‫בס״ד‬
Into The Weekly Parsha
November 21, 2015
9 KISLEV
This week's Insights are dedicated in memory of Malka bas Yosef—Malka Levine
By Jerry Levine and Family. “May her Neshama have an Aliya.”
VOLUME 6, ISSUE 7
Based on the Torah of our Rosh HaYeshiva HaRav Yochanan Zweig
PARSHAS VAYETZEI
And Yaakov said to his brethren “gather stones…” (Bereishis 31:46)
Rashi (ad loc) comments, “this refers to his sons who were as brothers
to him, standing by him in his troubles and wars.” Rashi’s explanation
seems a little difficult to understand; if the Torah meant to say his sons
why are they referred to as “his brothers”?
Table Talk
There is an interesting contrast
between Lavan’s actions in Parshas
Chayei Sarah, when he met Eliezer,
and his actions in this week’s Parsha.
When Eliezer arrived, Lavan invited
him into the family home and added, “I
have cleared out the house” - meaning
that all of the idols had been removed
from the premises. Yet while he did
this for Eliezer, who stayed for only a
single night, Lavan did no such thing
for Yaakov Avinu, who stayed in his
home for much longer. Yaakov is
known as the greatest of all three
Patriarchs; if Eliezer, who was merely
the servant of Avraham, was particular
about
not
remaining
in
an
environment polluted by idolatry,
Yaakov should have
certainly objected to it!
Why did he agree to stay
in Lavan’s home despite
the presence of idols?
Rashi is highlighting how Yaakov legacy was considered complete
interacted with his children. Often (see Rashi 35:22) and all of his
parents treat their adolescent children were righteous. This also
children as employees they can explains Rashi’s comment in
order around—and that’s on a Parshas Vayechi (49:24) on the
good day. On a bad day, they words “Even Yisrael” – foundation
tend to treat them as
of Israel. There
indentured servants Yaakov Avinu treated Rashi says that the
(“take
out
the
word “Even” is a
his adolescent
garbage!” or “get me
of the
children as equals. contraction
a beer!” etc.). Rashi
words “Av” and
is telling us that
“Bonim” – “father
Yaakov
Avinu
treated
his and sons”. In other words, the
adolescent children as one would foundation of the Jewish people is
treat siblings: in other words, as built on the strength of the
equals. This is what spurred them relationship between Yaakov and
to stand by him during his his children; that of a healthy
troubles and throughout wars. It’s relationship between a father and
no wonder then that Yaakov’s his sons.
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“…and he [Yaakov] cried” (29:10).
Rashi relates that Yaakov was
saddened by the fact that he came
searching for a wife empty handed
in contrast to Eliezer who, when he
went to find a wife for Yitzchak,
came bearing many gifts. This was
because Elifaz, the son of Esav,
pursued him on the orders of his
father to kill Yaakov. But Elifaz, who
was “raised on the lap of Yitzchak,”
did not want kill Yaakov. As Elifaz
was conflicted, he asked Yaakov,
“What should I do about my
father’s
command?”
Yaakov
responded,
“Take
all
my
possessions, I will be impoverished
and a poor person is considered as
if he is dead.” Obviously, Elifaz
couldn't return to his father and
outright lie by saying that he killed
Yaakov because the truth would
come to light eventually. This being
so, even if technically he didn't
violate his father's command, how
could this scheme possibly satisfy
Esav?
There is a well known maxim in
Judaism; “He who publicly shames
his neighbor is as though he shed
his blood” (Baba Metzia 58b). The
Gemara continues – “all who
descend into Gehenna eventually
leave. Except for one who publicly
shames his neighbor.” This is quite
remarkable.
The
ultimate
punishment
for embarrassing
someone is worse than the
punishment received for killing
him! How is this possible?
Rabbeinu Yonah in his famous work
explains that the pain of shame is
even worse than death itself
(Shaarei Teshuva 3:139).
The reason is quite obvious. When
one kills someone the pain caused,
while severe, is temporal. In
contrast, when one suffers a deep
humiliation the pain is replayed in
their mind constantly and endured
for a lifetime. This, in effect, causes
a much greater emotional trauma
to the victim than the pain of nonexistence and therefore merits a
much greater punishment.
This fact is demonstrated as Yaakov
was so pained by the fact that he
was penniless and had nothing to
offer as a gift to his future wife that
he cried. Clearly, Elifaz felt that
Esav would be satisfied with the
continuous humiliation of Yaakov.
“She (Rachel) conceived and gave birth to a son. She said “Hashem has
removed my shame.” (30:23)
Rashi (ad loc) explains that until a woman gives birth she has no one to
blame for her mistakes, once she has a child she blames it on him; “who
broke the dish? Your son! Who ate the figs? Your son!” What does Rashi
mean? It seems a little preposterous that having a child gives one carte
blanche to lie and hide responsibility.
In honor of Levi’s birth in this week’s
Parsha, we thought it appropriate to
mention the following amazing
discovery that is unfortunately not
well known. This is based on an article
written by Rabbi Edward Davis of
Young Israel of Hollywood, Florida.
BIRKAS KOHANIM WRITTEN IN
SILVER… An archeological discovery in
1979 revealed the Pesukim of Birkas
Kohanim (Bamidbar 6:24-26) in what
appears to be the earliest biblical
passage ever found in ancient
artifacts. Two tiny strips of silver, each
wound tightly like a miniature scroll,
bearing the inscribed words, were
uncovered in a tomb outside of
Jerusalem and dated from the 7th
century BCE - easily 400 years before
the famous Dead Sea Scrolls. Many of
the modern biblical “scholars” have
claimed that the Torah was man-made
and was probably written at the time
of the first exile in the 6th century BCE,
when the Jews were exiled to
Babylonia. What this archeological
discovery proved was that the words
of the Torah predate what these
“scholars” have been insisting for
many years. This discovery was
brought to light through special
photography, proving that this was
truly Birkas Kohanim as we know it.
Archaeologists working together with
scientists at NASA’s Jet Propulsion
Laboratory and using advanced
imaging systems, made these writings
clear, proving once again to these
“scholars” that the words of the Torah
predate the Babylonian exile and
disproving another one of their
outlandish claims.
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