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Five miracles occurred with Jacob when he left Be'er-Sheva:

1. The day was cut short, and the sun set before its time, because G‑d wished to talk to him
2. When he awoke in the morning, he found that the four stones (depicting the four wives that he was destined to marry) that he had placed under his head when he lay down, had turned into one stone
3. He rolled the stone from the well - with one hand, although normally, it required the combined effort of all the local shepherds to remove it
4. The well began to flow and the water rose to meet him, and it continued to flow for the entire duration of Yaakov's stay in Charan (in verse 10, the Targum will add that it flowed for twenty years)
5. The earth 'jumped' before him, and on the same day that he left home he arrived in Charan.
   

Parashat Toledot

Toledot Pardes

וַיְהִי יְמֵי-יַעֲקֹב שְׁנֵי חַיָּיו--שֶׁבַע שָׁנִים וְאַרְבָּעִים וּמְאַת שָׁנָה
vayehi yemei-Ya'akov shnei chayav sheva shanim ve'arba'im ume'at shanah
Ya'akov's days, the years of his life, were 147 years.

This Parsha is "closed," i.e. we do not have the customary separation of words, lines or letters between the last portion and this one. There are two reasons for this:

1. The exile was about to start and the hearts of the Benei Yisrael became "closed" due to the progressively increasing difficulties in their daily lives.
2. Ya'akov wanted to compensate for their feeling that a deterioration in their lives was about to take place by revealing to them the glorious future in store for them after the redemption.

Parsha Summary

Yosef Reveals Himself
Yaakov Sets Off for Egypt
Yaakov's Family
Yaakov Arrives in Egypt
Yaakov Meets Par'oh The Famine

Bereishit 32:4 - 36:43
Haftarah: Ovadya 1:1-21

Parsha Summary

Yaakov Prepares to Meet Esav
Yaakov Wrestles a Malach
The Meeting with Esav
Arrival at Shechem
The Rape of Dinah
Preparation for Beit-el
Binyamin's Birth
Yaakov's Sons
Yitzchak's Death
Esav's Line
Descendants of Se'ir the Chori
Rulers of Edom
The Wars of Yaakov's Sons

Parashat VaYishlach
Haftarah VaYishlach
VaYishlach Pardes - Yaakov Wrestles a Malach

Parashat Toledot
Bereishit 25:19 - 28:9
Haftarah: Malachi 1:1 - 2:7

Parasha Summary

Bereishit 32:23
וַיַּעֲבֹר אֵת מַעֲבַר יַבֹּק
vaya'avor et Ma'avar Yabok
he crossed the ford of the Yabok

He wanted to test if the river bed would rise for him (Ramban) and would enable him to cross on foot. Once he saw that the water level was shallow enough, "he took them and brought them across the river." He then retraced his steps "and he brought his belongings across." He commanded his servants to do this. As a result he himself was the last one left on the wrong side of the river.


32:25
וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ
Vayivater Ya'akov levado
when Ya'akov had remained alone...

Chazal in Bereishit Rabbah 77:3 state that these words should be read as if Ya'akov was trapped there. Read lekado (for his pitcher) instead of levado (alone). This teaches that Ya'akov went back across the river to retrieve small vessels which had been overlooked. This teaches that the tzaddikim (righteous) are very meticulous even with relatively low cost items seeing that when you acquire things by making certain none of them has been tainted by being stolen or otherwise illegally acquired, one does treasure what one has more than do other people who dod not mind to acquire things less honestly. (Rashi).

Another approach is the vessels were used to drink out of and Ya'akov was concerned that the younger children should have a chance to drink from them on the journey.


וַיֵּאָבֵק אִישׁ עִמּוֹ
vaye'avek ish imo
a man wrestled with him.

The word וַיֵּאָבֵק (vaye'avek) is derived from אבק (avak) "dust." It means that Ya'akov became enveloped by the dust of the person engaging him in a struggle. The "man" was the celestial representation of Esav. It is well known that had it not been for the original sin in Gan Eden there would not be a noticeable difference between man and angel. On the contrary, man would outrank the angel in ever respect. We base this on Sanhedrin 93 "the righteous are greater than the angels." Accordingly, the "angel" came to try and find a sin Ya'akov was guilty of in order to use the sin as a weapon to overpower him. However, he did not succeed. The only "sin" he could find was that Ya'akov had married two sisters during their lifetime, something which had not yet been forbidden. The Torah alludes to this when writing, "he inflicted an injury on Ya'akov's hip joint." This was a euphemism for his sexual organs and the seat of sexual desire. The "punishment," such as it was, was administered near the organ so that Yaakov limped for a while. (Bereishit Rabbah 73:3 and 77:2)

Another allusion included in the words "he struck the socket of his hip," is that the damage inflicted by the celestial representation of Esav would manifest itself in later generations, among descendants of Ya'akov who would suffer under the Romans. When the Torah wrote that the "angel" was unable to harm Ya'akov, i.e. כִּי לֹא יָכֹל לוֹ (ki lo yachol lo), the meaning is that he was unable to harm Ya'akov personally. He did not have permission to do so as Ya'akov was unblemished. Later generations who would not be so unblemished would become victims of Esav, however. This happened in the generation of Rabbi Yehudah ben Bava and his colleagues when that Rabbi became a martyr in order to save his students during the period when the Romans tried to wipe out Jews and Judaism. (Sanhedrin 13). The Talmud tells the following story:

Rabbi Chiyah bar Abba said, "If someone were to tell me to offer my life for the Holy Name of G-d I would be prepared to do so on condition that they would kill me quickly. If I had been asked to do the same during the persecutions of Jews and Judaism under Emperor Hadrianus, I would not be able to do so as I am not able to undergo such tortures." What did they do in that generation? They brought iron bars which had been made white hot. They then placed these bars under the arm pits of the victims and this is the way these people died.


32:27
וַיֹּאמֶר שַׁלְּחֵנִי
Vayomer shalcheni
he [the angel] said, "let me go!"

The angel was afraid that if he were to leave without having obtained Ya'akov's permission they would punish him in heaven with having to endure the פולסי דנורא (pulsei denura) "lashes of fire", a physical punishment administered by a fiery rod and mentioned in Chagigah 15 and elsewhere as an instrument for disciplining wayward angels.  There is another reference to this incident in Hoshe'a 12:5, "He strove with an angel and prevailed; the other had to weep and implore him."

כִּי עָלָה הַשָּׁחַר
ki alah hashachar
for dawn as risen.

When the angel asked to leave before daybreak Ya'akov asked him, "are you a thief that you need to fear daylight?" He answered, "I am an angel and ever since I have been created I have not yet had the opportunity to sing a song of praise to HASHEM in the heavenly choir. Today is my opportunity." There is reference to this in Scripture, "When the morning stars sang together and all the angels shouted for joy" (Iyov 38:7). The time of dawn is the time when the קדושה (Kedushah) is recited as mentioned by Yeshayahu 6:3, "and one would call to the other: Holy, Holy, Holy." Hearing this, Ya'akov replied, "I will not let you go unless you first bless me." He wanted Esav's angel to acknowledge that the blessing he had received from Yitzchak was acknowledged by Esav as being rightfully his. Thereupon the angel said, "your name will no longer be Ya'akov but Yisrael." He meant that from now on people will no longer say that you obtained the blessing by subterfuge, but they will admit that you are the rightful recipient of them. Alternatively, what the angel meant was that if anyone were to accuse Ya'akov of having swindled Lavan they would be proven wrong as Ya'akov had been accorded the Attribute "Truth", i.e. that he had acted truthfully IN ALL his undertakings. This was confirmed in Michah 7:20, "You have given 'truth' to Ya'akov."


32:29
כִּי-שָׂרִיתָ עִם-אלוקים
ki-sarita im-Elokim
for you have contended with Divine forces.

In this instance the word elohim refers to the angel representing Esav with whom Ya'akov had wrestled. The words ve-im anashim, in the same line, refers to Lavan and Esav. According to Bereishit Rabbah 78:3 the words  mean כִּי-שָׂרִיתָ עִם-אלוקים (ki-sarita im-Elokim) mean that Ya'akov's countenance was engraved on the Throne of G-d and the angel had realized this after looking at Ya'akov.


32:30
הַגִּידָה-נָּא שְׁמֶךָ
hagida-na shmecha
please tell me your name.

He wanted confirmation of what the "angel" had said by being able to identify him by name. The name would give Ya'akov a clue as to the essence of that spiritual force.


לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי
lamah zeh tishal lishmi
why is this that you ask for my name?

He meant, "we do not have a fixed name; our names always change according to the mission we are sent on." Another meaning of these words, "why do you ASK for a name seeing that we are not in the habit of revealing our nations?" The reason an angel does not like to reveal his name is so as not to appear to crown himself with the success of any mission he has been sent on. He does not want a human being to go around saying, "this and this angel has performed such and such miracle." He is a servant, a mere extension of his Master in Heaven and he is careful not to do something which would create the wrong impression. This was the reason that the angel who had announced to Mano'ach and his wife that they would have a son resented being asked for his name (Shoftim 13:18) saying that his name was פלאי (pil'i) "something concealed." This is the meaning of Yeshayahu 43:7, "everything which bears My Name, I have created it for the sake of MY honor." This is also the thrust of David saying in Tehillim 29:1, "ascribe to HASHEM, O divine beings, ascribe to HASHEM glory and strength."

The "angel" responded that Ya'akov did not need this information as he had already achieved a great deal and had risen to the level of disembodied heavenly spirits.


וַיְבָרֶךְ אֹתוֹ שָׁם
vayevarech oto sham
he blessed him there.

He acknowledged that Ya'akov was the rightful owner of the blessings his father had bestowed upon him.

According to a Midrash the blessing the angel bestowed upon Ya'akov at this time was identical with what wold later on become the standard formula of the Kohanim blessing the Jewish people as recorded in BaMidbar 6:24-27.


A logical / investigative approach:

The words, "a man wrestled with him," refer to Gavri'el (on other occasions Gavri'el is referred to as איש (ish) "man." According to the philosophers, Gavri'el is symbolic of the active investigative intelligence. According to Kabbalistic writings this disembodied intelligence supplies the outer form to human beings based on their endowments (genes). This force is the tenth of the emanations (the lowest counting from the top) the one we call מלכות (Malkut) which is just one rung above the physical universe, the עולם העשיה  (Olam Ha'Asiyah). This is the reason that the term איש which is usually only associated with tangible creatures is applied to Gavri'el. Ya'akov wanted to know if it is possible that this "man's" soul while still enclosed in a body would attain or represent a spiritual level equal to disembodied intelligence such as the force with whom he had done battle. In other words, this category of angel might be perceived as the link between the highest intelligence found inside a body and the lowest intelligence able to exist as a disembodied entity. The angel, i.e. Gavri'el, answered him that this was possible only after dawn, i.e. until the various forces which darken the soul have disappeared with the light of the morning. This physical light, though symbolic of spiritual light, is here described as עולם העשיה (Olam Ha'Asiyah).


32:33
עַל-כֵּן לֹא-יֹאכְלוּ בְנֵי-יִשְׂרָאֵל אֶת-גִּיד הַנָּשֶׁה אֲשֶׁר עַל
Al-ken lo-yochlu venei-Yisra'el et-gid hanasheh asher al
this is why the Children of Yisrael are not to eat the displaced sinew of the hip-socket.

The Torah goes on with a report of the consequences of this encounter. This means that seeing the נפש השכלית (G-dly intellectual soul) is meant to adjust to the norms of the disembodied intellect, the true Jewish people are not to engage in activities which arouse the libido which is seated near the hip-socket. The meaning of the word "eat" here does not only mean the actual consumption of this part of animalistic tissue but also what it symbolizes, i.e. absorbing the philosophy it represents.

From a purely physical point of view, the sinew is a very tough sinew and comparable to a tough cord. Cords become harder and tougher with use through pulling wagons, etc. Similarly, when one engages in such activities as arousing one's libido, this leaves a progressively deeper imprint on one's personality. The more frequently one engages in such activities the more they become part of one's personality. Hence, the prohibition of "eating" that sinew has also deep physiological significance for the Jewish people. Preoccupation with such concerns gradually estranges one to G-d. The act of "eating' if performed within reason, i.e. in quantities appropriate to the body's need, actually promotes both good physical and spiritual health. Eating to excess results in corruption of the body and health. Eating to excess results in corruption of the body and ultimately the soul. The same is true when one indulges any of the other physical desires.


אֲשֶׁר עַל-כַּף הַיָּרֵךְ
asher al-kaf hayarech
which is on the hip joint.

The importance of this particular sinew is that the entire body relies heavily on it so that if it is damaged one cannot even move. It therefore represents all physical desire.


עַד הַיּוֹם הַזֶּה
ad hayom hazeh
to this very day.

This does not refer to a specific date. The meaning of the words is that as long as the desires of the body assert themselves in man the restriction expressed in this prohibition remains in force. The arrival of the hereafter signifies a new יום (yom) "Day," as documented by many of our Prophets. Hence, the Torah says that as long as man (Yisra'el) is a mortal human being this prohibition will remain in force.


כִּי נָגַע בְּכַף-יֶרֶךְ יַעֲקֹב
ki naga bechaf-yerech Ya'akov
because he struck Ya'akov's hip joint.

The reason the Torah deliberately reverts to naming Yisrael "Ya'akov" at this juncture, is to stress that the influence of physical desire is what "separates the men from the boys," i.e. what is the true impediment of every "Ya'akov" developing into an "Yisra'el." It is within the power and scope of physical desires to drag down the נפש השכלית (G-dly intellectual soul) in man to the level represented by Ya'akov at birth, i.e. a degraded person who hangs on to the heel of this totally physically oriented brother. When G-d said to Yaakov, "You will no longer be called Ya'akov but your name shall remain Yisra'el," the message is not so much a compliment but a moral - ethical imperative to live according to the yardsticks applied to individuals deserving of the distinctive title Yisra'el. This is why Chazal in Berachot 13 stated that Yisra'el was henceforth Ya'akov's major name, the name Ya'akov being used only in a secondary sense. This also explains G-d's instructions to Moshe in Shemot 19:3 prior to the giving of the Torah, "thus you shall say of Yisra'el." The women were referred to as "Ya'akov," as they are adjuncts to the men (in terms of Torah study), the men as "Yisra'el."


33:3
וַיִּשְׁתַּחוּ אַרְצָה שֶׁבַע פְּעָמִים
vayishtachu artzah sheva pe'amim
he bowed earthwards seven times.

The Torah could have written "three times," as we find in connection with David and Yonatan (1Shmu'el 20:41) where we are told, "that David bowed his face to the ground and prostrated himself three times before Yonatan (the crown prince). The reason the Torah here mentions the number seven is to remind us that when a righteous person falls down even seven times, he will rise again and regain his composure (Mishlei 24:16).

May HASHEM continue to enlighten us with the Light of His Torah.

- Chazal


Parashat VaYishlach

Haftarah VaYishlach

Bereishit 29:2
וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה
Vayar vehineh ve'er basadeh
he looked, and behold here there was a well on a field.

Every single one of our Patriarchs had an encounter with a well and in each case the well was an allusion to future happenings. In Yitzchak's case the well he encountered was called  בְּאֵר מַיִם חַיִּים (be'er mayim chayim) "a well of living water." (26:19) Bereishit Rabbah 70:8 explains that to the Jewish people Torah is equivalent to spring water.


וְהִנֵּה-שָׁם שְׁלֹשָׁה עֶדְרֵי-צֹאן
vehineh-sham shloshah edrei-tzon
and here there were three flocks of sheep.

The Torah could have written "here there were three flocks of sheep and there was a well.." The reason the syntax was changed was to allude to a similar sequence in Yechezkel 3:23 "and here the glory of HASHEM was standing." Yisrael is called "the flock of G-d" as we know from Yechezkel 34:31, "and you are My sheep, sheep of My pasture, you are Adam..." The same thought is in Tehillim 79:13 "and we are Your people and the flock of Your pasture." The reason the Torah mentioned three flocks is that the Jewish peple consist of three flocks, i.e. the Kohanim, the Levi'im, and the Benei Yisrael. All of the Benei Yisrael used to make a pilgrimage to the Temple three times a year in order to be in the Presence of G-d.


כִּי מִן-הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים וְהָאֶבֶן גְּדֹלָה
ki min-habe'er hahi yashku ha'adarim veha'even gedolah
for from that well the flocks would be watered. And the large stone...

There is an allusion here to the Holy Name of G-d which was engraved in the Holy Temple. The line "for from that well the flocks would be watered," is a clear hint that the Temple would serve as the basic inspiration of the various sections of the Jewish people. The words וְהָאֶבֶן גְּדֹלָה (veha'even gedolah) is a reference to a "golden crown", i.e. the letter ד (dalet) in the Shema - שמע ישראל ה׳ אלוקינו ה׳ אחד (Shema Yisrael HASHEM Elokeinu HASHEM Echad). The last letter  ד which is in larger script in the Torah is equivalent to the final letter in the Ineffable Name, which alludes to G-d's Attribute גדולה (Gedolah).

29:3
וְנֶאֶסְפוּ-שָׁמָּה כָל-הָעֲדָרִים
Vene'esfu-shamah chol-ha'adarim
all the flocks would be assembled there [next to the well];

This is an allusion to all the Tribes of Yisrael from the extreme north to the extreme south who would assemble at the Holy Temple. The word וְגָלְלוּ (vegalelu) "would roll [the stone]" may be understood as similar in meaning to Berachot 7 "they will roll over Your Attribute of Mercy to 'exile' Your other Attribute." The Talmud there discusses the effectiveness of prayer. The words וְהִשְׁקוּ אֶת-הַצֹּאן (vehishku et-hatzon) "they watered the flock," describe how the Ruach HaKodesh was drawn down in order to provide the Benei Yisrael with blessing emanating from the Inner Sanctuary (in the Celestial Temple). The words "and they would replace the stone to its place," mean that seeing that they had previously elevated the stone (figure of speech) to lofty spiritual regions, once they had absorbed the proper spiritual imput from that region they descended from such a spiritual "high." There is a parallel comment in Sefer Yetzirah 1:4 "leave a matter in its proper state and restore the Creator to His realm."

A Midrashic approach: rabbi Yochanah interpreted the words וְהִנֵּה בְאֵר בַּשָּׂדֶה (vehineh ve'er basadeh) "behold here there was a well on a field" (v2) as an allusion to the revelation of the Torah at Mount Sinai. The words בְאֵר בַּשָּׂדֶה (be'er basadeh) are a reference to Mount Sinai. The words שְׁלֹשָׁה עֶדְרֵי-צֹאן (shloshah edrei-tzon) "three flocks of sheep," refer to the Kohanim, the Levi'im, and the Benei Yisrael. The words "for from that well the flocks would be watered," refer to the Ten Commandments whereas the words וְהָאֶבֶן גְּדֹלָה (veha'even gedolah) are a reference to G-d. The words וְנֶאֶסְפוּ-שָׁמָּה (vene'eshfu-shamah) "they were gathered there," refer to the Jewish people whereas the words וְהֵשִׁיבוּ אֶת-הָאֶבֶן עַל-פִּי הַבְּאֵר לִמְקֹמָהּ (veheshivu et-ha'even al-pi habe'er limekomah) "they put the stone back on the mouth of the well, its original place," are a simile for Moshe saying to the people at the end of the revelation (Shemot 20:22) "You have seen that I have spoken to you from heaven."


29:5
לָבָן בֶּן-נָחוֹר
Lavan ben-Nachor
Lavan son of Nachor.

The Torah should have described him as "Lavan the son of Betu'el," seeing Betu'el was his father. However, this is another instance where the Torah shows that grandchildren are equal to children (Yevamot 62). We have another such example in 20:12 where Avraham described Sarah as "my sister the daughter of my father," although in effect Sarah was the daughter of Avraham's brother Haran. He had meant "daughter of my father's son (Haran). It also possible that the Torah described Lavan as the son of Nachor, seeing that Avraham's brother Nachor was a well known personality, whereas Betu'el was relatively unknown. When people spoke of Lavan they never referred to him as teh son of Betu'el but as the son of Nachor. The Torah simply described things as they were.


29:10
וַיְהִי כַּאֲשֶׁר רָאָה יַעֲקֹב
Vayehi ka'asher ra'ah Ya'akov
it happened that as soon as Yaakov looked...

We find that in this verse the Torah repeats the expression אֲחִי אִמּוֹ (achi imo) "brother of his [Yaakov] mother" repeatedly. This is partly in order to explain why Ya'akov was so concerned with helping to water the flocks as he had pity on Rachel, Lavan's daughter. Whatever Ya'akov did, whatever feat of strenght he performed, he did not perform for the sake of Lavan but for the sake of his mother Rivkah. This is why every time the Torah had to mention the name of wicked Lavan, it constrasts him with his sister, Ya'akov's mother. Ya'akov remembered his mother who had advised him to go to Lavan.

There is yet another reason for the repeated mention of the words אֲחִי אִמּוֹ "brother of his mother." Whenever a person hears or sees an object he desires, he is suddenly capable of performing tasks which he cannot perform in order to secure something which his heart does not covet. The reader of this passage could be forgiven if he had thought that seeing Ya'akov was taken with Rachel's beauty he desired her physically and this is what gave him the strength to move the rock single-handedly. The Torah refers time and again to the fact that Lavan was the brother of Ya'akov's mother in order to make us aware that physical passion had nothing to do with Ya'akov's sudden burst of strength in moving the rock. The Torah was so concerned not to create the impression that Ya'akov's sudden burst of strength was inspired by passion that instead of writing, "as soon as Ya'akov set eyes on Rachel he rolled the rock...," the Torah wrote instead (in somewhat clumsy style) "it was when Ya'akov saw Rachel the daughter of Lavan, the brother of his mother, and the flock of Lavan the brother of his mother, Yaakov approached and rolled the rock..."


וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת-הָאֶבֶן מֵעַל פִּי הַבְּאֵר
vayigash Ya'akov vayagel et-ha'even me'al pi habe'er
Ya'akov approached and rolled the rock from the top of the well.

Ya'akov clearly displayed superior physical strength seeing that at least three shepherds had been unable to move that rock with their combined efforts. When you consider in addition that Ya'akov must have been tired both from the long journey and from Torah study, which traditionally weakens a person physically, his feat was even more remarkable. Yaakov had spent the last 14 years studying in the academy of Ever (even though this detail has not been recorded in the Written Torah).

We find that when Yitzchak his father commanded Ya'akov, "arise and go to padan Aram and take for yourself from there a wife" (28:2), that he understood that the meaning of the word אִשָּׁה (ishah) also included another element, something that Yitzchak had not spelled out to him. The hidden meaning of the word אִשָּׁה was that it referred to Torah. King Shlomo in Mishlei 31:10 already alluded to this meaning of the word אִשָּׁה, when he headlined his last paragraph with the words "who can find a woman of valor?" He described such a "woman" as  עֲטֶרֶת בַּעְלָהּ (ateret balah) "the crown of her husband." (Mishlei 12:4)

Chazal, when commenting on Devarim 33:4 where Moshe described the Torah as "as an inalienable possession handed down from generation to generation," that the word ought not merely be read as  מוֹרָשָׁה (morashah) "inheritance," but as מאורשה (me'orasah) "betrothed," something a Jew is betrothed to. In other words, Torah is to us what a wife is to a husband. Keeping this thought in mind, Ya'akov decided to fulfill the implied command of his father first and instead of proceeding directly to Lavan he stayed at the Yeshivah for 14 years. The number of years he must have stayed there can be arrrived at by comparing the age at which e met Pharaoh (130 - he lived in Egypt for 17 years and died at 147 years of age). When you deduct 22 years during which he had not seen Yosef who had been 17 years of age at the time of his abduction, this made Ya'akov 91 years old at the time Yosef had been born. Yosef was born after Ya'akov had stayed at Lavan's for 14 yaers. This means he was 77 years of age when he came to Charan. Yitzchak dispensed the blessing when he was 123 years of age, i.e. when Ya'akov was 63 years old (compare Rashi wo said that when one approaches within 5 years of the age at which either parent died it is time to make arrangements concerning one's own death. The Talmud Megillah 17 arrives at the same conclusion). All this support the view that the only way to account for an obvious discrepeancy in dates supplied by the Torah is to conclude that Ya'akov studied Torah for 14 years before arriving at Lavan's house.


29:11
וַיִּשַּׁק יַעֲקֹב לְרָחֵל
Vayishak Ya'akov le-Rachel
Ya'akov kissed Rachel...

The reason the Torah referred to Rachel as קטנה (ktanah), "small," is that she was still a minor and Ya'akov could not consummate marriage vows with her. This was the reason Lavan was not worried to hand his flocks to her instead of to his already adult daughter Le'ah who was liable to be molested by the male shepherds on account of her age. We should also note that Ya'akov did not kiss Rachel on the mouth but on the head or the shoulder, suggesting that there was no sexual element in that kiss (Ibn Ezra).


וַיִּשָּׂא אֶת-קֹלוֹ וַיֵּבְךְּ
vayisa et-kolo vayevk.
he raised his voice and cried.

This was customary when family memebers met. According to Bereishit Rabbah 70:12 quoted by Rashi, Ya'akov's weeping was prompted by his having a vision of Rachel not being buried with him in the cave of Machpelah. Another Midrash attributes this weeping to Ya'akov's reflecting on his arrival as a potential suitor empty-handed, whereas Eliezer, his father's servant at the time when he met Rivkah was loaded with precious gifts. According to that version, the reason taht Ya'akov was penniless was that Esav's son Elifaz whome his father had dispatched to kill him had settled for leaving him penniless, reasoning that a poor man is like a dead man. (Sefer HaYashar)


May HASHEM continue to enlighten us with the Light of His Torah.

- Chazal

Parashat VaYetze

Bereishit 25:22
וַיִּתְרֹצְצוּ הַבָּנִים בְּקִרְבָּהּ
Vayitrotzatzu habanim bekirbah
the children quarreled inside her.

This particular pregnancy was totally different from all the pregnancies experienced by women up until that time. It was quite unknown for women who gave birth to twins to experience turbulence within  their wombs during their pregnancies. The fact that these fetuses had begun to behave in such a manner already while inside the womb made Rivkah very distraught. She had her worst fears confirmed when G-d told her through His prophet Shem (Bereishit Rabbah 63:7) that she was going to give birth to founders of two nations whose outlook on life would be totally different from one another. He assured Rivkah that she personally, had not cause to worry about the physical phenomenon of that tumult within her.

The Midrashic opinion (Avodah Zarah 11) draws attention to the unusual spelling of the word גיים (goyim - nations) (25:23). The correct spelling should have been גוים. This prompted Rabbi Yehudah to see a hint that there would be two individuals belonging to these two nations, i.e. Emperor Antoninus and Rabbi Yehudah Hanassi, whose wealth would be such that all manner of vegetables which were not in season would nonetheless be served on their tables all year. At first glance such a statement is difficult to reconcile with the statement made by the same Rabbi Yehudah Hanassi on his deathbed (Ketuvot 104), that he had never permitted himself to use his wealth to indulge himself or to otherwise enjoy the pleasures of life on earth, but had made do with absolute necessities only. It is understood that the Midrash in Bereishit Rabbah as describing what Rabbi Yehudah served his guest, not what he himself partook of.

Antoninus was a descendant of Esav. He had studied Torah secretly with Rabbi Yehudah Hanassi so that his servants and other members of his Empire would not become aware of this. According to tradition (also in Avodah Zarah 10), Antoninus, while governor in Yisrael, had a subterranean room which was linked by a passage to the home of Rabbi Yehudah Hanassi. He would take two slaves with him every day. He would kill the first one at the entrance to the house of Rabbi Yehudah, and the second one at the entrance to his own palace so that there would not be any surviving witnesses to his visits at the home of Rabbi Yehudah Hanassi. He requested of Rabbi Yehudah Hanassi that at the prearranged times when he would visit, Rabbi Yehudah should not have anyone else present at the house. It happened that on one occasion Rabbi Chanina bar Chama happened to be at the house of Rabbi Yehudah when Antoninus arrived. He became very agitated and complained, "Did I not tell you not to have anyone present when I come?" Rabbi Yehudah replied that the apparition in the guise of Rabbi Chanina was not a human being. Thereupon Antoninus said to Rabbi Yehudah, "Tell this man to get me the slave who stands on guard at the entrance." Rabbi Chanina, aware that this slave was going to be killed, deliberated what to do. When he came to the place from where he was suppose to gt the slave he found that the slave was already dead. He meditated on what to do, saying to himself that if he told Antoninus that the slave was already dead, he would accuse him of having murdered him. At the same time there is a rule that one need not return to the sender in order to bring bad news. On the other hand, he reasoned, if he were simply to leave the dead man and not go back to the house of Rabbi Yehudah at all, this would be a disgrace, and an insult to the Roman Empire. So he decided to pray. As a result of his prayer the dead guard came to life again and he sent him to his master. Thereupon Antoninus said to Rabbi Yehudah, "I am aware that even relatively insignificant Jews possess the power to bring the dead back to life. Nonetheless, I wish that when I come here no other living soul shall be present." Antoninus used to provide Rabbi Yehudah with a variety of personal services as well as feed him if necessary on a daily basis. He even expressed a wish to be able to serve Rabbi Yehudah in the hereafter as his mattress. One day he asked Rabbi Yehudah if he could expect to be granted life in the hereafter. Rabbi Yehudah answered in the affirmative. Antoninus questioned this, quoting Ovadiya 18 "There will not be anyone remaining of the house of Esav." Rabbi Yehudah replied that this verse speaks only of people who live in accordance with the principles of Esav. Thereupon Antoninus quoted another verse, this time from Yechezkel 32:29 "There are Edom, her kings and her princes" (The entire passage deals with the descent to Gehinom of all these Gentile people). Rabbi Yehudah replied that the verse referred to "her kings," but not to "all her kings." He added that Yechezkel had specifically excluded Antoninus as well as a certain Ketiah bar Shalom from his perdiction.


25:24
וְהִנֵּה תוֹמִם בְּבִטְנָהּ
vehineh tomim bevitnah
and here there were twins in her womb.

The word תוֹמִם (tomim) "twins," is spelled defectively, with the letters י (yud) and א (alef) missing. The reason for the defective spelling is that one of Rivkah's children was going to be a wicked person. The next time the birth of twins is mentioned in the Torah, i.e. the sons of Tamar and Yehudah, Peretz and Zerach, the word is spelled properly, i.e. תאומים, seeing that both the sons Peretz and Zerach were going to be righteous.


25:25
וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי
Vayetze harishon admoni
the first one emerged all reddish looking.

According to Bereishit Rabbah 63:8 the performance of the commandment to take the Lulav and Etrog on the first day of Sukkot (VaYikra 23:40) and to give thanks to G-d for His bounty is the reason taht G-d appeared to the Jewish people first, demands payment (for their sins) "from the first one," "builds for them first," "brings them (to the Holy Land) first". The fact that G-d appeared to the Jewish people first is derived from Yeshayahu 44:6; the fact that G-d enacts payment from the first one, i.e. Esav first, is derived from Bereishit 25:25. "He builds for them first," is a reference to the Holy Temple as we know from Yirmeyahu 17:12 "O Throne of Glory exalted from the first." The fact that G-d brings the redeemer to the Jewish people first, is attested to by Yeshayahu 41:27 "the things predicted to Tziyon originally, behold they are here! And again I send a herald to Yerushalayim."  This Midrash demonstrates that the word rishon "first," does not necessarily imply an advantage, such as when G-d demands an accounting for his sins from Esav first because he emerged first from Rivkah's womb.

כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר
kulo ke'aderet se'ar
all of him looking like a fur coat.

The meaning is as if the Torah had written, "his entire body covered with hair, just like a mantle." Seeing he was born with this much hair, people called him אִישׁ שָׂעִר (ish sa'ir) "a hairy man" (27:11). The word שעיר is an all encompassing expression which includes the demonic qualities which are attributed to the deities called שעירים, which the Torah enjoins us from offering sacrifices to (VaYikra 17:7).  According to Midrash, the strength of that demonic power is concentrated in the hair which covers its heart. At the time of the Redemption, arrival of Mashiach, G-d will make the demonic power collapse when he blows the Shofar heralding the Redemption, "and HASHEM Elokim will sound the ram's horn, and advance in a stormy tempest" (Zecharya 9:14)


25:27
וַיִּגְדְּלוּ הַנְּעָרִים
Vayigdelu hane'arim
the lads grew up

According to Bereishit Rabbah 63:10 after Esav attained the age of 13 he frequented houses of idolatry while Yaakov frequented Torah academies. Chazal in the same Midrash also said that Rivkah had experienced similar experiences during her pregnancy. Whenever she passed either one of the aforementioned institutions one of the fetuses within her seemed anxious to emerge. There is a verse in Yirmeyahu 1:5 "even before I formed you in the womb I already appointed you (as a prophet)." From this verse we see that distinct pre-natal tendencies are not mere figments of Chazal's imagination. Tehillim 58:4 "the wicked are defiant even while in the womb," confirms this piece of psychological insight.


וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים
vayehi Esav ish yode'a tza'id ish sadeh veYa'akov ish tam yoshev ohalim
Esav became a hunter, a man of the field, whereas Yaakov was a straightforward man, a dweller in tents.

This verse conveys the fact that though the brothers were twins they had totally different interests in life. Esav pursued the material pleasures available in life whereas Yaakov was of a philosophical bent. This is why the Torah characterizes the difference in the two phrases that Esav was a man of the field, i.e. a man dedicated to the earth, the physical. This is why later on he is called אדום (Edom), a word closely reminiscent of אדמה (adamah)  "earth." It is a well know fact that if man dedicates himself to the pursuit of the pleasures which life has to offer, this estranges him to G-d and makes it difficult for him to serve Hashem at the same time as he is busy pursuing his major concerns. Making earthiness a priority must result in making godliness a secondary concern. This is reflected when Esav sold the birthright and the Torah (25:34) describes this in a few words, "he ate, he drank, he arose and went of his way; thus Esav demonstrated his disdain for the birthright." Anyone who is characterized by this negative virtue will eventually find himself deceived. In the case of Esav we find him describing himself as deceived twice when he said to his father (27:36) "and he [Yaakov] has tricked me twice, he took my birthright and now he has taken my blessing." Whatever pleasures and satisfactions such people do experience are only temporary and the time will come when they rue their former lifestyle and they cry out bitterly when they realize that "life" has deceived them. This is what Shlomo had in mind when he said in Mishlei 5:3-4 "for the lips of an immoral woman drip honey; her mouth is smoother than oil. But in the end she is bitter as wormwood, sharp as a two-edged sword." This is precisely the lifestyle of Esav and all those who support him. The philosophy and lifestyle of Yaakov are diametrically opposed to this, for someone characterized as אִישׁ תָּם (ish tam) "simple man" and as יֹשֵׁב אֹהָלִים (yoshev ohalim) "dweller in tents" is the antithesis of someone described as יֹדֵעַ צַיִד אִישׁ שָׂדֶה (yode'a tza'id ish sadeh) "a hunger, a man of the field." Not only this, whatever Esav was willing to give up, i.e. to sell, Yaakov was anxious to buy. When the Torah speaks about the dish of lentils, something round, always returning to is beginning, this merely illustrates the concept of the pursuit of the pleasures of this world. This physical unverse and all the phenomena in it are constantly being recycled, as Shlomo said already at the beginning of Kohelet "there is nothing new under the sun." What is perceived as progress, eventually is seen to be merely a retread of something old. Yaakov who had perceived this was therefore anxious to sell such "merchandise," in return for something which promised enduring progress. The instrument of securing the spiritual progress is the birthright, as it represents the privilege of performing service for Hashem in sacred precincts.

Seeing the Torah had described both Esav and Yaakov already as איש (ish), i.e. adult, mature in years, it is clear that they must have been at least 13 years of age at the time Yaakov bought the birthright from his twin brother. If, as the Midrash says, Avraham died five years early in order not to experience how Esav disdain for spiritual values, this means that the brothers were 15 years old at the time the sale of the birthright took place. Avraham was 160 years old at the time Yaakov and Esav were born. He died at the age of 175, i.e. at a time when his grandchildren were 15 years of age. There is also an allusion in the verse that people such as Esav are slated for Gehinom whereas people such as Yaakov are destined for Gan Eden.

In Bereishit Rabbah (65:22) we read that when Ya'akov entered Yitzchak's room in order to receive the blessing, Gan Eden entered with him. On the other hand, when Esav entered the same room a little later, Gehinom entered with him. Midrash Tanchuma Parshat Tzav 2 expresses a similar sentiment when the author writes that the words היא העולה (hi ha'olah) "it is the burnt-offering" (VaYikra 6:2), are a reference to a nation which is totally wrapped up in earthly concerns, and which eleveates itself as is written in Ovadya 4 "even if you rise as high as the eagle I will bring you down, על מוקדה, on the site of the altar where the fire is burning." The word is a reference to the fires of Gehinom in the hereafter. The words of Daniel 7:11 apply to such people, "and consigned to the fires burning."


וְיַעֲקֹב אִישׁ תָּם
veYa'akov ish tam
and Ya'akov was a straightforward man.

Actually, the Torah should have written "and Ya'akov was a man of truth." His principal characteristic was אמת (emet) "truth." This is what Michah was at pains to point out when he said "Grant truth to Yaakov, kindness to Avraham..." (7:20). Instead the Torah added the word תָּם (tam) to describing Yaakov as "a dweller in tents," a student of Torah, in order to already hint at that quality אמת (emet) by attributing to him two of the three letters in that word.

Continued asap...

-Chazal

Parashat Toledot

Hoshea 12:13-14:10
Parashat VaYetze

12:13 Vayivrach Ya'akov sedeh Aram vaya'avod Yisra'el be'ishah uve'ishah shamar
Then [And] Yaakov fled into the field of Aram, and Yisrael served for a wife, and for a wife he guarded [kept].

Nor do the Jewish peple remember the good that I did for their forefather Yaakov, when "Yaakov fled into the field of Aram" to escape from his brother Esav (Bereishit 27-29).  He was forced to work for Lavan in return for his daughter's hand in marriage (ibid.); as it says, "Yisrael served for a wife."  He also "guarded" sheep "for" another "wife."  All that time I was with him and I blessed him, and he returned with riches and possessions.

The supplementary (Haftarah) reading for the poriton of VaYetze - the story of Yaakov's sojourn with Lavan - begins with the present verse that speaks of related matters.  He "guarded" Lavan's sheep "for a wife."

Some say that G-d reminds the people of Yaakov's righteousness.  He did not want to ally himself with Esav, nor did he desire to oppose him directly.  Instead, he chose to escape to Aram in search of someone as righteous as himself.

Once there, he was not possessed by a craving for wealth - unlike you, O Yisrael.  Certainly, he did not oppress or exploit anyone (cf. Hoshea 12:8,9).  He departed from his native place with nothing, toiled to acquire a wife and helpmate.  "Served" and "guarded" Lavan's sheep for her sake.  Yaakov also kept all the 613 mitzvot, as the sages teach.  Once he acquired a wife, he "guarded [kept]" the mitzvot to procreate (cf. Bereishit 1:28).

In the verse, "I have sojourned (garti) with Lavan" (Bereishit 32:5), the numerical equivalent of garti is 613.

After Yaakov said to Lavan, "I will serve you seven years for Rachel, your younger daughter" (Bereishit 28:18), the Scripture says again, "And Yaakov served seven years for Rachel" (ibid. 20).  Rav Saadia Gaon explains this repetition as follows.  Yaakov desired to marry in order to beget children and so perpetuate Torah observance.

"Then Yaakov fled into the field of Aram."  This may also be clarified by reference to the verse, "And Yaakov went out (vayetze) from Beer-Sheva, and went to (vayelech) Charan" (Bereishit 28:10). When human beings depart for some destination, that may indicate mainly a desire to abandon the present location.  Or else it may indicate a desire to reach the particular destination.  The term "went out" is appropriate for the former, and the term "went to" is appropriate for the latter.  In the case of Yaakov, both terms appear in juxtaposition (ibid.).  The Scripture conveys on the one hand that he was forced to leave on account of Esav.  On the other hand he wanted to heed the command of his father and go to Padan-aram for his mate.  Here too, accordingly, it says, "Yaakov fled into the field of Aram, and Yisrael served for a wife."  Both matters were essential to Yaakov, both his escape and his arrival in Padan-aram.

It is significant that "served" appears before "a wife," for in the case of Leah, he labored first and then married.  It was the other way around in the case of Rachel; hence "for a wife" is followed by "he guarded."

The Scripture also depicts Yaakov's powerlessness.  He was compelled to labor many years "for a wife."

On the Seder night of Pesach, there is a special obligation to recite, "a lost Aramean was my father..." (Devarim 26:5).  When in the employ of Lavan, Yaakov was displaced and poor.

The following verse (Hoshea 12:14) recalls that Yaakov's descendants in Egypt took seriously the words of the prophets about the impending exodus.

According to the Midrash, "and by a prophet was he guarded" (v12:14) alludes to Eliyahu.  This is explained by another text in the Midrash, namely, that when the redeemer was born, the Jewish people went into bondage.  It means that the prophet Eliyahu, who will herald our redemption from the final exile, has already been born.

Some say, the Scripture rebukes the Jewish people at this time for not having learned to act like Yaakov.  When his mother bid him seek a wife, saying, "Flee to Lavan my brother, to Charan; and tarry with him a few days..." (Bereishit 27:43), Yaakov went and stayed for over twenty years.  Assuredly, then, O Yisrael, you should have heeded the words of the prophets!  For you beheld the great miracle wrought by G-d through the prophet Moshe, when He redeemed you from Egyptian bondage (Hoshea 12:14).  At this time too, therefore, heed the words of the prophets!

In summary, Hoshea rebukes the people for ingratitude on two counts.  He reminds them of all the acts of kindness which G-d performed for their forefather Yaakov, and he refers to the good that He has done and will for them.  Thus the Scripture begins by saying, "For HaShem had ransomed Yaakov, and He redeemed him from the hand of one stronger than him" (Yirmeyahu 31:11).  The latter refers to Lavan, who brought false accusations against Yaakov.  But Yaakov bore his hardships in good spirits.  In the end, G-d saved him from all harm at Lavan's hands (Bereishit 31:24).

Yaakov also suffered at the hands of Esav.  When he was forced to flee from home, Esav sent his son Elifez to harm him; as it says, "...because he did pursue his brother with the sword" (Amos 1:11).  But G-d saved him.

The prophet recalls these events as an indication for the future.  We are Yaakov's descendants, and we will also be redeemed from exile.

14 Uvenavi he'elah HASHEM et-Yisra'el miMitzrayim uvenavi nishmar
And [Then] by a prophet HASHEM brought Yisrael up out of Egypt, and by a prophet was he (it) guarded.

Here is a further kindness that I performed for the children of Yaakov.  After they went down to Egypt and were enslaved, "by a prophet" - by Moshe - "HASHEM brought Yisrael up out of Egypt."  Then, for forty years in the wilderness, "by a prophet (Moshe) was he (Yisrael) guarded."

Hoshea brings evidence that everything happens by Divine Providence. For, behold, "by a prophet (Moshe) HASHEM brought Yisrael up out of Egypt, and by a prophet was he (Yisrael) guarded."

We are informed of the very significant fact that G-d appointed three faithful shepherds for the Jewish people. Yaakov was a shepherd, as it says here, "and for a wife he guarded" sheep (Hoshea 12:13).  The second faithful shepherd was Moshe, as it says, "Now Moshe was keeping the flock of Yitro, his father-in-law" (Shemot 3:1).  The third was David (Shmuel Alef 16:11).  On account of these three shepherds were we found worthy of possessing three crowns.  They are the crown of Torah, the crown of prophecy and the crown of kingship.  Yaakov is the foremost patriarch, Moshe is the foremost prophet, and David is the foremost king.  A patriarch, a prophet and a king must be compassionate human beings.

Hoshea informs us that all these qualities of excellence were found in the Jewish people.  The quality of prophecy is foremost, and is found only among the Jewish people.  That is what the Scripture says, "I have also spoken to [through] the prophets" (v12:11) - a great kindness on My part.  Similarly it says, "For indeed HASHEM Elokim will do [does] nothing, without having revealed His secret (counsel/purpose) to His servants the prophets" (Amos 3:7).

Because prophecy was such a great excellence, the prophet rebukes the Jewish people by speaking of Yaakov, who represents here the gift of prophecy.  "I have multiplied visions; and used similes via the prophets" (Hoshea 12:11), yet they have not been faithful.

"By a prophet was it" - Yisrael - "guarded."  The Jewish people kept all the mitzvot that I had commanded them through a single prophet, Moshe.  But to you I sent many prophets, yet you do not heed their instruction.

15 Hich'is Efrayim tamrurim vedamav alav yitosh vecherpato yashiv lo Adonav
Efrayim provoked to anger most bitter (by bitter deeds); and so his blood (money) will be cast upon him, and his Master will return his reproach to him.

"Efrayim provoked" G-d's "anger by bitter deeds."  They built many altars, as numerous as heaps of stone and road signs for the traveller (v12:12).  Similarly it says, "Make yourself guide-posts" (Yirmeyahu 31:21).

Some associate tamrurim with ra (evil) and mar (bitter), and the corresponding interpretation reads: "Efrayim provoked" G-d "to anger most bitter."

"His blood" - the blood shed by Efrayim - "will be cast upon him" by his Maker; "and his Master will return his reproach."  He reviled G-d by erecting calf-idols everywhere, and retribution will come upon his head.

Another interprestation says: "Efrayim provoked to anger most bitter" deliberately acting against G-d's will.  He chose to commit transgression even though he derived no pleasure and gained no advantage.  He offended but to draw G-d's anger.

Some say that the Scripture alludes to Yerovo'am and his companions.  Because he sinned and caused others to sin, there came upon him, upon Efrayim, "anger most bitter."

Because he caused Yisrael to commit sin, he is guilty of having shed their blood.  It is as if he had personally shed their blood, "and so his blood will be cast upon him."  He will be punished accordingly.

"His Master will return his reproach to him."  As it says, "I... will utterly sweep away the house of Yerovo'am, as a man sweeps away dung till it is all gone" (Melachim Alef 14:10).

"Provoked to anger most bitter," is also seen as alluding to the those of the tribe of Efrayim who departed from Egypt prematurely.  All of them were killed by the Pelishtim.  Although they deserved to die, they did not deserve to be denied proper burial.  This indignity will be punished.  In the end of days, "the Master will return his reproach."

Some say that those were the dead which Yechezkel saw being resurrected (Yechezkel 37).

Because "Efrayim provoked to anger most bitter... his Master will return his reproach to him" for all to see.

13:1 Kedaber Efrayim retet nasa hu beYisra'el vayesham baba'al vayamot
When Efrayim spoke, there was trembling; he exalted himself in Yisrael; but when he became guilty through the Baal, he died.

The Scripture depicts Efrayim's fall from his lofty condition.  In the beginning, before Efrayim sinned, the nations all around were in fear of him.  "When Efrayim spoke, there was trembling" on the part of everyone who heard him.  "He exalted himself in Yisrael," just as it says in the Torah, "and his seed will become a multitude of nations" (Bereishit 48:19).  The princely Efrayim was a leading tribe within the Jewish people.

But then came the downfall.  "When he" sinned and "became guilty through" worship of "the Baal" idol, he was stricken before his enemies.  It was as if "he" had "died."

Rashi explains that the Scripture here specifically refers to Yerovo'am son of Nevat.  When Yerovo'am spoke in admonition of King Shlomo and uttered harsh words (Melachim Alef 11), this son of Efrayim "was trembling."  For he was addressing the king.  In the merit of this forthright reproof, "he exalted himself in Yisrael."  He was appointed to head the nation of Yisrael and to bear the burden of leadership (ibid.).  "But" then, later "when he became guilty" of setting up the calf-idols and forced Yisrael to commit the sin of idolatry (ibid. 12), "he died."  The house of Yerovo'am was condemned to extinction.

Some say: In the beginning, "Efrayim" was so frail that "there was trembling" on his part whenever he "spoke" to anyone.  But now "he exalted himself in Yisrael."  His head is raised so high, and his heart has grown so haughty (Hoshea 13:6), that he does not even fear G-d.  For that reason, eventually, "he died," once "he became guilty through the Baal."

2 Ve'atah yosifu lachato vaya'asu lahem masechah mikaspam kitevunam atzabim ma'aseh charashim kuloh lahem hem omrim zovchei adam agalim yishakun
Now they continue more; and they have made for themselves molten images from their silver, and idols according to their [own] understanding, all of it the work of craftsmen; they say to [of] them:  Let the men who sacrifice [Let they who sacrifice men] kiss calves.

 Here the Scripture depicts the deterioration of Yisrael.  It began in the time of the Judges and continued through the advent of Yerovo'am son of Nevat.  Although the Benei Yisrael served the Baal idol in the time of the Judges (Shoftim 2), they would return to G-d in times of distress.  But now it was different.  Having been deprived by Yerovo'am of the opportunity to worship in the Beit HaMikdash in Yerushalayim (Melachim Alef 12), the people of Efrayim - of the Kingdom of Yisrael - persisted in their worship of the calf-idols.  They said, "Behold your gods, O Yisrael, which brought you up out of the land of Egypt" (Melachim Alef 12:28).

"They have made for themselves molten images from their silver."  The calf-idols were not made of silver but gold.  What the Scripture here means is that the people all contributed money ("silver") to buy the gold for making the idols.

They pondered how best to make the calf-idols, and then proceeded to fashion them "according to their understanding."  Those idols were exact replicas of the Gold Calf which the Benei Yisrael had made in the wilderness (Shemot 32).  Each calf-idol was "the work of craftsmen."

Once an idol was completed, the kohanim would say to the people, "Let them who sacrifice kiss calves."  Those who brought sacrificial offerings had to kiss the idol.  The rite of worship was not complete without this gesture of affection.

According to the Sages, the people would sacrifice their children to the idols. The corresponding reading here says: "Let them who sacrifice men kiss calves."

Not only did they worship the calf-idols set up by Yerovo'am son of Nevat (Melachim Alef 12), but they added sin to transgression.  As it says, "Now they continue to sin more."

On their own they added idols in the likeness of the calf-idols set up by Yerovo'am.  "They have made for themselves molten images from their silver, and idols according to their own understanding."  These were "all the work of craftsmen," made to resemble the original calf-idols.

Some explain that the kohanim, who performed the rites of idolatry, would say to the people: "Let the men who sacrifice" to those new calf-idols "kiss" the "calves" which Yerovo'am set up/

Others say:  When they sacrificed their children to an idol, they would kiss that idol.  It was their way of saying: We bear no anger in our hearts.  It is out of love for you that we sacrifice our sons and daughters.

Some say that the Scripture here speaks of Yehu.  G-d appointed him king of Yisrael (Melachim Alef 19:16) in order to smite the house of Ahav, his master.  As happened to the house of Yerovo'am (Melachim Alef 9:9), the house of Ahav would thus also come to an end (Melachim Bet 9:9)

However, Yehu did "continue to sin more" than all the other kings, and caused the people to sin.  He made for them "molten images from their silver, and idols according to their own understanding."

3 Lachen yihyu ka'anan-boker vechatal mashkim holech kemotz yeso'er migoren uche'ashan me'arubah
Therefore they will be as the morning cloud, and as the dw that passes away early, as the chaff that is driven with the wind from the threshing floor, and as the smoke out of the chimney [window].

Retribution will come, Hoshea prophesies, and they will be quickly eliminated.  "Therefore they will be as the morning cloud" that dissipates quickly, "and as the dew that passes away early" with the onset of sunlight.  Within an hour all the dew is gone.  They will disintegrate "as the chaff" from wheat "that is driven with the wind from the threshing floor, and as the smoke" that hastens to depart "out of the chimney" and scatter.

I will not bring you well-being, even "as the morning cloud" brings no rain. As for the good things already in your possession, they will leave you "as the dew that passes away early."

You will go into exile "as the chaff that is driven with the wind."  But the good people will stay on for a while.  Eventually, all the people will be exiled, scattered in all directions "as the smoke out of the chimney."

4 Ve'anochi HASHEM Elokeicha me'eretz Mitzrayim ve'Elokim zulati lo teda umoshia ayin bilti
Yet I am HASHEM your G-d ever since the land of Egypt; and you know no [true] G-d but Me, and [there is] no savior besides Me.

How is it that you can kiss a calf-idol? (Hoshea 13:2).  It does not save and it cannot influence!  How can you forsake your G-d Who is with you since ancient times, Who has brought you deliverance and Who knows your ways?

"I am HASHEM your G-d ever since the land of Egypt," and you accepted Me as your G-d.  Certainly, "you know no G-d but Me, and no savior besides Me"!

In response to their claim that the calf-idols mediated between Yisrael and G-d, the Scripture says that the Jewish people have no need of intermediaries.  For, behold, "I am HASHEM your G-d ever since the land of Egypt; and you know no [true] G-d but Me."  Nor is there any intermediary "savior besides Me."  I Myself have brought you deliverance.

5 Ani yedaticha bamidbar be'eretz tal'uvot
I had known you in the wilderness, in the land of gerat drought [craving].
6 Kemar'itam vayisba'u save'u vayarom libam al-ken shechechuni
When they were fed [grazed], they were sated, their heart was haughty; therefore they have forgotten Me.

Why should you know Me? you might ask.  Well, "I had known you in the wilderness" where I met all your needs, and I cared for you "in the land of great drought" and the parched soil.

"I had known you in the wilderness, in the land of great craving" and thirst, and there I performed miracles and wonders for you (v13:4).  You should not have survived otherwise.

In all this I acted alone.

After they came into the land of Kenaan, "they were fed, they were sated."  They had every good thing and every comfort.  Therefore "their heart was haughty," and "therefore they have forgotten Me."

Thus the Torah said, ahead of time, "Lest when you have eaten and are satisfied.. Then your heart be lifted up, and you forget HaShem your G-d..." (Devarim 8:12).  Similarly it said, "But Yeshurun waxed fat, and kicked" - you waxed fat, you grew thick, you became gross - "and he forsook G-d who made him" (ibid., 32:15).

Or as it says, "Lest I be full, and deny, and say: Who is HASHEM?" (Mishlei 30:9)

7 Va'ehi lahem kemo-shachal kenamer al-derech ashur
So I will be [have become] to them as a lion; as a leopard will I watch by the way.

Here, in Scripture speaks of the misfortunes which the people brought upon themselves.  Because "they have forgotten Me" (Hoshea 13:6).  I have also forsaken them and handed them over into the power of the other nations.  "I have become to them as a lion; as a leopard will watch by the way" to kill and devour.

Some translate ashur as "I will go."  As it says, similarly, "my steps (ashurai) in Your path" (Tehillim 17:5).

They denied that G-d was the source of all the good which He had bestowed upon them in abundance.  Yet, when retribution struck, they attributed their suffering to G-d. G-d wanted to hearm them, they said.  At such times, they regarded Me as "a lion," or "a leopard," standing "by the way" to watch for prey.

8 Efgeshem kedov shakul ve'ekra segor libam ve'ochlem sham kelavi chayat hasadeh tevake'em
I will meet [attack] them like a bear that is bereaved [of her young], and I will rip open the enclosure of their heart [their closed heart]; there I will devour them like a lion [lioness]; the wild beast [beast of the field] will tear [mangle] them.

"I will meet them" to cause harm, "like a bear that is bereaved" of her young, "and I will rip open the enclosure of their heart."  It is the way of a bear to grab the chest with its claws and tear all the way into the heart.

Another interpretation says, "I will rip open their closed heart."  Their hears are closed.  They fail to understand that they should turn back to Me.

Any other animal, once it has killed and eaten, the rage subsides.  But the fury of a bear bereaved of its young is not calmed even after it has devoured.

"There I will devour them like a lion" that tears another "wild beast (best of the field)."

These verses hint at the four exiles.  The lion (Hoshea 13:7) represents the kingdoms of Bavel (Babylon) and Assyria.  Thus Dani'el saw that "the first was a lion" (Dani'el 7:4).  The leopard (ibid.,) represents the kingdom of Greece that oppressed Jews inside the land of Yisrael. As it says, "a leopard watches upon their cities" (Yirmeyahu 5:6).  The bear represents the Medean Kingdom, which Dani'el beheld in the form of a bear (Dani'el 7:5).  The fourth beast, likened to a lion or lioness represents Rome.  It devours and tramples.

The impending affliction of Yisrael is likened to being attacked by a bereaved bear.  The comparison suggests fury and fierce grief.  The enraged bear instantly tears and mangles anything in its path, man or beast.

"I will rip open their closed heart" that refuses to understand, and "there," in their own cities and on their roads, "I will devour them like a lion (lioness)."  I will devour them by the sword.

"The wild beast (beast of the field) will tear (mangle) them."  Similarly the Torah says, "And I will send the beast of the field among you..." (VaYikra 26:22).

9 Shichetcha Yisra'el ki-vi ve'ezrecha
You have destroyed yourself, O Yisrael; for it is in Me to be of help to you [you had no help but from Me].

When you are "destroyed" by all those wild beasts (Hoshea 13:7-8), you must blame "yourself, O Yisrael."  You think that your destruction stems from Me, but that is because all along "you had no help but from Me."  Once I removed My supervision, you were destroyed.

Another reading says, "You have destroyed yourself."  I did not destroy you, indeed the contrary is true of Me.  "It is in Me to be of help to you" always.

Our Sages have taught, similarly: "Thus says HASHEM...I am the first and I am the last.." (Yeshayahu 44:6).  I am first for good and I am last for evil.  I only afflict after man has incurred guilt that calls for punishment.

10 Ehi malkecha efo veyoshi'acha bechol-areicha veshofteycha asher amarta tnah-li melech vesarim
I will be your king [Will I be your king?].  Where is he and [where are] your judges that will bring you deliverance in all your cities?  [Where are they] to whom you said: "Give me a king and princes"?

The Scripture rebukes Yisrael for having asked for a king.  For their king has been of no use to them.

"I will be your king" forever, G-d says.  But "where is he"  - the human king you asked for - "that will bring you deliverance in all your cites" when they are besieged by the enemy?  "And where are your judges" whom you set over you?  Do you not see that neither king, nor rulers, nor "princes," have brought you any advantage?!

11 Eten lecha melech be'api ve'ekach be'evratiI give you a king in My wrath and take him away in My fury.

"In My wrath" I granted you a king in the days of Shmuel (Shmuel Alef 8).  For I knew that in the end you will divide the kingdom and make calf-idols (Melachim Alef 11, 12).

Hoshea son of Elah was the last king of Yisrael (Melachim Bet 17).  He was good.  He did not deserve that I remove him from your midst.  However, I will "take him away" on account of "My fury" against you.

This shows that at times the people suffer under evil rulers because they have rejected compassionate rulers.

To be continued...

- MeAm Lo'ez

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Parashat VaYetze