Forum Replies Created
July 22, 2022 12:20 am at 12:20 am in reply to: Classics and Beyond Pinchas – Love Peace and Chase Peace #2108077
Reb Eliezer, thank you AS ALWAYS
You are correct. When the moderator posts it you should enjoyApril 14, 2022 1:31 am at 1:31 am in reply to: Classics and Beyond Pesach: great reason we have 4 cups by Seder #2078254
Yes, very good
reb eliezer, it a great question, and i think the second time i mistakenly did it. thank youFebruary 25, 2022 10:21 am at 10:21 am in reply to: Vayakhel 2– A Greater Catch: Great pshat from author of Kitzur Shulchan Aruch #2064048
I’m glad you like the pshat,I await your usual spot on comments. I guess you keep better track of when or what I post. Thanks for pointing it out to me.October 20, 2021 8:07 pm at 8:07 pm in reply to: Classics and Beyond Vayeira – Sense and Sensitivity, #2019121
AAQ, From your mouth….October 17, 2021 6:47 pm at 6:47 pm in reply to: Classics and Beyond Lech Lecha: Location, Location, Location #2017066
Dear AAQ, how about an answer for a change 🙂October 15, 2021 12:11 pm at 12:11 pm in reply to: Classics and Beyond Lech Lecha: Location, Location, Location #2016448
rAV hIRSCH EXPLAINS WHY HE TOOK MONEY (VALUBLES) FROM pARAOH BUT NOT mELECH sEDOM.
Avraham had a policy to not accept gifts (whatever the reason was) , that was his chumra. But he cannot be machmir at the expense of others. He owed the hoteliers so he took from Paraoh to repay those creditors. Yet later, while wealthy himself, he had no reason to take a gift from Sedom- with all that it meant
I believe the Shaloh HaKodesh says that the decree on Kayin was to be a vagabond – nu v
nu baretz, having no permanency of residence. To (attempt to) overcome this deficit he established a city, a place of residency.October 4, 2021 9:59 pm at 9:59 pm in reply to: Classics and Beyond Bereishis 3— The Slippery Slope of Sin #2012290
AAQ, you may find this Seforno just in line with what you wrote.
In Parashas Behaaloscha, we read how Miriam spoke negatively to Aharon of Moshe’s separation from his wife. Hashem addressed Aharon and Miriam and faulted them for not appreciating that Moshe’s level of prophecy was far greater than that of any other navi, including them. The Torah then says (Bamidbar 12:9), “Vayichar af Hashem bam vayeilach – Hashem’s anger flared up against them, and He left.”
Usually, a person is first angry about a misdemeanor and then he criticizes the wrongdoer. Here, it is in the reverse. First the pasuk tells us that Hashem chastised Aharon and Miriam, and only then does it say that He was angry. The Seforno (ad loc.) explains that Hashem was angry at them after He criticized them, because they did not admit their sin immediately as David had done. We have no indication that Aharon and Miriam were contrite and humble after being rebuked. Accordingly, the anger was not for what they had done, but for what they had not done.October 1, 2021 12:02 pm at 12:02 pm in reply to: Classics and Beyond Bereishis 3— The Slippery Slope of Sin #2011320
Thank you for all the CommentsSeptember 27, 2021 5:49 pm at 5:49 pm in reply to: Classics and Beyond Bereishis – Undiminished Sensitivity: #2010415
Cute, selfish selflessness. I like it
thanx for the info!!
Yasher.Koach. I saw this today in the sefer and really like your write up.
Sechel.Hayashar, I should have you write a blurb for the back of my next iy”H next book.
Gadolhadorah, I agree that the paths to gehennom are scary ones. If I recall correctly Rav Shach was telling the buchurim that they should not think they are in the clear, safely ensconced in the ivory towers of yeshiva. Even in Jerusalem, or bnei.brak the danger lurks..
I’ll try to 07 Sr a more user friendly one next week 😉July 22, 2021 9:09 pm at 9:09 pm in reply to: Dvar Torah Classics and Beyond Va’eschanan — Reasons for Rest #1994012
I actually do have a bottle of JW Black in the house, a gift from someone who stayed in my house – of all times, over pesach. I don
t drink and if your in town Id be happy to give it to you. I
m serious. My offer re the sefer still stands. Dont know what CR stands for but I like the ring of The Coffee Rooms Magid.
I heard Rav Gifter (of Telz fame) say a rolling over and laugh inducing line about Jim Bean and Johnny Walker, but can only share it in another venue. find my emailJuly 16, 2021 7:28 pm at 7:28 pm in reply to: Shabbos Chazon: A Love/Hate Relationship -The Dubna Maggid #1992522
🙂 if you do like a good English sefer on the Parsha my offer stands. kol tuvJuly 16, 2021 2:46 pm at 2:46 pm in reply to: Shabbos Chazon: A Love/Hate Relationship -The Dubna Maggid #1992443
Reb Eliezer, you are correct. 🙂
commonsaychel, reach out to me, I have a sefer to send you 🙂July 15, 2021 10:15 pm at 10:15 pm in reply to: Shabbos Chazon: A Love/Hate Relationship -The Dubna Maggid #1992135
You get no argument from me about judging groups, this is not the place nor my style. This is however a Navi talking, so to whomever it was addressed -it is being said and is No doubt true. I will not discuss now-a-days as I myself certainly do not live a moed or rosh chodesh the way I should. But the navi was addressing people for whom such sentiments hold water and they were to be blamed. hope that makes sense.
very nice GraMay 19, 2021 7:44 pm at 7:44 pm in reply to: Classics and Beyond Nasso – Recognizing and Connecting to the Source #1975364
very niceApril 5, 2021 9:21 am at 9:21 am in reply to: 4 Divrei Torah Related to Krias Yam Suf and Last Days of Pesach #1962358
thank you again for adding to the discussionMarch 31, 2021 12:37 am at 12:37 am in reply to: Meaningful Hesber on an alternative reason for the 4 Cups #1961405
You are correct, it is the same Rav Klatzkin https://hebrewbooks.org/10213
Had you known of that Ibn Ezra? There was a time when I only knew that one and one in Mishpatim (21:35) where he also makes fun of another ben – ben zuta, saying that his only friend is an ox.
Not related. I am Avraham Bukspan/Bukshpan with peh, he is Buksboim with beis.
if you can get me your email or address I would be happy to send you a copy of my safer. kol tuvMarch 30, 2021 2:04 am at 2:04 am in reply to: Meaningful Hesber on an alternative reason for the 4 Cups #1961120
Dear Reb BenEphraim,
Thank you for the kind words. Did a little Googling and have no idea. He was a Rav in Tel Aviv who was niftar 20-30 years ago. Seeing your ID Benephraim, I (am tempted to)(can`t not) send you to look at the Ibn Ezra in Vayeitzei (29:17) רכות – כמשמעו. ויש שואל: למה היו כן, בעבור שחשבו שמחשבות השם כמחשבותיהם, וכל הנבראים ראויות צורתם להיות שוה.
ובן אפרים אמר: שהוא חסר אל״ף, וטעמו: ארוכות, והוא היה חסר אילוף.
where he cites Ben Ephraim who reads the passuk discribing Leah`s eyes – Racos- as if it is missing an Alef. It is therefore saying that her eyes were Aruchos – long and shapely?
To show his displeasure with this added Alef he concludes that Ben Ephraim should be missing an Alef. IOW Ben Porim, a Son of a Cow…..
No offense intended, just one of the more famous Ibn Ezra`s.
If you liked that vort, I recommend you somehow contact me a bukspan or perhaps go to a website that is famous for having scores of parshasheets to download and find my posting from my sefer Classics and Beyond – a Feldheim book. I would be happy to email a copy to you as the verter are usually not bad. kol tuvJanuary 31, 2021 8:14 pm at 8:14 pm in reply to: Dvar Torah Beshalach 5 — Order of Operations: Cute vort on a great question #1944100
To Use176: I have a nice sefer in a pdf which I would be happy to send to you. Many more nice verter, although this one was really cute. you just have to figure out how to contact abukspan. Hatzlacha and thanks for the kind word.January 7, 2021 1:52 pm at 1:52 pm in reply to: Dvar Torah Shemos — Shining Bright: Why Are We Beloved To Hashem As The Stars #1936357
Thank you for this beautiful and informative d’var Torah. Thank you for your kind words
very nice, thank youDecember 25, 2020 2:15 pm at 2:15 pm in reply to: Dvar Torah Vayigash — Power Should Not Always Corrupt : #1932011
keep answering questions also – good shabbosDecember 25, 2020 8:41 am at 8:41 am in reply to: Dvar Torah Vayigash — Power Should Not Always Corrupt : #1931912
Thank you as always for adding to the discussion. I had never seen the Dubna Maggid, is it in his sefer ?
While he may have said that Yosef sent big wagons I think the truth is that Yakov saw the second set of wagons that Yosef sent -not the wagons sent by Paraoh.
See this vort from Rav Zev Leff (and iy`H in my upcoming published sefer) It is very clear and is masbir many diyukim
Vayigash 3 — Location/Association
ויגדו לו לאמר עוד יוסף חי וכי הוא משל בכל ארץ מצרים ויפג לבו כי לא־האמין להם:וידברו אליו את כל דברי יוסף אשר דבר אלהם וירא את העגלות אשר שלח יוסף לשאת אתו ותחי רוח יעקב אביהם
And they told him, saying, “Yosef is still alive,” and that he is ruler over the entire Land of Egypt; but he had a turn of heart, for he did not believe them. And they related to him all the words of Yosef that he had spoken to them, and he saw the wagons that Yosef had sent to transport him, and the spirit of their father Yaakov was revived (Bereishis 45:26-27).
Citing a famous Midrash (Bereishis Rabbah 94:3), Rashi writes that Yaakov’s spirit was revived when he heard the message Yosef had sent through the shevatim, along with the wagons. The word עגלות (wagons) is connected to the word עגלה (calf), alluding to the עגלה ערופה ritual described in Parashas Shoftim (Devarim 21:1-9). Yosef reminded his father that this halachah was the last topic they had studied together before Yosef left home years earlier. (See Daas Zekeinim on 45:27.) This reminder convinced Yaakov that Yosef was indeed alive, and that it was he who had summoned Yaakov to Egypt. Even more, it demonstrated that this viceroy was the same Yosef with whom Yaakov had studied Torah twenty-two years earlier.
Two questions present themselves. First, when you want to transport something or someone from point A to point B, you send moving vans. Agalos are the early equivalent of our moving vans. If Yosef wanted Yaakov to move from Eretz Yisrael to Mitzrayim, what was so special about him sending wagons that Yaakov intuited a coded message upon seeing them?
Additionally, if we read the pesukim before and after our verses carefully (45:19,21; 46:5), we see that the sending of the wagons was not at Yosef’s behest but at the behest of Pharaoh. So how can we say that Yaakov saw the wagons that Yosef sent and thereby understood his message? The wagons were not a message from Yosef; they were not even sent by him.
Rav Zev Leff provides an explanation. Pharaoh wanted Yaakov to move to Mitzrayim as soon as possible. He saw the prosperity that Yosef had brought his country and rightly assumed that his father Yaakov could have an even greater positive effect. Rashi (47:10), in fact, tells us that the hunger abated with the appearance of Yaakov in Egypt. Pharaoh therefore sent a message to Yaakov to come down and not worry about a thing: “Leave your stuff behind, and I will furnish and provide all the best that Egypt has to offer. And most important, don’t even worry about your business or means of livelihood, i.e., the shepherding. You come here and I will set you up with everything” (based on 45:18, 20).
While this may have served Pharaoh’s needs, Yosef was aware that it would be a non-starter as far as Yaakov was concerned. Though the Egyptian monarch was prepared to give us royal treatment, being afforded the opportunity to make ourselves at home in a foreign nation and culture is an invitation to cultural suicide. Moving to a new land without lock, stock, and barrel, where everything from der alter heim (the old home) is left behind, and we are promised swift and easy integration into the new culture, can bring us on a short path to assimilation.
Yosef knew that Yaakov would never accept moving to Egypt under those conditions. Rather, he planned to bring down his father and his whole family, but with all their possessions and all the accoutrements of the old country. He went about this by sending two sets of agalos, one for the people and one for the belongings. What’s more, after their arrival in Egypt, Yosef instructed his brothers to tell Pharaoh that they were shepherds who earned their livelihood with livestock, something anathema to the Egyptians who worshiped sheep. The intention was to be allowed to live in Goshen, far from normal Egyptian society. To this end, it was vital for them to bring their livestock, as well, as the Torah (46:6) points out. This way, they would be able to continue their Canaan life even in Egypt.
Now we can answer our questions. It’s true that Pharaoh commanded to send agalos, to transport the people, but Yosef sent an additional set, to transport their possessions: their livestock as well as their personal belongings, which would ensure continuity of their lifestyle. That was the hook for Yaakov Avinu, who wanted to be sure that the descent to Mitzrayim was not a trip down a one-way street toward integration and eventual assimilation.
When Yaakov saw duplicate sets of agalos, two sets of moving vans, he realized what it was: Pharaoh’s invitation for the people to come down to Egypt, combined with Yosef’s realization that in order for Yaakov to come happily, he needed to bring his original surroundings along with him. That was when Yaakov said, “Ah, Yosef understood the message of the eglah arufah!”
What is the eglah arufah? If a corpse is found between two cities and it is not known who killed the person, the elders of the city closest to the body break the neck of a calf and declare that they were not responsible for the man’s death. The Gemara (Sotah 45b) asks: Do you think the ziknei ha’ir, the elders of the city, would murder someone? The Gemara then answers that while they certainly cannot be accused of actually murdering the fellow, they may have not accompanied the person as he took leave of their city, hence not fulfilling the mitzvah of levayah, escorting someone embarking on a journey.
One can ask: And walking him four amos (about eight feet), the requisite distance of levayah, would have saved him? He may have been murdered ten miles outside the city limit, so how would those first eight feet have made a difference?
We can answer based on the Maharal (Chiddushei Aggados Sotah 45b, 46b), who explains that when you are melaveh, escort, someone, you show that he, as an individual, is connected to the group. He is part of something greater, part of the Klal, even though he has physically left your company and is no longer with you. This creates a spiritual connection, which gives the one accompanied a shared merit and an effective protection against harm.
Eglah arufah and the need for levayah teach us that a person is not defined by location as much as he is defined by association. Where you are does not define you; who you are identified with defines you!
When Yaakov Avinu saw that Yosef had sent an additional set of agalos, he understood Yosef’s intentions. It was as if he said to himself, “Not only does he want us to come to Mitzrayim, but he wants us to keep our lifestyle, our associations. We will not be defined as people living in Egypt, but by what we regard as holy and important. Just as Yosef was able to maintain his kedushah, his sanctity, even in the unholy Land of Egypt, we, as well, will be able to maintain our association and attachment to the kedushah of der alter heim, of Eretz Yisrael, even while living geographically in the Land of Egypt.” Seeing the extra set of agalos that Yosef sent, and understanding the message that came along with them, revived Yaakov’s spirit and allowed for him to go to Egypt in a contented state of mind.
As Yidden, we can survive wherever we are, as long as the proper groundwork is laid to maintain an atmosphere of kedushah.
Rav Leff has other sources to bolster his point. First, he cites the pesukim later on in this parashah (46:5-6): “Vayakam Yaakov mi’Beer Sheva vayisu bnei Yisrael es Yaakov avihem ve’es tapam ve’es nesheihem ba’agalos asher shalach Pharaoh la’seis oso. Vayikchu es mikneihem ve’es rechusham asher rachshu be’Eretz Canaan vayavo’u Mitzrayimah Yaakov ve’chol zaro ito — And Yaakov arose from Beer Sheva; the sons of Israel carried Yaakov their father, and their young children and their wives, in the wagons which Pharaoh had sent to transport him. They took their livestock and their possessions which they had amassed in the Land of Canaan, and they came to Egypt — Yaakov and all his offspring with him.”
Though the first pasuk makes it clear that they made use of the wagons from Pharaoh to transport the people, why does it not say the same for the possessions in the second pasuk? According to what we just said, Pharaoh only sent wagons for the people, not the possessions, and the additional wagons were only sent by Yosef. These extra wagons brought a special sense of revival to Yaakov; he knew that he and his family were not moving to another land, but transplanting one holy land into the area of another.
Rav Leff brings out this point from another source, as well. Yosef told his brothers that he was going to tell Pharaoh (46:31), “Achai u’veis avi asher be’Eretz Canaan ba’u eilai — My brothers and my father’s household who are in the Land of Canaan have come to me.” If by that point Yaakov and the shevatim had already come down to Mitzrayim, why did Yosef say, “asher be’Eretz Canaan — who are in the Land of Canaan”?
These three words were what Yosef was working toward and what enabled Yaakov to come down happily. Yosef was in effect saying, “My father and brothers came here because they will be able to maintain and transplant the kosher life they had in Canaan to Mitzrayim.” While geographically they were in Mitzrayim, they were, at the same time, back at home in Canaan.
This was why, before Yaakov went down to Mitzrayim, he could fully appreciate Hashem’s reassurance (46:4), “Anochi aalcha gam aloh — And I shall also surely bring you up.” He and his children would later ascend; they were not going to fall prey to what Mitzrayim had to offer, but would survive and flourish, as they became the am hanivchar, Hashem’s chosen nation.
perhaps keep in mind the issue of giving tips too close to a goyashe holyday
Reb Eliezer thank you
Reb Eliezer, I`ll take it as a compliment that you acknowledge the dvar Torah as one that should be subject to the pela yoetz. Thank you! Is it too long for you or are you concerned about other readers? Regarding the size: I just, other than the last paragraph, wrote over what the Kli Yakar says. Thank youSeptember 10, 2020 11:10 am at 11:10 am in reply to: Nitzavim — Not in Heaven: Discussing how Adams Judgement was favorable #1900140
thank you -yetzt is klorSeptember 9, 2020 9:11 pm at 9:11 pm in reply to: Nitzavim — Not in Heaven: Discussing how Adams Judgement was favorable #1900017
Ksiva v`Chasima Tova
“this refers tbe adam harishan who sacrifice himself as a karbon on Rash Hashanah ”
Blame it on my ignorance, but this is kind of scary. Are we saying that he did an Aveira Lishma and sacrificed himself on our behalf by sinning? I have, to my displeasure, read of certain types of alleged “tzadikim” who were “so holy” they needed to sin to have the opportunity to be mekayeim the mitzvah of teshuva.
I would love to see a source for this. Thank you
Wow, great question (gotta look that up) and a nice and meaningful answer. Thank you for both and may Her neshama truly be elevated.
This pshat from the Telza Rosh Yeshiva will answer your question. .
פ הרב יששכר פרנד)
פרשת דברים מתחילה בסקירת משה רבנו של האירועים העיקריים שהתרחשו בשלושים ותשעה השנים, מאז עזבו בני ישראל את הר סיני. כשמשה מזכיר את דרישתם לשלוח מרגלים לסייר בארץ ישראל, טרם כניסתם אליה, הוא מגנה אותם על הצורה הפרועה בה הם הגישו את בקשתם, אך הוא מודה: “וַיִּיטַב בְּעֵינַי הַדָּבָר” (דברים א, כג).
הגמרא במסכת סוטה, דף לד: מבינה מדברי משה: “וייטב בעיני הדבר: אמר ריש לקיש, בעיני, ולא בעיניו של מקום (הקב”ה)”. הקב”ה היה מודע, ששליחת המרגלים תסתיים באסון, והוא לא רצה שילכו.
הדבר קשה להבנה. אם הקב”ה ידע שבסופו של דבר, המרגלים ירעילו את דעתה של האומה, נגד ארץ ישראל, מדוע הוא הסכים שילכו. הקב”ה היה צריך לומר למשה, “אמור להם שאני אלוקים, אני קובע את ההחלטות, ואמרתי “לא!”
ראש ישיבה מפורסם בשם הרב מוטל כץ מסיק לקח חשוב בחינוך מהאירוע הזה.
לפעמים, ילדים רוצים לעשות דבר שהוריהם חושבים לבלתי הולם. האינסטינקט ההורי שלנו אומר לנו לקבוע את הרצוי, ולאסור עליהם לעשות את מה שהם רוצים. אנו מנמקים לעצמנו את החלטתנו, בזה שאנו נדרשים לחנך את ילדינו, ולכן אנו לעיתים נאלצים לומר “לא!”.
אבל, האם תמיד ראוי לומר “לא!”?
אומר הרב כץ, שאנו לומדים מהמרגלים, שקורה לעיתים שעלינו לוותר, גם אם אנו יודעים שהדבר שילדינו מבקשים לעשות הוא טעות!
הקב”ה הבין שהעם פשוט לא היה מוכן לקבל את סירובו לבקשתם. אילו משה היה חוזר מאת הקב”ה עם מענה שלילי, הם היו חושבים לעצמם “איך אנו אמורים ללכת ולהילחם נגד מדינה, מבלי לשלוח מרגלים. כולם יודעים שאי אפשר ללחום ללא אינפורמציה מודיעינית. אילו כלל ישראל היה עומד על רמה רוחנית מספקת, כדי לקבל את סירובו של הקב”ה, הוא היה אומר “לא!”. אך הקב”ה הבין שהם לא היו מוכנים לקבל את החלטתו בלב שלם, ולכן הוא לא סירב לבקשתם.
לפעמים, מעיר הרב כץ, לב החינוך הוא לוותר. אנו חייבים לדעת מתי הילדים שלנו מסוגלים לקבל את ה”לא!”, ומתי הם יותר מדי ממוקדים על הדבר שהם מתכוונים לעשות, כדי לקבל את הסירוב שלנו.
המושג הזה גם מוזכר באופן ברור בגמרא יבמות, דף סה: “ואמר רבי אילעא משום [בשם] ר’ אלעזר בר’ שמעון: כשם שמצווה על אדם לומר דבר הנשמע, כך מצוה על אדם שלא לומר דבר שאינו נשמע”.
הרב מוטל כץ מוסיף אנקדוטה אישית, שקרתה לו לפני הרבה זמן.
“יום אחד היגיעו אלי בחורי הישיבה, ובקשו ממני לשנות את לוח הזמנים של הישיבה, לערב אחד. הם רצו להתפלל תפילת ערבית מוקדם מהרגיל.
“כששאלתי אותם, מדוע הם רצו להתפלל מוקדם, הם הסבירו לי שבאותו ערב מתקיים קרב אליפות במשקל כבד, והם רצו להאזין למשחק ברדיו. אילו היו מתפללים בזמן הרגיל, הם היו ‘מפספסים’ את הקרב.
“מובן מאליו, שעצם הבקשה הייתה בלתי הולמת, שלא לדבר על ההתענינות המפוקפקת של בחורי ישיבה המקשיבים לקרב בין שני אנשים שהוכשרו להכות זה בזה, עד שאחד מהם כבר לא יוכל לעמוד על רגליו.
“הבנתי שאם אסרב, הבנים פשוט לא יבינו מדוע סירבתי. בסביבה שבה גדלו, הם היו רגילים לראות אזרחים טובים ומכובדים שלא חסכו כל מאמץ כדי להיות נוכחים במשחקים כאלה. הם ראו בצפייה ובהאזנה לשידורי רדיו של שני מבוגרים החובטים זה בזה, כאמצעי בילוי נורמלי לחלוטין.
“החלטתי” סיים הרב כץ, “שמכיוון שהבחורים האלה אפילו לא יתחילו להבין מדוע אני מסרב לבקשתם, עדיף יהיה לאפשר להם להתפלל מוקדם ולהאזין למשחק.
בטוחני, שזאת הייתה אחת בין הדילמות הקשות הרבות שהרב כץ היה צריך להתמודד איתן. הוא עצמו למד בבחרותו לפני מלחמת העולם השנייה, בישיבת טלז’ באירופה. מה היו חושבים ראשי הישיבה דאז על בקשה כזו?
הרב מרדכי גיפטר סיפר לעיתים קרובות על זיכרונות הגעתו לטלז’, בו גילה שהדבר היחיד שהיה קיים שם הייתה התורה. כמה קשה היה צריך להיות לאדם שגדל במסירות נעלה כזאת לתורה, להרשות לתלמידיו לסיים את הלימודים בשעה מוקדמת, כדי לצפות במשחק גמר של אגרוף במשקל כבד?
אבל זה היה עולם חדש. תלמידי הישיבה היגיעו מקהילות קטנות שונות מרחבי המדינה. רבים מהם חונכו בבתי ספר ציבוריים בצעירותם. לא היה ניתן לצפות מהם, להעריך לגמרי את ערך התורה.
כמובן, ישנם הרבה מקרים, בהם הורים ומחנכים חייבים לומר לא. במקרה שלנו, הרב מוטל למד מהמורה הטוב ביותר. אם הקב”ה אפשר לכלל ישראל לעשות דבר שהוא ידע שאינו ראוי, כאשר הוא הבין שאין ביכולתם לקבל את סירובו, הרי שראש הישיבה היה חייב למצוא בתוך עצמו את האומץ לעשות אותו הדבר.
ואכן כן, הורים יקרים, גם אנו חייבים!
בלי וירוסים. http://www.avast.com
Well according to the Medresh Rabbah that bnei Yisroel had davened to Hashem by Yam Suf (see Shemos Rabbah on MaTitzak Eilai) i do not see the question. But I always like a good answer to a compelling question. Do you think this one is?
yes, a famous and somewhat controversial Or HaChaim
Reb Eliezer, Thank you for the address and the comments
Reb Eliezer, thank you for the address of the Ksav Sofer and the comments
Happy to join the Toi fan club.
I looked today but could not find the ksav sofer in emor. Many websites mention that it is there but i saw it not. do you know where it is?
yes, i thought that would have been appearent from the totalaty of what I cited from the Rizhiner
I always likes The Rizhiner who said that when yaakov bought the Bechora, he said Michra ChaYom…
He bought a day.
Yaakov is 182, taking the Bechora -Pi Shenayim, he becomes 364.
The day he bought from Esav is the 365th day, the day of Yom Kippur. The day that Saro shel esav has no shelita…..
I was unaware of the chazal כי יעקב היה מחזיק באזני כלב עובר. I see the Tzror HaMor citing a Zohar and giving answers as to why Yaakov did this.
To paraphrase you: I thought the simplest explanation is that Esav headed towards Ya’akov after being informed of his presence. He had no way of silently going in.
I always assumed that Esav was the one who started things, as the passuk saysוְגַם֙ הֹלֵ֣ךְ לִקְרָֽאתְךָ֔…” I took it to mean that Esav had heard about Yaakovs return and came out after him. Chicken or Egg.
I saw this Bechor Shor and thought he was klor like you, that Esav did not come until after the malachim came to him
וישלח יעקב מלאכים – כיון שקרב אצל עשו דאג מן השטימה שהייתה לעשו עליו, ושלח מלאכים לחפור ולרגל ולהכיר דעתו של עשו. ולא רצה להזכיר שום דרך שנאה, אלא כאדם ששולח לאחיו ולאוהבו לבשרו טוב עניינו
but I still am not clear. While on the way to him, Esav could have heard that Yaakov was coming – so he and his men went out towards them.
That is mashma from the Radak: וגם הולך לקראתך – ששמע שאתה בא, ואינו הולך לקראתך לשלום אלא למלחמה, כי הוא בא בארבע מאות איש, נראה כי להלחם עמך בא.
This Rashbam klor says like you, that Esav only came after meeting with the malachim. Its just amazing that they were coming to be mechabed Yaakov, See also Chizkuni.
באנו אל אחיך אל עשו – ומצאת חן בעיניו כאשר אמרת,
וגם הנה הוא מתוך ששמח בביאתך ובאהבתו אותך, הולך לקראתך וארבע מאות איש עמו – לכבודך, זהו עיקר פשוטו. וכן: גם הנה הוא יוצא לקראתך וראך ושמח בלבו (שמות ד׳:י״ד).
thank you for your questions and good points.
thank you for your comment.
While I have seen or thought about Yaakovs possibility of returning “quitely” or un-noticed, it seems from the pessukim that Esav was already on his way, with the 400 men, even before the malachim came to him.