Podcasts about parashat vayishlach

Send us a textPastor Joshua reads Parashat Vayishlach, Genesis 32:4-36:43

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Parashat: Vayishlach "The Small Things" - Sermon by Rabbi Erez ShermanSaturday, December 6th at 9:00 a.m. Shabbat Services in Ziegler Sanctuary

In the beginning of this week's Parashat Vayishlach, Ya'akov Avinu is preparing to confront Esav, who wanted to kill him. Rashi tells us that Ya'akov prepared himself in three ways: sending gifts, praying, and strategizing for a potential battle. Why did Rashi list them in this order—placing tefillah second, between sending gifts and preparing for war? The Be'era Parashah explains that Rashi is teaching a fundamental principle about tefillah. Hashem built into the nature of the world that prayer works. And just as giving gifts and preparing for war are normal hishtadlut that people do, so too tefillah operates within the natural order. It is not considered miraculous to have prayers answered. For this reason, the Maharsha writes that although the Gemara teaches that a miracle performed for a person can deduct from his merits, anything attained through tefillah—even the greatest salvations—does not take away any merits, because tefillah is never considered a miracle. This understanding should give us tremendous chizuk. The answering of tefillah is part of how the world was created to function. Tefillot are so powerful that they can change decrees no matter how impossible the odds may appear. Chazal tell us that in Shamayim it had been decreed that Esav would marry Le'ah and Ya'akov would marry Rachel—"the older for the older, and the younger for the younger." The Alshich adds that Le'ah had four overwhelming hurdles preventing her from marrying Ya'akov. First, the heavenly decree had designated her for Esav. Second, the Pasuk testifies to Rachel's beauty. Third, the Pasuk tells us that Ya'akov loved Rachel. And fourth, Ya'akov worked for seven years for Rachel and took great precautions not to be deceived by Lavan. Yet Le'ah prayed so intensely, so persistently, with so many tears that her eyes became tender. And through those tefillot, she overturned the decree and all the natural odds. Chazal say that the greatness of tefillah is such that not only did Le'ah avoid marrying Esav, she even preceded Rachel to marry Ya'akov. And because of those same tefillot, she gave birth to six of the twelve Shevatim—the Bechor, the Kehunah, the Levi'im, the Meluchah, and the lineage of Mashiah—all emerging from her prayers. The Pasuk in Parashat Vayera says that the angels were sent to destroy Sedom while Avraham was still standing before Hashem. The next Pasuk tells us that Avraham prayed for Sedom to be spared. The Seforno explains: even though the decree had already been issued and the angels had already arrived in Sedom, Avraham still prayed, because he understood the ways of Hashem. As Chazal tell us Even if a sharp sword is already touching a person's neck, he should still pray, because tefillah can work no matter how desperate the situation seems. This past year, a woman received the difficult news that she had a tumor, lo 'alenu. At that time, she strengthened herself in guarding her speech and devoted herself to encouraging others to do the same. She was told that she would need the strongest form of chemotherapy. The doctors warned her of every side effect—especially that it was absolutely guaranteed she would lose all her hair. She asked them if there was anything at all she could do to avoid this. Their answer was clear: with the dosage she required, there was a one-hundred-percent certainty she would lose every strand. But she strengthened herself with the knowledge that with Hashem, nothing is fixed. She poured her heart into tefillah—not only for a full recovery, but also that she should not lose any of her hair. Today, Baruch Hashem the tumor has been completely removed. And amazingly, she did not lose even one strand of hair throughout the entire process. The doctors had no explanation. But the explanation is clear. She prayed to the Creator of the world—the One Who decides whether hair falls out or remains. Tefillah is wondrous, and Hashem created it to work as part of the natural order of the world. The more a person recognizes Hashem's power and involvement in every aspect of his life, the deeper, stronger, and more effective his tefillah becomes. Shabbat shalom.

Today is the fifteenth day of the Hebrew month of Kislev. On the fifteenth day of any month on the Hebrew calendar, there is a full moon in the sky. But when the full moon of Kislev arrives each year, it feels as if the light of the moon is wrestling with the darkness of the darkest season of the year.Each week, a member of the clergy offers their personal perspective on a topic of their choice, such as the week's Torah portion, a Jewish holiday, ritual, custom, or history. Facebook: Wilshire Boulevard TempleWebsite: wbtla.orgYoutube: Wilshire Boulevard TempleInstagram: wilshireboulevardtemple

Parashat Vayishlach. Lessons learnt in Avodat Hashem from parasha

In this episode, Rabbi Shlomo Farhi weaves a sobering real-world warning about drunk driving with a deep Torah insight from Yaakov living in the house of Lavan. How can someone spend decades surrounded by corruption, excess, and distorted values and not be influenced?We explore the difference between living as a “human” and living as an “animal,” how American throwaway culture seeps into our Judaism, why some people only see others as “120 pounds of what they can do for me,” and how to protect your inner world from the culture around you. This class is both a wake-up call for the road and a guide to spiritual resistance.Keywords: Jewish wisdom, Torah inspiration, Parashat Vayishlach, Rabbi Shlomo Farhi, mussar, drunk driving, personal growth, American culture, spiritual resilience, Lavan and Yaakov

Divery Torah on parashat Vayishlach from sefer Bat Ain.. דיברי תורה מספר בת עין על פרשת וישלח לכבוד רבי אברהם דוב בער בן רבי דוד מאבריטש זיע"א

For a 10% discount on Rabbi David Sutton's new book A Daily Dose of Perek Shira click the link below https://www.artscroll.com/Books/9781422644584.html Yesterday, we quoted a pasuk brought by Rabbi Avraham ben HaRambam from Hoshea 12, 7: ואתה באלקיך תשוב, חסד ומשפט שמר, וקוה אל אלקיך תמיד / As for you, return to Hashem, observe kindness and justice, and always hope to your God." That was his source showing that we have a command from God to constantly hope to Him and never to despair. Today I'd like to share the context of this pasuk with you. In pasuk 3 of that chapter it says, ריב לה' עם יהודה / Hashem has a contention with Yehudah (the Jewish people), ולפק ד על יעקב /and will visit upon Yaakov. What is Hashem's complaint? It says in the next pasuk: בבטן עקב את אחיו / In the womb he seized his brother's heel. ובאונו שרה את אלקים / And with his strength, he struggled with an angel. Rashi explains: Hashem is describing all that He did so Yaakov would become the chosen one. He seized the heel, he fought the angel, he prevailed. Basically, Hashem is saying: " Look how much I've done for you, from the beginning of your existence, Jewish people." Then in pasuk 6 it says, וה' אלקי הצבאות ה' זכרו / Hashem, the God of Legions, Hashem is His remembrance. Rashi explains: כאשר הייתי מאז כן אני עתה / Just as I was then, so am I now. אם הייתם הולכים עמי בתמימות כיעקב אביכם / If you would act with Me with simplicity like Yaakov Avinu (your father), הייתי נוהג עמכם כאשר נהגתי עמו /I would treat you as I treated him. Rabbi Yehudah HaChassid, in Sefer Gematriot , letter 152, connects יעקב איש תם to תמים תהיה. Yaakov is called איש תם, Ish Tam meaning " simple" or " pure " — and תמים תהיה Tamim Tihyeh means go with God in simplicity. Rashi on Devarim 18:13 says on תמים תהיה: התהלך עמו בתמימות ותצפה לו – Go with God with simplicity and l ook forward to Him. In other words. do not turn to fortune-tellers or sorcerers etc… Rather, כל מה שיבוא עליך קבל בתמימות/ Accept whatever happens to you with simplicity. ואז תהיה עמו ולחלקו /Then you will be with Him and part of His portion. (That's why the famous Meshech Chochmah says that when a person has bitachon , he fulfills the mitzvah of dveikut / cleaving to God.) So what is Hashem telling us through Hoshea HaNavi? Again, the words of Rashi: אם הייתם הולכים עמי בתמימות כיעקב אביכם/ If you went with Me with simplicity like Yaakov Avinu, I would act with you like I did with him. The Sefer Ikvot Moshe on Parashat Vayishlach, by Rav Moshe Akiva Tikutchinski, Mashgiach of Slabodka in Bnei Brak, writes: This shows that every Jew is capable and asked to go with the same Temimut/ simplicity and trust as Yaakov Avinu. And if we reach that level of connection, God will act with us like that. In the famous Mizmor in Tehillim perek 20 it says: יענך ה' ביום צרה, ישגבך שם אלקי יעקב /May Hashem answer you in a time of trouble; may the Name of the God of Yaakov lift you up. The Midrash says on that pasuk says it doesn't say אלקי Elokei Avraham or Elokei Yitzhak — only Elokei Yaakov. David Hamelech is saying: מי שענה ליעקב אביכם, הוא יענה אתכם – the One who answered Yaakov, will answer you. Furthermore, in Bereshit 35:3, it says about Yaakov לאל העונה אותי ביום צרתי / the God who answers me on my day of trouble. With that introduction, we come back to: ואתה באלקיך תשוב, חסד ומשפט שמר, וקוה אל אלקיך תמיד As for you, return to your God, observe kindness and justice, and always hope to your God." Rashi explains: What does it mean to hope to Him? בהבטחתו ובמשענתו /count on His guarantee and the ability to lean on Him. שהוא מבטיחך, אתה יכול לסמוך /He guarantees you; you can rely on His guarantee. And what should you do? לקוות לישועתו תמיד /constantly look forward to His salvation. This is all Rashi's explanation of God's words. But the very next pasuk (7) says : כנען בידו מאזני מרמה לעשק אהב – Instead, you are a Canaan/traitor who holds dishonest scales and loves to cheat. Rashi explains: Instead of relying on Hashem, you rely on shenanigans and crooked business. And you say about your wealth, אך עשר תי / I have become wealthy. ולא עבודת הקב״ה / I don't need to serve God. It wasn't God, it was me. Pasuk 8: ויאמר אפרים אך עשרתי מצאתי און לי – Ephraim says: I have become wealthy , I have found power for myself . כל יגיעי לא ימצאו לי עוון אשר חטא / I've worked hard and no one can find any sin in me. I'm clean. The Radak says this is the opposite of Kaveh el Hashem Hashem/ hoping to Hashem: They do not hope in Hashem. They do not admit that it is He who gives the power to succeed. Instead they say: כחי ועוצם ידי עשה לי את החיל הזה / My strength and my hand made this wealth. And they forget: ה' אלקיך, שנתן לו כח / that Hashem gave him the strength. They say: עשרתי מעצמי / I made myself wealthy. These are the two opposite paths. Either the person lives with the program of קוה אל אלקיך תמיד – constantly hoping to Hashem, or they take the אך עשרתי / I made myself rich approach.. Let's choose the path of קוה אל אלקיך תמיד Hope to Hashem constantly

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.

Parashat Vayishlach

R.Y.Piha

n Tisha B'Ab, as we know, we observe a fast and mourn the destruction of the Bet Ha'mikdash. Although this calamity occurred many generations after the Torah was given, nevertheless, the day of Tisha B'Ab – like everything else – has a source in the Torah. This source is revealed to us by the Zohar, in Parashat Vayishlach, where it teaches that the 365 days of the solar year correspond to the 365 Misvot Lo Ta'aseh – prohibitions introduced by the Torah. Each day of the solar calendar is associated with a different Biblical prohibition. And the day of Tisha B'Ab, the Zohar writes, corresponds to the prohibition of "Gid Ha'nasheh," which forbids partaking of a certain sinew of animals. This prohibition commemorates the incident that occurred when Yaakob Abinu was on his way back to Eretz Yisrael after having spent twenty years with his uncle. On the night before he crossed the river into the Land of Israel, he was attacked by a mysterious assailant, identified by the Sages as the Satan, the angel of Esav. Yaakob ultimately prevailed, but suffered an injury in his Gid Ha'nasheh. In commemoration of this struggle, we refrain from eating the Gid Ha'nasheh of animals. The Zohar teaches us that this prohibition corresponds with Tisha B'Ab. Just as this command requires us to refrain from eating something to commemorate a foreigner's attack that caused Yaakob a painful injury, on Tisha B'Ab we refrain from eating to commemorate the pain and suffering caused by our enemies on this day. The Hatam Sofer (Rav Moshe Sofer, Pressburg, 1762-1839) develops the Zohar's teaching further, establishing that this fight between Yaakob and Esav's angel actually took place on the night of Tisha B'Ab. That night set the precedent for what would happen many centuries later, when, like then, our enemy would come and deal a painful blow. If so, then we can perhaps understand an otherwise peculiar aspect of the Torah's description of the events of that night when the angel attacked Yaakob. The Torah relates that on this night, Yaakob brought all his belongings across the river, to the other side ("Va'ya'aber Et Asher Lo" – Bereshit 32:24). Afterward, he was left alone on his side, and he came under attack. Rashi explains this verse to mean, "He made himself like a bridge, taking from here and placing it here." We must wonder, why is this important? Why did the Torah find it necessary to inform us that Yaakob formed a "bridge" over the river, bringing his possessions from one side to the next? The answer is that this "bridge" is the secret for how we defeat "Esav" and recover from the destruction and exile that he brings upon us. In Yaakob's famous dream, he saw a ladder extending from the ground – from the site of the Bet Ha'mikdash – to the heavens. This is what the Bet Ha'mikdash represents – connecting the earth to the heavens, infusing our physical world and our physical reality with sanctity, with spiritual meaning. Offering an animal as a sacrifice means taking a physical entity and making it sacred, which is precisely the way we are supposed to live. This is what the Bet Ha'mikdash represented, and this is the symbolic meaning of Yaakob forming a "bridge" for his material possessions. When he brought his assets across the river to Eretz Yisrael, he was showing us what religious life means – infusing our physical, worldly existence with holiness. This is the significance of Yaakob's "bridge" – bridging the gap between heaven and earth, between the sacred and the mundane, between the spiritual and the physical. On that night of Tisha B'Ab, which established this occasion as a time of exile, suffering and calamity, Yaakob showed us how we can bring an end to our troubles and earn redemption. In order to be worthy of the Bet Ha'mikdash, we need to work to make this connection between heaven and earth, between our physical reality and Kedusha. We need to infuse our mundane activities with spiritual meaning, by directing everything we do toward Torah and Misvot. We do this by going about all our activities in strict adherence to Halacha, and by devoting time and resources for sacred purposes. By elevating our worldly existence, and injecting it with holiness, we form the "bridge" that will lead us to the rebuilding of the Bet Ha'mikdash, speedily and in our times, Amen.

We are now in Pesukim of Bitachon that start with the letter Tet . This one, Tehilim 118,8 is found in Hallel , so we can apply it this week. ט֗וֹב לַחֲס֥וֹת בַּיהֹוָ֑ה מִ֝בְּטֹ֗חַ בָּאָדָֽם׃ It's better to seek refuge in Hashem then rely on man . The obvious question is, Of course you're better off relying on God than relying on people! Rav Yosef Trani, in the Derashot Maharit on Parashat Vayishlach (second derush ), makes an important point in the difference between the words Bitachon and Hisayon. He says that bitachon works when you are relying on a person because you're deserving . It could be God that you're deserving of, because of your great deeds, or it could be a person that you went out of your way for, who therefore owes you one. You think, “ This man is going to help me because he owes me…..How can I rely on Hashem if I don't really deserve it ? I'm better off relying on this person who owes me one. Based on nature, he'll come through, so I'll rely on him rather than relying on Hashem because Hashem doesn't owe me. I'm actually a little behind in my responsibilities to Hashem .” So what happens when a person realizes, “ I don't have the deeds?” For that, we have this additional concept, which is, in his words, “ If you look up to Above and you subjugate your heart to your Father in heaven, ‘Even though I don't deserve it, He should save me,' It's good. It will work.” That's what David Hamelech is saying, ט֗וֹב לַחֲס֥וֹת בַּיהֹוָ֑ה מִ֝בְּטֹ֗חַ בָּאָדָֽם It's better to seek refuge in Hashem even though you're not deserving of it, than to rely on a human being that owes you. He says this concept is extremely important because if we rely solely on our deeds, who can possibly say, “I deserve it! Hashem owes me. ” He says Hisayon is when the person doesn't deserve to get anything. He's seeking refuge under God's wing, that He'll have mercy on him. In his words, “ He looks above and subjugates his heart to his Father in heaven,” a term that comes from Masechet Rosh Hashana 3,8 where it talks about when the Jews went to fight against Amalek. When Moshe Rabbenu lifted his hands, they would win. The Mishna asks, ‘ Does Moshe's hand make or break the war? Rather, it's to tell us that when the Jewish people looked above and subjugated their hearts to their Father in heaven, they'd be successful.' Similarly, when the snakes were biting us in the desert after we spoke Lashon Hara , we deserved to be bit, but Hashem told Moshe to make a copper snake, and everyone who looked at it would live. Again, the Mishna asks, ‘ Do snakes bring life? Do snakes bring death? Rather, when we look above, and we subjugate our hearts to our Father in heaven,' they would be healed. In both of these cases, the Jewish people had sinned. We sinned in the case of Amalek, and we sinned in the case of the snakes that came to bite us, and yet the advice that's given is You're not deserving but look up to your Father in heaven. Subjugate your heart to Him. Focus on Him and Him alone. In Nefesh HaChaim, Shaar 3, perek 12, Rav Chaim Volozhin brings down the famous concept of En Od Milevado /If you focus on God alone, all bad decrees are annulled. He cites this mishna about subjugating your heart to heaven. He asks, why do I have to look at the snake ? And he explains that when you look at the snake and see how evil and powerful it is, you should say to yourself, “ It's nothing ,” and annul it in your heart. Don't pay attention to it. Subjugate your heart to Hashem and realize that only He can do it. That's what makes everything turn around. ט֗וֹב לַחֲס֥וֹת בַּיהֹוָ֑ה מִ֝בְּטֹ֗חַ בָּאָדָֽם . The way the Maharit explains it is fascinating. It means that I have the right to look above, to subjugate my heart to my Father in heaven. I realize there's nothing else but Him . That's the power of the ultimate bitachon, of going above everything, annulling everything in your heart. It's easier said than done, but that's the power of even if you're not deserving, and that's the secret of Hisayon . Have a wonderful day.

BH' THE SHIUR THAT IS GOING VIRAL VAYISHLACH: LIVE QUESTIONS & KABBALOT https://youtu.be/Q5lXXDJuVeo Join us for an immersive experience with Rabbi Yaron Reuven in our 'VAYISHLACH: LIVE QUESTIONS & KABBALOT' Shiur! Delve into the profound wisdom of Judaism and the Torah as Rabbi Yaron Reuven addresses your LIVE QUESTIONS, explores Kabbalot, and unravels the layers of Parashat Vayishlach. This shiur welcomes everyone - from the curious to the devout.

BH' THE SHIUR THAT IS GOING VIRAL VAYISHLACH: LIVE QUESTIONS & KABBALOT https://youtu.be/Q5lXXDJuVeo Join us for an immersive experience with Rabbi Yaron Reuven in our 'VAYISHLACH: LIVE QUESTIONS & KABBALOT' Shiur! Delve into the profound wisdom of Judaism and the Torah as Rabbi Yaron Reuven addresses your LIVE QUESTIONS, explores Kabbalot, and unravels the layers of Parashat Vayishlach. This shiur welcomes everyone - from the curious to the devout.

Featuring:Rabbi Yehudah SternWoodmere, NYRabbi Yehudah Stern shares some really powerful thoughts on this weeks Parashat Vayishlach.Thank you Rabbi Stern for taking the time to carry us through the week! Shabbat Shalom!

Sermon by Rabbi Dan Ross. "Parashat Vayishlach: We Don't Run Away" December 01, 2023

If a person is going through a struggle, although he is hoping to get himself out of it as soon as possible, he can utilize the opportunity he has, while it is there, to grow to great heights. The Rambam writes in his Iggeret Teman , if someone is able to be happy with a difficulty that Hashem sent him, it is a great honor to Hashem and, ultimately, Hashem will bring the person honor in return. The Sefer Charedim writes, if someone would stay connected to Hashem and think about Him, even while he is experiencing trouble, "אין לך עבודה גדולה מזה – there is no greater service than that." And in that merit, Hashem will save the person and bring him honor. When a person is hurting, he has a natural tendency to complain and bemoan his fate. But, if he could overcome that and thank Hashem for everything He is doing, he'll become so great. The Gemara says in Masechet Taanit (p. 8), if a person is happy with the afflictions he is receiving, recognizing that they are for his good, he'll bring about salvation not only for himself but for the entire world. Therefore, if anyone is feeling down about their lot in life, or about something difficult they are going through, they can immediately turn those feelings into the most valuable time of their life by working on themselves to thank Hashem with joy. Even if they can't bring themselves to thank Hashem for the pain, to thank Hashem for everything else they have in their lives is also an invaluable avodah . The sefer Vaveh HaAmudim writes, it's a great segula for a person to become healed from a sickness if he would begin thanking Hashem for all the other parts of his body that are healthy. For example, if someone had a chronic issue with his leg, he should thank Hashem and praise Him that his eyes are functioning, that his head feels fine, that he is able to hear, and so on. He should not say, "Why do I have to have this problem while all of my friends are completely healthy?" In this week's parasha , Yaakov Avinu fought with the שרו של עשו-Esav's angel , and afterward, he thanked Hashem for saving his life, as it says, "כי ראיתי אלוקים פנים אל פנים ותנצל נפשי." The sefer Baer Mayim Chaim points out that Yaakov came out limping after that fight. He could have thought, My grandfather Avraham was saved from Ur Kasdim without a scratch on him. Hashem saved him in a war against four kings and he had no injuries. Why did I have to get hurt in this fight? Yet, Yaakov never entertained such a thought, it was just the opposite, he thanked Hashem that he was alive and able to continue functioning exactly the way he was. Right after that showing of appreciation, the pasuk says, ויזרח לו השמש – Hashem used the sun to completely heal Yaakov of his limp. That is an example of this segula . Thanking Hashem that everything else is working and then, mida kineged mida , Hashem healing the limb that is not working properly. Everything Hashem does for us is good. He wants us to recognize it. When the Mashiach comes, we'll then understand clearly how even the hardships were good. But before that, we have the opportunity to have emunah and believe it, and thereby earn eternal rewards. Shabbat Shalom.

Parashat Vayishlach. Insights into Parasha by Rabbi Benjamin Lavian

Parashat Vayishlach. The power of tefila by Rabbi Benjamin Lavian

Parashat Vayishlach. Amount and Value of gifts given to Esav.

Click here for source text   www.aribergmann.com

R'Piha

In Parashat Vayishlach, we confront the distressing account of Shechem, the son of Chamor, kidnapping and assaulting Dina. As we delve into the sequence of events depicted in the Torah, a puzzling question arises: Why is this narrative situated at this particular juncture? Yaakov, having resolved his longstanding conflict with Esav after returning from Lavan's household, appears to be on the path to Beit El to fulfill the vow made upon his departure. However, an unexpected stop in Shechem occurs. So, why does Yaakov pause there? What unfolds in this unsettling story? It's not the first instance of a woman being taken captive – we've seen Sarah and Rivka faced with similar challenges. Yet, this story unfolds uniquely. What does it signify, and why does it differ? What profound lesson does the Torah impart to us, especially in our present circumstances, as we grapple with significant challenges within our land? Join us as we unravel the layers of meaning embedded in this poignant narrative.

When Esau came to meet Jacob with 400 men, it could only mean one thing: 20 years after Jacob stole Esau's blessings, Esau is finally seeking his revenge. But... what if we are misjudging Esau?Join Beth Lesch and Rabbi David Fohrman as they explore some fascinating parallels between this week's parsha and a later story, all leading to a shocking conclusion: We may have been wrong about Esau's intentions.What did you think of this episode? We'd genuinely like to hear your thoughts, questions, and feedback. Leave us a voice message – just click record, and let your thoughts flow.Into the Verse is a project of Aleph Beta, a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide. If you're enjoying this podcast, help support our work by subscribing to Aleph Beta.For past episodes of Into the Verse, go to our website, alephbeta.org, where a premium subscription gets you access to all of our past episodes and our full library of over 1,000 videos and podcasts on the parsha, holidays, and so much more!Follow us on your favorite social media.

In this episode, we speak to Rivi Frankel, who shares her Desert Island Torah, looking at Torah and commentaries from Parashat Vayishlach, Sefer Malakhi and Sefer Melakhim.

Vayishlach or Vayishlah (וַיִּשְׁלַח‎ — Hebrew for "and he sent," the first word of the parashah) is the eighth weekly Torah portion (פָּרָשָׁה‎, parashah) in the annual Jewish cycle of Torah reading. In the parashah, Jacob reconciles with Esau after wrestling with a "man." The prince Shechem rapes Dinah, whose brothers sack the city of Shechem in revenge. In the family's subsequent flight, Rachel gives birth to Benjamin and dies in childbirth. The parashah constitutes Genesis 32:4–36:43. The parashah has the most verses of any weekly Torah portion in the Book of Genesis (Parashat Miketz has the most letters, Parashat Vayeira has the most words, and Parashat Noach has an equal number of verses as Parashat Vayishlach[1]). It is made up of 7,458 Hebrew letters, 1,976 Hebrew words, 153 verses, and 237 lines in a Torah Scroll (Sefer Torah). To support Eliyahu Jian's work, visit https://vitaltransformation.org/donate Got a question? Click here to submit a form with your question and Eliyahu will respond to your email as soon as he can! — https://eliyahujian.com/contact For more than three decades, Eliyahu Jian has been guiding men and women through the process of strengthening their relationships, improving their businesses, and embracing healthier lifestyles while connecting to a higher power and purpose. Eliyahu's roles have included coaching CEOs, investment fund managers, entrepreneurs, and leaders from every walk of life. "How we feel today and every day is a choice. What will you choose to create in your life?" - Eliyahu To rediscover your spiritual path, visit https://eliyahujian.com/store to schedule a session OR email info@eliyahujian.com for a FREE consultation. - Healing Session - Business Coaching Session - Relationship Coaching Session - Soul Reading - Astrology Chart Session We can not do this without YOU! To join the online community, visit: https://vitaltransformation.org • Click here to subscribe: https://youtube.com/EliyahuJian/?sub_... • Click here to watch another video: https://youtube.com/EliyahuJian For important info and weekly updates, subscribe to the weekly email list by visiting https://eliyahujian.com , scrolling all the way down to the bottom left, and entering your email! Follow Eliyahu Jian: • Instagram: https://www.instagram.com/eliyahujian... • Twitter: https://twitter.com/eliyahujian • Facebook: https://www.facebook.com/EliyahuJianO... Follow Vital Transformation: • Instagram: https://www.instagram.com/vital_trans... • Twitter: https://twitter.com/TransformVital • Facebook: https://www.facebook.com/vitaltransfo... Eliyahu Jian: "I don't take myself too seriously and I like to make people laugh and help them choose joy and happiness. I like to simplify spirituality and make it more accessible. I translate profound spiritual wisdom into practical, everyday advice that empowers people to live their happiest and most fulfilled experiences."

Parashat Vayishlach. The prohibition against God Haneshe and inspirational lessons. by Rabbi Benjamin Lavian

Featuring:Rabbi Mordechai KalatskyRav, Kenesses YisraelMinneapolis, MNRabbi Mordechai Kalatsky shares some really powerful thoughts on this weeks Parashat Vayishlach.Thank you Rabbi Kalatsky for taking the time to carry us through the week! Shabbat Shalom!

Parashat Vayishlach

کاتی در مورد پاراشای هفته וישלח תשפ"ג Insights into the Parashat Vayishlach - Bat Ain by Rabbi Benjamin Lavian

Parashat Vayishlach: Eisav's Potential Source which is Higher than Yaakov

R'Piha

Ya'akov is preparing to encounter God directly through sacrifice, an analog to our experience of prayer. It has been decades since Ya'akov actually encountered God in this way, and now he is preparing for this transition back into direct relationship. Critically, Ya'akov prepares by asking everyone to purify themselves and to change their clothes. What is the significance of changing clothes?

A name can tell us a lot about a person. Ya'akov (or is it Yisrael?) is no exception! Mara and Ravi talk about name changes in the Torah and why they are so important.

Noach, Noiach, Nauach, Nauah, or Noah (נֹחַ‎, Hebrew for the name "Noah", the third word, and first distinctive word, of the parashah) is the second weekly Torah portion (פָּרָשָׁה‎, parashah) in the annual Jewish cycle of Torah reading. It constitutes Genesis 6:9–11:32. The parashah tells the stories of the Flood and Noah's Ark, of Noah's subsequent drunkenness and cursing of Canaan, and of the Tower of Babel. The parashah has the most verses of any weekly Torah portion in the Book of Genesis (but not the most letters or words). It is made up of 6,907 Hebrew letters, 1,861 Hebrew words, 153 verses, and 230 lines in a Torah Scroll (סֵפֶר תּוֹרָה‎, Sefer Torah). In the Book of Genesis, Parashat Miketz has the most letters, Parashat Vayeira has the most words, and Parashat Vayishlach has an equal number of verses as Parashat Noach. To support Eliyahu Jian's work, visit https://vitaltransformation.org/donate Got a question? Click here to submit a form with your question and Eliyahu will respond to your email as soon as he can! — https://eliyahujian.com/contact For more than three decades, Eliyahu Jian has been guiding men and women through the process of strengthening their relationships, improving their businesses, and embracing healthier lifestyles while connecting to a higher power and purpose. Eliyahu's roles have included coaching CEOs, investment fund managers, entrepreneurs, and leaders from every walk of life. "How we feel today and every day is a choice. What will you choose to create in your life?" - Eliyahu To rediscover your spiritual path, visit https://eliyahujian.com/store to schedule a session OR email info@eliyahujian.com for a FREE consultation. - Healing Session - Business Coaching Session - Relationship Coaching Session - Soul Reading - Astrology Chart Session We can not do this without YOU! To join the online community, visit: https://vitaltransformation.org • Click here to subscribe: https://youtube.com/EliyahuJian/?sub_... • Click here to watch another video: https://youtube.com/EliyahuJian For important info and weekly updates, subscribe to the weekly email list by visiting https://eliyahujian.com , scrolling all the way down to the bottom left, and entering your email! Follow Eliyahu Jian: • Instagram: https://www.instagram.com/eliyahujian... • Twitter: https://twitter.com/eliyahujian • Facebook: https://www.facebook.com/EliyahuJianO... Follow Vital Transformation: • Instagram: https://www.instagram.com/vital_trans... • Twitter: https://twitter.com/TransformVital • Facebook: https://www.facebook.com/vitaltransfo... Eliyahu Jian: "I don't take myself too seriously and I like to make people laugh and help them choose joy and happiness. I like to simplify spirituality and make it more accessible. I translate profound spiritual wisdom into practical, everyday advice that empowers people to live their happiest and most fulfilled experiences."

Parashat Vayishlach 77

Parashat Vayishlach

Vayishlach | Revisiting Shkhem, by Rav Yitzchak Etshalom The "rape of Dina" and the bloody aftermath, which comprise all of chapter 34 and the middle of Parashat Vayishlach, is replete with difficulties which make the conventional understanding of Dina's rape and abduction and of Yaakov's silence as well as his response to Shimon and Levi difficult to explain. By analyzing the terms used to describe the encounter between Shkhem and Dina, we propose a novel understanding of the events, of Yaakov's broader plan in moving to Shalem, east of Shkhem and of the meaning behind Yaakov's dying words to Shimon and Levi. Source sheet >>

Shalom in Your Phone! This week, in Parashat Vayishlach, we hear how Jacob is ready to seek forgiveness and make amends with his estranged brother Eysav and return home to the promised land. Has the 21 years away from home helped Jacob evolve? Of course, it has! We discuss the moment when Jacob wrestles with an angel and gets the new name Israel: because he had striven with G-d and man and prevailed! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Parashat Vayishlach: Mitzvot are Connecting to the Unknowable Desire of Hashem

The most devastating part of the story of Dinah is that the Torah does not share Dinah's perspective. We have no idea if this was “the rape of Dinah” or an encounter she desired. This gap is not surprising, but as inheritors of Torah we must ask ourselves how we inherit this part of our Torah responsibly.