Podcasts about esav

Shavuot- Being G-d's Servants The Mechilta famously tells that before G-d gave the Torah to Beneh Yisrael, He offered it to other nations. He first asked the descendants of Esav if they wanted the Torah, and they replied by questioning what the Torah demanded. G-d said that the Torah forbids murder – whereupon the people of Esav said they could not possibly abide by such a command. G-d then offered the Torah to the nation of Moab, and they, too, asked what it entailed. He said that it forbids immorality, illicit intimate relationships – and the people of Moab refused. G-d then offered the Torah to the nation of Yishmael. When they heard that the Torah forbids stealing, they declined. One of the commentators to the Mishna – the Mirkebet Ha'mishneh (Rav David Moshe Abraham Ashkenazi, 1680-1745) – explains the meaning and significance of this story. The Mechilta here is teaching us that accepting the Torah requires accepting the parts of the Torah that we find difficult, that force us to go against our natural instincts and inclinations. Hashem first told the people of Esav about the prohibition of murder – because they were violent by nature, and in order to accept the Torah, they needed to commit to restraining their violent impulse. This is something they were not prepared to do. And the same is true of Moab and immorality, and Yishmael and theft. The first thing G-d told each of them was the command which they would find most difficult – because this is precisely what accepting the Torah requires: that we be prepared to break our nature, to act in opposition to our instinctive tendencies. Rav Yisrael Salanter, in one of his more famous letters ( Or Yisrael , 17), elaborates on this concept, on the need to observe the Torah even when this is difficult, when this requires struggle. He writes that even if a person observes many Misvot, and generally follows a religious lifestyle, he might still not earn the title "Ebed Hashem" – a servant of Hashem. An "Ebed," a servant, is somebody who works ("Obed"). If a person fulfills Misvot only when he finds it convenient, what it does not entail hardship or difficulty, then he is not working, and so he is not actually serving Hashem. We become Hashem's servants only when we commit to observe even those Misvot which we find challenging, to abide by Hashem's rules even when this demands a great deal of struggle. There is a famous Yiddish expression among Ashkenazi Jews, "Shver tsu zayn a Yid" – "It is difficult to be a Jew." This expression is commonly viewed with disdain, as something one should never say, as it reflects a cynical, negative attitude toward Judaism. We are to be proud of Jewish life and always emphasize – to ourselves, to our children, and to others – the unparalleled joy and beauty of Torah life. I would suggest, however, a different perspective on this expression, that it makes an important and powerful comment about what Judaism is all about. Being a Jew means remaining committed even when this is difficult. Of course, Jewish life is, generally, beautiful. But often, it requires struggling to overcome difficult challenges. And accepting the Torah means committing ourselves to follow the Torah even when this requires struggle. Thus, indeed, "it is difficult to be a Jew" – being a Jew means accepting that it will sometimes be difficult. When Hashem came to Beneh Yisrael to offer them the Torah, they immediately responded with the resounding declaration, "Na'aseh Ve'nishma" – "We will perform and we will hear" (Shemot 24:7). Curiously, however, the Gemara (Shabbat 88a) tells that Hashem suspended the mountain over Beneh Yisrael and threatened to drop it on them if they did not accept the Torah. Many commentators raised the question of why Hashem needed to threaten Beneh Yisrael after they had enthusiastically expressed their commitment by declaring "Na'aseh Ve'nishma." One answer is that Hashem sought to impress upon them the obligation to observe the Torah under all circumstances, even when it is difficult and inconvenient. It was easy to announce "Na'aseh Ve'nishma" – but there would be many times in the future when they would be far less enthusiastic, when Torah observance would be a challenge, when they would need to struggle. G-d therefore held the mountain over them – to make it clear that they were becoming His servants, and this means serving Him even when this requires hard work. We must serve Hashem not only when we are "in the mood," when we feel like it, but even when we don't. Every person has his own set of struggles in Torah observance. What comes easy for one person is a struggle for somebody else. We need to each find our own weaknesses, our own areas of struggle, the parts of Torah observance which pose a special challenge for us. We must then make the commitment to accept this struggle, to work hard, to put in the effort, to do the best we can, to serve Hashem to the very best of our ability even when we find it difficult.

PLEASE FILL OUT OUR SURVEY: https://bit.ly/BLNOlistenersurveyIn the season finale, Rabbi Fohrman and Imu explore the final commandment—“Thou shalt not covet”—through the emotional reunion of Jacob and Esau. As they unpack the psychological wounds left by their father's perceived favoritism, a deeper truth emerges: healing comes not from acquiring more, but from seeing the divine in one another. Through a close reading of the text, they reveal how these once-bitter rivals move beyond envy, offering a profound lesson on finding wholeness in our relationships.For more on Rabbi Fohrman's reading of the deception story, see this essay from his book Genesis: A Parsha Companion, as well as this video Why Did Rebecca Trick Her Husband Isaac. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

PLEASE FILL OUT OUR SURVEY: https://bit.ly/BLNOlistenersurveyContinuing their journey through the Ten Commandments, Rabbi Fohrman and Imu examine murder and adultery through the lens of the Genesis Deception story. They unpack why Esau—usually painted as the bad guy—holds back from killing Jacob even when he knows exactly where to find him, giving us a fresh take on "Do not murder." Then they explore how Laban's meddling in Jacob's marriage to Rachel offers a surprising spin on adultery—showing it's not just about infidelity, but about the damage caused when someone interferes in sacred relationships. Through their analysis, a profound message emerges: the commandments aren't simply rules, but wisdom about how our actions affect our deepest connections and desires.For more on Rabbi Fohrman's reading of the deception story, see this essay from his book Genesis: A Parsha Companion, as well as this video Why Did Rebecca Trick Her Husband Isaac. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

PLEASE FILL OUT OUR SURVEY: https://bit.ly/BLNOlistenersurveyContinuing their analysis of the Ten Commandments through Genesis 27, Rabbi Fohrman and Imu focus on two pivotal commands: Shabbat and honoring one's parents. They begin by uncovering surprising connections between Rebecca's plea for Jacob's safety and the concept of divine rest. How does Jacob's exhausting fourteen-year labor under Lavan transform our understanding of Shabbat? And what can this teach us about finding true rest in our own lives?The discussion then turns to the command of Kibbud Av v'Em - honoring both father and mother. Through a close reading of Esav's response to his parents' values, even after feeling betrayed, they reveal how this command speaks to something far deeper than mere obedience. It points to the delicate art of maintaining wholeness in relationships, ultimately connecting to our relationship with the land itself.Join Rabbi Fohrman and Imu as they demonstrate how these two commands emerge not as arbitrary rules, but as profound wisdom about maintaining balance in our most fundamental relationships - with time, with family, and with the earth that sustains us.Intrigued by our discussion of land as our grandparents? Explore this idea further in our Shavuot episode of Into the Verse. For a deeper dive, we recommend Rabbi Fohrman's courses A Tale of Two Names: Elokim and YHVH and The Meaning of Life, as well as his analysis of the deception story in this essay from his book Genesis: A Parsha Companion, as well as this video Why Did Rebecca Trick Her Husband Isaac. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

Welcome to Daily Bitachon. We are completing the final explanation of our first pasuk , the word ורב V'Rav /The Jewish people became many, they multiplied. The Baal Haggadah explains that they are multitudes like the grass of the fields. So the word rav means a lot. But the Sefer Shibolei HaLeket quotes Rabbenu Yeshayahu that v'rav is does not mean they became a lot. Rather, it means holech u'mitrabeh / They are constantly growing. That's why we say revavah k'tzemach hasadeh netatichech / they were multiplying like the grass of the fields. Grass of the fields just keeps on growing and growing. This pasuk actually uses three terms: gadol /great, atzum /powerful, and v'rav / many or multiply . The Maharal in his Sefer Divrei Negidim page פ tells us, these three terms correspond to the merits of our three Avot . The term gadol is in the zechut of Avraham. Like it says v'e'escha l'goy gadol / I'm going to make you into a goy gadol, a great nation. Therefore, his children became gedolim , as we explained gadol means that you're not influenced by the outside world;you are an influencer , not an influencee . Atzum , powerful, is in the merit of Yitzchak Avinu. King Avimelech told Yitzchak Lech me'imanu ki atzamta mimenu me'od / Leave us because You are much more powerful than us . That's the term atzum . Finally, the term v'rav is in the merit of Yaakov Avinu, whom Hashem told El Shaddai yevarech otcha v'yafrecha v'yarbecha , He will make you fruitful v'yarbecha/ and multiply you. So V'Rav / To multiply is ascribed to Yaakov Avinu. He had 12 children and from there everything branched out. This is a fundamental- that everything we have is zechut avot . What is this concept specifically of V'Rav ? The Sefer Maaseh Nissim asks, Is is true that we more than anybody else? The other nations are more than us. And he answers that V'Rav means they have a multiplying power but it's not that they're numerous, rather, qualitatively , they have a multiplying power. They have the potential for tremendous growth. Like a seed that grows into something else that has more seeds and continues and continues. There are trees that can become extinct. There are things that are wiped out, but grass is always there. It keeps growing and multiplying to no end. That is the potential of Jewish people- that they will be forever. We are an eternal nation. Of course, there are nations that are numerically more than us. But going back to the time of Mitzrayim , has any culture survived like us? We have that power of survival of eternity, we are the eternal nation. As we have spoken about before, in we V'Hi SheAmda , we are the eternal nation, the Jewish people. That is the blessing of V'Rav . Yaakov Avinu wrestled with the angel of Eisav Ad alot hashachar / until the morning star. The Sefer HaChinuch , in the third mitzvah, talks about the underlying reason behind gid hanasheh /the displaced sinew from the wrestling match between Yaakov and this and the angel of Esav, which is to hint to us that even though we will suffer tremendous difficulties during our exiles, in the hands of the nations, in the hands of the children of Esav, we are guaranteed betuchim shelo yovdu / that we will not become extinct. l'olam ya'amod zar'am v'shmam , forever their children will last. By constantly remembering this, they will strengthen their emunah that they will last forever. When Esav's angel fought Yaakov, he hit him on his thigh, symbolizing his seed. He was trying to eradicate the future seed. But we survived. Yaakov Avinu was limping, but the sun came out and he was healed. That is a sign for us that The sun of Mashiach will come v'yirpa'einu and heal us and redeem us. That is the seed -like aspect of revavah , that we will be there forever. The seed will never end; it is constantly replanting and restarting. Yet another lesson and Chizuk in emunah and bitachon from our Haggadah.

PLEASE FILL OUT OUR SURVEY: https://bit.ly/BLNOlistenersurveyPicking up from last week's cliffhanger, Rabbi Fohrman and Imu tackle an uncomfortable and paradoxical question: How can a perfect being—God—choose vulnerability? This unsettling concept seems to be at the heart of the parallels they uncover between Genesis 27 and the Revelation narrative. By analyzing the blast of the shofar at Sinai alongside Esav's anguished cry, they explore what it means for God, the perfect being, to open Himself to vulnerability.This paradox leads them to a deeper understanding of the Ten Commandments and their articulation. Through this reflection, Rabbi Fohrman and Imu reveal how God's first commandments speak to profound truths about divine love, family dynamics, and the nature of idolatry. What does Jacob's invocation of God's name reveal about the third commandment? And how might Isaac's relationship with his sons offer insights into our own connection with the divine?Join Rabbi Fohrman and Imu as they unpack these questions and show how the Torah's most foundational laws emerge from one of its most complex family dramas.For more on Rabbi Fohrman's reading of the deception story, see this essay from his book Genesis: A Parsha Companion, as well as this video Why Did Rebecca Trick Her Husband Isaac. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

Welcome to Daily Bitachon . We continue with the next unit in the Haggadah . במתי מעת Bimtei Me'at/In a little bit of Meteh What does Meteh mean? One year we were doing the Haggadah shel Pesach and I asked, what is Meteh ? No one around the table knew. The truth is, I didn't know either. So we stopped right there and opened up a Chumash . Rashi said bimtei me'at bishivim nefesh , with 70 souls. But that doesn't translate what metei me'at means. So we looked at the Targum , our next choice after Rashi , and it said be'am ze'ir , a small nation. So metei is being defined as nation . The Metzudot David in Shoftim 20:48 says, metim- hu shem le'enoshut / Metim means humanity , or people like anshei . The Ibn Ezra says the word Meteh , anytime you have a tzere yud , it means the "plural of". For example, שער Shaar is a gate. שערי Shaare is the gates of . It's a plural possessive. So the word Meteh means a small amount of many people. That's a little strange term. Furthermore, the Ibn Ezra says the word מת never shows up in singular form. He sends us back to Devarim 2,34 where it says we overtook the nations of Sichon and it says we took over the whole city, metim . Which means anashim , but again, in plural. So it's a term for humanity in the plural sense. So a small amount of humanity. That's a strange term. The Jewish people went down in a small amount of humanity, and as Rashi says bishivim nefesh, they went down with 70 souls. Rav Dessler, in volume 3 page 211 explains that certain numbers are significant. The number 70 has a significance. There are 70 nations in the world, broken down into 35 nations under Esav , which we'll call Western civilization , and 35 nations under Yishmael , which we call that the Arab world. Those are the 70 nations. It's not a coincidene. The number seven is a completion, like the seven days of the week. And 10 is also a full gamut. So 70 is a completeness. 70 years is a full life. So the number 70 is not a coincidental number. When the Jewish people, hit the number 70, they were a metim . They were a small humanity, a small nation . Those 70 people had inside of them the 70 forces that corresponded to all the 70 nations. This shows us that Hashem is setting us up for greatness and every detail is measured. It says in Bereishit 46:27, kol hanefesh le'beit Yaakov haba'ah Mitzrayimah shivim / All the souls that came down were 70. The commentaries point out from the Midrash Rabbah 94:9 that if you count, there weren't actually 70. Some say Yocheved was born as they were coming in (She was the mother of Moshe Rabbenu, and God was sending the refuah before the Makkah ), others say it was Serach bat Asher . Still others say it was Hakadosh Baruch Hu who ended up being the 70th one. In Ha'azinu 32:8, it says be'anchel Elyon goyim / when Hashem started to give the inheritance to the nations, be'hafrido bnei Adam, when he separated them by the Dor Haflagah into 70 nations ( that's when the 70 nations happened). It says there lemispar Bnei Yisrael . The 70 nations corresponded to the 70 Jews that went down to Mitzrayim . So God was working out 70 corresponding to the 70. Rabbeinu Bachya on that pasuk lemispar Bnei Yisrael adds that the 12 tribes correspond to the 12 months and the 12 mazalot . We're above the stars, and we're above the mazal . Getting back to our Haggadah and Bimtei me'at , we're thanking Hashem that we came into Mitzrayim not just as 39 people, or 28 people, or a random 83 people. No. It was a bimtei me'at . It was small, but it was a force of humanity of 70 . As we say, bishivim nefesh yardu avotecha Mitzrayimah / 70 souls went down . And it says Ve'ata hena samcha Hashem Elokecha ke'kochvei hashamayim larov / We're like the stars in number- referring to when they got into the desert- there were 600,000 people. So we went from 70 to 600,000! And the number 600,000 is also not a random number. The Gemara in Masechet Berachot 58a says that when you see 600,000 people, there's a special bracha called Baruch Chacham Harazim . Blessed is God, Who has the wisdom of the secrets that He knows all the secrets of these 600,000 people . That means 600,000 includes all the personality types that exist in the world. Although we can have more than 600,000, those are offshoots of the basic 600,000 personalities and types of people that exist in the world. All of the energies of humanity are in 600,000. So we went from the 3 Avot ,which correspond to the three main traits the world stands on, to 70 children of Yaakov that correspond to the 70 nations, which includes all of the United Nations- every possible country type, German, France, every country type is rooted in the Jewish people. And then we go on to the 600,000 personalities. So the Jewish people are perfectly worked in to the entire makeup of the world. This is all part of the hashgacha of Hashem Every person makes a difference. The Gemara in Masechet Bava Kamma discusses one reason one should never have a dog. It says imagine if there were 600,000 people standing ready for the Shechinah to come down, and one dog barks and causes a miscarriage. Now the Shechinah won't come down in that way that it comes down only on 600,000 people. Every individual adds something. That's the uniqueness and the perfect planning that Hakadosh Baruch Hu is doing as He brings the Jewish people down into Egypt and eventually takes them out of Egypt and continues to watch each and every one of us.

Welcome to Daily Bitachon. We are now in Chol Hamoed Pesach , if you're up to date, and we're still going through the Haggadah . Haggadah is not just a one-night event. We're at the point of בָּרוּךְ שׁוֹמֵר הַבְטָחָתוֹ לְיִשְׂרָאֵל, בָּרוּךְ הוּא. Baruch Shomer Havtachato L'Yisrael Baruch Hu . Blessed is He who keeps His promises to Israel, Blessed is He Hashem keeps His promises Again the question is, what are you telling me? Isn't that obvious? And the Bet HaLevi has a beautiful explanation in Parashat Bo , where he tells us, which many of us might know, that if HaKadosh Baruch Hu didn't take us out of Mitzrayim , we would have mixed with the Egyptians, entered the 50th level of Tumah , and we would have lost our yichus , we would have lost our lineage , our connection to our forefathers. Therefore, we would no longer be the seed of Abraham . The Abraham inside of us would have disintegrated. That's what it means that if Hashem didn't take us out of Mitzrayim , we would still be there, because the promise was to the seed of Abraham . And once we lose our Yichus and we're no longer recognizable as the seed of Abraham , it's all over. Just like Esav and Yishmael are no longer a seed. The same thing could have happened to us. And that's what it means, Baruch Shomer Havtachato L'Yisrael . God kept His promise to Yisrael . If Hashem hadn't worked it out, there would be no Yisrael left to keep the promise to. This concept shows up very much in the Sfat Emet , where he talks about the concept of Magen Abraham . The Sfat Emet in Likutim Parashat Vayigash says the following, in the name of the Chidushei Harim : Magen Abraham means, Hevtichoh Hashem Yitbarach , Hashem guaranteed him (Interesting, it's the same word as Shomer havtahato L'Yisrael ) Lhiyot nish'ar nikudah achat tamid . There will always be a little dot, which we call the Nikudah HaYehudi , that little dot. In Yiddish they say the pintelle yid , the point of the Jew that will never be destroyed. Rvery Jew has in him a little bit of that Abraham Avinu DNA, which is never lost. The Sfat Emet in Bereshit Parashat Lech Lecha tells us that that's what it means when we say a person is chayav to say matai yagil ma'asai le ma'asai avotai ? When will I reach the levels of my forefathers? How in the world could we ever discuss that? Could we ever reach the levels of Abraham , Yitzchak and Yaakov . And the answer is we have that little bit of them inside of us. And he says that special spot helps every Jew to reach the levels that he needs to reach. The Sfat Emet again in Parashat Lech Lecha says that this drop inside of us, this spirit inside of us, can never be extinguished. And every Jew has that connection and that love. And that's what it means. Mayim rabim lo yuchlu lechabot et aAhava . All the oceans and waters of the world will not extinguish that love. The Sfat Emet in Devarim Parashat Vayelech says that the terms in Shir Hashirim that refer to the Jewish people, such as Gan na'ul/A sealed garden and Mayan chatum/ A sealed wellspring indicate certain areas that are sealed, where no danger, or negativity can impact. It's always protected and saved, and that's Magen Abraham, because Hashem is always looking out to make sure that we don't get lost, that we don't get tainted. There's always something left behind. This concept goes back all the way to the beginning of creation. There's a certain part of our body called the Luz bone that will never be destroyed. At the time of Techiat HaMetim / Resurrection of the dead comes, it's going to start from that Luz bone that will never be destroyed. So even when a person is buried, there is still something left, that bit that was never impacted by negativity, and from which we will be reborn. How does that work? The commentaries explain that Hashem built a safety system into creation. When Adam HaRishon ate from the Etz Hadaat , the decree was, if you eat from it, you will die. What was the safety plan? There's a part of us that only benefits from what we eat on Motzei Shabbat on Saturday night, and that's the Luz bone. And therefore, when Adam HaRishon ate on Friday from the tree, that bone wasn't impacted, so that bone did not get the decree of death on it, because it only benefits from food eaten on Motzei Shabbat . That's why it's so important to eat Seuda Reviit , the Seuda of Motzei Shabbat , which is also called Seudat David HaMelech . The three meals correspond to Avraham , Yitzhak , and Yaakov . And David HaMelech is the fourth meal, which symbolizes Mashiach . We're going to survive because of that Luz bone that Hashem put into creation, that we will never be destroyed, because there's always a spot that remains clean inside of us. And that's the safety plan. The Ramchal , in one of his sefarim , says something fascinating. He says, everything shows up in time, place, and person. There's a Luz in the person, that's their Luz bone. There's a Luz in time, and there's a Luz in place. The Luz bone in place is the Kotel HaMaravi , that will never be destroyed. That's a spot that always has in it the Shechina , and from there, everything will be reborn. That's why every Jew who goes to the Kotel HaMaravi , feels that special connection, because that spot hasn't been tainted. The Luz bone in time is Yom Kippur . That's the day that wasn't tainted. That's the day we can come back and rebuild from, because we rebuild from health. You have to have healthy skin. You have to have a healthy spot. There's always that healthy spot. That's the Magen Avraham . Hashem protects that healthy spot inside of us that will never be destroyed. It's interesting that the final prayer of Yom Kippur is called Ne'ilah / sealed , like Gan Na'ul . It's the part of the Jew that was sealed and was never tainted or affected by sin. When that is revealed, we can rebuild. And that's what happens by Ne'ilah . And everything goes back to Yetziyat Mitzrayim . Everything is Zecher L'Yetziyat Mitzrayim . Is was at Yetziyat Mitzrayim that Hashem first revealed to us how He is Shomer Havtachatol Yisrael , how He protects the Jewish people. And at the last moment, when He realized that if we didn't get out now, we would never get out, He made sure to guard that Nekudah , that spot, that Magen Avraham , so that the Jewish people wouldn't get disintegrated and get lost. That's why, to this day, there are some Jews that only keep the Seder or Yom Kippur , because these are the times where that Nekudah , that Pintele Yid comes out and is revealed. The Seder night is one of those nights. And that's Baruch Shomer Havtachatol Yisrael . And even though the Seder is over, if you listen to this after the Seder , it's not too late. Because we say Magen Avraham every single day, three times a day. Magen Avraham / God protects Avraham, doesn't only mean He protects Avraham . Of course, it means that too, He protects the Avraham of old. But it also means He protects the Avraham inside of you. There's a little dot called Avraham inside of you. And that inner Avraham is always protected and will never be destroyed.

**This week's essay is dedicated in memory of Rosa bat Shafia** Parashat Ki-Tisa begins by completing the Torah's discussion of the construction of the Mishkan. In the previous Parashiyot, we read of the building and its furnishings, as well as the special garments worn by the Kohanim and the procedure required for their consecration. The Torah now completes its discussion by presenting a number of additional laws, such as the mandatory annual half-shekel tax ("Mahasit Ha'shekel"), the washing basin at the entrance of the Mishkan (Kiyor), the Ketoret (incense), the anointing oil (Shemen Ha'mish'ha), and the designation of Besalel as the chief artisan who would oversee the project. Having concluded its discussion of the Mishkan, the Torah then speaks of Shabbat, and the strict prohibition against its desecration. Rashi (31:13) explains that the command of Shabbat appears here to indicate that the construction of the Mishkan did not override the Shabbat prohibitions. Hashem was telling the people that as important as it was to build the Mishkan, the place where the Shechina (divine presence) would reside, this project did not supersede the laws of Shabbat, and so the work was to be discontinued on Shabbat. The Klausenberger Rebbe (Rav Yekutiel Yehuda Halberstam, 1905-1994) finds specific significance in the juxtaposition between the command of Shabbat and the immediately preceding verses. Just before the command of Shabbat in our Parasha, Hashem instructs that Besalel should lead the project to construct the Mishkan, and He lists all the various items which Besalel and his team were responsible for making. Near the end this list we find "Bigdeh Ha'kodesh Le'Aharon Ahicha, Ve'et Bigdeh Banav Le'chahen" – the priestly garments (31:10). The juxtaposition between these verses, the Rebbe explained, alludes to the importance of Bigdeh Shabbat – the special garments to be worn on Shabbat. Just as the Kohanim were required to wear special garments when they served in the holiest place – the Mishkan – so must we all wear special garments on the holiest day, Shabbat. Our special Shabbat clothes are our "Bigdeh Kehuna," our "priestly garments," that we are obligated to wear in order to properly respect the sacred day of Shabbat. The Klausenberger Rebbe notes in this context the famous tradition (Talmud Yerushalmi, Ta'anit 1:1) that if the Jewish People would properly observe one Shabbat, we would then be worthy of Mashiah's arrival. The reason, the Rebbe explains, is based on a passage in the Midrash (Bereshit Rabba 65:16) in which Rabban Shimon Ben Gamliel extols the extraordinary lengths that Esav went to for the sake of honoring his father, Yishak Abinu. While Esav was, in general, sinful, he excelled in the area of Kibbud Ab (honoring his father). Rabban Shimon mentions that Esav would prepare food for his father, and would then change into his fine garments before serving him, so he would look respectable. He ensured to wear special clothing when serving his father in order to show honor and respect. By the same token, the Klausenberger Rebbe writes, on Shabbat, Hashem comes into our homes, and we are spending the day with Him. It is only fitting, then, that we wear special, fine clothing in His honor. The merit through which Esav's descendants have been able to succeed and prosper, and keep us in exile, is his outstanding devotion to Kibbud Ab, his showing great honor to his father. The way we end this exile, then, is by showing this same level of honor to Hashem – and we do this through our Bigdeh Shabbat, by dressing in honor of Shabbat the way Esav dressed in honor of his father. "Dressing down" has become the norm in our society. People are no longer encouraged to dress formally for work, or for other events. While this policy may have merit in the context of the workplace, we must ensure not to embrace it with regard to Shabbat. On Shabbat, we become like Kohanim, as we are in the Shechina's presence, like the Kohanim in the Bet Ha'mikdash. Thus, like the Kohanim, we are obliged to wear our "Bigdeh Kehuna," our special garments through which we show our honor and reverence for the Almighty.

TETZAVEHWhat You Wear, MattersThe entire world watched in astonishment at the confrontation between Trump and Zelensky over the weekend. Media reports indicated that one of the reasons for Trump's anger was the attire Zelensky wore to the White House. Instead of a suit and tie, as befitting a high-level diplomatic meeting, Zelensky arrived in the black shirt he has worn since the beginning of the war—a symbol of his ongoing battle rather than a step toward the peace agreement the American president sought.The question is: how important is clothing in world-changing disputes? More broadly, why do we invest so much energy in the garments we wear?Even in the Torah, in this week's Parsha we might find a similar curiosity. Why does Parshas Tetzaveh dedicate a lengthy chapter—43 pesukim, to instructions on designing the priestly garments? What is so important about clothing that it warrants such extensive detail?Moreover, the sages teach that throughout history, people have sought to lay their hands on the priestly garments. From Adam, to Yaakov and Esav, to Achasverosh—each adorned himself with these sacred garments. This naturally raises the question: what is the significance of donning these garments? Does wearing the priestly clothing turn Ahasuerus into a priest?

The Gemara teaches in Masechet Ta'anit (29), "Mi'shenichnas Adar Marbim Be'simha" – "When Adar comes, we increase our joy." Rashi explains, "Because of the miracles that were performed for Israel – Purim and Pesah." According to Rashi, then, the special joy of Adar is due to two miracles – the Purim miracle, and the miracle of the Exodus which we celebrate on Pesah. It thus emerges that the obligation to be joyful applies not only during Adar, but also during Nissan, in which we celebrate the miracle of Yesi'at Misrayim. Our Rabbis explain this observance on the basis of the concept of "Hazaka." When something happens once, it could be just a fluke, and does not necessarily reflect a consistent pattern. But when it happens twice (according to one view in the Gemara), then this establishes a "Hazaka," a pattern. And thus if the Jewish people experienced great miracles on just one month, this would not necessarily prove that we are blessed with good Mazal (fortune). But once we have two consecutive months of great miracles, we have a "Hazaka" of favorable Mazal which warrants joy and celebration. Besides the miracles of Purim and Pesah, there is also an additional reason for the special joy of Adar. Rav Levi Yishak of Berditchev (Ukraine, 1740-1809), in his Kedushat Levi (Parashat Mishpatim), notes that the month of Adar always begins immediately following the period of "Shobabim," the six weeks when we repent and seek to correct sins associated with the Berit. During this period, we attempt to retrieve the sparks of holiness that had been seized by the Sitra Ahara, by the forces of impurity associated with Esav. The Torah describes Esav at his birth as "Ke'aderet Se'ar" ("as though dressed in a cloak of hair" – Bereshit 25:25). And thus when the Sages teach, "Mi'shenichnas Adar Marbim Be'simha," it means that when we retrieve the sparks from "Adar" – from Esav, who is referred to as the "Aderet" – we are joyful. We celebrate in Adar because we have restored the sparks of holiness through our repentance during "Shobabim," and we are thus able to serve Hashem with greater purity. Indeed, the month of Adar is associated with Yosef Ha'sadik, who embodies the ideal of Shemirat Ha'yesod, preserving the sanctity of the Berit. It is therefore written that one should be especially careful during the month of Adar to avoid wine (except on Purim day, of course), which could lead to inappropriate conduct, and to ensure that he does not stumble upon sin, Heaven forbid. The constellation of the month of Adar is the fish (Pisces). The word "Dagim" ("fish") represents the phrase "Yod Gimal Mechilan De'rahameh" – the thirteen attributes of compassion. The month of Adar is a special month of mercy and kindness for the Jewish people, when we are able to receive direct influence from the highest levels in the heavens. This opportunity – to be at the level of Keter and receive blessings from the highest levels of sanctity – is normally reserved for Minha time on Shabbat, but we also have access to this power during the month of Adar, and especially on Purim day itself. This is a month that is especially well-suited for prayers, for striving for holiness, and for receiving Hashem's great blessings. For this reason, our Sages teach that if one has a court case against a gentile, he should try to schedule the trial for the month of Adar, as this is a special month of joy, blessing and good fortune.

Generations of Vengeance - Six Degrees of HateWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.biblegateway.com/passage/?search=Deuteronomy%2032%3A35&version=CJBDeuteronomy 32:35Vengeance and payback are mine for the time when their foot slips; for the day of their calamity is coming soon, their doom is rushing upon them.Genesis 36:1 This is the genealogy of `Esav (that is, Edom). 2 `Esav chose Kena`ani women as his wives: `Adah the daughter of Eilon the Hitti; Oholivamah the daughter of `Anah the daughter of Tziv`on the Hivi; 3 and Basmat Yishma`el's daughter, sister of N'vayot. 4 `Adah bore to `Esav Elifaz, Basmat bore Re`u'el, 5 and Oholivamah bore Ye`ush, Ya`lam and Korach. These were the sons of `Esav born to him in the land of Kena`an.Genesis 36:6 `Esav took his wives, his sons and daughters, the others in his household, his cattle and other animals and everything else he owned, which he had acquired in the land of Kena`an, and went off to a country distant from his brother Ya`akov. 7 For their possessions had become too great for them to live together, and the countryside through which they were traveling couldn't support so much livestock. 8 So `Esav lived in the hill-country of Se`ir. (`Esav is Edom.)Genesis 36:9 This is the genealogy of `Esav the father of Edom in the hill-country of Se`ir. 10 The names of `Esav's sons were Elifaz, son of `Adah the wife of `Esav, and Re`u'el the son of Basmat the wife of `Esav.Genesis 36:11 The sons of Elifaz were Teman, Omar, Tzefo, Ga`tam and K'naz. 12 Timnah was the concubine of Elifaz `Esav's son, and she bore to Elifaz `Amalek. These were the descendants of `Adah `Esav's wife. 13 The sons of Re`u'el were Nachat, Zerach, Shammah and Mizah. These were the sons of Basmat `Esav's wife. 14 These were the sons of Oholivamah, the daughter of `Anah the daughter of Tziv`on, `Esav's wife: she bore to `Esav Ye`ush, Ya`lam and Korach.Genesis 36:15 The chieftains of the sons of `Esav were the sons of Elifaz the firstborn of `Esav and the chieftains of Teman, Omar, Tzefo, K'naz, 16 Korach, Ga`tam and `Amalek. These were the chieftains descended from Elifaz in Edom and from `Adah.Genesis 36:17 The sons of Re`u'el `Esav's son were the chieftains of Nachat, Zerach, Shammah and Mizah. These were the chieftains descended from Re`u'el in the land of Edom and from Basmat `Esav's wife. 18 The sons of Oholivamah `Esav's wife were the chieftains of Ye`ush, Ya`lam and Korach. These were the chieftains descended from Oholivamah the daughter of `Anah, `Esav's wife. 19 These were the descendants of `Esav (that is, Edom), and these were their chieftains.Genesis 36:20 These were the descendants of Se`ir the Hori, the local inhabitants: Lotan, Shoval, Tziv`on, `Anah, 21 Dishon, Etzer and Dishan. They were the chieftains descended from the Hori, the people of Se`ir in the land of Edom. 22 The sons of Lotan were Hori and Hemam; Lotan's sister was Timnah. 23 The sons of Shoval were `Alvan, Manachat, `Eival, Sh'fo and Onam. 24 The sons of Tziv`on were Ayah and `Anah. This is the `Anah who found the hot springs in the desert while pasturing his father Tziv`on's donkeys. 25 The children of `Anah were Dishon and Oholivamah the daughter of `Anah. 26 The sons of Dishon were Hemdan, Eshban, Yitran and K'ran. 27 The sons of Etzer were Bilhan, Za`avan and `Akan. 28 The sons of Dishan were `Utz and Aran. 29 These were the chieftains descended from the Hori: the chieftains of Lotan, Shoval, Tziv`on, `Anah, 30 Dishon, Etzer and Dishan. They were the chieftains descended from the Hori by their clans in Se`ir.Genesis 36:31 Following are the kings who reigned in the land of Edom before any king had reigned over the people of Isra'el. 32 Bela the son of B`or reigned in Edom; the name of his city was Dinhavah. 33 When Bela died, Yovav the son of Zerach from Botzrah reigned in his place. 34 When Yovav died, Husham from the land of the Temani reigned in his place. 35 When Husham died, Hadad the son of B'dad, who killed Midyan in the field of Mo'av, reigned in his place; the name of his city was `Avit. 36 When Hadad died, Samlah of Masrekah reigned in his place. 37 When Samlah died, Sha'ul of Rechovot-by-the-River reigned in his place. 38 When Sha'ul died, Ba`al-Chanan the son of `Akhbor reigned in his place. 39 When Ba`al-Chanan died, Hadar reigned in his place; the name of his city was Pa'u; and his wife's name was M'heitav'el the daughter of Matred the daughter of Mei-Zahav.Genesis 36:40 These are the names of the chieftains descended from `Esav, according to their clans, places and names: the chieftains of Timna, `Alvah, Y'tet, 41 Oholivamah, Elah, Pinon, 42 Kenaz, Teman, Mivtzar, 43 Magdi'el and `Iram. These were the chieftains of Edom according to their settlements in the land they owned. This is `Esav the father of Edom.The man who does not read has no advantage over the man who cannot read.- Mark Twain -Crediting:https://unsplash.com/@jakobowens - Waves

Isolating Israel - Spiritual Spring CleaningWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.biblegateway.com/passage/?search=Deuteronomy%207%3A6&version=CJBDeuteronomy 7:6For you are a people set apart as holy for Adonai your G_d. Adonai your G_d has chosen you out of all the peoples on the face of the earth to be his own unique treasure.Genesis 35:1 G_d said to Ya`akov, "Get up, go up to Beit-El and live there, and make there an altar to G_d, who appeared to you when you fled `Esav your brother." 2 Then Ya`akov said to his household and all the others with him, "Get rid of the foreign gods that you have with you, purify yourselves, and put on fresh clothes. 3 We're going to move on and go up to Beit-El. There I will build an altar to G_d, who answered me when I was in such distress and stayed with me wherever I went." Genesis 35:4 They gave Ya`akov all the foreign gods in their possession and the earrings they were wearing, and Ya`akov buried them under the pistachio tree near Sh'khem. 5 While they were traveling, a terror from G_d fell upon the cities around them, so that none of them pursued the sons of Ya`akov.Genesis 35:6 Ya`akov and all the people with him arrived at Luz (that is, Beit-El) in the land of Kena`an. 7 He built there an altar and called the place El-Beit-El [G_d of Beit-El], because it was there that G_d was revealed to him, at the time when he was fleeing from his brother.Genesis 35:8 Then D'vorah, Rivkah's nurse, died. She was buried below Beit-El under the oak, which was given the name Alon-Bakhut [oak of weeping].Genesis 35:9 After Ya`akov arrived from Paddan-Aram, G_d appeared to him again and blessed him. 10 G_d said to him, "Your name is Ya`akov, but you will be called Ya`akov no longer; your name will be Isra'el." Thus he named him Isra'el. 11 G_d further said to him, "I am El Shaddai. Be fruitful and multiply. A nation, indeed a group of nations, will come from you; kings will be descended from you. Genesis 35:12 Moreover, the land which I gave to Avraham and Yitz'chak I will give to you, and I will give the land to your descendants after you." 13 Then G_d went up from him there where he had spoken with him. Genesis 35:14 Ya`akov set up a standing-stone in the place where he had spoken with him, a stone pillar. Then he poured out a drink offering on it and poured oil on it. 15 Ya`akov called the place where G_d spoke with him Beit-El.Genesis 35:16 Then they traveled on from Beit-El, and while there was still some distance to go before arriving in Efrat, Rachel went into labor, and she had great difficulty with it. 17 While she was undergoing this hard labor, the midwife said to her, "Don't worry, this is also a son for you." 18 But she died in childbirth. As she was dying she named her son Ben-Oni [son of my grief], but his father called him Binyamin [son of the right hand, son of the south]. 19 So Rachel died and was buried on the way to Efrat (that is, Beit-Lechem). 20 Ya`akov set up a standing-stone on her grave; it is the standing-stone of Rachel's grave to this day.Genesis 35:21 Isra'el continued his travels and pitched his tent on the other side of Migdal-`Eder. 22 It was while Isra'el was living in that land that Re'uven went and slept with Bilhah his father's concubine, and Isra'el heard about it. Ya`akov had twelve sons. 23 The sons of Le'ah were Re'uven Ya`akov's firstborn, Shim`on, Levi, Y'hudah, Yissakhar and Z'vulun. 24 The sons of Rachel were Yosef and Binyamin. 25 The sons of Bilhah Rachel's slave-girl were Dan and Naftali. 26 And the sons of Zilpah Le'ah's slave-girl were Gad and Asher. These were Ya`akov's sons, born to him in Paddan-Aram.Genesis 35:27 Ya`akov came home to his father Yitz'chak at Mamre, near Kiryat-Arba (also known as Hevron), where Avraham and Yitz'chak had lived as foreigners. 28 Yitz'chak lived to be 180 years old. 29 Then he breathed his last, died and was gathered to his people, an old man full of years; and his sons `Esav and Ya`akov buried him.DOGE and DOSE?Department of Spiritual Efficacy!https://unsplash.com/@stigson - Jordan Valleyhttps://unsplash.com/@robertina - Anointing oilhttps://unsplash.com/@fadid000 - Heart

Parashat Yitro recounts one of the most pivotal events, if not the most pivotal event, in Jewish history—the giving of the Torah at Har Sinai. The Midrash famously teaches that before giving the Torah to Beneh Yisrael, Hashem first offered it to the other nations. He approached the descendants of Esav, who inquired about its contents. When Hashem told them that the Torah includes the command, "Lo Tirsah"—"You shall not murder," they declined, as violence was ingrained in their way of life. Next, Hashem turned to Yishmael's descendants. Upon hearing that the Torah forbids theft—"Lo Tignob"—they, too, rejected it, unable to commit to such a moral standard, refraining from theft. Hashem then went to Amon and Moav. When they asked what the Torah commanded, Hashem told them, "Lo Tinaf"—"You shall not commit adultery." They, too, refused, unwilling to accept such a limitation, as they were accustomed to engaging freely in illicit relationships. Hashem then offered the Torah to Beneh Yisrael, who unlike the other nations, accepted the Torah unconditionally, without asking any questions. The Midrash's account requires explanation. The prohibitions of murder, theft, and adultery are not unique to the Torah. They are already included in the Sheva Misvot Beneh Noach – the seven "Noachide Laws," universal commandments given to all of humanity. Whether or not Esav, Yishmael, Amon, and Moav accepted the Torah, they were still bound by these prohibitions. If so, why does it matter that they rejected the Torah? The answer lies in the profound difference between observing these basic moral prohibitions and fully embracing the Torah's rigorous ethical and spiritual expectations. The command of "Lo Tirsah" does not only prohibit taking a life. It also forbids embarrassing someone in public, which is akin to murder. It means we must not "kill" our time by engaging in wasteful, vain activities. It even extends to preserving objects of value and not destroying them unnecessarily, because destruction is, in a sense, a form of "killing." Similarly, "Lo Tignob" is not just about theft of money or possessions. Wasting another person's time is a form of theft. Depriving someone of sleep by making noise at night is also stealing. Even redistributing wealth unjustly—such as in the story of Robin Hood, or in the style of communism—constitutes a violation of this prohibition in Torah law. Finally, "Lo Tinaf" likewise extends beyond the specific prohibition against forbidden intimate relationships. The Torah demands a higher level of modesty (Seniut), governing the way we dress, the way we speak, and even what we choose to see or expose ourselves to. This is what distinguished Beneh Yisrael from the other nations. Even if the other nations were willing to abide by basic moral codes, they would never commit to the all-encompassing ethical and spiritual framework that the Torah demands. Beneh Yisrael, however, accepted these lofty expectations without hesitation, embracing not just the specific prohibitions, but the especially high standards of sanctity and self-discipline that Torah life requires. As the Jewish people, we are held to a higher standard. Accepting the Torah means committing ourselves to a life of holiness and moral refinement. This is both a privilege and a responsibility. As Hashem's beloved nation, we must always remember that our actions reflect the divine mission entrusted to us. Whether in business, in speech, in dress, or in our treatment of others, we must uphold the elevated standards of Am Yisrael – and feel honored and privileged to conduct ourselves in a special manner befitting Hashem's beloved people.

it is here where we meet the arch-enemy of the Israelites - Amalek. They are the cousins of the Israelites - grandchildren of our twin brother Esav. And they present Israel early on with a fundamental ideological issue. It is an issue that runs throughout Jewish history and is as pertinent today as it ever was. Indeed, it is an issue we must come to terms with as a people if we are ever to be at peace.

Wrestling with simping - Being Accountable to AdonaiWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.biblegateway.com/passage/?search=1%20Corinthians%2016%3A13&version=CJB1 Corinthians 16:13Stay alert, stand firm in the faith, behave like a mentsh, grow strong.Genesis 32:14 (13) He stayed there that night; then he chose from among his possessions the following as a present for `Esav his brother: 15 (14) two hundred female goats and twenty males, two hundred female sheep and twenty males, 16 (15) thirty milk-camels and their colts, forty cows and ten bulls, twenty female donkeys and ten colts. 17 (16) He turned them over to his servants, every drove by itself, and said to his servants, "Cross over in front of me, and keep a space between each drove and the next one." Genesis 32:18 (17) He instructed the servant in front, "When `Esav my brother meets you and asks you, `Whose servant are you? Where are you going? And whose animals are these?' 19 (18) then you are to say, `They belong to your servant Ya`akov, and they are a present he has sent to my lord `Esav; and Ya`akov himself is just behind us.'" Genesis 32:20 (19) He also instructed the second servant, and the third, and all that followed the droves, "When you encounter `Esav, you are to speak to him in the same way, 21 (20) and you are to add, `And there, just behind us, is your servant Ya`akov.'" For he said, "I will appease him first with the present that goes ahead of me; then, after that, I will see him myself — and maybe he will be friendly toward me." 22 (21) So the present crossed over ahead of him, and he himself stayed that night in the camp.Genesis 32:23 (22) He got up that night, took his two wives, his two slave-girls, and his eleven children, and forded the Yabok. 24 (23) He took them and sent them across the stream, then sent his possessions across; 25 (24) and Ya`akov was left alone. Then some man wrestled with him until daybreak. 26 (25) When he saw that he did not defeat Ya`akov, he struck Ya`akov's hip socket, so that his hip was dislocated while wrestling with him. 27 (26) The man said, "Let me go, because it's daybreak." But Ya`akov replied, "I won't let you go unless you bless me." 28 (27) The man asked, "What is your name?" and he answered, "Ya`akov." 29 (28) Then the man said, "From now on, you will no longer be called Ya`akov, but Isra'el; because you have shown your strength to both G_d and men and have prevailed." 30 (29) Ya`akov asked him, "Please tell me your name." But he answered, "Why are you asking about my name?" and blessed him there.Genesis 32:31 (30) Ya`akov called the place P'ni-El [face of G_d], "Because I have seen G_d face to face, yet my life is spared." 32 (31) As the sun rose upon him he went on past P'ni-El, limping at the hip. 33 (32) This is why, to this day, the people of Isra'el do not eat the thigh muscle that passes along the hip socket — because the man struck Ya`akov's hip at its socket.Genesis 33:1 Ya`akov raised his eyes and looked out; and there was `Esav coming, and four hundred men with him. So Ya`akov divided the children between Le'ah, Rachel and the two slave-girls, 2 putting the slave-girls and their children first, Le'ah and her children second, and Rachel and Yosef last. 3 Then he himself passed on ahead of them and prostrated himself on the ground seven times before approaching his brother. Genesis 33:4 `Esav ran to meet him, hugged him, threw his arms around his neck and kissed him; and they wept. 5 Esav looked up; on seeing the women and children, he asked, "Who are these with you?" Ya`akov answered, "The children G_d has graciously given to your servant."Genesis 33:6 Then the slave-girls approached with their children, and they prostrated themselves; 7 Le'ah too and her children approached and prostrated themselves; and last came Yosef and Rachel; and they prostrated themselves. 8 `Esav asked, "What was the meaning of this procession of droves I encountered?" and he answered, "It was to win my lord's favor." 9 `Esav replied, "I have plenty already; my brother, keep your possessions for yourself." Genesis 33:10 Ya`akov said, "No, please! If now I have won your favor, then accept my gift. Just seeing your face has been like seeing the face of G_d, now that you have received me. 11 So please accept the gift I have brought you, for G_d has dealt kindly with me and I have enough." Thus he urged him, until he accepted it.Genesis 33:12 `Esav said, "Let's break camp and get going. I'll go first." 13 Ya`akov said to him, "My lord knows that the children are small, and the sheep and cattle suckling their young concern me, because if they overdrive them even one day, all the flocks will die. 14 Instead, please, let my lord go on ahead of his servant. I will travel more slowly, at the pace of the cattle ahead of me and at the pace of the children, until I come to my lord in Se`ir." Genesis 33:15 `Esav replied, "Then let me leave with you some of the people I have with me." But Ya`akov said, "There's no need for my lord to be so kind to me." 16 So `Esav left that day to return to Se`ir. 17 Ya`akov went on to Sukkot, where he built himself a house and put up shelters for his cattle. This is why the place is called Sukkot [shelters].Genesis 33:18 Having traveled from Paddan-Aram, Ya`akov arrived safely at the city of Sh'khem, in Kena`an, and set up camp near the city. 19 From the sons of Hamor Sh'khem's father he bought for one hundred pieces of silver the parcel of land where he had pitched his tent. 20 There he put up an altar, which he called El-Elohei-Yisra'el [G_d, the G_d of Isra'el].Credit to:https://www.pexels.com/@clickerhappy/ (Wrestling photo)

Be Leaving and Cleaving - Restoring Order in DysfunctionWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.biblegateway.com/passage/?search=Ephesians%205%3A23&version=CJBEphesians 5:23because the husband is head of the wife, just as the Messiah, as head of the Messianic Community, is himself the one who keeps the body safe.Genesis 31:29 I have it in my power to do you harm; but the G_d of your father spoke to me last night and said, 'Be careful that you don't say anything to Ya'akov, either good or bad.' 30 Granted that you had to leave, because you longed so deeply for your father's house; but why did you steal my gods?" 31 Ya'akov answered Lavan, "Because I was afraid. I said, 'Suppose you take your daughters away from me by force?' 32 But if you find your gods with someone, that person will not remain alive. So with our kinsmen to witness, if you spot anything that I have which belongs to you, take it back." Ya'akov did not know that Rachel had stolen them. 33 Lavan went into Ya'akov's tent, then into Le'ah's tent and into the tent of the two slave-girls; but he did not find them. He left Le'ah's tent and entered Rachel's tent. 34 Now Rachel had taken the household gods, put them in the saddle of the camel and was sitting on them. Lavan felt all around the tent but did not find them. 35 She said to her father, "Please don't be angry that I'm not getting up in your presence, but it's the time of my period." So he searched, but he didn't find the household gods.Genesis 31:36 Then Ya'akov became angry and started arguing with Lavan. "What have I done wrong?" he demanded. "What is my offense, that you have come after me in hot pursuit? 37 You have felt around in all my stuff, but what have you found of all your household goods? Put it here, in front of my kinsmen and yours, so that they can render judgment between the two of us! 38 I have been with you for these twenty years! Your female sheep and goats haven't aborted their young, and I haven't eaten the male animals in your flocks. 39 If one of your flock was destroyed by a wild animal, I didn't bring the carcass to you but bore the loss myself. You demanded that I compensate you for any animal stolen, whether by day or by night. 40 Here's how it was for me: during the day thirst consumed me, and at night the cold — my sleep fled from my eyes. 41 These twenty years I've been in your house — I served you fourteen years for your two daughters and six years for your flock; and you changed my wages ten times! 42 If the G_d of my father, the G_d of Avraham, the one whom Yitz'chak fears, had not been on my side, by now you would certainly have already sent me away with nothing! G_d has seen how distressed I've been and how hard I've worked, and last night he passed judgment in my favor."Genesis 31:43 Lavan answered Ya'akov, "The daughters are mine, the children are mine, the flocks are mine, and everything you see is mine! But what can I do today about these daughters of mine or the children they have borne? 44 So now, come, let's make a covenant, I and you; and let it stand as a testimony between me and you." 45 Ya'akov took a stone and set it upright as a standing-stone. 46 Then Ya'akov said to his kinsmen, "Gather some stones"; and they took stones, made a pile of them and ate there by the pile of stones. 47 Lavan called it Y'gar-Sahaduta ["pile of witness" in Aramaic], while Ya'akov called it Gal-'Ed ["pile of witness" in Hebrew].Genesis 31:48 Lavan said, "This pile witnesses between me and you today." This is why it is called Gal-'Ed 49 and also HaMitzpah [the watchtower], because he said, "May Adonai watch between me and you when we are apart from each other. 50 If you cause pain to my daughters, or if you take wives in addition to my daughters, then, even if no one is there with us, still G_d is witness between me and you." 51 Lavan also said to Ya'akov, "Here is this pile, and here is this standing-stone, which I have set up between me and you. 52 May this pile be a witness, and may the standing-stone be a witness, that I will not pass beyond this pile to you, and you will not pass beyond this pile and this standing-stone to me, to cause harm. 53 May the G_d of Avraham and also the god of Nachor, the god of their father, judge between us." But Ya'akov swore by the One his father Yitz'chak feared. 54 Ya'akov offered a sacrifice on the mountain and invited his kinsmen to the meal. They ate the food and spent the whole night on the mountain.Genesis 32:1 Early in the morning Lavan got up, kissed his sons and daughters, and blessed them. Then Lavan left and returned to his own place. 2 (1) Ya`akov went on his way, and the angels of G_d met him. 3 (2) When Ya`akov saw them, he said, "This is G_d's camp," and called that place Machanayim [two camps].Genesis 32:4 (3) Ya`akov sent messengers ahead of him to `Esav his brother toward the land of Se`ir, the country of Edom, 5 (4) with these instructions: "Here is what you are to say to my lord `Esav: `Your servant Ya`akov says, "I have been living with Lavan and have stayed until now. 6 (5) I have cattle, donkeys and flocks, and male and female servants. I am sending to tell this news to my lord, in order to win your favor." '" 7 (6) The messengers returned to Ya`akov saying, "We went to your brother `Esav, and he is coming to meet you; with him are four hundred men."Genesis 32:8 (7) Ya`akov became greatly afraid and distressed. He divided the people, flocks, cattle and camels with him into two camps, 9 (8) saying, "If `Esav comes to the one camp and attacks it, at least the camp that is left will escape." 10 (9) Then Ya`akov said, "G_d of my father Avraham and G_d of my father Yitz'chak, Adonai, who told me, `Return to your country and your kinsmen, and I will do you good': 11 (10) I'm not worthy of all the love and faithfulness you have shown your servant, since I crossed the Yarden with only my staff. But now I have become two camps. 12 (11) Please! Rescue me from my brother `Esav! I'm afraid of him, afraid he'll come and attack me, without regard for mothers or children. 13 (12) You said, `I will certainly do you good and make your descendants as numerous as the grains of sand by the sea, which are so many they can't be counted.'"Genesis 32:14 (13) He stayed there that night; then he chose from among his possessions the following as a present for `Esav his brother: 15 (14) two hundred female goats and twenty males, two hundred female sheep and twenty males, 16 (15) thirty milk-camels and their colts, forty cows and ten bulls, twenty female donkeys and ten colts. 17 (16) He turned them over to his servants, every drove by itself, and said to his servants, "Cross over in front of me, and keep a space between each drove and the next one." 18 (17) He instructed the servant in front, "When `Esav my brother meets you and asks you, `Whose servant are you? Where are you going? And whose animals are these?' 19 (18) then you are to say, `They belong to your servant Ya`akov, and they are a present he has sent to my lord `Esav; and Ya`akov himself is just behind us.'" 20 (19) He also instructed the second servant, and the third, and all that followed the droves, "When you encounter `Esav, you are to speak to him in the same way, 21 (20) and you are to add, `And there, just behind us, is your servant Ya`akov.'" For he said, "I will appease him first with the present that goes ahead of me; then, after that, I will see him myself — and maybe he will be friendly toward me." 22 (21) So the present crossed over ahead of him, and he himself stayed that night in the camp.Genesis 32:23 (22) He got up that night, took his two wives, his two slave-girls, and his eleven children, and forded the Yabok. 24 (23) He took them and sent them across the stream, then sent his possessions across; 25 (24) and Ya`akov was left alone. Then some man wrestled with him until daybreak. 26 (25) When he saw that he did not defeat Ya`akov, he struck Ya`akov's hip socket, so that his hip was dislocated while wrestling with him. 27 (26) The man said, "Let me go, because it's daybreak." But Ya`akov replied, "I won't let you go unless you bless me." 28 (27) The man asked, "What is your name?" and he answered, "Ya`akov." 29 (28) Then the man said, "From now on, you will no longer be called Ya`akov, but Isra'el; because you have shown your strength to both G_d and men and have prevailed." 30 (29) Ya`akov asked him, "Please tell me your name." But he answered, "Why are you asking about my name?" and blessed him there.Genesis 32:31 (30) Ya`akov called the place P'ni-El [face of G_d], "Because I have seen G_d face to face, yet my life is spared." 32 (31) As the sun rose upon him he went on past P'ni-El, limping at the hip. 33 (32) This is why, to this day, the people of Isra'el do not eat the thigh muscle that passes along the hip socket — because the man struck Ya`akov's hip at its socket

Ramban on the Torah | 5785 | 08 | Vayeshev, by Rav Eli Weber Why did Esav go to Edom and why does Yaakov stay? Did Yaakov believe Yosef's dreams? Was Yosef always a tzadik?

Parshas Vayishlach: Ya'akov to Yisroel ✨ Special Milestone: This is the 300th Episode! ✨ The Parsha Perspective is in honor of Eretz Yisroel.  May G-d protect our brave soldiers.  May G-d return all the hostages in Gaza immediately.      The Parsha Perspective is in loving memory of Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. May their souls be uplifted and their memories a blessing.  This week's Parsha Perspective is in honor of the birth of a baby boy to my dear friends, Lior and Eden Hemo. May they merit to raise him with health and happiness in the ways of Torah and Mitzvahs!  This episode marks a significant milestone: the 300th episode of the Parsha Perspective. I hope these past 300 episodes have inspired and uplifted you as much as they have me. I look forward to journeying together through the next 300 episodes as we learn, grow, and unite, leading us to the ultimate redemption with the coming of Moshiach!  Click here to listen, watch and connect! Parshaperspective.com  Our Parsha begins with Ya'akov Avinu returning home to Cana'an after over twenty years of absence. Still fearful of Esav, Ya'akov sent messengers a message of reconciliation to him. However, they returned with a grim report; Esav was preparing to "greet him" with 400 men. We find out how Ya'akov become Yisroel. We learn what will happen if you actually believed your success, you actually achieving your goals!   

We mentioned that a person has to be patient when it comes to Hashem. He may have prayed the best tefillot, which may have already been answered, but that does not necessarily mean that he is going to get what he asked for right away. He may have done the greatest act of mesirut nefesh, which is going to bring the salvation he wants, but it may not come immediately or even in the near future. And if we are patient and trust that Hashem will give us what we need at the right time, that will make us great. This does not mean, however, that we shouldn't pray with emunah that Hashem could help us right away. The pasuk says that Hashem is the King who answers us " ביום קראנו ," on the day that we call out. Sometimes a person is in need of an immediate yeshu'ah, and he is encouraged to pray with emunah that this can happen. In this week's parasha , Vayishlach , Yaakov was told that Esav was charging towards him with an army, aiming to kill him. Yaakov needed an immediate salvation, and he called out to Hashem from the depths of his heart. Although he felt unworthy of being helped, as is the way of tzaddikim, who always ask for a divine favor, he did mention that Hashem had promised him to do good for him. Yaakov tried to gain the merit of extra zechuyot to help him in his time of need. And indeed, Hashem saved him in a miraculous way. A man who we will call Shlomo told me the following story. He was learning in a yeshiva in the mountains, and he wanted to go to a wedding that a rabbi of his was making in Brooklyn. He found a ride to the wedding, but didn't have a ride back. He said to himself that it's important to attend this wedding, because he had so much hakarat hatov to this rabbi, and he would somehow figure out a way to get back. So he took the ride and went to the wedding. Towards the end of the wedding, he went outside the hall hoping to find a ride to a place where there were constant minyanim, called Shomer Shabbos. And from there, he hoped to find someone driving to the mountains. He saw a car pull up, and he and a couple of friends asked the driver for a ride. He happily took them. While they were in the car, Shlomo asked the driver if perhaps he would be going to the mountains. Amazingly, he said he needed to go there the next morning early to appear in court over a ticket he got that past summer. Shlomo was so excited and asked if he could come along. The driver said it would be his pleasure. The only problem was, Shlomo didn't have a place to stay overnight, so he hinted to the driver. The man invited Shlomo to sleep at his house and was very hospitable. The next morning they were off. The host asked Shlomo in the car if he heard the phone ringing in the middle of the night. Shlomo said he didn't. The man explained that he had gotten a phone call from the hospital saying his mother-in-law's numbers went down significantly, and they thought she only had a few hours left to live. They told him and his family to come in right away to say goodbye. This was obviously very disheartening news. The host and his family got up and began getting dressed. He then remembered he was supposed to drive Shlomo to the mountains. He turned to Hashem and said, "Please, Hashem, I want to drive this boy so he can go learn Torah in his yeshiva. Please enable me to have the zechut of driving him." A few minutes later, the doctor called back and said they didn't need to come in. The numbers just went back up and she was okay. Here, they needed an immediate yeshu'ah, and baruch Hashem, they got it. In general, we must be patient when it comes to seeing salvations from our deeds and tefillot, but at the same time, we must pray with the emunah that Hashem could always help us on the spot. Shabbat Shalom.

Ramban on the Torah | 5785 | 07 | Vayishlach, by Rav Eli Weber What do we need to do in response to a modern Esav? Were Shimon and Levi right? Why did Yaakov not bury Rachel in Chevron?

Bashar al-Assad's dramatic fall this week mirrors the fates of countless despots whose fleeting power left only ruins behind. From the erratic Al-Hakim bi-Amr Allah to the complacent Al-Musta'sim, and even the tragic Boabdil of Granada, history is strewn with leaders who seemed mighty but were ultimately forgotten. Rabbi Dunner delves into the Torah's portrayal of Esav's descendants to uncover a profound lesson about the nature of power, the emptiness of tyranny, and what truly endures.

The Torah in Parashat Vayishlah tells the famous story of the mysterious man who attacked Yaakob Abinu as he was making his way back to Eretz Yisrael from Haran. Yaakob and his assailant wrestled throughout the night, with Yaakob ultimately emerging victorious, though with an injury to his thigh which made him limp. The Rabbis teach us that this assailant was actually not a man, but an angel. Specifically, it was Satan, who came to attempt to block Yaakob Abinu, to prevent him from continuing his journey and the process of building Am Yisrael. The question arises, though, why did Satan attack only Yaakob? Why did he not try to obstruct the path of Abraham or Yishak? These three patriarchs built the foundations of Am Yisrael – and yet, for some reason, Satan waited until the emergence of the third patriarch, Yaakob, to launch his assault and try to prevent the rise of Hashem's special nation. Why? Rav Elhanan Wasserman (1874-1941) answered this question by taking a closer look at the unique characteristics embodied by Abraham, Yishak and Yaakob. Abraham, of course, embodied the attribute of Hesed, kindness, extending himself generously and selflessly for the sake of others. Even after undergoing the painful procedure of Berit Mila at an advanced age, he sat outside hoping to find weary travelers in need of hospitality whom he could invite and help. Yishak is associated with the quality of "Aboda," serving G-d through sacrifice and prayer. This quality is best exemplified by his having been placed on an altar as a sacrifice to Hashem. He embodied the devoted service of Hashem, which nowadays, in the absence of the Bet Ha'mikdash, is done primarily through prayer. Finally, Yaakob represents the value of intensive Torah study. He is described as a "dweller of tents" (Bereshit 25:27), referring to the halls of Torah learning. And even when he was forced to leave because of Esav's threat to kill him, he first went to the yeshiva of Eber, where he spent fourteen years diligently learning, without even taking time to sleep (Rashi, Bereshit 28:11). Rav Elhanan explained that whereas all three qualities are vitally important components of Jewish life, it is the third of these qualities that guarantees our survival as a nation. A Jew must, of course, act with kindness, but this attribute is not unique to our nation. Other nations also recognize the great value of Hesed, and many non-Jews are wonderfully kind and generous. In fact, we are privileged to live in a country that guarantees the rights of all its citizens, and even has welfare systems in place to help the underprivileged. Clearly, Hesed is not a strictly Jewish value. The same is true of "Aboda." Followers of all religions pray, and perform rituals in the service of their deity. And there are, unfortunately, many Jews who pray to Hashem, but without accepting the core beliefs of Judaism, or living a Torah lifestyle. The value that sets us apart from everyone else, and which thus ensures our continuity and survival as a distinct nation, is Torah. Immersing ourselves in our sacred texts, absorbing our ancient wisdom, is what enables us to resist the lures and pressures that abound, to withstand the powerful cultural influences that are all around us, and to preserve our faith. This is why the Satan felt threatened specifically by Yaakob, and not by Abraham or Yishak. He was not worried about the Jewish People's extraordinary devotion to Hesed, or about our filled-to-capacity houses of worship. Neither of these guarantee our eternity, because other nations are also kind and also have houses of prayer. Satan sprang into action only when he saw Yaakob Abinu, the bastion of Torah learning, because it is the devotion to intensive Torah study that ensures Am Yisrael's survival throughout the generations. As mentioned, although the Satan was unable to eliminate Yaakob, he did succeed in crippling Yaakob, by dealing a blow to his thigh. The Zohar comments that the thigh symbolizes the supporters of Torah. Just as the legs hold up the body, the generous donors who fund Torah education are the ones who maintain the Jewish People. When the Satan realized that it was unable to destroy Yaakob, it dealt a debilitating blow to the thigh, to the support of Torah. Indeed, there has never been a shortage of Jews interested in learning Torah, but there is often difficulty in funding Torah learning. Parents are reluctant to incur the significant costs of providing their children with a Torah education, and yeshivot and kollelim struggle to raise enough money for their institutions to operate. We must remember that Torah learning is the best "insurance policy" we have for Jewish survival. In a time when we face unprecedented spiritual challenges, when we are, sadly, witnessing assimilation on a mass scale, the best way to ensure our continuity is intensive, rigorous Torah learning. Hesed and prayer are critically important, but not sufficient. In order for us to withstand the relentless attacks of today's "Satan," the challenges it has put in our way, we must make time for our own Torah learning and also allocate the resources needed to support our Torah institutions.

What's the deal with Yaakov's mysterious midnight wrestling match? A man, an angel, Esav's guardian spirit—who was it, and why did the epic struggle end with Yaakov limping and renamed Yisrael? Rabbi Dunner's shiur dives into one of the Torah's most puzzling encounters, unraveling layers of meaning with insights from the Ramban, Maharal, the Izhbitzer, and others. Discover how this bizarre struggle wasn't just a fight but a transformative moment for Yaakov—and for the Jewish people, a timeless lesson in resilience, faith, and triumph.

Bereishit Rabba (Vayishlach) 76:2- Yaakov was worried about potentially killing Esav, reasons for concern and merits of Esav

Parshas Vayeitzei: Guiding with Compassion  The Parsha Perspective is in honor of Eretz Yisroel.  May G-d protect our brave soldiers.  May G-d return all the hostages in Gaza immediately.  The Parsha Perspective is in loving memory of Hinda Bas Udl, Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. May their souls be uplifted and their memories a blessing. Click here to listen, watch and connect! Parshaperspective.com  Our Parsha begins with Ya'akov fleeing Beer Sheva, to escape Esav's anger. While traveling to Charan, he stopped overnight at Mt. Moriah, the future site of the Beis HaMikdash. That night, he dreamt of a ladder stretching toward heaven, with angels ascending and descending. G‑d then appeared to Ya'akov and promised him that He would give the land on which he slept to his children and guard him until he returned to Canaan. The following day, Ya'akov woke, recognized this mountain's holiness, and named it Beis E-l—"the House of G‑d." We find out how Ya'akov met Rachel.  We learn Ya'akov's connection to truth and the path to educating others of the truth. 

Parashat Vayeseh begins: "Yaakob left from Be'er Sheba, and he went to Haran." Many commentators addressed the question of why the Torah needs to tell us here that Yaakob left from Be'er Sheba, his hometown. The ensuing verses tell of his experiences along the road as he journeyed to Haran, and upon arriving in Haran. The important point here is where Yaakob was going, not where he was leaving from. Moreover, this entire verse seems unnecessary, as we are already told at the end of the previous Parasha, Parashat Toldot (28:7), that Yaakob, obeying his parents' instructions, left home and made his way to Haran to live with his uncle. Why, then, did the Torah need to repeat now that he left his hometown and headed to Haran? An especially fascinating answer to this question is offered by Rav Azariah Figo (Italy, d. 1647), in his Bina Le'ittim, where he closely analyzes the events that unfolded after Yaakob's departure. As Yaakob traveled to Haran, he slept along the roadside, and beheld his famous vision of a ladder that extended to the heavens. During this vision, G-d spoke to Yaakob, and promised to care for him and to bring him safely back to Eretz Yisrael. Yet, when Yaakob arose, he made a pledge, promising to give one-tenth of his possessions to G-d if G-d would protect him, care for him, and bring him back to his homeland. Surprisingly, Yaakob was uncertain whether Hashem would care for him and return him safely home – despite having just received an explicit promise to this effect. Why? Furthermore, we read in next week's Parasha, Parashat Vayishlah, that when Yaakob was making his way back to Eretz Yisrael, he received a report that Esav was approaching with an army, and he was overcome by fear (32:8). Once again, we must wonder why Yaakob did not trust the explicit guarantee Hashem gave him that he would be protected and would return safely to his homeland. Rav Figo answers all these questions by positing that Yaakob questioned whether the dream he dreamt truly constituted a prophecy. For several reasons, he had reason to suspect that this was simply a dream, and not a prophetic message from the Almighty. For one thing, the Rambam writes that one of the prerequisites for prophecy is a joyful spirit, and Yaakob's current condition – fleeing penniless from his brother who wanted to kill him – did not lend itself to the necessary feelings of joy. Secondly, when a prophet receives prophecy, Hashem normally brings sleep upon him, and he then awakens immediately after the vision. Yaakob, however, did not wake up immediately after his dream. Rav Figo explains on this basis why the Torah tells that in the morning, Yaakob arose "Mi'shenato" – "from his sleep" (28:16). At first glance, this seems unnecessary; when somebody wakes up, he obviously wakes up "from his sleep." Rav Figo writes that the Torah here is telling us that Yaakob did not wake up immediately after beholding his vision, but rather continued sleeping until he woke up in the morning – and this led to his uncertainty as to whether what he saw was just a dream, or in fact a prophetic vision. Rav Figo applies this same approach to explain the first verse of the Parasha. Normally, with rare exceptions, prophecy is given only in Eretz Yisrael, and not outside the land. As Yaakob had left his home in Be'er Sheba, and was heading outside the land, to Haran, he was, in a sense, considered to have already left the Holy Land. This, too, contributed to his doubts regarding the nocturnal vision that he beheld. The Torah told us that Yaakob was making his way to Haran, leaving the Land of Israel, as an introduction to the story of Yaakob's dream, explaining why Yaakob was unsure whether this was a prophecy or an ordinary dream. In the end, of course, it became clear that Yaakob's dream was, in fact, a full-fledged prophecy, and Hashem fulfilled all the promises He had made during that prophetic vision. This understanding of the verses shows how Yaakob serves for us as an inspiring example of humility. Although he beheld a clear vision, during which G-d promised to protect him, and named him as heir to the covenant with Abraham and Yishak, Yaakob remained uncertain about his standing. He did not jump to conclusions, or rush to assume that he had earned G-d's blessings. We have much to learn from Yaakob Abinu's example about avoiding overconfidence. While we must of course take pride in our accomplishments and in all the good that we do, we must also ensure not to take this pride too far, to remain ever cognizant of our deficiencies. We should never feel too spiritually confident, certain that we do everything correctly, that we know better, that we always get it right. We are to live with the humility to acknowledge our imperfections, so that we are always working to correct them and continuing to grow and improve.

Why did the patriarch Yaakov (Jacob) just happen to stop at 'the place', as he escaped from the wrath of his brother Esav, only to dream there of God speaking to him from the top of a ladder reaching into heaven? What is the significance of this 'ladder,' and how did this experience help to prepare him for his sojourn with the crafty Laban? Join Jim Long and Rabbi Chaim Richman for this week's intriguing Jerusalem Lights podcast, as our hosts share the fascinating backstory of Yaakov's adventures…as the future of Israel, and all humanity, hangs in the balance. To order Jim Long's book 'Blood Brother – Israel's Ancient Enemy,' which is cited in this podcast, you can write to arochlongbn@gmail.com _________ Rabbi Chaim Richman Jerusalem Lights | Torah for Everyone Please support the work of Jerusalem Lights, Inc., a USA recognized 501 ( c ) 3 non-profit organization to enable these productions to continue and grow: PayPal: infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?loc... In the USA: Jerusalem Lights Inc. Post Office Box 16886 Lubbock Texas 79490 In Israel: Tel. 972 54 7000395 Mail: PO Box 23808, Jerusalem Israel Subscribe to our newsletter at https://www.rabbirichman.com Subscribe to our YouTube channel:    / jerusalemlightsrabbichaimrichman   Follow us on Facebook:   / rabbichaimrichman  

Who did it better? Who grew taller? Who made more money? As twins, these are just a few of the comparisons Isaac and I have faced since birth. Join us for a light-hearted yet meaningful exploration of the unique bond and friendly rivalries between twins like us. Drawing inspiration from the biblical tale of Jacob and Esau, we reflect on how our different temperaments have shaped our journeys in sports, Torah study, and beyond. Whether you're a twin or not, discover how to handle the constant comparisons and find your path in a world that loves to pit siblings against each other.Navigating the expectations of family and tradition, our discussion delves into the quest to avoid becoming like the infamous Esau. We offer personal insights on finding your "ramp onto the expressway of Torah," emphasizing the importance of embracing study methods that resonate with your passions, whether through debate, storytelling, or connecting study to personal interests. This episode is not just for twins but for anyone striving to balance different aspects of their lives while maintaining a sense of personal fulfillment and growth. Tune in for a thoughtful conversation that encourages harnessing what you love as a powerful tool for deeper learning and connection.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

In Parshat Toldot, we learn that Yitzchak became blind in his old age. Rashi cites three explanations from the Midrash and Talmud as to why this happened. One explanation is that Esav's wives burned incense to idols, and the smoke from that idolatry caused Yitzchak's blindness. This great tzaddik could not tolerate such tumah—such impurity. [...] The post Parshat Toldot – The Tears of Angels appeared first on Jewish Wisdom.

Parshas Toldos: Path to Redemption The Parsha Perspective is in honor of Eretz Yisroel.  May G-d protect our brave soldiers.  May G-d return all the hostages in Gaza immediately.      The Parsha Perspective is in loving memory of Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. May their souls be uplifted and their memories a blessing.  Click here to listen, watch and connect! Parshaperspective.com Our Parsha introduces us to the third and final forefather of the Jewish people: Ya'akov Avinu. His parents, Yitzchak and Rivkah, experienced a struggle similar to that of his grandparents, Avraham and Sarah; for many years, they too were childless. But after twenty years, G-d finally accepted their prayers, and Rivkah gave birth to twins, Ya'akov and Esav.  We find out about Yitzchak trials and tribulations. We learn the past the holiness and greatness.  

In this week's parasha, Toledot , we are introduced to the wicked ways of Esav harasha . Yet although he was so wicked, he merited to rule over our people throughout history until that great day of ועלו מושיעים בהר ציון לשפוט את הר עשיו. What did he do to merit all of his blessings? The mitzvah of kibbud av v'em . And although he did excel in many aspects of this mitzvah, he was far from perfect in it, as can be seen explicitly in the pesukim . Furthermore, he was only careful with kibbud av and not kibbud em, as the Rambam explains. Yet, with all of his rishut and all of his deficiencies, he was still rewarded for generations in the merit of this one mitzvah. How much more so will the reward be for even the simplest Jew trying his best to serve Hashem, doing dozens and even hundreds of mitzvot every single day. Of course, we know the real reward for mitzvot is paid in the Next World, while here we only receive their dividends. Every single effort we make is appreciated by Hashem. A rabbi told me he wanted to do the mitzvah of kibbud av v'em and visit his parents who moved to Israel. This rabbi learns half a day and teaches half a day. And so buying plane tickets for him and his wife was a major expense. The travel agent told him the best he could get for two tickets at this time of year was $3800. He then offered him $500 less if he would take a stop-over. The rabbi accepted and booked the tickets. A few hours later, he realized that with the stop-over he was going to miss praying Shacharit with a minyan , as well as his entire morning seder of learning. Then he thought to himself, is it worth $500 to miss minyan and Torah? Of course not. He called the travel agent back and switched to the direct flight. In the end, his flight back had to land in another country because of a technical problem and, due to the delay, he ended up getting back after his morning seder . The airline gave him a $2400 credit for the inconvenience that they caused. He said to me, it was clear that for whatever reason he was meant to arrive in the afternoon that day, but baruch Hashem, he chose Torah and tefila over the money. And as a bonus, Hashem gave him an extra $2000. Our mitzvot are so precious. Even the objects that we use in their performance become holy and thereby bring about yeshuot . I read a story about a young rabbinical scholar who lives in Israel who accepted upon himself to go every Friday to the Shaarei Tzedek Hospital with his accordion and play Shabbat songs to the patients and bring them joy. One day his car broke down and the cost to fix it was more than the worth of the entire car, so he left it. He couldn't afford a new one, but he was worried. How would he continue his mitzvah of bringing joy to the sick on Fridays without a car? He decided he was going to go above and beyond and lug his big accordion on two separate buses to get to that hospital. He continued this week after week and month after month. A couple of years ago, he came into the room of an elderly patient in a coma who the doctors had already given up hope on. When he played his accordion and started singing Shabbat songs, the patient made a very slight smirk and the family began to celebrate. They called the nurses in to see. The following week when he came back and played again, again the smirk came back. On the third week, a miracle took place. While he was playing the song, her eyes opened. He kept playing and, finally, she said a couple of words. The children were so thankful to this young rabbi and asked him more about himself. He told them about his weekly chesed and how he has been doing it with extra effort since he lost his car. They were so moved, they chipped in and bought this rabbi a new car. A week later, their mother was out of the hospital. Our mitzvot are wondrous. The rewards for them are unimaginable and the kedusha that we bring about through their performance is great. Shabbat Shalom.

Why did Isaac favor Esav?  Why all the subterfuge?  Rabbi Levine and I explore this and more with our guest Michael Borkow in this timeless conversation.

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When Esav heard the words of his father, he cried a cry that was great and very bitter. And he said “bless me as well, father!.”Esav knows that Yaakov has received the blessing that was intended for him. Hurt and saddened, he begs his father to bless him. Yet, he has no idea what blessing his father gave to Yaakov.Why is he so desperate for some unknown words?

Shiur given by Rabbi Bezalel Rudinsky on Parshas Toldos. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Benzion Brodie on Parsha to Yeshiva Ketana. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Unlock the secret to embracing life's uncertainties and achieving greatness by going all in. Have you ever wondered what it truly means to take risks with unwavering determination? Journey with us through the compelling biblical story of Yaakov and Esav as we discuss the transformative power of commitment in the face of fear and adversity. Gain insights from Rivka's struggles during her tumultuous pregnancy, and learn how understanding distinct destinies can bring clarity and peace to life's most confusing moments.Discover how fully committing to your spiritual pursuits can lead to profound fulfillment and extraordinary outcomes. Inspired by the concept of "osek bamitzvha," we explore how dedicating yourself to your mission with laser focus can clarify your life's purpose and enhance your spiritual journey. Drawing on timeless wisdom from "Mesilas Yisharim," we challenge you to push past your limits and passionately pursue your aspirations. By adopting the mindset of Rivka Imeinu, who found solace in her child's spiritual dedication, she learned to overcome the fears of failure and embrace the bold steps necessary for true success.Graphics Designed Bringing your vision to reality. Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Parashat Toldot tells the story of the blessings that Yishak Abinu decided to give to Esav, but ended up conferring upon Yaakob, who, at his mother's behest, disguised as Esav and came before Yishak to receive the blessing. The Torah relates that when Esav came, and Yishak then told him that his brother had deceived him and received the blessings in his place, Esav cried bitterly ("Va'yiz'ak Ze'aka Gedola U'mara Ad Me'od" – 27:34). The Midrash (Yalkut Shimoni 115) comments that Esav actually shed only three tears. One fell from his right eye, another from his left eye, and a third remained stuck inside his eye. This third tear, the Midrash concludes, is what has caused the Jewish Nation to shed rivers of tears throughout the ages. Rav Solomon Breuer (Germany, 1850-1926), son-in-law of Rav Samson Raphael Hirsch (1808-1888), offered a meaningful explanation of the Midrash's description. The two tears that fell from Esav's eyes correspond to the two "wrongs" that Yaakob committed against him. The first was Yaakob's purchasing the birthright from Esav in exchange for food when Esav came into the home weary and famished. And the second, of course, was Yaakob's seizing the blessings which Yishak had intended to grant to Esav. These two tears, Rav Breuer explained, were what we would call today "crocodile tears." Esav was not really upset over losing the birthright and Yishak's blessings. The birthright entailed performing the special service in the Bet Ha'mikdash, which Esav surely had no desire at all to participate in. And as for the blessings, the Midrash elsewhere (Bereshit Rabba 66:3) comments that in these blessings there are allusions to all the different areas of Torah – the Tanach, Mishna, Gemara, etc. These blessings of success, prosperity and dominance were not given "for free"; they were promised only on condition, in exchange for serious commitment to Torah learning and observance. This is certainly not something that Esav had any interest in. Esav's only real tear, Rav Breuer explained, was the tear that remained in his eye, and could not be seen. Meaning, what really troubled Esav, what really pained him, was not the birthright or the blessings, but rather the knowledge that Yaakob was the worthier brother, that he truly earned the right to bear the legacy of Abraham and Yishak, to be a patriarch of Hashem's special nation. And it is this hidden pain that has caused Am Yisrael so much pain and so many tears throughout the ages. The enemies of the Jewish Nation outwardly shed different kinds of fake "tears," they give different reasons for why their hostility toward us is justified, why they feel they have the right to cause us harm and to seek our destruction. But the real reason is the hidden "tear," the resentment over Am Yisrael's status as G-d's special nation. When Yaakob first came before Yishak disguised as Esav, Yishak heard what sounded like Yaakob's voice, but when he felt Yaakob's arms, they felt hairy, like Esav, because Ribka had wrapped goatskins around his arms. Yishak then proclaimed, "Ha'kol Kol Ya'akob, Ve'ha'yadayim Yedeh Esav" – "The voice is the voice of Yaakob, but the hands are the hands of Esav" (27:22). The Midrash uncovers for us the deeper message of Yishak's pronouncement, explaining that he was saying, "When the voice of Yaakov is heard in the synagogues, the hands are not the hands of Esav; otherwise, the hands are the hands of Esav." The way we protect ourselves against the threat of Esav, from the hostility and animosity of the enemy nations, is through heartfelt prayer. And so in our times, when there are so many who are trying to inflict harm upon Am Yisrael, both in Israel and around the world, let us commit ourselves to increasing the "voice of Yaakob," to pray and beseech G-d for His protection and assistance. We must raise our voices and pour our hearts before Hashem, and ask that He shield us from those who seek our destruction, and grant our nation the peace and serenity that we long for.

Esav and Yaakob are twins. Yet, Esav the elder famously sells his birthright to Yaakob. In this episode we explore why Esav may have done that, and why Yaakob was better equipped to hold it.

Toldot | "Do You Have Only One Blessing, Father?" by Rav Yitzchak Etshalom The central story of Parashat Toldot is Yaakov's successful deception of his father, Yitzchak, to "steal" the blessing intended for Esav. When Esav learns of the ruse, his plaint to his father is "do you have but one blessing, my father"? Indeed, why does Yitzchak have only one blessing for his sons? And why is a blessing, given under false pretenses, valid and irrevocable? A careful read of the text reveals what may be a surprising answer. This shiur was given, at the UCLA Hillel, in memory of "Jabo" Ehrlich, an amazing teacher and friend, lover of Tanakh and Eretz Yisrael, who fell defending our country last week. יהי זכרו ברוך. Source sheet >>

Our Parsha features two very different twins. After decades of infertility, Isaac and Rebecca are blessed with twins,  identical twins the Sages emphasize, who could not be more different: Jacob dwelled in the tents of Torah, eventually becoming the third and final Patriarch of our nation, and Esav was a man of the field, a trapper, a […]

Our Parsha features two very different twins. After decades of infertility, Isaac and Rebecca are blessed with twins,  identical twins the Sages emphasize, who could not be more different: Jacob dwelled in the tents of Torah, eventually becoming the third and final Patriarch of our nation, and Esav was a man of the field, a trapper, a hunter, a blood shedder who stands in the way of Jacob, impeding him at every turn. Why did Esav go awry? Why did the son of Isaac and Rebecca end up as he did? In this episode of the Parsha Podcast we explore some threads and angles to this question and emerge with a foundational principle that can help us design a life to perfection.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Struggling to find your purpose? Rabbi Dunner dives into Parshat Toldot and the timeless lessons of Yaakov and Esav. Discover why some people seem destined for greatness while others wrestle with inner conflict. Learn how modern psychology supports ancient Torah insights. With humor, clever insights, inspiring stories, and a fresh take on self-help, this shiur will leave you with practical tools to align your individuality with your legacy.

What do Yitzchak's blessings teach us about the balance of power between Yaakov and Esav? In this episode, Zvi Hirschfield is joined by Rabbi Dr. Elisha Ancselovits to unpack the intricate dynamics between Yaakov and Esav in Parshat Toldot. They … Read the rest The post Toldot 5785: Brothers in Balance first appeared on Elmad Online Learning. Continue reading Toldot 5785: Brothers in Balance at Elmad Online Learning.

Shiur given by Rabbi Benzion Brodie on Mussar. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.