At the start of the Parsha, Yaakov is preparing himself and his family for the reunion with Esav, 20 years after he escaped his parent's home and Esav's wrath. Yaakov is afraid of the ramifications of this reunion, and is terrified once he learns that Esav is coming to greet him with an Army of 400 men.
According to Rav SR Hirsch, the root of the word ויצר is not צור or צרר, which are the Hebrew words commonly used to described sadness (as in Tsarot or Tsuris). ויצר, per Hirsch is from the root of the word "shape" (צורה) or "narrow" (צר). Yaakov felt his entire world closing in and that he was entirely at the mercy of Esav. That Esav had the power to "shape" Yaakov and his family into whatever form he wished, much like a craftsman shapes the material into whatever design he chooses. Yaakov's action of splitting his camp into two parts for preservation purposes set a precedent which the Jews followed throughout history. The Jewish people, per Hirsch, were able to survive the ravages of history since we were always dispersed. So when Jews were being killed in the West, the Jews in the East prospered.
As Yaakov is moving his camp into place for the reunion with Esav, he is left alone while he checks to see if any small items remain. Yaakov Avinu made his money the hard way and according to the Mefarshim was not going to leave anything behind, even the smallest item. The angel who wrestles with Yaakov, according to Rashi and some of the other Mefarshim, was none other than Satan (aka the angel of death, aka the Yetzer Hara).
According to the Kli Yakar, the Yetzer Hara felt that the opportunity was ripe to try and seduce Yaakov into doubting his beliefs in Hashem. Why was the opportunity ripe? Yaakov's love of money. Torah and money, per the Kli Yakar are diametrically opposed values and since Yaakov went out of his way to collect sundry items from the old camp, the Satan felt that now was the time to act. But Yaakov's belief in Hashem was too strong and the Satan gave up. But not one to give up easily, the Satan touched the socket of Yaakov's thigh (כף הירך) which is a hidden part of the body. This signifies that the Satan wanted to block Yaakov's access to the hidden parts of the Torah which can only be revealed to a privileged few.
Thursday, November 22, 2007
Tuesday, November 13, 2007
ויצא-No More Mister Nice Guy
Lavan Ha'arami was greedy, a liar and a crook. He had no God, no code of ethics, no morals of any kind. His only God was money.
He hit the ground running, literally, when the Torah introduced him in Parshat חיי שרה. His mock hospitality towards Avraham Avinu's slave was only a device to get his hands on the treasures carried by the ten camels. In this week's parsha, we once again see the running man rushing to greet his guest in search of treasures. He even gives Yaakov a French kiss to see if maybe he has some jewels hidden in his mouth. This behavior is in sharp contrast to Avraham Avinu, who was also described as running to welcome strangers into his house upon whom he lavished a banquet at his own expense.
Lavan continues his crooked ways throughout the parsha, and cons Yaakov into working for 14 years to marry his daughters.
It is therefore surprising that Yaakov should say in chap. 31, 2 that Lavan's face had changed. No more mister nice guy. How much worse can it get? I would think that after 20 years of being systematically cheated and lied to in Lavan's house, a change could only be for the better.
Seforno comments that the change in face came about because Lavan and his family felt that Yaakov's windfall, his new wealth, was not his and that it belonged to Lavan. The Kli Yakar comments that Lavan did not change his face on account of Yaakov's new wealth-after all, Lavan remained a rich man in his own right. Lavan, per the Kli Yakar, was angry that he had been out-conned by Yaakov. Lavan had perfected his line of scams to the point that he felt that he could con anybody, but that nobody could con him. Lavan's sons were angry because they felt that Yaakov learned all of Lavan's tricks of the trade, and used that knowledge for his own personal gain.
He hit the ground running, literally, when the Torah introduced him in Parshat חיי שרה. His mock hospitality towards Avraham Avinu's slave was only a device to get his hands on the treasures carried by the ten camels. In this week's parsha, we once again see the running man rushing to greet his guest in search of treasures. He even gives Yaakov a French kiss to see if maybe he has some jewels hidden in his mouth. This behavior is in sharp contrast to Avraham Avinu, who was also described as running to welcome strangers into his house upon whom he lavished a banquet at his own expense.
Lavan continues his crooked ways throughout the parsha, and cons Yaakov into working for 14 years to marry his daughters.
It is therefore surprising that Yaakov should say in chap. 31, 2 that Lavan's face had changed. No more mister nice guy. How much worse can it get? I would think that after 20 years of being systematically cheated and lied to in Lavan's house, a change could only be for the better.
Seforno comments that the change in face came about because Lavan and his family felt that Yaakov's windfall, his new wealth, was not his and that it belonged to Lavan. The Kli Yakar comments that Lavan did not change his face on account of Yaakov's new wealth-after all, Lavan remained a rich man in his own right. Lavan, per the Kli Yakar, was angry that he had been out-conned by Yaakov. Lavan had perfected his line of scams to the point that he felt that he could con anybody, but that nobody could con him. Lavan's sons were angry because they felt that Yaakov learned all of Lavan's tricks of the trade, and used that knowledge for his own personal gain.
Wednesday, November 7, 2007
תולדות-Rivka and Yaakov's Sting Operation
How old were the twins, Esav and Yaakov, when the transaction over the בכורה took place? If we rely on Rashi's commentary that Yaakov made the lentil soup (נזיד עדשים) in honor of Avraham's funeral, then the twins were 15 years old. The math is simple: Avraham was 175 when he died. The Midrash believes that 5 years were cut out of Avraham's life span in order to spare him the agony of seeing how badly Esav turned out, since Hashem promised Avraham that he would die בשיבה טובה. Since Yitzchak got married when he was 40, and had to wait 20 years before Rivka gave birth, he was 60 when the twins were born. And since Avraham was 100 years old when Yitzchak was born, 175-(100+60)=15. Now imagine a 15 year old boy who is already proficient in the art of killing and hunting. So much to the point as to lend to the boy such a cynical outlook on life, that he would tell his brother that his days are numbered due to his occupation (Even Ezra 25, 32) and why do I need the בכורה. This shows us the extent of Esav's criminal mind.
Yet Yitzchak was fooled by Esav, who pulled a con job on his father. With his trick questions, Yitzchak thought Esav to be a righteous person. Rivka was not fooled, perhaps because she grew up in a house of liars, and had a brother who was perhaps the most treacherous swindler of them all, Lavan. And since Rivka was told in her pregnancy that one of the boys is a tsadik while the second is an evil person, she had no problem determining which was which.
Yitzchak remained fooled until his dying day, as he called Esav to bestow the blessings upon him believing that he is deserved of the blessings. Rivka reacts to this with a huge con job of her own. Dress up Yaakov in Esav's clothes and outswindle the swindler. Yaakov at first is reluctant to take part in such a devious operation. But staid persuasion and coaxing on Rivka's part gave Yaakov the courage he needed to lie to his father and take the brachot which were legitimately his away from Esav's grasp. It is interesting to note Rashi's commentary at the beginning of the parsha on the words איש תם. One who is not clever enough to cheat is deemed innocent (מי שאינו חריף לרמות קרוי תם). Yaakov was indeed too innocent a person to practice in the art of deception, but when the future of Bnei Yisrael was at stake, and when his brother Esav tried to steal what was not rightfully his, Yaakov outsmarted him with some trickery of his own.
Yet Yitzchak was fooled by Esav, who pulled a con job on his father. With his trick questions, Yitzchak thought Esav to be a righteous person. Rivka was not fooled, perhaps because she grew up in a house of liars, and had a brother who was perhaps the most treacherous swindler of them all, Lavan. And since Rivka was told in her pregnancy that one of the boys is a tsadik while the second is an evil person, she had no problem determining which was which.
Yitzchak remained fooled until his dying day, as he called Esav to bestow the blessings upon him believing that he is deserved of the blessings. Rivka reacts to this with a huge con job of her own. Dress up Yaakov in Esav's clothes and outswindle the swindler. Yaakov at first is reluctant to take part in such a devious operation. But staid persuasion and coaxing on Rivka's part gave Yaakov the courage he needed to lie to his father and take the brachot which were legitimately his away from Esav's grasp. It is interesting to note Rashi's commentary at the beginning of the parsha on the words איש תם. One who is not clever enough to cheat is deemed innocent (מי שאינו חריף לרמות קרוי תם). Yaakov was indeed too innocent a person to practice in the art of deception, but when the future of Bnei Yisrael was at stake, and when his brother Esav tried to steal what was not rightfully his, Yaakov outsmarted him with some trickery of his own.
Monday, November 5, 2007
חיי שרה-The First Jewish Cemetery in Palestine
Parshat חיי שרה opens with a lengthy description of Avraham's quest to find a burial place for his beloved wife and childhood sweetheart Sarah. Many of the Mefarshim wonder why the Torah spends no less than 13 pesukim (Bereishit 23, 3-16) describing Avraham's negotiation with the Hittites. The Torah, known for its brevity, seems to have spent an inordinate amount of words to describe a simple land purchase.
According to the Gemara in Baba Batra 16a it is implied that this story, rather than the story of the עקדה, represents the ultimate test (out of the 10) that Avraham had to pass to show his devotion to Hashem. In its minute description of the details, the Torah in opening the parsha shows the humiliation that Avraham had to go through in order to secure his wife's burial spot. Certainly any normal person would question his own beliefs in Hashem. After all Avraham was promised the sky and moon, not to mention the earth, in the previous parshiot. And if Hashem promised him all of Eretz Yisrael, why should he not be entitled to a piece of burial property? The fact that Avraham maintained his stoic composure and belief in Hashem throughout the process shows that he was a true believer and never once did he doubt these beliefs. This caused the Satan, according to the Gemara, to remark in the book of Job (1, 6-7) that in the entire land, no one more worthy than Avraham was found.
A closer look at the story that unfolds reveals several other important details that may have been overlooked had the Torah skimped on details in the parsha. The respect that Avraham showed the natives, the eloquence of his speeches, the genuflections throughout the negotiating process are worthy of noting for the generations. This posturing by Avraham created a climate of mutual respect which smoothed over the tensions that were bubbling beneath the surface. What a sharp contrast to the relationship that exists today in the very same spot between the progeny of both Avraham and the Hittites. Certainly there is a lesson here that we can all profit from.
But perhaps the most important part of the negotiation and the true intentions of Avraham are revealed by a closer study of the pesukim. Avraham does not want to just bury Sarah in the local cemetery. He wants to establish a Jewish cemetery in the heart of Hebron so that Jews in the future generations will have a burial place as well (תנו לי אחוזת קבר). The native Hittites want to avoid this. Despite their feigned politeness, the Hittites want Avraham to get lost. They know that a Jewish cemetery means that Avraham and his clan are here to stay. So they instead offer Avraham a choice grave in the cemetery reserved for the Hebron royalty. When Avraham rejects this offer and puts in an bid for Efron's field and cave, Efron offers Avraham free use of his land for the cemetery. Avraham, knowing that Efron's intention were certainly not philanthropic nor kind, rejects that offer and asks Efron to name his price. In a last attempt to dissuade Avraham, Efron names a price which is so ridiculous, so exorbitant, that anybody with any sense would walk away from the deal. But Avraham at this point shows his determination to establish the Jewish cemetery and quickly shakes the proffered hand while counting out the money, cementing the deal which established the first Jewish cemetery in Palestine. And it remains the most contested one up to this very day.
According to the Gemara in Baba Batra 16a it is implied that this story, rather than the story of the עקדה, represents the ultimate test (out of the 10) that Avraham had to pass to show his devotion to Hashem. In its minute description of the details, the Torah in opening the parsha shows the humiliation that Avraham had to go through in order to secure his wife's burial spot. Certainly any normal person would question his own beliefs in Hashem. After all Avraham was promised the sky and moon, not to mention the earth, in the previous parshiot. And if Hashem promised him all of Eretz Yisrael, why should he not be entitled to a piece of burial property? The fact that Avraham maintained his stoic composure and belief in Hashem throughout the process shows that he was a true believer and never once did he doubt these beliefs. This caused the Satan, according to the Gemara, to remark in the book of Job (1, 6-7) that in the entire land, no one more worthy than Avraham was found.
A closer look at the story that unfolds reveals several other important details that may have been overlooked had the Torah skimped on details in the parsha. The respect that Avraham showed the natives, the eloquence of his speeches, the genuflections throughout the negotiating process are worthy of noting for the generations. This posturing by Avraham created a climate of mutual respect which smoothed over the tensions that were bubbling beneath the surface. What a sharp contrast to the relationship that exists today in the very same spot between the progeny of both Avraham and the Hittites. Certainly there is a lesson here that we can all profit from.
But perhaps the most important part of the negotiation and the true intentions of Avraham are revealed by a closer study of the pesukim. Avraham does not want to just bury Sarah in the local cemetery. He wants to establish a Jewish cemetery in the heart of Hebron so that Jews in the future generations will have a burial place as well (תנו לי אחוזת קבר). The native Hittites want to avoid this. Despite their feigned politeness, the Hittites want Avraham to get lost. They know that a Jewish cemetery means that Avraham and his clan are here to stay. So they instead offer Avraham a choice grave in the cemetery reserved for the Hebron royalty. When Avraham rejects this offer and puts in an bid for Efron's field and cave, Efron offers Avraham free use of his land for the cemetery. Avraham, knowing that Efron's intention were certainly not philanthropic nor kind, rejects that offer and asks Efron to name his price. In a last attempt to dissuade Avraham, Efron names a price which is so ridiculous, so exorbitant, that anybody with any sense would walk away from the deal. But Avraham at this point shows his determination to establish the Jewish cemetery and quickly shakes the proffered hand while counting out the money, cementing the deal which established the first Jewish cemetery in Palestine. And it remains the most contested one up to this very day.
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