grow to be a good, faithful Jew?”
The Steipler Rav once said that success in raising a child requires some effort, but mostly prayer. He mentioned that he prayed every day for his son’s success, even after his son was already a grandfather and an accomplished Torah scholar!
Did You Know...
There is a tradition that when one marries, all his sins are forgiven. It is for this reason that the bride and groom fast on the wedding day, and they recite the Yom Kippur confession during their prayers before the wedding. For the same reason, the groom wears a kittel, the white robe worn on Yom Kippur. (Among Sefardic Jews, the bride does not fast, and the groom does not wear a kittel.)
The commentators explain that the sins are not totally forgiven; rather they are put on hold. If the groom and bride begin their life together righteously, the sins are forgotten. If, however, they revert to the same behavior, they remain accountable for their previous actions, too.
Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline rather than in his relationship to his fellow man. This was symbolized by one of Isaac’s few activities mentioned in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.
Isaac was somewhat removed from his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one. His days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.
Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob would not be taken advantage of by Esau’s wiliness.
Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.
Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.
Isaac, did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.
Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.
...Isaac prayed opposite his wife . . . (Gen. 25:21)
A parent’s prayers are an integral part of the children’s success. The Chafetz Chaim once found his mother’s tear-stained Tehillim (book of Psalms). He kissed it fondly saying, “Do you know how many tears my mother shed in this Tehillim, praying that I would grow to be a good, faithful Jew?”
The Steipler Rav once said that success in raising a child requires some effort, but mostly prayer. He mentioned that he prayed every day for his son’s success, even after his son was already a grandfather and an accomplished Torah scholar!
Did You Know...
There is a tradition that when one marries, all his sins are forgiven. It is for this reason that the bride and groom fast on the wedding day, and they recite the Yom Kippur confession during their prayers before the wedding. For the same reason, the groom wears a kittel, the white robe worn on Yom Kippur. (Among Sefardic Jews, the bride does not fast, and the groom does not wear a kittel.)
The commentators explain that the sins are not totally forgiven; rather they are put on hold. If the groom and bride begin their life together righteously, the sins are forgotten. If, however, they revert to the same behavior, they remain accountable for their previous actions, too.
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