Tag: parasha

parasha Vayechi 5783

parasha Vayechi 5783

“For Your salvation I wait, O L-RD.” – Genesis 49:18

During Jacob’s prophetic review of the tribes, encapsulated in the blessings given to his twelve sons, his expectation is to gain a glimpse of the final redemption. He predicts that “Dan shall judge his people, as one of the tribes of Israel” (Genesis 49:16). He foresees that Samson will descend from the tribe of Dan; yet, the victory of Samson is short lived; Samson is given his moment in the history of Israel, raised up to defend Israel against the Philistines. Yet, he is not the redeemer who will appear at the end of the age. Rather, as is written in Pirkei Avot, “every man has his hour.”

Upon realizing this, he cries out, “For Your salvation I wait O L-RD” (Genesis 49:18). Targum Yonaton paraphrases, “When Jakob saw Gideon bar Joash and Shimshon bar Manovach, who were established to be deliverers, he said, I expect not the salvation of Gideon, nor look I for the salvation of Shimshon; for their salvation will be the salvation of an hour; but for Thy salvation have I waited, and will look for, O L-rd; for Thy salvation is the salvation of eternity” (Targum Jonathan on Genesis 49:18; sefaria.org).

Why would Jacob be concerned about the final redemption, when he prophetically knew of the impending descent of his descendants into the abyss of Egypt, and their subsequent slavery? Shouldn’t his immediate concern have been in regard to the first redeemer, who would bring the Children of Israel out of Egypt and into the Promised Land? Yet, he himself said, before blessing his children, “‘Gather yourselves together, that I may tell you that which shall befall you in the end of days” (Genesis 49:1).

Jacob’s prime concern was not for a limited historical perspective, concerning only the next five hundred years, nor even the next two thousand years. His ultimate concern was for the eternal salvation of Israel; his vision spanned from the nation, that would arise from his seventy-member family in Egypt, all the way until the “end of days,” when the Final deliverance of that nation would be at hand. “For Your salvation I wait, O L-RD” (Genesis 49:18).

Blessing of Preservation

1st Aliyah parasha Vayechi

5783 – blessing of preservation

Both Manasseh and Ephraim both grew up in the royal household of Egypt. Yaakov, their grandfather, who is partially blind, asks who they are, when Jospeh brings them to him. On a deeper leve, his question may be construed as an inquiry into their character. Are their moral concomitant with the legacy of Abraham? Have they remained in their integrity as the sons of the righteous Joseph, who surely instructed them properly. Despite the surrounding idolatrous environment, are there adherents to the belief in the G-d of Israel? The answer to all of the above is yes, inasmuch that Yaakov’s blessing was for the sake of preservation, that they continue on the derech.

This blessing is performed every Friday evening when parents bless their sons. Implicitly, this blessing is meant to be a safeguard against undue influence from the less than ideal mores of society that are opposed to living a righteous life. Something we all face, in terms of this type of influence, the moreso, depending upon how much interaction we have with outside influences.

Peer pressure, while growing up, especially for those of us who have grown up in the secular world; and, other types of pressure today as adults at work, in social spheres, and at the hands of the misguided social justice warriors who use intimidation and condemnation as their means to compel or cancel others, who do not follow the narrative norm. Yet, Israel is a nation set apart from the nations.

parasha Mikeitz – 3rd aliyah

daily Torah reading: parasha Mikeitz 5783 -3rd aliyah

Shalom Aleichem: The weekly reading of the Torah is divided into seven portions; each of these is called an “aliyah.” Tradition teaches that when we study the aliyah on its designated day, a light from H’Shem is bestowed upon us. Light represents wisdom. May we learn in the light of H’Shem’s wisdom, as is written, “Enlighten my eyes to the wondrous ways of your Torah” (Psalms 119:18).

parasha Vayeishev 5783

parasha Vayeishev (Genesis 37:1 – 40:23) 5783

Joseph trials paved the way toward the preservation of his entire family, seventy people who came down to Egypt for provisions during the famine, and remained, when Joseph provided residential status for them in the land of Goshen.

Yet, his nisyanos (trials) were meant to refine his character, as mentioned, “He sent a man before them; Joseph was sold for a servant; His feet they hurt with fetters, his person was laid in iron; Until the time that his word came to pass, the word of HaShem tested him” (Psalms 105:17-19).

parasha Vayeishev 5783 – 6th aliyah

parasha Vayeishev 6th aliyah (Genesis 39:7-23)

 “Self-respect is the fruit of discipline; the sense of dignity
grows with the ability to say no to oneself.” – Abraham Joshua Heschel

 Concerning Joseph, who was tempted by his master Potiphar’s wife,
it is written that “he refused, and said unto his master’s wife: ‘Behold, my master,
having me, knoweth not what is in the house, and he hath put all that he hath
into my hand; he is not greater in this house than I; neither
hath he kept back any thing from me but thee, because thou art his wife. How
then can I do this great wickedness, and sin against G-d?’

– Genesis 39:8-9, JPS 1917 Tanach

 note: The importance of engaging with Torah cannot be
underestimated. Chasidism teaches that there is a light from Above that
sustains our understanding, and enlightens our eyes to the nature of G-d’s
wisdom, especially while reading the concurrent passage of the day, known as
the aliyah.

“Open Thou mine eyes, that I may behold wondrous things
out of Thy law.”

–
Psalms 119:18, JPS 1917 Tanach

 

 

The Importance of Teshuvah

parasha Vayeishev 5783

Judah was the first to leave the derech (path), and the first to return: as is written, “Judah went down from his brothers,” depicting his spiritual descent when he left the company of his brethren; consequently, he went into a business partnership with an Adulamite. Being within those circles of influence that pertain to the commonalities of one’s profession with others of similar interest, he thereby became enamored of the daughter of a prominent merchant. The result being that he married her, who in all likelihood was a Canaanite. Note that Abraham had not permitted Eliezer to take a wife for his son Isaac, from amongst the Canaanites.

Yet, this did not turn out well for Judah. His first son was evil and died. His second son refused to honor his Levirate marriage to his deceased brother’s wife. H’Shem did not approve; so, Judah’s second son also died. Out of superstition, Judah delayed giving his third son to Tamar, the woman in question, after both her husbands died. Yet, justice prevailed for the sake of Tamar’s reputation, who took matters into her own hand.

According to the Zohar, that she had a prophetic vision, concerning Moshiach (Messiah). She envisioned that he would descend from her offspring; for that higher reason, she disguised herself as a harlot and enticed Judah. Incidentally, Judah’s wife had already passed away; this should, at least, be noted in regard to his cohorting with a harlot, who he did not realize was his daughter-in-law, Tamar. Regardless, his conduct may still be seen as morally reprehensible by some. Yet, G-d can bring about light out of darkness. “Who can bring a clean thing out of an unclean?” (Job 14:4, JPS 1917 Tanach).

Judah’s repents, when he admits in front of many that the staff, cord, and signet that Tamar presented was his own, previously given to Tamar, who he thought was a harlot, as a pledge of payment due, namely, a goat from his flock. Judah’s acknowledgment of sin, ostensibly concerns his not giving his third son to Tamar. “And Judah acknowledged them, and said: ‘She is more righteous than I; forasmuch as I gave her not to Shelah my son.’ And he knew her again no more” (Genesis 38:26, JPS 1917 Tanach).

Yet, when we look at this overall narrative in closer detail, the nature of Judah’s straying off course may be brought into the light. It is implied from the first verse of the passage, that he had a spiritual descent, beginning when “Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah” (Genesis 38:1). He went down in esteem in the eyes of his brothers for his role in selling Joseph, and he turned away from his priorities as a son of Jacob, namely the spiritual heritage of the patriarchs. Only after his repentance of the end result of his misgivings occurred, was he restored.

parasha Vayeishev 5783 – 5th aliyah

The Plight of Joseph

The importance of engaging with Toran cannot be underestimated. Chasidism teaches that there is a light from Above that sustains our understanding, and enlightens our eyes to the nature of G-d’s wisdom, especially while reading the concurrent passage of the day, known as the aliyah.

“Open Thou mine eyes, that I may behold wondrous things out of Thy law.”

– Psalms 119:18, JPS 1917 Tanach