Parsheh of the Week Interpretation

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  • #1589383

    laskern
    Participant

    ובחרת בחיים The explains that to convince Jews to the follow the mitzvos of the Torah should be done from life, positive reinforcement, telling him that he will gain Gan Eden not vice versa because then he will accept the Torah and mitzvos from love.

    #1589380

    laskern
    Participant

    The sefer Hachinuch explains that the bringing of Bikurim is a sign of Hakoras Hatov. He recognizes that Hashem has helped him plant a tree and to grow fruit. The first the most appreciated and he is willing to part from and giving it to Hashem thereby showing that He is more beloved than himself.

    #1589379

    laskern
    Participant

    The Zahor Hakadosh says that the reason is that the mother (Hashem) should look for her children. It says that it will be happening that a nest of birds will be found by you, but the problem is that it is written with an aleph when it should have been written with a heh. Similarly Yaakov Avinu tells his children that I will tell you what will happen and the end of days, again written with an aleph. Maybe, it says in the Midrash that Moshiach can be brought for three reasons where all three are related to reading or speech. Learning of mishnayos, belief and the act of bowing down showing appreciation for the good, That is Mishnayos, Krias Shma and Davening. What about if he does not want the birds or the eggs? There are three reason, protecting the species showing mercy and the above. According to the two reasons no because you are protecting the species, if you don’t take the birds or eggs and you show more mercy by leaving them with the mother.

    #1589382

    laskern
    Participant

    אתם נצבים היום כלכם לפני ה’ אךקיכם we stand in judgement on Rosh Hashana in unity before Hashem our
    G-d.

    #1600086

    laskern
    Participant

    The sefer Peninim Yekorim brings in the name of the sefer Kosnos Or that based on a Magen Avraham 610 that makes a difference between chametz and Yom Kippur, chametz we are not allowed to touch on Pesach because everything else is permitted whereas Yom Kippur where all food is forbidden we can touch it. Therefore, the Etz Hadaas we cannot touch because all other trees are allowed to eat,

    #1600136

    laskern
    Participant

    Now as the Sifsei Chachomim points out that Chava could not have added the prohibition on touch because she would have known it and not be fooled by the snake tricking her through pushing her at the tree. He says Adam Harishan added the prohibition but I think that he should have been clear that it is his addition and not forbidden by Hashem, as the Rambam says that the Chachomim cannot say that fowl meat is forbidden with milk biblically because of bal tosif.

    #1604079

    laskern
    Participant

    Whether Noach was good or bad is the great question. The question is why not judge hijm for the good if you can? There are many medroshim that question his behavior compared to Avraham, where Avraham mixed with people whereas he avoided them like his grandfather Chanoch. The Rashi where Noach only entered the ark because of the water. Depending of where the comma is placed a different meaning comes to life. Could be that because he had trust in people that they will do teshuva, he did not enter the ark. Whether hre had a window or a gem that lit up the ark is dependent on whether he was good or bad explains the Chasam Sofer as a non- pious person like Lot could not see the destruction of the rashaim.

    #1606648

    laskern
    Participant

    What is the big deal that Avraham left his fathers house when he was promised all his needs? The answer is in the pasuk that Avraham went because he was commanded by Hashem and not for any self interest.

    #1611423

    laskern
    Participant

    When Moshe Rabbenu was in the heavens to get the Torah, as he was accosted by the malochim, Hashem made him look like Avraham, saying to them didn’t you eat by his house? The Dubner Magid has a parable where a prince becomes depressed when hearing that a minister praised himself that he is more important than the prince when the king discusses country matters, as prince is being dismissed. The doctors prescribe a cure having all ministers dress up in an animal costume and dance infront of the prince. When the turn came on this minister to dress up and dance, the prince began to laugh. The minister was told, look who is more beloved by the king? You had to embarass yourself to make the prince happy. When Avraham Avinu was depressed, the malochim had to dress up in human form to make Avraham feel good showing who is more beloved by Hashem.

    #1614988

    laskern
    Participant

    The Baal Haturim explains that ויהיו חיי שרה her real life and happiness was 37 years from when Yitzchok was born as the word ויהיו gematria indicates.

    לעיני בני עמי נתתיה לך Explains the Ksav Sofer that Ephron made it known to Yaakov Avinu that he is only giving the gravesite to him before people sight but afterwords they will make an accounting.

    #1616934

    Ysiegel
    Participant

    Very nice thread! Are additions from others welcome?

    #1629996

    laskern
    Participant

    yes

    #1630004

    laskern
    Participant

    ויצא יעקב מבאר שבע וילך חרנה Rashi explains that a hey at the end is the same as a lamed in the beginning, so the question is why does’t the at Torah put a lamed in the begining? Answers the Kotzker that this teaches us to hold back speaking as long we can.

    #1629998

    laskern
    Participant

    There are foir flavors of Toldos , complete with two vovs, no vovs, one vov in beginning and one vov at the end.
    In Bereishis before Adam Harishon sinned it has two vovs אלה תולדות השמים והארץ בהברם and in Ruth אלה תולדות פרץ refering to Moshiach that descends from Moshiach. Nothing good came out of Yishmoel, so there is no vov in his children. אלה תולדות יצחק only one good child emanated from Yitzchok. אלה תלדות יעקב over here it means history not children as Yosef is not the only child. See שורש ישי on Ruth.

    #1630500

    laskern
    Participant

    Aiisov asks Yaakov Avinu to pour some red thing into his mouth where Yaakov, instead of complying with his request, tellls him sell your bechor birthrite. What connection do the two have? The Maasei Hashem explains that Yaakov knew what was told to Rivka Imeinu that the older will serve the younger, so he said if you want me to serve you, I must be the older and be the bechor.

    #1630689

    laskern
    Participant

    Rochel Imeinu called is name Yosef because אסף ה’ את חרפתי where Rashi explains that when a plate is broken, I can blame my child for breaking it. The question is that the whole purpose to have a child is to have someone to blame? Maybe it is figurative rather than literal. Rochel was very harsh towards Yaakov Avinu asking for a child which in itself was very nice, but once she had a child, she was able to blame her behavor on the child.
    Similarly, Chanah also saying that she will become a sotah was not so nice, but once she had a child she could blame her behavior on the child.

    #1630648

    laskern
    Participant

    The ladder that Yaakov Avinu dreamed about according to the Ksav Sofer demonstrates the potential of a Jew through the Torah to rise from earth to heavens surpassing the malochim. We should constantly ask the question that Hashem asked Adam Harishon איכה where are you on the ladder?

    #1630832

    laskern
    Participant

    Yaakov Avinu sent malochim that he personally created through his mitzvos and maasim tovim thereby them being complete without being crippled. He did not send regular malochim from the heavens because he did not want to benefit from them.

    #1631184

    laskern
    Participant

    The Shechem people were circumcised according Rebbe Reb Yanoson Eibshutz when they are Jews no one cares. I was told that maybe that is why the goyim did not go after them.

    #1632447

    laskern
    Participant

    וישב יעקב, Yaakov Avinu wanted to live in peace so Hashem said, isn’t it enough for the tzadikim to gain Gan Eden after life they also want to enjoy this life so the worry of Yosef fell on him. The question is why doesn’t Hashem want that they should gain both worlds? Explains the Ksav Sofer that the tzadik must worry his whole life that he might not gain the world to come and thereby he will improve himself and be able to gain it actually and the same time since his life is constantly a worry, he loses the benefits of this world. Whereas the wicked don’t believe in the next world to come or they are sure they will gain it, will not improve themselves and thereby enjoy themselves this world and lose the benefits of the next world. Therefore a tzadik can never lose the worry for the gaining of the next world, so Yaakov Avinu had the worry about Yosef and worry that maybe he will lose his after life because he can only gain after life if all children alive.

    #1632503

    laskern
    Participant

    The Rashba brings a proof that we publicize mitzva doers from Ruvain who was publicized by the Torah about his intentions lowering Yosef into the pit to save him.

    #1632703

    laskern
    Participant

    Why didn”t Josef dream that Dinah will also bow down infront of him? He would not even dream that his mother in law would bow down infrot of him.

    #1635234

    laskern
    Participant

    How did Josef know that the baking minister should be hung? There is a parable attributed to Rav Meir Shapiro. A king comissioned a painter to paint a man holding a bowl of fruit. The fruit was so life like that the birds were eating from it. The king said, yes the fruit looks real but the man does not because how is it that the birds are not afraid of him? It must be that the birds see him as dead. Similarly, the birds in the dream saw the baker as dead.

    • This reply was modified 8 months, 2 weeks ago by  laskern.
    • This reply was modified 8 months, 2 weeks ago by  laskern.
    #1638667

    laskern
    Participant

    When Pharaoh dreams he says הננו עומד על היאור but when he tells Yosef he says הננו עומד על שפת היאר the Bnei Yisoschor says that he wanted to test Yosef if he knows the dream, so Yosef said שפת לא ידעתי אשמע I hear a sefas that I don’t know what it means.

    #1643958

    laskern
    Participant

    ולא יכלו אחיו לענות אותו כי נבהלו מפניו and the brothers could not answer him because they became frightened infront of him. The Midrash says, Aba Kohen Bardleh says wow to us what will do when when each of us will be admonished according to his being. What does this mean? I think, that a person is judged above according to his own behavior. If is conceeded, then he is judged above on a higher level, what his responsibilities are towards
    Hashem, but if he is humble, he is judged on a lower level as his responsibiity being a human being.

    #1646148

    laskern
    Participant

    Dvar Torah on the Redemption
    Rashi in the beginning of Parshes Vaychi asks, why is this parshe closed? (nine letter separation in between two parshiyos) Answers Rashi, because the Torah wants to symbolize that this was the beginning of the suffering and enslavement of the Jews. Their breath was started to be taken away by closing their breathing passages. It says that they couldn’t listen to Moishe, because of their shortness of breath and hard labor. Another answer is given by Rashi, that it symbolizes the closing off the revealing of the end, the coming of the Meshiah, which Yaakov Ovinu was curtailed from disclosing.
    The problem is that, neither of these answers satisfies the question. It does not answer why especially there is no pause after parshes Vayigash. Depending on the above answers this lack of pause should have been delineated, either in the beginning of Parshes Shmos, or before the blessings to his sons, respectively.
    The Klai Yokor at the end of parshes Vayigash explains that, the reason for the suffering and enslavement was because the Jews forgot an important lesson that must be remembered in diaspora. We must constantly keep in mind that we are strangers in a strange land. Moishe Rabbeinu constantly kept this in mind, and therefore the G-d of his father was constantly helping him. This was the lesson that Moshe Rabbeinu wanted to teach us through the naming of his children. The Jews wanted to become part of the Egyptian establishment. They forgot that they came to Egypt just as a temporary dweller, who is fleeing his problems temporarily by escaping to a strange land. They became rich and acquired land. They built on it fancy houses which the Egyptians resented.
    The Klai Yokor in parshes Devorim explains, that when we are in diaspora among the descendents of Eisov and Yishmoel, we must keep ourselves inconspicuous. They resent the fact that we got the blessing from Yaakov and Yitzchok, which causes envy and hate. They will do everything possible to take our wealth away. They will put us into labor camps to weaken us, and if that doesn’t work, G-d forbid, annihilate us.
    This envy and resentment happened in Egypt. When the Egyptian saw how the Jews are getting wealthier and stronger, they became envious and the resentment grew.
    The Klai Yokor also explains in the beginning of parshes Vaychi that the reason that G-d curtailed Yaakov Ovinu the revealing of the end, was because, if people know that the coming of the Meshiah will not be in their life time they will give their hope up (Meyaesh). They will forget the lesson from above and that they are in diaspora. They will build fancy houses etc. This will hold back the redemption. The redemption can only come if we keep in mind that we are in diaspora and we require the help of G-d to redeem us and no one else can do that.
    Therefore, the disclosing of the end was impossible. The Jews behaved in like manner without revealing the end. The revealing would have caused the viscous cycle which would have held back the redemption. Therefore, everything is symbolized at the end of Parshes Vayigash.

    #1653516

    laskern
    Participant

    There is a contradiction in the begining of Shmos. it says הבאים meaning they are coming and באו meaning they came. The Klei Yokor says that this teaches us that after they came, they saw themselves like they just came so they will never get assimilated. Maybe, the Dubner Magid explains what it says אנכי ארד עמך when it comes to going down, Hashem comes first, but when it comes to be lifted up ואנכי אעלך גם עלה we come first? He compares this to a father taking his son into a sweaming pool. When he takes him in, he goes first but when he gets him out, his son gpes first. Similarly, when going down, Hashem goes first, but when coming up, we come first. The Rabbenu Bechaya says that איש וביתו refers to HKB’H and His anterage. So, when the Bnei Yisroel came, Hashem was already there.

    #1735902

    laskern
    Participant

    It says in Parshas Bechukosai ונתתי משכני בתוככם I will rest my Mishkan among you ולא תגעל נפשי טתכם and My Spirit will not reject you. Why would it reject you? Maybe, there ia a Hungarian saying, the most pleasant guest is enough for three days. When peopke spend to much time with you, peeople ger tired with you. Hashem is promising us that when we spend much time with Him, He will never get tired and reject us.

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