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KASHRUTH ALERTS

KASHRUS ALERT SUSHI YAMA MOTO YAMA

Yama Moto Sushi Nori Seaweed

STAR K ALERT LIFESMART BRAND FRUIT COCKTAIL WITH CHERRIES

KOSHER ALERT COR NO NAME FRUIT SALAD FROM CONCENTRATE

No Name Fruit Salad in Fruit Juice from Concentrate
Unauthorized Use of COR Symbol
This product is NOT KOSHER even when
bearing a COR 1 symbol.

Corrective action is being taken.

MK KASHRUT ALERT

KOSHER ALERT

Délices de la Forêt Valli: Quérico Products
Unauthorized Use of COR Symbol

The following products are NOT KOSHER even when
bearing a COR 267 symbol.

Bonbons Aux Fruit Farcis (Fancy Fruit Filled Hard Candies) 1kg
Bonbons Céris Sûres Rouge (Red Sour Cherry Candies) 1.5kg
Menthe Étoilée Rouge (Red Starlight Mint) 1kg

Distribution: Sold in bulk warehouse stores in the Greater Montreal area.

Corrective action has been taken.

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VIEWS,PARSHA,NEWS

The virtual Kehilla of Orthodox Jewry of Greater Montreal

LIGHTS OUT ON LEARNING?THE MINISTER OF BAKER'S DREAM AND THE HIDDEN LIGHT

Shlomo Werner Views Tuesday, 24 December 2019

The Custom of Not Learning on the Night of th 24th The Hidden Light and the
Dream of the Minister of Bakers (שׂר האופח) Many have a custom on this night not
to learn.As I've ehard the custom is absed on the fear that one's Torah will go
to those

גוי וקחל גוים A NATION AND A CONGREGATION OF NATIONS

Shlomo Werner Views Sunday, 15 December 2019

גוי וקחל גוים כולו הפך לבן The son of David (Moshiach) will not come until all
the leaders turn to denial of haShem The source for this surprising and
inexplilable statement is that when the blemish of leprosy turns completely
white , the

הוה גביר לאחיך וישתחוולך בּני אמך

Shlomo Werner Views Sunday, 01 December 2019

הוה גביר לאחיך וישתחוולך בּני אמך My einkle told me tonight a gedank which I
thought appropriate to share , with some small embellishments from myself. My
einkle asked , we know that the seforim explain to us that the worldly brochos
which were

CONFUSION ,IS IT A RECIPE FOR MOSHIACH?

Shlomo Werner Views Saturday, 21 September 2019

Why do we read the tochechos before Rosh haShana? So the year and its curses
should end Why must the year have curses?And this year ,in paticular, a year
ending with so much confusion?We thought we had a fantastic friend in the White
Hous

TOSHE REBBE YAHRZEIT , MIRACLES RIGHT HERE AT HOME

Shlomo Werner Views Monday, 26 August 2019

The 27th of Av is the yahrzeit of the holy Toshe Rebbe ztz'l who in his time
helped make Montreal known as a 'holy ' city (even though he established Tosh as
a seperate community just North of Montreal).This year Rabbi Yisrael Besser
published

104-YEAR-OLD-MATRIARCH-CELEBRATES-BIRTHDAY-AT-KOTEL-WITH-400-DESCENDANTS/

Shlomo Werner Views Friday, 09 August 2019

As the Jewish people approach the saddest day of the year,let us remember we do
no cry in vain Tisha B'Av is a 'Moed', a time to 'meet' again with haShem
and rebuild a little more every year our Beis haMikdash The most beautiful st

EREV ROSH CHDESH AV CHILLUL SHMO HAGODOL

Shlomo Werner Views Wednesday, 31 July 2019

Av , the month of National Mourning approaches Worldwide idiotic hate attacks,
which come very close to home The Angels of Death do their best to target the
Holy Land and Political chaos in that very same ' Holy Land' It is a minhag
Yisrael to say Yo

AMALEK AND CONFUSION

Shlomo Werner Views Monday, 18 March 2019

The Gematria Hint connecting Ilhan Omar to Haman Amalek Our good friend , Boruch
Fishelowiitz, who has been sending us incredible torah words for some time now,
just sent me an incredible connection between Ilhan Omar and Haman Amalek. We
just

BERESHET PURIM KATAN WASHINGTON'S BIRTHDAY

Shlomo Werner Views Saturday, 23 February 2019

A "Yankee " Liftoff in the week of Purim Kattan , Shalach Manos on Washington's
Birthday So what you say ? Why am I, an Orthodox Jew , devoted to the holy
talmud,so excited?And what is this thing about Purim Kattan and Washington ?
Maybe I am little

SINAI - SHESUM YARDA SINAH B'OLAM- INT'L REMEMBRANCE DAY

Shlomo Werner Views Sunday, 27 January 2019

Parshas Kabbalas Torah The International Remembrance Day The Internastional
remembrance day falls this year just after reading the parsha of kabablas torah,
has so much significance to ourselves as the Chahzal say "shum yarda sineh
l'olam (there hate

LIGHTS OUT ON LEARNING?THE MINISTER OF BAKER'S DREAM AND THE HIDDEN LIGHT

Tuesday, 24 December 2019
Shlomo Werner
Views
Featured

THE CUSTOM OF NOT LEARNING ON THE NIGHT OF TH 24TH

THE HIDDEN LIGHT AND THE DREAM OF THE MINISTER OF BAKERS (שׂר האופח)

Many have a custom on this night not to learn.As I've ehard the custom is absed
on the fear that one's Torah will go to those 'outside' forces - the'Klippos'
who will sully the purity of the learning of Torah , which keeps the world
going.I never had accepted (or received ) the custom, but somehow , we can't
ignore it either.

And buttresed by the glowing lights of the 3rd candle of Chanuka and their
glowing brightly in our times openly in places in past years citadels of atheism
and nazis y's, I was thinking it appropriate to write the musings I had last
Shabbas, parshas V'Yeshev,of how the judgement of the Saar h'ofeh reflects so
much the judgement we hear was meted out to 'that' individual.But at that time,
I didn't see clearly the connection with our parshios and with Chanuka.

*(This is not poshut p'shat, but nothing happens for no reason , certainly not
in our holy Torah, so I thinkl the ramazim- hints I write,are close enough to
simplicity, that I am allowed to share, b'ezer haShem)

Joseph became friendly and helpful (as was his nature , the Netziv explains)
with the two ministers thrown into jail with him.So when he saw they were
troubled with their dreams, he offered to intrepret.So, he understood that the
interpretations had something to do with him ,too.

The interpretation to the Minister of Drinks was wonderful, that for the
Minister of Bakery was dreadful.Actually if we read it more carefully,it reads
like that meted very closely out to 'that person'.

Rashi writes in the name of the medrash, us that the light of Creation was
'Good' and haShem knew that it was not good for sinners to use it , so he
seperated it for tzaddikim to come The simple explanation is that it is not good
for the light to serve mixedup with darkness, so he seperated the light into day
and night.

Adom haRishon was created to be a tzaddik, carrying within him that inner pure
light of Elokus.But the 'Original sin' caused the external evil inclination (as
we know the serpent to represent/be) to become internal-- mixed up in all his
actions.

Yosef, the ben zekunim of the last patriarch, Yisrael, carried within that
original 'inner light.' In the passuk where he refuses temptation, there is a
'shalsheles on the word וימאן - he refused; ie the shalsheles - the Everlasting
chain going back to his holy patriarchs which reestablished the original
stature of Adom haRishon, will not be broken.And so it is followed with a
'psik',for no reason, just run away.

Yeshaya haNavi calls the Jewish people, His wineyard.Wine יין - gematria Sod
(secret) סוד 70. The 'Inner light' is revealed to soemone who focuses on that
purpose of Creation and carries with him through life fear of the Ribono shel
Olam,the Awesome, hallowed Creator.

Yosef told eshes Potifar that he was given by Potifar all except the bread he
ate , meaning (Rashi) his wife.

The saar ha'ofeh (of bread) should have seen the stone which had fallen into the
batch whereas the saar hamashke was not at fault for not seeing the fly fall
into the cup of wine.

The story we have of 'that individual' is that he was with his Rebbe (and
undoubtedly speaking in learning) when he noticed a good looking girl, and
mentioned that. to the rebbe (an enormous insult, besides being openly into
tumah).

That was when his rebbe 'sent him away.'The third time he tried to do teshuva,
the rebbe was ready to accept him back, but his eyes were closed saying kryas
shema.

In the intepretation of the dream of the saar hofeh,his head will fall off far,
but the birds will eat from his body hanging high, so that Pharoa will have
pleasure seeing the body being devoured, the bodily desires which can turn a
human into a beast.

The Chazal say that Yosef almost fell, but he "saw" his father in a
dream.Yosef's holding fast to kedushas Yisrael was the foundation for his own
liberation and incredible rise and likewise, that was what has kept our people
alive through all the many , harsh tribulations of golus.

In the first bayis we had the plague of avoda zara,The jews brough back from
Bavel foreign wives but were strong enough to give them up.But in the second
bayis, we have the 'misyavnim', who loved the Greeks for their wisdom, as we are
lovers of wisdom.Those were the ones we had to fight the most.They took the
torah they knew and defiled it , not willing to admit and understand that the
inner lights of understanding of the Holy Torah are given only to those who
sacrifice themselves to live with 'Elokus' down here on earth as a Holy People
and a Kingdom of Priests (as given on Sinai).The Greeks had enormous jealousy
for our torah Elokus, and did everything to stamp it out.In fact our chazal tell
us that "choshech al pnei tahom " on the first day of Creation, refers to the
Greeks who darkened our eyes with fasting from their attacks on our holy Torah.

And it was that licentscious jew's chutzpa, who went after his eyes which led to
the defamy that we had sinned and lost our destiny as the chosen People, chosen
to be a "light unto the Nation," the 'new testament',and all the hate that
spawned as the chazal said, the Nations are destied to say , "we are Israel."

That was why the mishna, the oral law could not be written down .It lives even
today,only in the hearts and living souls of those who treasure its teachings
and labour to know and live those teachings (My Rebbe, the baal Pachd Yitchok,
ztzl , explains how it was finally writen in such manner that we still have to
come on tothe living elucidation).

We don't want that 'inner light of Creation' be given to those not able to live
with them, and one night in the year, we are cautious .But for 8 nights of
Chanuka those lights, connecting us with the pure lights of theTemple keep
shining brighter and brighter, chasing away the darkness more and more.

And the difficulties that the present government of Isreal has in governing , we
beleive (and is clear to all) the same emergence of the pure light of Torah
which does not accept a 'National Home " for Jews which does not accept and
prioritize the Holy Torah as our guide and true Constitution.

A freilich Chanuka!

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VAYEISHEV

Sunday, 22 December 2019
Boruch Fischlewitz
Torah

(37:1) “Vayeshev Yakov B'eretz Megurei Aviv Yakov settled in the land of his
fathers sojourns.”

At the Bris Bein Habisorim Hashem promised Avraham that his descendants would be
strangers in a land that was not theirs, for four hundred years. This was to
begin with the birth of Yitzchak. Now Yakov wanted to settle in the land? What
happened to the promise made by Hashem? Yakov’s mistake was to try to make his
dwelling permanent whereas his father was only a sojourner. This is the meaning
of the words “Vayeshev Yakov B'eretz Megurei Aviv Yakov settled in the land of
his fathers sojourns.” Directly after this his troubles with Yosef began.

The question is why shouldn't Yakov be able to sit in peace in his old age?
What is wrong with that? The Tallei Oros writes that Hashem did not wish Yakov
to enjoy the tranquility of this world but rather the world to come. It is the
suffering and trials of this world that build a person. It’s what separates a
person from physicality and draws one closer to spirituality. Like the Posuk
says (Devarim 8:3) “Vayiancha Vyarivecha Vayeachla es Ha’Munn- And He afflicted
you and suffered you to hunger and fed you Munn.”It was the affliction and
suffering that brought us heavenly sustenance and thereby closer to Hashem.

(37:1) “Vayeshev Yakov B'eretz Megurei Aviv Yakov settled in the land of his
fathers sojourns.” Yakov wanted to sit in peace in his old age. Rashi says on
this Posuk that it's enough that Tzadikim have Olam Habo should they wish to
have peace in this world too? Then the problems with Yosef happened to him. Why
is this brought down here? Yakov had many problems throughout his life why is
this asked now?

Really the problems that Yakov had before were affecting all of Klal Yisroel.
When Lavan pursued him his intent was to kill them all. When Essav met up with
him he intended to wipe out the entire family. But here Yakov was the only one
who was suffering. Yitzchok, who was alive at the time, knew Yosef was alive,
the brothers knew. Only Yakov was unaware of what really happened to Yosef.
That's why it’s mentioned here. But what came out of this? We see when Yakov
finally came down to Mitzraim and saw Yosef and his two sons he said “these two
who were born prior to my coming here will be as my sons.” They would have the
status of Shevotim. So through the suffering that Yakov endured two more tribes
were added to Klal Yisroel. We can learn from this that the suffering of one
affects the Klal. Even though Yakov was the only one who suffered it had an
effect on all Klal Yisroel.

(37:3) “Ve’Yisroel Ohav es Yosef Mikol-Bonov- Ve’asa Lo Kisones Pasim- Yisroel
loved Yosef more than all his sons- and made him a fine woolen tunic.” The Zohar
writes that Yakov knew that the son of Rachel would be instrumental in the final
redemption in Messianic times. This is hinted to when it calls the patriarch
Yisrael. According to ancient tradition this tunic was from the bridal gown
which Yakov gave Rochel. He later made it into a garment for the son of his late
wife. According to the Meam Loez this garment could only be worn by a first
born. It had originally come from Adom and was given to the first born of every
generation until Reuvein lost his first born status. It was then given to Yosef,
who wore it when serving his father as Esav did. (Meam Loez)

The Chasam Sofer writes that when Yakov weaved it he had Kavonos of the Shem
Hamforish thus no one was able to touch it. Later when the brothers stripped
Yosef, the only way they were able to remove the Kisones Pasim was because they
took off his undershirt before the outer garment.

(37:3) “Ve’Yisroel Ohav es Yosef Mikol-Bonov Ki ben Zikunim Hu- Yisroel loved
Yosef more than all his sons since he was a child of his old age.” Really
Binyomin was the child of his old age not Yosef. But the phrase Ki ben Zikunim
Hu has the same numerical value as the words Benei Rochel, in the plural. Yakov
loved them both because they were Rochel’s children. The Chizkuni writes that
although Binyamin was the youngest, he was a constant reminder of the death of
his beloved wife. The fact that his mother died giving birth to him remained a
source of tremendous pain for Yakov.

(37:8) “Vayosifu Ode Sinoh Oso Al-Chalomosav-They hated him even more because
of his dreams and his words.” Didn't he know that this would be the result if he
tells his brothers his dreams? Was he just naive? The Gemarrah in Brochos says
that a dream is only as true as the one who is interpreting it. A person who has
a moving dream should only take it to a close friend for interpreting. This way
he can assure that it will be interpreted in a favorable light. That's why Yosef
told the dreams over to his brothers because he trusted them and looked towards
them in a favorable way. (Be'ar Mayim Chaim)

We see that when Yakov heard about the dreams he tried to diffuse the
jealousy of the brothers by saying “how is it possible that your dead mother
will bow down to you?” Rashi says that we see from here that every dream has
some element of fantasy in it. But we also learned that the mother who will bow
down to Yosef was Bilah who raised him as a true mother. So there really was no
aspect of fantasy in his dream? The answer is that by prophecy there is no
fantasy. Only in dreams is there this element of that which is unreal. So what
Yakov was trying to tell his sons was that this wasn't a prophecy that Yosef was
retelling, but rather a dream. As proof here is an element of fantasy since it
would be impossible for Rachel to bow down to Yosef.

Also the Gemarrah in Brachos (55b) states that we dream about what we think
about during the day. So in relating the first dream, Yosef was telling his
brothers that he anticipated material wealth. Though they all worked in the
field together, he would become richer, and they would bow down to him. When the
brothers heard this they hated him because they assumed that this is what he was
thinking about during the day. Therefore Yosef told them about the second dream
to show that this was a prophecy and not what he was thinking about. Since it
contained impossibility he hoped that just as the second dream was something he
didn’t think about during the day, the first one was too!

(37:11) “V’Aviv Shomar es H’Dovar-And his father guarded the matter.” Even
though Yakov said “How is it possible for your mother (who died) to bow down to
You?” He still kept the dreams in his mind. This is because according to some
Bilah, who raised him, was considered as his mother. However by the time Yakov
went down to Mitzrayim, and bowed to Yosef, Bilah had died as well and thus
could not have bowed! Rather Yakov believed there would be Techiyas Hamaisim in
his lifetime. Thus the dream was possible.

(37:13) “Vayomer Yisroel el-Yosef..L’cha V’ashlochachoh Alyhem-And Yisroel
said to Yosef ..Come and I will send you to them.” How could Yakov send his son
on such a dangerous mission? Yakov thought that Shechem was a place of unity.
This was the place where two of his sons risked their lives to save their
sister. He thought it was a place where Yosef and his brothers could unite.
However the brothers had moved on from that place and Yosef did not find them
there. They had gone to a place of judgement. To Doson.

If Yakov knew of the jealousy that the brothers had for Yosef how could he
have sent him to Shechem to see what they were doing? Didn't he realize it would
place him in a danger? Rashi says he sent him from the depths of Chevron, this
means from the deep thoughts that Avraham had, the promise that Hashem made
about his descendants being slaves before they get Eretz Yisroel. Providence
intercedes where logic and rational thinking would normally have done otherwise.
That is why Yakov sent Yosef. This was to be the beginning of the decent into
golus. At such a monumental time in history it often happens without the express
knowledge of the participants. They have no knowledge of why they are compelled
to do certain actions.

This could be the p'shat in the posuk (38:1) where Yehudah leaves the
brothers and meets a man named Chira the Adulamite. Who was this person and why
mention his name? It could be that the name Chira comes from the root word
"bechira". Since it was from this event the future savior of the world would
descend, Hashem removed the bechira from Yehudah so that nothing would interfere
with these events. Also the name Adulamite is said to come from the words Ad
olam or eternity referring to messianic times. The word Adulami has the same
numerical value as Olam Habo.

According to the Chizkuni the brothers knew of the promise made to Avraham that
his descendants would be enslaved for four hundred years in Mitzrayim. They
hoped that this might be fulfilled through the sending of Yosef down to
Mitzraim.

Reuven wanted to save Yosef by suggesting he be thrown into the pit. But if
the pit had scorpions and snakes how was this supposed to help him? Reuven's
intention was to take Yosef out of the hands of man (his brothers) and place him
in the hands of Hashem. How did Rashi know that the pit contained scorpions and
snakes? It's not mentioned in the posuk? All it says is the pit was empty and
had no water. Rashi says no water in the pit but snakes and scorpions there
were. He learns this from the letters of the words “ein bo” which stand for
“Abel Nechoshim Veakravim Yesh Bo”.

(37:25) “Vayeshvu L'Echol Lechem-They sat down to eat bread” After removing
Yosef from the twelve tribes how could they sit down for a meal? The Midrash
says that this benefited the entire world, for through the sale of Yosef all the
world was fed.

The Gemarrah writes that a person engaged in a mitzvah is protected from
harm. If so why wasYosef not protected from his brothers? However when good
ultimately results from the actions, then no harm is too much a price to pay.

According to the Seder Ha’Olam Leah died the same year Yosef was sold, which
was 2216. According to the Gra’ there is a corresponding verse for every year of
history and if you study the verse it invariably defines the events in how they
relate to the Jewish people. The 2,216th verse in the Torah is in Parshas
Tetzaveh (28:31) “V’Asisa es Meil Ho’Ephod-You shall make the Robe of the
Ephod.” The Gemara in Zevachim (88b) says that the Meil atoned for the sin of
evil speech. The very reason Yosef was sold in the first place!

(37:26) “Vayomer Yehudah el Achiv Mah Betza Ki Neharag es Achinu V’Chisinu es
Damo-Yehuda said to his brothers what’s gain will there be if we kill our
brother and cover up his blood?” What was Yehudah saying here? Why is he trying
to convince his brothers using this phrase of “What gain is there?” Yehudah had
a clever insight. He understood that his father was going to be crushed by the
news of Yosef’s demise. He had placed the future of Klal Yisroel into Yosef’s
hands and thus his father, being in a state of mourning, would lose his
prophecy. However if Yosef was truly dead Yakov would eventually be consoled and
his prophecy would return to him. Once he regained Ruach Hakodesh he would know
how Yosef really died! Mah Betza-What gain is there if we kill him! It would be
better if we sell him as a slave. (Maharal Diskin)

(37:29) “Vayoshev Reuvein el-Habor Reuvein returned to the pit.” Where did he
go? Rashi say's that he was occupied with his sack cloth and fasting for having
interfered with his father's sleeping arrangements. There are two questions here
that need to be addressed. One is that if Joseph’s life was in the balance, how
could he leave at this particular time? The other question is that if the
brothers decided that Yosef deserved the death penalty shouldn't they have
consulted the Gadol Hador? Shouldn't they have spoken to Yakov if they thought
they were right? How could a decision of such magnitude be made without
consulting him? We see that Reuvein was the one most responsible for the actions
of the Shevotim. He was the oldest and they followed his lead. When Rochel died
Reuvein took it upon himself to move the couch of his father from the tent of
Bilah to the tent of his mother Leah. This was done without consulting his
father and was looked upon as such a grave error, it was considered as if he had
slept with the wife of his father. Now that Reuvein saw the results of his
actions namely the Shevotim here took it upon themselves to condemn Yosef
without consulting their father, he felt that he must occupy himself with the
Teshuva for that action. He went immediately to don sack cloth and fast so that
the effects of his sin would not further damage his brothers.

(37:32) “Vayshalchu es-Kisones Hapasim Vayoviu- They sent the colorful coat
and brought it.” Did they send it or did they bring it? According to the
Chizkuni the brothers didn't want to be the one's to tell Yakov since it was
well known that they disliked Yosef and it might arouse suspicion. So they sent
it with a messenger and he brought it to Yakov. According to the Oznaim leTorah
it was the sons of Bilah and Zilpah whom they sent and they brought it to Yakov
since it was known that they were close to Yosef.

(37:32) “Haker -Nah Hakisones Binchah He Im-Lo-Identify, if you please: is it
your sons tunic or not?” What Yehudah was saying here was “do you recognize
where the problem began?” It was with this coat that you gave your son, that the
jealousy stemmed from. Later he was confronted with the echo of these same words
when Tamar asked that he identify his pledge. (38:25)

Why is the story of Yehudah brought in here in the middle of the selling of
Yosef? Yakov was in mourning Yosef was also in mourning the brothers were
fasting and Yehudah is taking a wife for himself. How does this fit in?

Hashem never brings the sickness until there is the cure. Through this union
of Yehudah and Tamar the eventual cure of the Jewish exile would come about, the
birth of Moshiach. Since through the selling of Yosef the root of all golus was
established, the seeds of the savior had to be put into place first. Perhaps we
can add that in order for the seeds of Moshiach to come, Yehudah needed to go
through this test to bring out his personal correction. Yehudah was the first
person who was able to admit his wrong doing without being forced. This was a
necessary ingredient for the forefather of Moshiach to possess. In order to
bring the world to perfection Moshiach has to be able to relate to the every
man. He cannot be the perfect angel who has never tasted sin.

There are three places where we find that the seeds of Moshiach are brought
about through unexpected circumstances. By Lot's daughters who thought the world
had come to an end. This was the beginnings of Mo'av, the future mother to the
house of David. Here by Yehuda and Tamar the seeds of Moshiach again were made
to come about through this unusual way so that the Satan would not intercede.
The third time is by Boaz and Rus, who’s admission into Klal Yisroel was
questionable.

Each of these three represents the different views concerning the coming of
Moshiach. The first type doesn't think Moshiach will ever come. This is Lot's
daughters and their belief that the world had ended. The second type believes
Moshiach will come someday but not today. This was Yehuda and Tamar. He promised
to give her his youngest son Shela some day but not today. And last was Boaz who
told Rus to have faith. This is the one who waits everyday for the Moshiach to
come.

(37:35) “Vayimoein L’hinachaim- He refused to be consoled.” We know that
Hashem grants a person who is in mourning, the ability to forget their loss. In
the case of Yakov Avinu he would not forget since Yosef was not really dead.

Why did Yakov not realize this? If after so many years he was still unable to
forget the loss of his son, did he not suspect that it might be because he was
still alive? The Meam Loez offers a novel answer. He writes that the only time a
person mourning forgets, is when the deceased has been buried. Yakov was told
that his son was killed by a wild beast, thus he was never properly buried!

But there is a deeper understanding here. The Sifsei Kohen writes that Yakov
knew that he would have twelve children to correspond to the twelve
constellations and that the Tikun Olam could only be brought about if his family
remained intact. Now that he thought one of his sons had died, how could he be
consoled? He felt the weight of the world rested upon him.

(37:35) “Vayokumu Kol Banav V'Kol B'nosav L'nachamo-All his sons and all his
daughters arose to comfort him.” Who were these daughters that Posuk referrers
to? Rashi quotes R.Nechemiya who says they were his daughter in-laws from
Canaan. How could they marry women of the cursed Canaan nation? The Maharal
writes that the prohibition only applied to the Avos. On the contrary the
radiance of Divine light was growing so intense, after the Avos had arrived,
that it could even enlighten the Pagans and bring them back to Hashem.

(38:2) "Vayar Shom Yehudah Bas Ish Canani Ushmo Shuah Vayikocheha Vayovo
Ayleha-There Ydhudah saw the daughter of a Cannaite man whose name was Shuah, he
took her and went in to her."

The Torah describes Yehudah's marriage abruptly. “He saw her, he took her, he
went into her.” This woman was the daughter of a man only known as Shuah. We
don’t even know her name. This union was a turning point. The descendants of
Yehudah were to be royalty, they were the forerunners of Moshiach, but none of
the fruits of that union survived. Er and Onan died at an early age for angering
Hashem. Sheila never did marry or have any children. The marriage of Yehudah and
Bas Shuah came to a dead end as even she died. What went wrong! How could
Yehudah have taken such a wrong turn? Perhaps the answer lies in the name of
this Ish Cannani. The name Shua are the same letters as Essav.! Many times man
thinks he makes decisions while Hashem has other plans. Something had to be done
about the future of the Davidic dynasty the Malchus! Tamar comes on the scene
and the seeds of Moshiach are safe. The numerical value of the words “Bas Ish
Canani Ushmo Shuah” is equal to 1641 the same as the posuk in Tehillem (132:10)
Bavur Dovid Avdecha Al-Toshuv P’nei Meshichecha-For the sake of your servant
Dovid do not turn your face from your anointed one.”

(38:5) "Vhoyo B'Kisiv Bliditah Oso- And he was in Kisiv when she bore him."
Why does the Torah need to tell us where Yehudah was during the time his wife
gave birth? R.Bechaya writes that Yehudah had a prophetic insight that told him
that his principal issue would not be any of these three sons. He therefore
prayed using the name "Kesiv" which are the letters that follow Yud Hey Vav Hey
one of Hashem's names.

(38:11) "Shvi Almoneh Beis Avicha Ad Yigdal Sheilah Beni-Remain a widow in
your fathers house until my son Sheilah grows up." Yehuda was waiting until his
son Sheilah was old enough to wed. Yehudah was waiting for his son to grow up,
wed , and have a child. Then he would allow her to marry his son and not fear he
would die childless.

(38:18) “Vayomer Moh Hoeravon Asher Eten-Lecha Vatomer Chosamcha, Upsilecha
Umateh Asher B’yadecha- and he said what security will I give you? She replied,
your signet, your wrap and your staff that is in your hand.” The Kli Yakar asks
why Tamar requested these particular items. He answers that each of these items
should have protected Yehudah from sin. The signet ring represented the seal of
Bris Milah, the cloak was his Tzitis, which is said to guard a person from sin,
and the staff was the staff of Malchus of which it’s said “the King is forbidden
to take many wives.” Yet despite all of this protection, Yehudah was still
unable to resist relations with Tamar. These items were requested to illustrate
how vital this union was to Hashem. Hashem totally removed the Bechira from
Yehudah so that nothing would interfere with these events. Some say the word
Upsilcha contains the same letters as Ulitefillin meaning that she took his
Tefillin as security. (Baal Haturim)

(38:25)”He Mutzais V'he Shalcha el-Chamiyha- As she was taken out she sent
word to her father-in-law” Why did Tamar wait till the last minute to give over
the pledges she had in her possession? The Satan did his utmost to impede the
coming of the dynasty of Moshiach into the world. He hid the pledges so that his
most dangerous enemy would not come into the world. Tamar prayed to Hashem till
the last minute and they were miraculously found as she was being taken out to
be burned. This is hinted at in the word Mutzais (as is found) in our posuk
instead of the word normally used Yutzais (as in taken out). Historical
destinies often hang by a thread until the desired outcome is brought about
through a miracle.

(38:27) “Vehinei Somim B'vitnah- Behold there was twins in her womb.” The
Midrash draws attention to the similarity of the words here and by Essav and
Yakov. The word Somim is spelled missing the Aleph and the Vav by Essav because
one of them was a Rasha therefore their similarity as twins was incomplete. The
fact that she had twins was important for they replaced the two husbands that
she lost. Also the names Peretz refers to the moon, which relates to Yisrael.
And Zerach refers to the sun relating to Essav's sign. In our time the sun
worshipers rule, but it says in Isaiah that the time will come when the moon
will outshine the sun.

We know that Tamar was carrying the seeds of Moshiach The name Peretz in
Gematria equals Zeh Moshiach.

It was due to the sale of Yosef that there was a Golus decreed for Klal
Yisroel. Had the Shevotim accepted Yosef as their leader there would not have
been the destruction of the Beis Hamikdosh or the subsequent exiles. Yosef had
the ability to be the Tikun for the three reasons the Beis Hamikdosh was
destroyed. Giluy Arayous, Shvichas Domim and Avodah Zorah. Giluy Arayous, by the
case of the wife of Potifera, which he was able to withstand. Shevichas Domim,
we see when Yakov finally came down to Mitzraim it say's that through Yosef the
world was saved from famine. And Avodah Zorah, it say's in the Gemarrah in
Sotah, that when Benei Yisroel was carrying the two Arons, one was Joseph’s and
one had the Luchos. They would say this one fulfilled what is written in this
one, meaning that Yosef did all the Mitzvos written on the Luchos. Included in
that was the command not to have other G-d’s. So Yosef was the Tikun for the
three things that caused the destruction of the Beis Hamikdosh and had the
Shevotim accepted Yosef as their leader there would not have been the
destruction or the subsequent exiles.

When Yakov heard about Yosef it says he tore his clothes and put on sack
cloth in mourning. The Gemara say that someone who prays in sackcloth has his
prayers answered. What is this sackcloth about? We know that when Yosef was born
Yakov was ready to return home. He no longer feared Essav. The reason is because
Essav is compared to kash (straw) and Yosef is compared to the spark which
causes the flame (Torah) which was Yakov to ignite. Once Yosef was born he knew
that Essav could no longer be a threat to Klal Yisroel. When Essav came to meet
Yakov on his way back to his father it says he came with four hundred men. The
significance of this number is that it represents the four hundred levels of
tumah. Also the words Ayin Rah (Evil Eye) is numerically equal to four hundred.
So Essav who represents the root of tumah came with all his forces to oppose
Yakov. Now that Yakov thought that Yosef was dead he was concerned about how to
oppose this force of tumah. This is why he wore the sak the numerical value of
which is 400. Also when it says he tore his clothes it doesn't use the words
Koras Begadav as it did by Reuven but instead uses Koras Simlosas, which means a
garment closer to the body. The initial letters of which are Shin Kuf (400).

When Klal Yisroel were about to enter Eretz Yisroel they wondered how they
would adjust to life in the real world after having spent forty years in the
Midbar without the temptations of normal existence. They would have to work and
relate to reality. So it says they would have Shabbos Kodesh. The initial of
which are Shin Kuf (400). And when Jews are in trouble they resort to Krias
Shema, Kuf Shin.

In the introduction to the laws of sexual conduct we are told "not to do
like they do in Egypt." That was the epitome of immorality. So Yosef was sent
down first to pave the way for Yisroel to survive the years they would be there.
He began by not giving in to the wife of Potifar, then when asked to interpret
the dreams he said it was Hashem who is revealing what he is about to do. This
was the first time the name of Hashem was introduced to Egypt. And when he was
placed in charge of the wheat he made everyone perform circumcision. He wanted
to diminish the power of tumah in Egypt before Benei Yisroel came down.

Right after this incident the Torah lists all of the things that happened
measure for measure. Yehudah dipped the coat in blood of a goat to show his
father Yosef had died and Yakov began mourning. Right after it goes into the
story with his daughter in law. So Yehudah too had to mourn for his sons who
died. The Chofetz Chaim says this that they took the blood of a goat to fool
Yakov. They used the term recognize this coat. Yehudah was also fooled with the
goat. He too was told to recognize his belongings. And from this she had two
sons who were righteous, and Moshiach was born from them. Because of this
tremendous embarrassment it was a (tikun) retribution for what he did to his
father. This enabled his descendants to rise to positions of kingship. At the
time of his saying she is more righteous than me. The word Memenu (from me)
means that all of what transpired was because of Yehudah. It became public
knowledge that royalty was to come out from him. That was a chesed Hashem did
for him just at that time. Even though he was being punished measure for measure
it was also the time when Hashem showed chesed.

(39:2) “Vayehe Hashem es-Yosef Vayehe Ish Matzliach Vayehe B'beis Adonav
Hamitzri” The word “Vayehe” is written three times in this posuk. 1.Hashem was
with Yosef 2.Yosef was successful 3.Yosef was in the house of his master. There
are times when a person can forget Hashem. Either when he becomes rich or when
he becomes poor. There is no poorer person than a slave because everything he
owns belongs to his master. This posuk comes to teach us that Yosef was with
Hashem at all times both rich and poor.

(39:4) “V’chol Yesh Lo-All he had” When Yosef was sold to Potifar, he was
placed in command of his entire household. Rashi explains that the phrase is
missing a word. It should have said “V’chol ASHER Yesh Bo-All THAT he had. In
fact the Torah writes it that way four verses later. In 39:8 Yosef tells
Potifar’s wife that he cannot sin against her husband because he has entrusted
me with everything, using the same phrase “V’chol ASHER Yesh Bo-All THAT he had.
The Baal Haturim writes that if we take the last letter of each word in this
phrase we get Loshono-His tongue. Meaning he taught him Egyptian, which he
learned quickly. Later we find that the Malach Gavriel came and taught Yosef all
seventy languages and that is why he became successful. This is hinted at in the
letters of this phrase which when rearranged “V’Chol Yesh Lo Nosan B’yodo”

(39:6) "Vayazov Kol Asher Lo Byad Yosef... Ki Im Halechem Asher Hu Ochel Vayehe
Yosef Yifeh Tohar Vayifas Mareh- He left everything in the hands.of Yosef except
for the bread he ate, And it was that Yosef was well built and good looking."
Rashi comments that Yosef began to eat well. The words "Ki im Halechem" goes on
the food Yosef ate. The only permissible food for him was bread. Never the less
he looked good and was well built.

(39:8) “Vayimoain-Yosef Adamantly refused.” When the wife of Potifar attempted
to seduce Yosef he adamantly refused. She tried to convince him by telling him
that she saw astrologically they were destined to have children together. This
was not untrue, but what the vision did not show clearly was if this was to be
from her or her daughter. But her daughter was not really her daughter?

The Midrash relates how the rape of Dinah by Shechem resulted in the birth of
a daughter named Osnas. She was a constant reminder to the brothers of what
happened and was sent away from the house of Yakov. Before she left she was
given an amulet bearing the names of her parents. An angel brought her to Egypt
where she was adopted by the wife of Potifera. Years later when Yosef was
elevated to lead the country he was paraded through the streets of Egypt. Osnas
threw this amulet at Yosef who then understood how Hashem was watching over him.
Yosef married Osnas and had two children with her.

The fact that the astrological charts showed descendants coming from the wife
of Potifar and Yosef means that even though Osnas was not her biological
daughter, the fact that she raised her as such was so powerful that it was even
manifest in the stars.

Rashi quotes the Gemarrah in Sotah that say’s Yosef saw a vision of his
father appear to him which strengthened his resolve to resist her. He told him
at that time that his name was destined to be on the Choshen, the breast plate
of the Cohen Gadol, and that if he would sin his name would be removed. All this
was hinted in the word Vayimoane which has a Shalsheles above it. This was an
indication of three things. The initial letters of Vayimoane are Vayar Yosef
Mareh Aviv Negdoe -Yosef saw the image of his father before him. Vayomer Yakov
Mechoshen Atoh Nimchak - Yakov said from the Choshen you will be erased. Vayirah
Yosef Militameh es Nafsho -And Yosef feared contaminating his soul.

(39:8) “Vayimoain-Yosef Adamantly refused.” There is another place where the
word “Vayimoain” is used in this week’s parsha. (37:35) “Vayimoain
L’hisnacheim-He refused to be comforted.” Yakov would not be consoled. There was
this strong connection between Yakov and Yosef that went beyond the bounds of
time and space. Yosef was able to garner the strength from the fact that his
father had not given up on him. He refused to be consoled. The word Vayimoane
has a Shalsheles above it. The word Shalsheles also means chain. This was the
link between them. The word Vayimoain equals B’gematria Ahuvim zeh l’zeh-a
tremendous love for one another.

(39:10) “Vayehe Kidabra el-Yosef Yom Yom Velo Shoma Ayleha Lishkav Etzlo Lihiyos
Emah-And so it was -just as she coaxed Yosef day after day, so he would not
listen to her to lie beside her, to be with her.” Rashi explains to lie beside
her- even without intercourse. And to be with her- in the world to come. The
Baal Haturim writes that the words “Lihiyos Emah” equals in gematria Betoch
Gehinom.

(39:11) "K'Hayom-On that particular day." This refers to the 25th day. The
letters Chuf Hey equals 25. Many commentators remark that the wife of Potifar
acted for the sake of heaven. Still she is judged as treacherous because of how
she handled adversity. Unlike Tamar who behaved righteously, submitting herself
to be executed while Potifar's wife had an innocent man sent to prison rather
than face humiliation.

(39:17) "Vatidaber Aylav K"divarim Hoayleh- She spoke to him according to
these words." Rashi writes that she spoke to her husband during intimacy. This
was in order to anger him to the point where he would divorce her freeing her up
to marry Yosef. The Yifeh Tohar writes that Potifar wanted to kill Yosef but
Osnas told him the truth about what had happened. He had to keep Yosef
imprisoned in order to save face. Through this she merited having two tribes
descend from her.

(40:7) “Vayishal es-Serisai Pharoh asher Ito-And he asked Pharoh's officers who
were with him.” Why does the Torah need to mention that they were with him just
to have written he questioned them would have been enough? The Ramban points out
that Yosef had a feeling that it was for him and his future destiny that Hashem
caused these two officers to be with him in prison. So their sad appearance made
him extremely interested in their plight.

Yosef spent an extra two years in prison for placing his faith in Pharoh's
butler. This is hinted at in the words Im Zechartani which equals 730 (2 times
365). Also it says that the butler didn't remember him and forgot. Why the
double loshon? Yosef regretted having asked him to remember him so he was
mispalel that he should forget. That's why there is the double loshon.

(40:11) "V' kose Pharoh B'yodi-The cup of Pharoh was in his hand." This verse
contains the word "kose" four times. This hints to the four cups we drink Pesach
night. Other than the number four, what is the connection? Just as Yosef, who
spent twelve years in a dungeon, was released in the blink of an eye and
ascended to become a ruler, so too our salvation, as in Mitzrayim, will come
about in the blink of an eye.

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גוי וקחל גוים A NATION AND A CONGREGATION OF NATIONS

Sunday, 15 December 2019
Shlomo Werner
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גוי וקחל גוים כולו הפך לבן

The son of David (Moshiach) will not come until all the leaders turn to denial
of haShem

The source for this surprising and inexplilable statement is that when the
blemish of leprosy turns completely white , then the blemish is purified.

When Jacob finally received his brocho from haShem, no longer as something
'stolen' with cunning, he is told that Goy (referring to Binyamin) and kahal
goyim(referring to the two children of Yosef - (Ephraim and Menasshe) will come
from him.The Netziv says that 'Goy' refers to the aspect of royalty, as
Yehoshua, Shaul (and generations later , Mordecai) came from Binyamin.Of all the
shevatim, only Binyamin was born in Israel.He was the only one who would
not/could not bow down the Esau, or in later generations to Haman.But , even if
malchus was not to be lasting with Binyamin, most of the Beis haMikdash was
built on his chelek.

And yet we also see another aspect to the strength of Binyamin - 'Pilegesh
b'givea", a civil war, which devestated both sides, caused by an absolutely
disgusting actions of a number of people witha 'yoke' from the tribe of
Binyamin.Moreover, the place of 'gehinnom' is very near the bies hamkdash (in
Binyamin's territory)

When we look at what is happenning , r'l, in much of Isreal today, and
paralelled by many prominent jews in the land of our biggest ally, the USA , we
can't but wonder if that time is not fast coming upon us.And it is scary.

I saw an interesting observation by Gershon /burstyn in the Mishpacha magazine
this week. Almost all the 'expert academics"trying to impeach the president (or
for that matter, big jewish names selling the the 'liberal' gospel, running for
president), are jewish.

I'm not sure , but we know that Nature hates a vacuum.The soul of a Yid is here
to know, praise and proclaim the Majesty of the Creator.But when that Jew's
neshema has been uprooted for generations from that source of life, and has been
blemished by their aptitude for success, used for worldy self aggrandizement
rather than lasting eternal good, they turn to 'something' , some 'ism',
anything , but what is genuine.

Completely tamei? No, that cannot be, not the soul of a Yid., but hopefully the
changes we long for won't come with thousands of rockets reigning down on the
Holy Land, or more horror stories as wqe saw last week in New Jersey.

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VAYISHLACH

Saturday, 14 December 2019
Boruch Fischlewitz
Torah

At the end of last week’s Torah portion, Yakov and Lavan part ways. After having
been warned by Hashem not to harm Yakov or even say anything positive or
negative towards him, Lavan seems to go his own way. However the Midrash relates
how this was very much not the case. Lavan sent his son to Esav telling him how
Yakov arrived penniless and that he gave him his daughters and fed him and gave
him work. But after all he had done for Yakov, he left and took everything
without even allowing him to say goodbye to his daughters and grandchildren. His
intent was to incite Esav so that he make good on his vow to one day kill his
brother. This would then revert all of Yakov’s riches back to him and he would
even be reunited with his daughters and grandchildren. As our parsha begins we
find that Esav is steaming towards Yakov with an army of four hundred men.

(32:4) “Vayishlach Yakov Malachim - And Yakov sent Messengers.” Rashi say’s they
were actual Malachim. Why was this necessary? Would not regular messengers be
sufficient? The Oznayim L’Torah writes that he originally wanted to send regular
messengers but they were all afraid to go. He therefore sent malachim. The Or
Hachaim say's that from the words “El Essav Achiv - to Esav his brother” tells
us that he didn't know if Essav would act like an Essav, meaning hostile, or
like Achiv- a brother. This is why he had to send a Malach. Only a Malach would
be able to look at him and discern what his intentions were.

(32:4) “Vayishlach Yakov Malachim - And Yakov sent Messengers.” Rashi say's they
were Malachim Mamish actual Angels. The question is how could he have the right
to use real Angels? It is true that Yakov had no right to use Hashem’s angels,
but he did have the right to use for his benefit the angels that were created
from his own good deeds. This is what Rashi alludes to when he says Mamish. It’s
an acronym for Me’Measim Shelo.

The Midrash relates that the Malachim began beating Essav and his men when they
met with them. This would not seem to be the correct way to win them over? But
the Oznayim L’Torah explains that this actually was the language that Es

Essav understood. He was the type of person who would only impressed by brute
force. To him this was the only way to be won over.

(32:5) “Ko Omar Avdecha Yakov Im Lavan Garty - So said your servant Yakov, I
have dwelled with Lavan.” Yakov sends messengers to Essav to tell him that he
had lived by Lavan. He uses the word Garty to convey dwelling. Rashi says that
this has the same letters as Taryag (613) that he is saying even though I dwelt
by Lavan I kept all six hundred thirteen Mitzvos. But how could this be since he
was married to two sisters? According to one Pshat since the two sisters were
Gairim they no longer had a family and were therefore not considered sisters any
longer. The Or Hachaim say's that the message Yakov was telling Essav was that
even though I have spent the last 21 years in the company of such a Rasha, I
still came out on top. As is evident by this wealth I have amassed. Therefore
there was no point in behaving in a hostile manner. Lavan had tried this for
many years and it had not benefited him at all. According to the Kli Yakar what
was the point of this message since Essav could care less about whether Yakov
kept the Mitzvos? Instead the point of this message was that Essav might think
that the reason the blessings had not yet befallen him was because he lived with
Lavan and didn't keep the Mitzvos. He was therefore telling him Garty I did keep
the mitzvos and still had not yet benefited from the blessings.

A different approach to this is that of R. Yonasan Eibeschutz who explains
that Essav found it very difficult to control his desires. What did he do? He
believed that although the Avos kept the Torah, they were only required to do so
in Eretz Yisroel. Therefore he moved outside the boundaries of the Holy Land, to
Seir. Yakov on the other hand disagreed with Essav on this point and held that
the Torah must be kept everywhere. This fact was alluded to in his statement “Im
Lavan Garty-With Lavan I dwelt.” Meaning that even though one is outside the
boundaries of Eretz Yisroel it is still incumbent to keep the Mitzvos.

Another understanding of “Im Lavan Garty-With Lavan I dwelt.”could be the
following. Yakov fulfilled all of the Taryag Mitzvos, but that would cover the
letter of the law. However there is also the intent of the law. At times a
person can find loop holes to getting around the literal meaning and not
transgress any law. Living in

Lavan’s house could have been an environment which made it easy to circumvent
Halacha. This could be what Yakov was eluding to. When you open a Sefer Torah
you see the letters in black, but between the lines you see white-Lavan. “Im
Lavan Garty-With Lavan I dwelt.” With this Yakov is expressing that he not only
kept the letter of the law but even between the lines the Lavan of the law.

Yakov divided his camp into two parts. Then he went back to get some small
flasks (Pachim Ketanim). We learn that this incident was a foreshadowing of a
future event pertaining to the story of Chanukah. The flask of oil alluding to
the Pach they found in the Beis Hamikdosh. That when he wrestled with the angel
of Essav and came away wounded it was a sign that although Yakov would
eventually be victorious he would not come away unscathed. The generation of the
Greeks would produce Jews that would turn away from Yiddishkite (Shmad) and turn
against other Jews.

The question is why this particular event here with the angel of Essav did
this show up? There was a complaint against the children of Yakov for letting
him cross over the river alone. They should not have let him be by himself. In
some form they were lazy not to accompany him. Through their Atzlus or lack of
Kibud'av the angel of Essav was able to affect him to a degree. Especially since
the angel of Essav had this very strong merit of Kibud'av.

Yakov prepares for his meeting with Essav in three ways, one by praying to
Hashem, and then he sends gifts to appease him. Lastly he divides the camp in
preparation for war. The night before he has this encounter with the Malach of
Essav, Yakov is able to overcome him and force him to concede the Brochos that
were originally given to him by his father. He also insisted that the Malach
bless him. But the Malach instead asks him his name and tells him that he will
no longer be called Yakov but Yisroel instead. The question that when Avraham’s
name was changed we no longer refer to him by his previous name, whereas Yakov
is called Yakov even after his name is changed?

Yakov came away limping after his struggle with the Malach. While the other Avos
were successful in their struggles with Tumeh, Yakov was left with a residual

wound.

The Pachad Yitzchok says that by Avraham there was a part of him that was
cast out. By Yitzchok too there was a part cast out. But Yakov had a Mita
Shelaima, he had twelve righteous sons. He had no release. In his realm there
was no such thing as cast out. Yisroel Af al pi Shechoteh Yisroel A Jew remains
a Jew even if he sins. This was a new concept introduced to the world. The fact
that he came away from this conflict wounded would be manifested in the future
when Yisroel would eventually sin. On this level we relate to the name Yakov.
Avraham reached his Madrege and would never go back. Yakov retained this Madrege
of Yakov even after he became Yisroel. The Eikvas - cunning of a Yakov is needed
to survive among the nations until there is no longer an Essav in the world.
Then Yakov will be only referred to as Yisroel.

When Yakov is about to meet up with Essav the Torah writes (32:8) “Vayira
Yakov Me'od-he was very frightened.” Rashi says that he feared possibly killing
others (Achairim). Why did he not have faith that Hashem would protect him? The
answer is that really he feared he might kill Essav and that Essav was carrying
the seeds of future converts. The Achairim that Rashi speaks of is the Neshama
of R.Meir who was a convert that was a descendant of Essav's. In fact when the
Talmud says “Acharim Omerim-Others say” they say this is really R.Meir. So Yakov
was afraid of killing “Achairim.” He was afraid of killing R.Meir.

1. Diskin has another interpretation, he says the reason Yakov was afraid is
because of the prophecy spoken by his mother at the time she sent him away
from Essav. She said “why should I lose both of you on the same day.” This
eventually bore true, both Yakov and Essav were buried on the same day. So
what Yakov feared was that he would be forced to kill Essav, which would
mean his death as well.

A novel explanation appears in the Da'as Zekeinim Mi'Ba'alei Tosfos. And he was
distressed, he explains, because Essav had said that he would kill Ya'akov after
his father's death (27:41). So Yakov extrapolated that, now that Essav was on
his way

to kill him, it must mean that Yitzchok was no longer alive. That also explains
why in Posuk 10, he referred to the "G-d of my father Yitzchok", despite the
fact that one does not connect the name of a living person to that of G-d (see
Rashi there). But if Yakov believed that his father had died, the problem falls
away.

The question that still remains is why was Yakov afraid? When Yosef was born
he knew it was time to return to his father’s home because Yosef was the cure
for Essav. He knew that Yosef was able to stand up to him. As it says Essav is
like straw and Yakov is the flame while Yosef is the spark which goes out to
ignite the straw. Why then was Yakov afraid? The answer could be that the night
before Yakov was left alone to face the angel of Essav. The fact that none of
his sons accompanied him was a blemish in their mitzvah of Kibud Av. This was
the Mitzvah Essav excelled in. Since Yosef was among the sons that were
negligent in this Mitzvah, Yakov thought perhaps he would now no longer be able
to overcome Essav.

(32:9) “Vayomer Im Yavo Essav Al Hamacheneh-Hanishar L’fleytah-He said if Essav
will attack one camp the remainder will be able to flee.” How did Yakov know
that the second camp would not also fall to Essav? Based on the above prophecy
of Rivka, that they would both die on the same day, Yakov knew that if Essav
would kill him he too would die. Therefore the other camp would surely escape.
The Har Tzvi says that even though they were only buried on the same day, as
Rashi says, a person who buries a child is bereaved. Therefore the prophecy
could be referring to being buried on the same day.

(32:11) “Ki B’makli Ovarty es H’yarden Hazeh V;atoh Hoyisi L’shnei
Machanos-With my staff I have crossed the Jordan and now I have become two
camps.” We normally find the word Mateh used when referring to a staff, why the
term “Makali?” Perhaps we can say that the numerical value of the word
“B’makali” equals that of the name Yakov. Meaning to say that with Yakov I
crossed the river. Yakov who tricked Essav into selling the birthright, Yakov
who

The Kol Torah writes that all along Essav viewed Yakov and his name as implying
trickery. He told his father when he lost the Brochos (27:36) “Vayomer Hachi
Korah Shemo Yakov Vayakveni Zeh Pamayim-He said is it because his name is Yakov
that he outwitted me these two times.” Now after defeating the Malach of Essav
he sees Yakov's sincere piety as a fighter for Hashem. Thus the name changes to
Yisroel which implies straight with Hashem. Very often when a person becomes
deathly sick, he is given a change in name. This is because a person's name
defines his mission in this world. If that mission is completed that person's
time in this world may be completed. By adding or changing the person's name we
are in effect changing the mission.

(32:27) “Vayomer Lo Ashalechacha Ki Im Beyrachtani-He said I will not let you
go unless you bless me.” The word Berachtani equals 682 which is equal to the
phrase Hodah L'Birchasi-Acknowledge the blessing. (Baal Haturim)

Many of the commentaries deal with the question of why Yakov retained
that name even after he was given the name Yisroel? The Malach of Essav had just
been defeated, but he would make one last attempt to prevail. He said (32:29)
“Lo Yakov Yeomar Ode Shimcha Ki Im Yisroel- No longer will it be said that your
name is Yakov, but Yisroel.” The name Yakov equals 182, the name Yisroel equals
541. If we take away the name Yakov (182) from Yisroel we are left with 359
which is equal to Sotan. However if we keep the name Yakov in addition to
Yisroel ( Yakov V'Yisroel=729) we have the numerical value of the words Kirah
Soton-Eliminate Soton.

Alternately we need a Yakov plus a Sotan to reach Yisroel. As we say in Krias
Shema: B'chol Livavecha - with all our heart means with both our drives. We must
learn to love Hashem with both the Yetzer Tov and the Yetzer Horah. Without him
there is no choice in the world. His true objective is to challenge us to fail
so that we may overcome him and grow from the challenge.

(32:31) “Vayikra Yakov Shaim Hamokem Pene'ale - Yakov named the place
Pene'ale.” In the very next Posuk Hashem calls the place Penuael? Yakov had a
very personal reason for naming the place. He had just overcome his greatest

obstacle, Essav's Malach. For him the place represented Hashem turning his face
towards him to save him. (Pani- ale) Hashem on the other hand named the place
for the future generations. So that when a person is tested he should turn
towards Hashem (Penu-ale). The numerical value of the word Pene'ale is 171 the
same as the word Lehatzilo- to be saved. The word Penu'ale equals 167 the same
as the word Anisenu - to be tested.

(32:26) “Vayar Ki Lo Yachal Lo Vayiga B’kaf Yerecho-And when he (the angel)
saw that he was unable to overpower him (Yakov), he touched the spoon of his
thigh .…”

The angel wanted to discover whether Yakov was not an angel like himself, the
Ba'al ha'Turim explains. He could not conceive how a human being could possibly
contain him, so he felt his thigh to see whether he had the necessary joints
that enable a person to sit. An angel never sits, so he does not have those
joints. Alternatively, he deliberately wounded him, causing him to become
blemished and thereby disqualifying him from serving as a Kohen. Ya'akov had of
course, bought the birthright from Essav, thereby gaining the right to serve as
a Kohen to bring the Korbonos on behalf of his family.

(32:33) “Al-kain Lo-Yochlu Benei Yisroel es Gid Hanoshe - Therefore the
Children of Yisroel are not to eat the displaced sinew.” Why does it say that
from this time on Benei Yisroel will not be permitted to eat from the Gid
Hanoshe? Firstly it was the Kaf that was touched, why do we not refrain from
eating the whole side? The reason is because to remove the Gid requires more
effort. It takes an act of extreme effort to make up for the lack of effort that
the tribes exhibited by not accompanying their father.

The Zohar takes a different point of view. The Benei Yisroel can no longer
eat from the Gid Hanoshe because this muscle constitutes the physical support
for the genital organs, which are the source of impure elements. The sciatic
nerve surrounds and fortifies these organs and so eating this muscle has the
effect of attracting the forces of impurity towards man. The word Hanoshe is
derived from the word Noshe to forget. When man eats it he forgets himself and
his obligation to Hashem. Essav's

angel was able to find this one weak spot possibly due to the fact that Yakov
married two sisters. History has born out this point which enemies were able to
attack in many generations. We see by the daughters of Moav, which resulted in
numerous deaths. And by the foreign wives of Shlomo Hamelech who turned him to
Avodah Zora and led to the division of Klal Yisroel.

(33:8) “Vayomer Mi Lecha Kol Hamachaneh Hazeh- And he said to whom does all this
camp that I encountered belong?” Rashi explains the Midrash with reference to
the camp of Angels that fell upon Essav and his men and began beating them, when
they told them who they were. When the y mentioned that Essav was the son of
Yitzchok, the beating continued. They said he was the grandson of Avraham but
the situation did not improve. It was only when they pointed out that Yakov was
his brother , that the beatings came to a halt, because , the angels said “In
that case you are part of us.”

According to this Midrash Yakov’s answer “To find favor in the eyes of my
master” is difficult to understand? Since when does a good beating elicit favor
in the eyes of the recipient? The Oznayim L’Torah answers that this is the
language the Essav understands. He can relate to power, war heroes, Mighty
warriors. Yakov knew that the best way to gain Essav’s admiration was through a
display of strength.

This could answer two other questions. First when Yakov sent word to Essav
saying “Im LavanGarty- I lived by Lavan” His message was that he still kept all
the Mitzvos. Why would this impress Essav? He was not interested in Torah and
Mitzvos? Secondly after their meeting Essav proposes that they travel side by
side together. Why would Essav, who hated his brother to the point where he
wanted him dead. now wish to travel side by side with him? But according to what
we just said Essav saw his brother transformed. Where previously he had been Ish
Tam Yoshev Ohelim- A simple man dwelling in tents. Now he became an accomplished
man of the world. He had riches and power and although he had taken Essav’s role
in being a man of the world he never forsook his Torah teachings. Whereas Essav
thought you

can’t have both worlds, Yakov proved that the Torah is total and that we can
elevate every aspect of this world. And this perhaps is why Essav now wished to
accompany Yakov. He saw a knew person. No longer the tame Yakov but now Yisroel.

(33:10) “Vayomer Yakov ..Ki Al kain Ro'isi Ponecha K'rios Pnei Elokim-Yakov said
for as much as I have seen your face, as one sees the face of Hashem.” What does
Yakov mean here? How could seeing Esav's face be like seeing the face of Hashem?
The Gemarrah learns from here that you are permitted to flatter a Rasha. But
perhaps we can say that the meanings of Yakov’s words are the following. Yakov
was born holding on to the heels of Essav. This represents future events in that
at the end of days all mankind will return to Hashem. As we say “Bayom Hahu
Yihiyeh Hashem Echod Ushimo Echad-On that future day Hashem will be one and His
name will be one.” It will be the mission of the descendants of Yakov to make
Hashem known in the world and bring all of mankind back into the fold. This is
the meaning of Yakov's gesture of holding Essav's heel. In this verse as well
Yakov, after defeating the angel of Essav now sees Essav's face and detects a
trace of G-dliness in him. There is still hope for Essav, there is still hope
for mankind. In fact we know that Essav's face (ie. His head) is buried in the
Moros Hamachpelah along with the Avos. Yakov is doing more than just flattering
Esaav. He is planting within him hope.

16-17) “Vayoshev Bayom Hahu Essav Lidarko Seirah-And Essav returned on that
day, towards Seir." Targum Yonoson writes that a miracle was performed. Essav
returned on that day, meaning he travelled to Seir in one day! This was done for
Yakov to be able to have the space he needed from his brother.

(33:16-17) “Vayoshev Bayom Hahu Essav Lidarko Seirah- Ve'Yakov Nosa Sukos-And
Essa returned on that day, towards Seir and Yakov went to Sukos.” For Essav the
goal is Seir for Yakov it is Sukos. The names of these two places reveal the
difference between the twin brothers ideologically. For Essav the highest
expression of the religious ideal is the Saier Hamishtaleach- The Scapegoat
which is performed on Yom Kippur. Two identical goats are selected for
sacrifices, one for the Azzazal

was changed we find that Rachel died. He would now have Leah to spend eternity
with him in the Moros Hamachpela.

After Yakov met with Essav he arrived at Shechem Shalaim (whole). How is it
possible that Yakov was able to fight with a Malach physically? Yakov was able
to elevate his physical body to the level of his Neshama. Like Adom before the
Chet, his Neshama wanted the same things that his physical body wanted. The word
Shalaim represents the letters Shin for Shofar, Lamed for Lulav, and Mem for
Magilla. The Shin that stands for shofar represents the Neshama that was blown
into man. The spiritual side of man. The Lamed for Lulav represents the spine or
the physical side of man. And the Mem of Magilla represents the overcoming of
Amalek which is the Yetzer Hora in man. When we overcome that, the spiritual and
physical will be as one again like Adom before the Chet.

(35:19) “Vatikover Baderech Efrosah-And was buried on the road to Ephrath.”
With regard to Rachel, everything occurred in the open. As for Leah it was
different. Everything surrounding her life is shrouded in mystery. Yakov didn’t
know that he was working seven years for her. He did not know that Leah was the
one he spent his first night with. And her death is not even mentioned in the
Torah whereas Rachel’s tomb stands as a monument on a main thoroughfare. The
veil over Leah’s life had a beneficial effect in that it produced exemplary
children. The Gemarrah (Tanis 8b) says that “Blessings rest only upon those
things hidden from view.” Leah was blessed with both Malchus (Yehudah) and
Kehunah (Levi) Kingdom and Priesthood, both from her offspring.

There is no mentioning of the death of Rivka in the Torah. There is only a
hint at the mentioning of the death of Devorah. Why is there no mention of her
death? Rashi say's that so people should not curse the mother who gave birth to
Essav. The Ramban doesn't like this answer because for one thing the death of
Leah is not brought either? Another reason is because the death of Yitzchok is
brought at the end of this Parsha and he was the father of Essav. Instead he
quotes the Midrash Tanchuma which states that when Rivka died there was no one
to bury her. Avraham had passed away, Yitzchok was blind, Yakov was in Padan
Aram and

Essav hated her. What they did then was Benei Ches buried her at night so no one
would see. Therefore the Torah only hints at this funeral.

The Gemarrah states that of the three partners in the creation of a child.
The mother contributes the flesh and sinews, the basic physicality of man. This
is why she would be held responsible for the outcome of her son Esav.

(35:8) “V’Tomus Devorah M’nekes Rivka Vatikover M’tachas ...Tachas H’ailone
Vayikra Shmo Ailone Bochus-Devorah, Rivka’s nursemaid, died, and she was buried
under the oak tree, He named it Weeping Oak.” It was named that because of the
excessive weeping, on the part of Yakov, for his mother. It is interesting that
soon after, Yakov not only lost his mother, but his beloved spouse as well. Both
in the same year, approximately the same time. Rivka was 122 years old at the
time of her death.

(35:22) “Vayelech Reuvein Vayishkav es Bilhah Pilegesh Aviv-Reuvein went and
lay with Bilhah, his fathers concubine.” Rashi explains that it means he
disturbed the couch of his father, which was considered as if he had lain with
her. The Kabbalists write that Efraim and Menasha were destined to be conceived
that night from Yakov. But because he interfered they were not born. This was
considered as if he had lain with his father’s wife. But if this were so, why
could Yakov not be with Bilhah the next night? He could just as easily have
moved the couch back? The Maharal explains that Reuvein had to actually commit a
sin with Bilhah in order that his father Yakov could no longer live with her.
Reuvein’s intention did not come to fruition because he was overcome by a
feeling of Teshuva. In the world of absolute purity, in which Yakov operated,
Reuvein’s mere intention was enough to force Yakov away from Bilhah. His
reasoning originally for moving into Bilhah’s tent was to fulfill the prophecy
that nations would descend from her. When she died he assumed it was meant to be
from Bilhah. The fact that Efraim and Menashe were eventually considered like
Yakov's own sons makes even more sense because they were worthy of being the
sons of Yakov.

After the incident of Dinah's abduction and the subsequent destruction of
Shechem, Yakov say's to Shimon and Levi (34:30) “You have made trouble for me

..and I am few in numbers.” (Ve'ani Mesai Mispar) Right after this Hashem tells
Yakov to go to Beis Eil. There he instructs his sons to “rid themselves of all
foreign gods in their midst.” What were they doing with these Idols in the first
place? And why here are they told to remove them?

The reason for the inhabitants of Shechem decree of death was in part due to
the fact that they should have kept the seven Mitzvos of Noach, which include
the prohibition of Idol worship. Yakov and his household feared that the
neighboring nations upon hearing what had transpired in Shechem would join
forces to attack Yakov's household for unjustly murdering the inhabitants of
Shechem. They therefore brought proof of Shechem's transgression along with
them. Now after successfully arriving at the land of Canaan they no longer
needed the Idols along as proof. Also the fact that they were going into Eretz
Yisroel, where the land itself spits out transgressors, they needed to purify
themselves before entering the land.

Yakov uses the term Ani when saying that they are few in numbers. Why use
this term instead of “we” are few in numbers. When Binyamin was born his mother
called him Ben Oni. The word Oni has the same letters as Ani which refers to
this lack of numbers. So by saying Ani he was referring to Binyamin who was not
yet born. The difference between Binyamin, which completed their numbers, and
Ben Oni is 43. Yakov is immediately commanded to go to Beis Eil, the place where
Hashem promised to protect them, and there he changes its name to El Beis Eil.
The word El equals 31 which when added to the twelve equals the 43 that was the
difference between Ben Oni and Binyamin.

(35:10) “Vayomer-Lo Elokim Shimcha Yakov Lo Yikorei Shimcha Ode Yakov Ki Im
Yisroel-Elokim said to him Your name is Yakov. No longer will your name be
Yakov, but Yisroel will be your name.” This Posuk confirms what the Malach told
him earlier (32:29) “Lo Yakov Yaiomer Ode Shimcha-No longer will your name be
called Yakov” but there seems to be a discrepancy in the two verses. The earlier
verse implies that the name Yakov will no longer be used while in this verse
Hashem is adding to the name Yakov? We know that this Malach was the Sar of
Essav. He was therefore working in Essav’s interest. The name Yakov, which comes
from Eikev

..and I am few in numbers.” (Ve'ani Mesai Mispar) Right
after this Hashem tells Yakov to go to Beis Eil. There he instructs his sons to
“rid themselves of all foreign gods in their midst.” What were they doing with
these Idols in the first place? And why here are they told to remove them?

who declared in Breishis 49:3 "Kochi V'reishis ONI." She therefore called him
Ben ONI, the son of Yaakov who accomplished the phenomenal feat of "Reishis
Oni," my first strength, when siring Reuvain. This takes on even more
significance in light of the fact that Reuvein was the child born of the
mistaken union between Yakov and Leah when Rochel voluntarily gave over her
dream of being with Yakov. Yaakov, on the other hand, named his son after his
wife Rochel, Ben YOMIN, saying that he was the son of his right hand, namely
Rochel.

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הוה גביר לאחיך וישתחוולך בּני אמך

Sunday, 01 December 2019
Shlomo Werner
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הוה גביר לאחיך וישתחוולך בּני אמך

My einkle told me tonight a gedank which I thought appropriate to share , with
some small embellishments from myself.

My einkle asked , we know that the seforim explain to us that the worldly
brochos which were given to us, were just so that we could dedicate ourselves
properly to our learning and service of haShem.If so, what is the reason fro
these brochos to actually dominate and rule the world?and , a little older
ask,isn't this the real, underlying reason for hate and antisemitism?The goyim
do read the bible.What does this have to do with being 'servants' of haShem?

He gave an answer (he said from the Ramchal; i didn't ask, where in the Ramchal)
that to the extent we truly serve haShem, the brocho comes to us,and it is
recognized by the goyim as from haSehm, and with that we can bring the whole
world to its fulfillmentand tikun, which is our avoda and tikun.As the possuk
says - v'yattu sceh achod ' -They will accept the yoke of heaven together (one
shoulder)

This is actually the words of the Mesilas Yeshorim (the Ramchal) in the coming
sedra.When Yaakov was on his way to find his shidduch and build the Jewish
Nation he slept in the place of the Mikdash and had his vision of the angels
going up and down the ladder , and (according to Rashi), the stones argued on
which he should sleep, until they all became one.

I don't have the Meslias Yeshorim (the Ramchal) in front of me, but he says it
is a tremendous 'lift' to serve the tzaddik.

(If the goyim would hear the innocence of my enekle's words, they would
immediately lose their hate)

When we look about the scene today , in the Golah, and in Israel, we see an
incredible view ;Nations voting Yidden to head their countries (some with long
histories of hate) and in American politics , yidden , yidden (not necessarily
lovers of our faith),very visible wherever you look.and , yet on the other side,
Israel the focal point of all, is paralyzed and cannot govern itself.

We all know that there was (and is) tremendous fear and opposition by gedolei
Yisrael to a 'Zionist State ' , the dream of a secular 'Jewish Homeland".That
dream is crumbling today before our very eyes.

Secularism divides; service of haShem unites.The place for unity of our people
is the Holy Land, -- the "Mama Land ".In all spheres of activity our people are
shining.The time is fast coming for our light to shine , not only in technology
and finance and in governance , but for us to fulfil our raison d^etre as a
beacon , a 'Light unto the Nations", for all to know, to accept and live with
the knowledge that there is a Creator, even if we don't have all the answers.

Kislev is the month of miracles.Let us pray we speedily see the dissolution of
'Hellenism' in our Holy Land, displaced with true faith and love of one Yid for
another.

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