Month: December 2022

12-22-2022 – Parshas Miketz

On By Avrohom Meir MorgensternIn Divrei Torah, My Life, Parsha, Synogagues I AttendedLeave a comment

12-22-2022

Parshas Miketz

Shabbos at the BAYT

Anshei Minsk

This week on Wednesday, December 21, 2022 went to Anshei Minsk for their Chanukah party.  I parked my car by the Yorkdale Shopping Center and took the train.   Anshei Minsk is in the Kensington Market Area, the old Jewish area of Toronto and is considered downtown.  There are numerous schools and hospitals nearby.  Dundas Street, one block to the South is China town.

David Atlman and myself.  He went to the Diaspora Yeshiva and spent two years at Aish in Jerusalem.  He heard classes from Rabbi Noah Weinberg.  His family Shul was Beth Emet Kol Yehuda, a relatively strong Conservative Shul.  He confirmed what I suspected that the Shul in the later half of the 20th century had the highest concentration of Holocaust survivors davening in the Shul

My mother in law is critical but stable.  She is just not eating.

Shabbos Chanukah at the BAYT:

What a Shabbos. I got to Shul at 8:15 AM.  It was 8 degrees outside.  I wore the coat my kids got for me and was warm.  The Minyan started at 7:45 AM and I arrived in time for Hallel.  I davened Hallel and heard Leining at this Minyan, and went next door to the Turk Bais Medrash for Shacharis.  I then grabbed Robert Benmurgy, David Fishman, and Nosson Weissreich and told him my Torah of Verse 41:12 as detailed below,  I schmoozed with Nosson Westreich and discovered that his wife is a Siegal from Baltimore and is a  third cousin to my cousin in Baltimore,, Elya Caplan.  We talked for about 45 minutes, talking about Rabbi Price and many other topics.  I then went into the Turk Bais Medrash for Kiddush and told my Torah to a Mr. Romain from South Africa.  I then went upstairs to the main Minyan for Musaf.  The Rabbi spoke excellently.

Rabbi Korobkin spoke about his recent trip with Shul members to Dubai.  His speech is at the end of this Blog Post.

My Torah


I copied all the Verses in Chapter 41 Verse 1 – 57 and my Torah is in blue.

Verse 1 – וַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־הַיְאֹֽר

Verse 2 – וְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת יְפ֥וֹת מַרְאֶ֖ה וּבְרִיאֹ֣ת בָּשָׂ֑ר וַתִּרְעֶ֖ינָה בָּאָֽחוּ׃

Verse 3 – וְהִנֵּ֞ה שֶׁ֧בַע פָּר֣וֹת אֲחֵר֗וֹת עֹל֤וֹת אַחֲרֵיהֶן֙ מִן־הַיְאֹ֔ר רָע֥וֹת מַרְאֶ֖ה וְדַקּ֣וֹת בָּשָׂ֑ר וַֽתַּעֲמֹ֛דְנָה אֵ֥צֶל הַפָּר֖וֹת עַל־שְׂפַ֥ת הַיְאֹֽר׃

Verse 4 – וַתֹּאכַ֣לְנָה הַפָּר֗וֹת רָע֤וֹת הַמַּרְאֶה֙ וְדַקֹּ֣ת הַבָּשָׂ֔ר אֵ֚ת שֶׁ֣בַע הַפָּר֔וֹת יְפֹ֥ת הַמַּרְאֶ֖ה וְהַבְּרִיאֹ֑ת וַיִּיקַ֖ץ פַּרְעֹֽה׃

Verse 5 – וַיִּישָׁ֕ן וַֽיַּחֲלֹ֖ם שֵׁנִ֑ית וְהִנֵּ֣ה ׀ שֶׁ֣בַע שִׁבֳּלִ֗ים עֹל֛וֹת בְּקָנֶ֥ה אֶחָ֖ד בְּרִיא֥וֹת וְטֹבֽוֹת׃

Verse 6 – וְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים דַּקּ֖וֹת וּשְׁדוּפֹ֣ת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽן׃

Verse 7 – וַתִּבְלַ֙עְנָה֙ הַשִּׁבֳּלִ֣ים הַדַּקּ֔וֹת אֵ֚ת שֶׁ֣בַע הַֽשִּׁבֳּלִ֔ים הַבְּרִיא֖וֹת וְהַמְּלֵא֑וֹת וַיִּיקַ֥ץ פַּרְעֹ֖ה וְהִנֵּ֥ה חֲלֽוֹם׃

Verse 8 – וַיְהִ֤י בַבֹּ֙קֶר֙ וַתִּפָּ֣עֶם רוּח֔וֹ וַיִּשְׁלַ֗ח וַיִּקְרָ֛א אֶת־כׇּל־חַרְטֻמֵּ֥י מִצְרַ֖יִם וְאֶת־כׇּל־חֲכָמֶ֑יהָ וַיְסַפֵּ֨ר פַּרְעֹ֤ה לָהֶם֙ אֶת־חֲלֹמ֔וֹ וְאֵין־פּוֹתֵ֥ר אוֹתָ֖ם לְפַרְעֹֽה׃

Verse 9 –   וַיְדַבֵּר֙ שַׂ֣ר הַמַּשְׁקִ֔ים אֶת־פַּרְעֹ֖ה לֵאמֹ֑ר אֶת־חֲטָאַ֕י אֲנִ֖י מַזְכִּ֥יר הַיּֽוֹם            

Verse 10 –  פַּרְעֹ֖ה קָצַ֣ף עַל־עֲבָדָ֑יו וַיִּתֵּ֨ן אֹתִ֜י בְּמִשְׁמַ֗ר בֵּ֚ית שַׂ֣ר הַטַּבָּחִ֔ים אֹתִ֕י וְאֵ֖ת שַׂ֥ר הָאֹפִֽים 

Verse 11 –  וַנַּֽחַלְמָ֥ה חֲל֛וֹם בְּלַ֥יְלָה אֶחָ֖ד אֲנִ֣י וָה֑וּא אִ֛ישׁ כְּפִתְר֥וֹן חֲלֹמ֖וֹ חָלָֽמְנוּ

My Torah:

Verse 12 – וְשָׁ֨ם אִתָּ֜נוּ נַ֣עַר עִבְרִ֗י עֶ֚בֶד לְשַׂ֣ר הַטַּבָּחִ֔ים וַ֨נְּסַפֶּר־ל֔וֹ וַיִּפְתׇּר־לָ֖נוּ אֶת־חֲלֹמֹתֵ֑ינוּ אִ֥ישׁ כַּחֲלֹמ֖וֹ פָּתָֽר

A Hebrew youth was there with us, a servant of the chief of the slaughters, and when we told him our dreams, he interpreted them for us, telling each of the meaning of his dream.

Rashi 1)  נער עברי עבד. אֲרוּרִים הָרְשָׁעִים, שֶׁאֵין טוֹבָתָם שְׁלֵמָה, מַזְכִּירוֹ בִּלְשׁוֹן בִּזָּיוֹן: 

Rashi 2)  נער. שׁוֹטֶה וְאֵין רָאוּי לִגְדֻלָּה  –  a lad, unwise and unfitted for a high position.  

Rashi 4) עבד. וְכָתוּב בְּנִמּוּסֵי מִצְרַיִם שֶׁאֵין עֶבֶד מוֹלֵךְ וְלֹא לוֹבֵשׁ בִּגְדֵי שָׂרִים

I saw a Pshet and do not remember who said that either Pharaoh ignored this law when it came to Joseph or that he discovered that Joseph was stolen by his brothers who sold him.  They had no right to sell so Yoseph was never really a slave and therefore despite being a foreigner could  be royalty in Egypt.

Rashi 3)  עברי. אֲפִלּוּ לְשׁוֹנֵנוּ אֵינוֹ מַכִּיר    –  a Hebrew, who does not even know our language.

What was the שַׂ֣ר הַמַּשְׁקִ֔ים per Rashi trying to do?  If you read the word of the Chumash it seems that the שַׂ֣ר הַמַּשְׁקִ֔ים was reporting the facts and there was no evil intent.  However, all four Rashis on this Pasuk tell us that this was not the case.  He purposely meant to denigrate Yoseph.  The  שַׂ֣ר הַמַּשְׁקִ֔ים  was one of the officers of Egypt, a cabinet minister.  He knew that Yosef would present well and knew that Yosef was talented,  successful, and a leader of men.     He was afraid that Yosef would be promoted into a leadership role, into a cabinet minister position and even into royalty.  The שַׂ֣ר הַמַּשְׁקִ֔ים was protecting his turf.    Rashi 2 the word גְדֻלָּה and Rashi 4 uses the word  מוֹלֵךְ.   He was trying to preempt this and effectively was saying that although Yosef will interpret your dream, do not be impressed. Yosef is still immature, just a lad (even though Joseph was 30 at the time) and cannot rise to greatness.  Yes Pharaoh, Yosef has a talent but it is a unique, limited talent.    Rashi 2 says that נער as in שׁוֹטֶה.  I think Rashi is saying that because Yosef is immature he is a fool.  Or you can say that Joseph was an idiot savant.   All three things that the שַׂ֣ר הַמַּשְׁקִ֔ים said was to preempt Pharosh from making Yoseph a cabinet minister like himself or even higher.   Despite his efforts, not only did Joseph rise to a high level, he became the #2 man in Egypt.

The explanation of the Rashis:

Rashi 1)  נער עברי עבד. אֲרוּרִים הָרְשָׁעִים, שֶׁאֵין טוֹבָתָם שְׁלֵמָה, מַזְכִּירוֹ בִּלְשׁוֹן בִּזָּיוֹן: 

Rashi 2)  נער. שׁוֹטֶה וְאֵין רָאוּי לִגְדֻלָּה  –  a lad, unwise and unfitted for a high position.  

See above.  Rashi is not translating נער as a fool, but rather he is a lad and immature, foolish.

Rashi 3)  Let us now analyze this Rashi.  עברי. אֲפִלּוּ לְשׁוֹנֵנוּ אֵינוֹ מַכִּיר    –  a Hebrew:  who does not even know our language.

Rashi says that the Sar Hamashkim was denigrating Yoseph by saying he does not know our language!  Huh!  Yoseph spoke to the שַׂ֣ר הַמַּשְׁקִ֔ים, assumingly in Egyption.  Yosef was in Egypt for twelve years at this point.

 I would think that the translation of Rashi should be that he is a foreigner.  How can he be a leader in Egypt?  It is like the President of the US has to be born in America and not an immigrant.  

I asked this question to an 11th grader from Darchai Torah who answered that perhaps it does not mean that Yosef could not speak Egyption; rather,  that the Sar Hamashkim was saying he is not part of our culture.  Language is culture.   Rashi is telling us in a sophisticated way that the Sar Hamashkim was saying that Yosef is a foreigner, is not sensitive to our concerns, and doesn’t truly understand us.   We can  now understand Rashi as  the Sar Hamashkim is saying that Yoseph will never be one of us and cannot be a leader in Egypt.. 

This fits in perfectly with the following Midrash Tanchuma quoted below from Rabbi Poliakoff of The Schwartz Institute Kollel,  Jerusalem, Israel

אָמַר פַּרְעֹה, חֲלוֹם חָלַמְתִּי. כְּשֶׁבָּא לוֹמַר לוֹ אֶת הַחֲלוֹם, בִּקֵּשׁ לְבָדְקוֹ וְהָיָה מְהַפֵּךְ לוֹ אֶת הַחֲלוֹם. אָמַר לוֹ: “וְהִנֵּה מִן הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת בְּרִיא֥וֹת בָּשָׂ֖ר וִיפֹ֣ת תֹּ֑אַר וַתִּרְעֶ֖ינָה בָּאָֽחוּ” (בראשית מא, יח). אָמַר לוֹ יוֹסֵף, לֹא כָךְ רָאִיתָ אֶלָּא יְפוֹת מַרְאֶה וּבְרִיאֹת בָּשָׂר – “וְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת יְפ֥וֹת מַרְאֶ֖ה וּבְרִיאֹ֣ת בָּשָׂ֑ר וַתִּרְעֶ֖ינָה בָּאָֽחוּ” (בראשית מא, ב). אָמַר לוֹ: הִנֵּה שֶׁבַע פָּרוֹת דַּלּוֹת וְרָעוֹת (בראשית מא, יט). אָמַר לוֹ: לֹא כָּךְ רָאִיתָ, אֶלָּא רָעוֹת מַרְאֶה וְדַקּוֹת בָּשָׂר (בראשית מא, ג). אָמַר לוֹ: הִנֵּה שֶׁבַע שִׁבֳּלִים מְלֵאוֹת וְטוֹבוֹת (בראשית מא, כב). אָמַר לוֹ: לֹא כָּךְ רָאִיתָ, אֶלָּא בְּרִיאוֹת וְטֹבוֹת (בראשית מא, ח). אָמַר לוֹ: וְהִנֵּה שֶׁבַע שִׁבֳּלִים צְנֻמוֹת דַּקּוֹת (בראשית מא, כג). אָמַר לוֹ: לֹא כָךְ רָאִיתָ, אֶלָּא דַּקּוֹת שְׁדֻפוֹת קָדִים (בראשית מא, ו). הִתְחִיל פַּרְעֹה תָּמֵהּ בְּעַצְמוֹ. אָמַר לוֹ: אַחֲרַי הָיִיתָ כְּשֶׁחָלַמְתִּי, שֶׁנֶּאֱמַר: אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת כָּל זֹאת. And Pharaoh said unto Joseph: “I have dreamed a dream (ibid.). As he).

When you look closely at this Medrash, there is a question.  Did Pharaoh change any of the facts? Did he say there were 6 or 8 cows, there were sheep.  No, all he changed was the order of how the cows and sheaves were described.  Pharaoh dreamt the cows were good looking and healthy.  He related to Yoseph they were healthy and good looking.  Is this really a test?  The facts were the same.  Yospeh could have chosen to ignore this slight discrepancy of how Pharoh perceived them.  This would not change the interpretation of the dream. 

As Rabbi Poliakoff said – “The Midrash Tanchuma says that the reason for the inconsistent reporting of the dreams is that פרעה was testing יוסף. Nevertheless, there must be a reason that Pharaoh chose the particular details as his test.”

I think that the MedreshTanchuma  is explaining the dialogue just like Rashi.  The Sar Hamshkim told Pharaoh that Joseph does not understand our culture.  This test is to see if the Sar Hamashkim is correct or if he is wrong that Yoseph understands Egyptian culture and can be an Egyptian leader.    Pharaoh dreamt  יְפוֹת מַרְאֶה וּבְרִיאֹת בָּשָׂר  – good looking first and then healthy. Pharaoh’s initial reaction to these cows were beauty and then strength – healthy.  This is because Egyptian culture worshiped beauty. His first reaction was   יְפוֹת מַרְאֶה  and only afterwards was he thoughts on וּבְרִיאֹת בָּשָׂר .

This is similar to Greece – Athanians who worshiped beauty vs. Spartans who worshiped war.  

Pharaoh was testing Yosef to see if he understood Egyptian culture.  Yoseph undersood this and told Pharoh you dreamt יְפוֹת מַרְאֶה וּבְרִיאֹת בָּשָׂר .   Same thing when Pharaoh changed the language of the bad cows.  The sheaves are a little more difficult to fit in.

Rabbi Elya Caplan from Baltimore, married to my cousin Chani added a beautiful Pasuk which  I believe supports my Torah.  

In Yirmiyahu 46:20 the Pasuk says:  עֶגְלָ֥ה יְפֵה־פִיָּ֖ה מִצְרָ֑יִם קֶ֥רֶץ מִצָּפ֖וֹן בָּ֥א בָֽא

Rashi translates as – עגלה יפהפיה. מלכותא יאייא  –   a fair heifer – A beautiful kingdom.

Fascinating Medresh and Rashi.

We can have a deeper level of understanding in Rashi.  Rashi  is talking about the Jewish experience in Galus.  

Throughout history Jews were always loyal to the country they lived in.  Yet they were in  most countries rejected as foreigners.  There is a quote from Chaim Weitzman I found in Wikipedia:

The assimilated Jewish community in Germany, prior to World War II, has been self-described as “more German than the Germans”. Originally, the comment was a “common sneer aimed at people” who had “thrown off the faith of their forefathers and adopted the garb of their Fatherland“.[1] The German assimilation, following the Enlightenment, was “unprecedented”.[2]  The quote is sometimes ascribed to Chaim Weizmann.[3]

By extension Rashi is also alluding to us that we may know the language and the culture, but we are always considered as foreigners.

Jews by nature are good hearted and just want to do good.  When the Jews are living in a foreign land they want to survive, raise their families, and live a Jewish life; be productive citizens and help the country.  Be part of the solution.

The Meshech Chochma in Bechukosai  talks about the phenomena when Jews try to assimilate and drop their Jewishness.  However, that is not the subject of this Vort.

There is a Medresh that Yoseph knew 71 languages.  

Verse 13 –  וַיְהִ֛י כַּאֲשֶׁ֥ר פָּֽתַר־לָ֖נוּ כֵּ֣ן הָיָ֑ה אֹתִ֛י הֵשִׁ֥יב עַל־כַּנִּ֖י וְאֹת֥וֹ תָלָֽה

Verse 14 – וַיִּשְׁלַ֤ח פַּרְעֹה֙ וַיִּקְרָ֣א אֶת־יוֹסֵ֔ף וַיְרִיצֻ֖הוּ מִן־הַבּ֑וֹר וַיְגַלַּח֙ וַיְחַלֵּ֣ף שִׂמְלֹתָ֔יו וַיָּבֹ֖א אֶל־פַּרְעֹֽה

Verse 15 – וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף חֲל֣וֹם חָלַ֔מְתִּי וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַאֲנִ֗י שָׁמַ֤עְתִּי עָלֶ֙יךָ֙ לֵאמֹ֔ר תִּשְׁמַ֥ע חֲל֖וֹם לִפְתֹּ֥ר אֹתֽוֹ

Verse 16 – וַיַּ֨עַן יוֹסֵ֧ף אֶת־פַּרְעֹ֛ה לֵאמֹ֖ר בִּלְעָדָ֑י אֱלֹהִ֕ים יַעֲנֶ֖ה אֶת־שְׁל֥וֹם פַּרְעֹֽה׃

And Yosef answered Pharaoh  saying, it is not me: God shall give Pharoh a favorable answer.

The word שְׁל֥וֹם is translated as:

    Koren – favorable

    Chabad – that will bring peace to Pharaoh

    JPS 2006 – see to Pharaoh’s welfare. 

Verse 17 –    וַיְדַבֵּ֥ר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף בַּחֲלֹמִ֕י הִנְנִ֥י עֹמֵ֖ד עַל־שְׂפַ֥ת הַיְאֹֽר

Verse 18 –   וְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת בְּרִיא֥וֹת בָּשָׂ֖ר וִיפֹ֣ת תֹּ֑אַר וַתִּרְעֶ֖ינָה בָּאָֽחוּ

Verse 19 – וְהִנֵּ֞ה שֶֽׁבַע־פָּר֤וֹת אֲחֵרוֹת֙ עֹל֣וֹת אַחֲרֵיהֶ֔ן דַּלּ֨וֹת וְרָע֥וֹת תֹּ֛אַר מְאֹ֖ד וְרַקּ֣וֹת בָּשָׂ֑ר לֹֽא־רָאִ֧יתִי כָהֵ֛נָּה בְּכׇל־אֶ֥רֶץ מִצְרַ֖יִם לָרֹֽעַ׃

. This is an editorial comment by Pharoh – לֹֽא־רָאִ֧יתִי כָהֵ֛נָּה בְּכׇל־אֶ֥רֶץ מִצְרַ֖יִם לָרֹֽעַ׃

Verse 20 –    וַתֹּאכַ֙לְנָה֙ הַפָּר֔וֹת הָרַקּ֖וֹת וְהָרָע֑וֹת אֵ֣ת שֶׁ֧בַע הַפָּר֛וֹת הָרִאשֹׁנ֖וֹת הַבְּרִיאֹֽת׃

Verse 21 – וַתָּבֹ֣אנָה אֶל־קִרְבֶּ֗נָה וְלֹ֤א נוֹדַע֙ כִּי־בָ֣אוּ אֶל־קִרְבֶּ֔נָה וּמַרְאֵיהֶ֣ן רַ֔ע כַּאֲשֶׁ֖ר בַּתְּחִלָּ֑ה וָאִיקָֽץ׃

Not in actual dream, rather an editorial comment by Pharaoh.

וָאֵ֖רֶא בַּחֲלֹמִ֑י וְהִנֵּ֣ה ׀ שֶׁ֣בַע שִׁבֳּלִ֗ים עֹלֹ֛ת בְּקָנֶ֥ה אֶחָ֖ד מְלֵאֹ֥ת וְטֹבֽוֹת׃

וְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים צְנֻמ֥וֹת דַּקּ֖וֹת שְׁדֻפ֣וֹת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽם׃

Verse 24 –  וַתִּבְלַ֙עְןָ֙ הַשִּׁבֳּלִ֣ים הַדַּקֹּ֔ת אֵ֛ת שֶׁ֥בַע הַֽשִּׁבֳּלִ֖ים הַטֹּב֑וֹת  * וָֽאֹמַר֙ אֶל־הַֽחַרְטֻמִּ֔ים וְאֵ֥ין מַגִּ֖יד לִֽי

*Does not say וְהִנֵּ֥ה חֲלֽוֹם׃   like in verse 41:7

Verse 25 –  וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־פַּרְעֹ֔ה חֲל֥וֹם פַּרְעֹ֖ה אֶחָ֣ד ה֑וּא אֵ֣ת אֲשֶׁ֧ר הָאֱלֹהִ֛ים עֹשֶׂ֖ה הִגִּ֥יד לְפַרְעֹֽה   

Verse 26 – שֶׁ֧בַע פָּרֹ֣ת הַטֹּבֹ֗ת שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַֽשִּׁבֳּלִים֙ הַטֹּבֹ֔ת שֶׁ֥בַע שָׁנִ֖ים הֵ֑נָּה חֲל֖וֹם אֶחָ֥ד הֽוּא׃

Verse 27 – וְשֶׁ֣בַע הַ֠פָּר֠וֹת הָֽרַקּ֨וֹת וְהָרָעֹ֜ת הָעֹלֹ֣ת אַחֲרֵיהֶ֗ן שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַֽשִּׁבֳּלִים֙ הָרֵק֔וֹת שְׁדֻפ֖וֹת הַקָּדִ֑ים יִהְי֕וּ שֶׁ֖בַע שְׁנֵ֥י רָעָֽב׃

 Verse 28 –  ה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־פַּרְעֹ֑ה אֲשֶׁ֧ר הָאֱלֹהִ֛ים עֹשֶׂ֖ה הֶרְאָ֥ה אֶת־פַּרְעֹֽה

Verse 29 – הִנֵּ֛ה שֶׁ֥בַע שָׁנִ֖ים בָּא֑וֹת שָׂבָ֥ע גָּד֖וֹל בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃

Verse 30 –  וְ֠קָ֠מוּ שֶׁ֜בַע שְׁנֵ֤י רָעָב֙ אַחֲרֵיהֶ֔ן וְנִשְׁכַּ֥ח כׇּל־הַשָּׂבָ֖ע בְּאֶ֣רֶץ מִצְרָ֑יִם וְכִלָּ֥ה הָרָעָ֖ב אֶת־הָאָֽרֶץ    

Verse 31 –  וְלֹֽא־יִוָּדַ֤ע הַשָּׂבָע֙ בָּאָ֔רֶץ מִפְּנֵ֛י הָרָעָ֥ב הַה֖וּא אַחֲרֵי־כֵ֑ן כִּֽי־כָבֵ֥ד ה֖וּא מְאֹֽד

Verse 32 – וְעַ֨ל הִשָּׁנ֧וֹת הַחֲל֛וֹם אֶל־פַּרְעֹ֖ה פַּעֲמָ֑יִם כִּֽי־נָכ֤וֹן הַדָּבָר֙ מֵעִ֣ם הָאֱלֹהִ֔ים וּמְמַהֵ֥ר הָאֱלֹהִ֖ים לַעֲשֹׂתֽוֹ

And as for the repetition of the dream to Pharaoh twice; it is because the thing is fast determined by God, and God will shortly bring it to pass.

What is the understanding of   וּמְמַהֵ֥ר הָאֱלֹהִ֖ים לַעֲשֹׂתֽוֹ?  Strange language.

Verse 33 –  וְעַתָּה֙ יֵרֶ֣א פַרְעֹ֔ה אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם וִישִׁיתֵ֖הוּ עַל־אֶ֥רֶץ מִצְרָֽיִם׃

Verse 34 – יַעֲשֶׂ֣ה פַרְעֹ֔ה וְיַפְקֵ֥ד פְּקִדִ֖ים עַל־הָאָ֑רֶץ וְחִמֵּשׁ֙ אֶת־אֶ֣רֶץ מִצְרַ֔יִם בְּשֶׁ֖בַע שְׁנֵ֥י הַשָּׂבָֽע   

 וְחִמֵּשׁ֙  – Means either to prepare or take ⅕ of the produce.

Verse 35 – וְיִקְבְּצ֗וּ אֶת־כׇּל־אֹ֙כֶל֙ הַשָּׁנִ֣ים הַטֹּב֔וֹת הַבָּאֹ֖ת הָאֵ֑לֶּה וְיִצְבְּרוּ־בָ֞ר תַּ֧חַת יַד־פַּרְעֹ֛ה אֹ֥כֶל בֶּעָרִ֖ים וְשָׁמָֽרוּ׃

אֶת־כׇּל־אֹ֙כֶל֙ הַשָּׁנִ֣ים – All?  probably means all the  produce that they took in.  

Verse 36 –  וְהָיָ֨ה הָאֹ֤כֶל לְפִקָּדוֹן֙ לָאָ֔רֶץ לְשֶׁ֙בַע֙ שְׁנֵ֣י הָרָעָ֔ב אֲשֶׁ֥ר תִּהְיֶ֖יןָ בְּאֶ֣רֶץ מִצְרָ֑יִם וְלֹֽא־תִכָּרֵ֥ת הָאָ֖רֶץ בָּרָעָֽב    

  וְהָיָ֨ה הָאֹ֤כֶל לְפִקָּדוֹן֙ לָאָ֔רֶץ – Implies a security that the people will get back.  However, Yoseph made them pay a steep price, made the Egyptians purchase it and impoverished the entire country.

Verse 37 –   וַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י פַרְעֹ֑ה וּבְעֵינֵ֖י כׇּל־עֲבָדָֽיו

Verse 38 –    וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־עֲבָדָ֑יו הֲנִמְצָ֣א כָזֶ֔ה אִ֕ישׁ אֲשֶׁ֛ר ר֥וּחַ אֱלֹהִ֖ים בּֽוֹ

Pharaoh is setting up his ministers.    He got them to acknowledge that Joseph’s plan is excellent.   In the next two verses Pharaoh pulls a major surprise.  All of his ministers are thinking that one of them will be appointed to be in charge of gathering all the grain.  They will have Yoseph be the brains of the operation.  Pharoah does not do this, but rather to their shock appoints Yospeh, the slave, the Hebrew, not only to be in charge of the crops but to be the second in command of Egypt.  Their mouths open in shock.  You can bet that they had their knives out for Yoseph.  They were waiting for him to slip up, so they could destroy him.  Yospeh always had to watch his back.  Perhaps this is why he never contacted his father because he would be accused of plotting to overthrow the government.

Verse 39 – וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אַחֲרֵ֨י הוֹדִ֧יעַ אֱלֹהִ֛ים אוֹתְךָ֖ אֶת־כׇּל־זֹ֑את אֵין־נָב֥וֹן וְחָכָ֖ם כָּמֽוֹךָ׃

Verse 40 – אַתָּה֙ תִּהְיֶ֣ה עַל־בֵּיתִ֔י וְעַל־פִּ֖יךָ יִשַּׁ֣ק כׇּל־עַמִּ֑י רַ֥ק הַכִּסֵּ֖א אֶגְדַּ֥ל מִמֶּֽךָּ׃

יִשַּׁ֣ק – the same word by Yaakov in Bershis 29: 10 and 29:11 when he met Rochel.

וַיְהִ֡י כַּאֲשֶׁר֩ רָאָ֨ה יַעֲקֹ֜ב אֶת־רָחֵ֗ל בַּת־לָבָן֙ אֲחִ֣י אִמּ֔וֹ וְאֶת־צֹ֥אן לָבָ֖ן אֲחִ֣י אִמּ֑וֹ וַיִּגַּ֣שׁ יַעֲקֹ֗ב וַיָּ֤גֶל אֶת־הָאֶ֙בֶן֙ מֵעַל֙ פִּ֣י הַבְּאֵ֔ר וַיַּ֕שְׁקְ אֶת־צֹ֥אן לָבָ֖ן אֲחִ֥י אִמּֽוֹ׃

וַיִּשַּׁ֥ק יַעֲקֹ֖ב לְרָחֵ֑ל וַיִּשָּׂ֥א אֶת־קֹל֖וֹ וַיֵּֽבְךְּ׃

Verse 41 – וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף רְאֵה֙ נָתַ֣תִּי אֹֽתְךָ֔ עַ֖ל כׇּל־אֶ֥רֶץ מִצְרָֽיִם׃

Verse 42 – וַיָּ֨סַר פַּרְעֹ֤ה אֶת־טַבַּעְתּוֹ֙ מֵעַ֣ל יָד֔וֹ וַיִּתֵּ֥ן אֹתָ֖הּ עַל־יַ֣ד יוֹסֵ֑ף וַיַּלְבֵּ֤שׁ אֹתוֹ֙ בִּגְדֵי־שֵׁ֔שׁ וַיָּ֛שֶׂם רְבִ֥ד הַזָּהָ֖ב עַל־צַוָּארֽוֹ׃

Verse 43 – וַיַּרְכֵּ֣ב אֹת֗וֹ בְּמִרְכֶּ֤בֶת הַמִּשְׁנֶה֙ אֲשֶׁר־ל֔וֹ וַיִּקְרְא֥וּ לְפָנָ֖יו אַבְרֵ֑ךְ וְנָת֣וֹן אֹת֔וֹ עַ֖ל כׇּל־אֶ֥רֶץ מִצְרָֽיִם׃

Verse 44 – וַיֹּ֧אמֶר פַּרְעֹ֛ה אֶל־יוֹסֵ֖ף אֲנִ֣י פַרְעֹ֑ה וּבִלְעָדֶ֗יךָ לֹֽא־יָרִ֨ים אִ֧ישׁ אֶת־יָד֛וֹ וְאֶת־רַגְל֖וֹ בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃

Verse 45 – וַיִּקְרָ֨א פַרְעֹ֣ה שֵׁם־יוֹסֵף֮ צָֽפְנַ֣ת פַּעְנֵ֒חַ֒ וַיִּתֶּן־ל֣וֹ אֶת־אָֽסְנַ֗ת בַּת־פּ֥וֹטִי פֶ֛רַע*(בספרי תימן פּֽוֹטִיפֶ֛רַע בתיבה אחת) כֹּהֵ֥ן אֹ֖ן לְאִשָּׁ֑ה וַיֵּצֵ֥א יוֹסֵ֖ף עַל־אֶ֥רֶץ מִצְרָֽיִם׃

The Midrash says that Osnas was the daughter of Dina.  Perhaps this is why she is called the daughter of פּ֥וֹטִי פֶ֛רַע and not  Potiphar because she was an adopted daughter.

Verse 46 – וְיוֹסֵף֙ בֶּן־שְׁלֹשִׁ֣ים שָׁנָ֔ה בְּעׇמְד֕וֹ לִפְנֵ֖י פַּרְעֹ֣ה מֶֽלֶךְ־מִצְרָ֑יִם וַיֵּצֵ֤א יוֹסֵף֙ מִלִּפְנֵ֣י פַרְעֹ֔ה וַֽיַּעֲבֹ֖ר בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם

What is the first thing Yoseph does?  He goes out and inspects the land.  Similar to Moshe when he was appointed over the house of Pharaoh.  Exodus 2:11   וַיְהִ֣י ׀ בַּיָּמִ֣ים הָהֵ֗ם וַיִּגְדַּ֤ל מֹשֶׁה֙ וַיֵּצֵ֣א אֶל־אֶחָ֔יו וַיַּ֖רְא בְּסִבְלֹתָ֑ם וַיַּרְא֙ אִ֣ישׁ מִצְרִ֔י מַכֶּ֥ה אִישׁ־עִבְרִ֖י מֵאֶחָֽיו׃  .  I have to work on this.

Verse 47 – וַתַּ֣עַשׂ הָאָ֔רֶץ בְּשֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע לִקְמָצִֽים׃

Verse 48 –        וַיִּקְבֹּ֞ץ אֶת־כׇּל־אֹ֣כֶל ׀ שֶׁ֣בַע שָׁנִ֗ים אֲשֶׁ֤ר הָיוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיִּתֶּן־אֹ֖כֶל בֶּעָרִ֑ים אֹ֧כֶל שְׂדֵה־הָעִ֛יר אֲשֶׁ֥ר סְבִיבֹתֶ֖יהָ נָתַ֥ן בְּתוֹכָֽהּ׃

Verse 49 – יִּצְבֹּ֨ר יוֹסֵ֥ף בָּ֛ר כְּח֥וֹל הַיָּ֖ם הַרְבֵּ֣ה מְאֹ֑ד עַ֛ד כִּי־חָדַ֥ל לִסְפֹּ֖ר כִּי־אֵ֥ין מִסְפָּֽר

Verse 50 – וּלְיוֹסֵ֤ף יֻלַּד֙ שְׁנֵ֣י בָנִ֔ים בְּטֶ֥רֶם תָּב֖וֹא שְׁנַ֣ת הָרָעָ֑ב אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע*(בספרי תימן פּֽוֹטִיפֶ֖רַע בתיבה אחת) כֹּהֵ֥ן אֽוֹן

Verse 51 – וַיִּקְרָ֥א יוֹסֵ֛ף אֶת־שֵׁ֥ם הַבְּכ֖וֹר מְנַשֶּׁ֑ה כִּֽי־נַשַּׁ֤נִי אֱלֹהִים֙ אֶת־כׇּל־עֲמָלִ֔י וְאֵ֖ת כׇּל־בֵּ֥ית אָבִֽי׃

Why did he say he wanted to forget his father’s house?  Perhaps he did not forget his father, but wanted to forget the house and the issues he had.

Verse 52 – וְאֵ֛ת שֵׁ֥ם הַשֵּׁנִ֖י קָרָ֣א אֶפְרָ֑יִם כִּֽי־הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עׇנְיִֽי׃

Verse 53 – וַתִּכְלֶ֕ינָה שֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע אֲשֶׁ֥ר הָיָ֖ה בְּאֶ֥רֶץ מִצְרָֽיִם׃

Verse 54 – וַתְּחִלֶּ֜ינָה שֶׁ֣בַע שְׁנֵ֤י הָרָעָב֙ לָב֔וֹא כַּאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיְהִ֤י רָעָב֙ בְּכׇל־הָ֣אֲרָצ֔וֹת וּבְכׇל־אֶ֥רֶץ מִצְרַ֖יִם הָ֥יָה לָֽחֶם׃

Verse 55 – וַתִּרְעַב֙ כׇּל־אֶ֣רֶץ מִצְרַ֔יִם וַיִּצְעַ֥ק הָעָ֛ם אֶל־פַּרְעֹ֖ה לַלָּ֑חֶם וַיֹּ֨אמֶר פַּרְעֹ֤ה לְכׇל־מִצְרַ֙יִם֙ לְכ֣וּ אֶל־יוֹסֵ֔ף אֲשֶׁר־יֹאמַ֥ר לָכֶ֖ם תַּעֲשֽׂוּ׃

Verse 56 – וְהָרָעָ֣ב הָיָ֔ה עַ֖ל כׇּל־פְּנֵ֣י הָאָ֑רֶץ וַיִּפְתַּ֨ח יוֹסֵ֜ף אֶֽת־כׇּל־אֲשֶׁ֤ר בָּהֶם֙ וַיִּשְׁבֹּ֣ר לְמִצְרַ֔יִם וַיֶּחֱזַ֥ק הָֽרָעָ֖ב בְּאֶ֥רֶץ מִצְרָֽיִם

Verse 57 –   וְכׇל־הָאָ֙רֶץ֙ בָּ֣אוּ מִצְרַ֔יְמָה לִשְׁבֹּ֖ר אֶל־יוֹסֵ֑ף כִּֽי־חָזַ֥ק הָרָעָ֖ב בְּכׇל־הָאָֽרֶץ

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Parshas VaYeshev: December 17, 2022

On By Avrohom Meir MorgensternIn Divrei Torah, My Life, ParshaLeave a comment

Verse 37:1 – וַיֵּ֣שֶׁב יַעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן 

Nothing new to report in Toronto.  We are taking it day by day.  It is cold and snow has fallen. 

Friday night my mother in law came to the table and had some Kiddush.  On Shabbos morning I davened at Chabad of Flamingo, a 1.8-mile walk.  The Rabbi is Rabbi Mendel Kaplan and his son was being Bar Mitzvahed.  Rabbi Kaplan Spoke beautifully before each Aliyah for 3 to 5 minutes and then gave a 20 minute speech.  Davening was over at 12:40 PM.  Kiddush afterwards, then walked to Victor and Debbi Janowski who live one block from the Shul.

Rabbi Mendel Kaplan:

My Torah:

First Vort:

Background:

In last week’s Sedra Pasuk 35:7 we read that Yaakov arrived to Chevron by his father

וַיָּבֹ֤א יַעֲקֹב֙ אֶל־יִצְחָ֣ק אָבִ֔יו מַמְרֵ֖א קִרְיַ֣ת הָֽאַרְבַּ֑ע הִ֣וא חֶבְר֔וֹן אֲשֶׁר־גָּֽר־שָׁ֥ם אַבְרָהָ֖ם וְיִצְחָֽק׃

The next two Pasukim in VaYishlach talk about Yitzchok’s death as follows:

וַיִּֽהְי֖וּ יְמֵ֣י יִצְחָ֑ק מְאַ֥ת שָׁנָ֖ה וּשְׁמֹנִ֥ים שָׁנָֽה׃

וַיִּגְוַ֨ע יִצְחָ֤ק וַיָּ֙מׇת֙ וַיֵּאָ֣סֶף אֶל־עַמָּ֔יו זָקֵ֖ן וּשְׂבַ֣ע יָמִ֑ים וַיִּקְבְּר֣וּ אֹת֔וֹ עֵשָׂ֥ו וְיַעֲקֹ֖ב בָּנָֽיו׃

Chapter 36 is the story of the family of Eisav, which the Torah dispatches in 37 verses covering hundreds of years.

Opening of this week’s Sedra:

Verse 37:1: 

וַיֵּ֣שֶׁב יַעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן׃  – Now Jacob was settled in the land where his father had sojourned, the land of Canaan.

Rashi

וישב יעקב וגו’. אַחַר שֶׁכָּתַב לְךָ יִשּׁוּבֵי עֵשָׂו וְתוֹלְדוֹתָיו בְּדֶרֶךְ קְצָרָה, שֶׁלֹּא הָיוּ סְפוּנִים וַחֲשׁוּבִים לְפָרֵשׁ הֵיאַךְ נִתְיַשְּׁבוּ וְסֵדֶר מִלְחֲמוֹתֵיהֶם אֵיךְ הוֹרִישׁוּ אֶת הַחֹרִי, פֵּרֵשׁ לָךְ יִשּׁוּבֵי יַעֲקֹב וְתוֹלְדוֹתָיו בְּדֶרֶךְ אֲרֻכָּה כָּל גִּלְגּוּלֵי סִבָּתָם, לְפִי שֶׁהֵם חֲשׁוּבִים לִפְנֵי הַמָּקוֹם לְהַאֲרִיךְ בָּהֶם, וְכֵן אַתָּה מוֹצֵא בְּי’ דוֹרוֹת שֶׁמֵּאָדָם וְעַד נֹחַ פְּלוֹנִי הוֹלִיד פְּלוֹנִי, וּכְשֶׁבָּא לְנֹחַ הֶאֱרִיךְ בּוֹ, וְכֵן בְּי’ דוֹרוֹת שֶׁמִּנֹּחַ וְעַד אַבְרָהָם קִצֵּר בָּהֶם, וּמִשֶּׁהִגִּיעַ אֵצֶל אַבְרָהָם הֶאֱרִיךְ בּוֹ. מָשָׁל לְמַרְגָּלִית שֶׁנָּפְלָה בֵּין הַחוֹל, אָדָם מְמַשְׁמֵּשׁ בַּחוֹל וְכוֹבְרוֹ בִּכְבָרָה עַד שֶׁמּוֹצֵא אֶת הַמַּרְגָּלִית, וּמִשֶּׁמְּצָאָהּ הוּא מַשְׁלִיךְ אֶת הַצְּרוֹרוֹת מִיָּדוֹ וְנוֹטֵל הַמַּרְגָּלִית. 

English Translation from Seferia  

AND JACOB ABODE — After it (Scripture) has described to you the settlements of Esau and his descendants in a brief manner — since they were not distinguished and important enough that it should be related in detail how they settled down and that there should be given an account of their wars and how they drove out the Horites (see Deuteronomy 2:12) — it explains clearly and at length the settlements made by Jacob and his descendants and all the events which brought these about, because these are regarded by the Omnipresent as of sufficient importance to speak of them at length. Thus, too, you will find that in the case of the ten generations from Adam to Noah it states “So-and-so begat so-and-so”, but when it reaches Noah it deals with him at length. Similarly, of the ten generations from Noah to Abraham it gives but a brief account, but when it comes to Abraham it speaks of him more fully. It may be compared to the case of a jewel that falls into the sand: a man searches in the sand, sifts it in a sieve until he finds the jewel. When he has found it he throws away the pebbles and keeps the jewel (Midrash Tanchuma, Vayeshev 1).

 : Analysis

Seemingly Rashi is not telling us a Pshat in the first Pasuk. Rashi is giving us an overview of why in the Torah the storyline of Esiav and other nations of the world are given short shrift.   In fact Rashi did not have to put a heading – Divrei Hamaschil.   Rashi could have labeled it Introduction.

Question #1 – Do we need Rashi to tell us this fact?  We could easily figure it out.  The storylines of the other nations of the world are simply not our storyline.    The Bible is the story of the Jewish nation.  The Torah’s purpose is to tell the story of how the Jewish nation came into being, the giving of the Torah on Mount Sinai, our formative years and the great closeness of our ancestors to Hashem.  It is important to Hashem due to our special relationship with Him. 

Question #2 – A) what does the מָשָׁל  of the person searching for a jewel add to Rashi’s answer.  Rashi’s answer is clear and does need a parable and B) it does not fit.    Rashi’s answer is not that we are searching for anything.   Also, the parable says that once we find the jewel, we throw away the pebbles.  This is not at all what Rashi explained.   

Answer

The answer is that Rashi is telling us something very important.  Not only wasn’t their history important and G-d did not include it in the Torah,  but their history is rubble, useless.  We have to learn our history, our Tanach, how our righteous leaders led, and how we failed.  The history of the world is one of brutality. death, and destruction.  The history of the world is about man’s domination of man by brute force.   Even the  Greek empire from which the world got democracy, was harsh.   The Romans  were brutal.   This includes all the way into the 20 century where three madmen of the world  killed over 100 million people.   Read the real story of the British exploitation and domination of India.  This Is the one truth consistent about history.

There is a great story that illustrates this in the book by Herman Wouk,  “The Will to Live On: This is Our Heritage” published in  February 2001.  He writes that when his father died, his philosophy professor who was a secular Jew, Professor Elbaum, came to pay a Shiva call.  Herman Wouk introduced his grandfather, Rabbi Abraham Issac Wouk, to his college professor.  Rabbi Abraham Isaac Wouk came from Minsk and lived in the south Bronx, was a Posak, and spoke little English.  I believe he was a Lubavitcher Chasid.   Professor Elbaum quoted Marcus Auerlous to impress Herman Wouk’s grandfather. Rabbi Wouk asked in Yiddish, Ve is dous Marcus?  Professor Elbaum responds, a Roman. Rabbi Wouk says a Roman, phe, phe!  I do not think Professor Elbaum or Herman Wouk understood what his grandfather was saying.  He was saying, don’t quote me philosophy from a Roman; they were brutal, enslaved and killed millions of people. They have nothing to teach the world about morality.

Rashi says that learning in depth about their wars, conquests, and society is useless; especially since most of these societies discriminated against Jews, suffocated us, made us second class citizens, and threw us out of the country.  European history led to the holocaust.  I am sure that there is some worth but it is crucial for us to understand our history,

I admit I love Gettysburg and have studied the three day battle in depth where in my mind’s eye, I can see the entire three day battle.  I could go to the battlefield site which is a huge empty tract of land, with many monuments and “see” the battle unfolding.  Understanding Gettysburg did lead me to understand the greatness of the Kotzker.  However, I do not know Tanach, which is terrible.  I know Jewish history and I am conversant about the founding of the State of Israel, but do not have deep knowledge.


Moshe Revah		Dec 16, 2022, 2:28 PM (2 days ago)Reply

Beauty!!

Great Vourt!

I really like it!

Have a great Shabbos!


elliott.baral@gmail.com		Dec 16, 2022, 1:22 PM (2 days ago)Reply

Mitch, excellent! Very good observation. Thank you for sharing that with me. Have a great Shabbos! – Elliott 

Rashi brings down another explanation of וישב יעקב from the Midrash Tanchuma VaYeshev 1:2

דָּ”אַ וישב יעקב, הַפִּשְׁתָּנִי הַזֶּה נִכְנְסוּ גְמַלָּיו טְעוּנִים פִּשְׁתָּן, הַפֶּחָמִי תָמַהּ אָנָה יִכָּנֵס כָּל הַפִּשְׁתָּן הַזֶּה? הָיָה פִּקֵּחַ אֶחָד מֵשִׁיב לוֹ נִצּוֹץ אֶחָד יוֹצֵא מִמַּפּוּחַ שֶׁלְּךָ שֶׁשּׂוֹרֵף אֶת כֻּלּוֹ, כָּךְ יַעֲקֹב רָאָה אֶת כָּל הָאַלּוּפִים הַכְּתוּבִים לְמַעְלָה, תָּמַהּ וְאָמַר מִי יָכוֹל לִכְבֹּשׁ אֶת כֻּלָּן? מַה כְּתִיב לְמַטָּה, אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף, דִּכְתִיב וְהָיָה בֵית יַעֲקֹב אֵשׁ וּבֵית יוֹסֵף לֶהָבָה וּבֵית עֵשָׂו לְקַשׁ (עובדיה א’) 

– נִצּוֹץ יוֹצֵא מִיּוֹסֵף שֶׁמְּכַלֶּה וְשׂוֹרֵף אֶת כֻּלָּם:

The camels of a flax dealer once came into a city laden with flax. A blacksmith asked in wonder where all that flax could be stored, and a clever fellow answered him, “A single spark caused by your bellows can burn up all of it.” “So, too, when Jacob saw (heard of) all these chiefs whose names are written above he said wonderingly, “Who can conquer all these?” What is written after the names of these chieftains? — and in this may be found the reply to Jacob’s question: These are the generations of Jacob — Joseph. For it is written (Obadiah 1:18) “And the house of Jacob shall be a fire and the house of Joseph a flame, and the house of Esau, for stubble: one spark issuing from Joseph will burn up all of these (descendants of Esau) . The passage beginning “Another explanation” is found in an old Rashi text.

This answer is also problematic.  If the house of Jacob is a fire, a spark can burn all the straw.   Why do we need a flame?  Besides that, we had Shimon and Levi.

I am working on an answer.

Second Vort:

Verses 39:1, 39:2, 39:5

וְיוֹסֵ֖ף הוּרַ֣ד מִצְרָ֑יְמָה וַיִּקְנֵ֡הוּ פּוֹטִיפַר֩ סְרִ֨יס פַּרְעֹ֜ה שַׂ֤ר הַטַּבָּחִים֙ אִ֣ישׁ מִצְרִ֔י מִיַּד֙ הַיִּשְׁמְעֵאלִ֔ים אֲשֶׁ֥ר הוֹרִדֻ֖הוּ שָֽׁמָּה׃

וַיְהִ֤י יְהֹוָה֙ אֶת־יוֹסֵ֔ף וַיְהִ֖י אִ֣ישׁ מַצְלִ֑יחַ וַיְהִ֕י בְּבֵ֖ית אֲדֹנָ֥יו הַמִּצְרִֽי

וַיְהִ֡י מֵאָז֩ הִפְקִ֨יד אֹת֜וֹ בְּבֵית֗וֹ וְעַל֙ כׇּל־אֲשֶׁ֣ר יֶשׁ־ל֔וֹ וַיְבָ֧רֶךְ יְהֹוָ֛ה אֶת־בֵּ֥ית הַמִּצְרִ֖י בִּגְלַ֣ל יוֹסֵ֑ף וַיְהִ֞י בִּרְכַּ֤ת יְהֹוָה֙ בְּכׇל־אֲשֶׁ֣ר יֶשׁ־ל֔וֹ בַּבַּ֖יִת וּבַשָּׂדֶֽה׃

Why does it say that Potiphar was an Egyptian?  Obviously he was an Egyption.  Plus why in the first Pasik does it say  אִ֣ישׁ מִצְרִ֔י, using the same word אִ֣ישׁ as in Pasuk 37:15 – וַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ?

Rabbi Mendel Kaplan suggested that the  אִ֔יש who was the angel Gavriel who represented Din.  Din is harsh and Joseph had to overcome the din of Shamayim and accept it,    Joseph also had to overcome his harsh reality with Potipher who also represented the ultimate Egyptian.  This is why it says that Potiphar was an  אִ֣ישׁ מִצְרִ֔י an ultimate Egyptian. When you look up the definition of an Egyptian in the dictionary, you saw a picture of Potiphar.   Yoseph was able to overcome the harsh and brutal Egyptian culture which treat slaves like dirt, worthless human beings.  Yosef was positive despite his circumstances because he had faith in G-d, always mentioned G-ds name in allowing him to be successful.  Having faith in Hashem, giving him credit, and having a positive attitude can overcome the worst of times, depression, and other issues that bring one down.

Torah from Rabbi Mendel Kaplan:

Vort #1)

Verse 37:15 – וַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ׃

Rashi:

וימצאהו איש. זֶה גַּבְרִיאֵל, שֶׁנֶּאֱמַר וְהָאִישׁ גַּבְרִיאֵל (דניאל ט כא):

Maskil L’Dovid:

18th century super commentary on Rashi from Reb Dovid Pardo, an Italian Rabbi and poet.

וימצאהו וכו׳ דייק הכי מדלא כתיב וימצא איש ש״מ דזה האיש מבקשו ומצאו ומי הוא זה אם לא מלאך:

Ibn Ezra:

וימצאהו איש. דרך הפשט אחד מעוברי דרך:  

Paanach Raza:

A 13th century commentator by one of the French Baala Tosfes explaining the plain meaning of the text while weaving in Gematrias and word schemes.

וימצאה”ו אי”ש גימט’ גבריא”ל מלא”ך מצ”א, וישאלה”ו האי”ש גימ’ מלא”ך גבריא”ל שאל”ו: 

The Lubavitcher Rebbe asks, that Rashi normally explains the plain meaning of the text so why doesn’t he say like the Ibn Ezra that the  אִ֔ישׁ was an anonymous person.  The Lubavitcher Rebbe explains like the Maskil L’Dovid that the word וימצאהו means that this אִ֔ישׁ was looking for Yoseph.  It could not mean that Yoseph encountered any person, but rather it was an angel. 

The Rebbe asks, why Gavriel?  He answered that Gavriel represents Din.  Yosef was facing Din – judgment which was harsh.  Yoseph had to overcome Din by accepting it and looking forward to tomorrow, hoping that it would be better.

Vort #2)  When the wife of Potiphar  ( according to the Sefer haYasher her name was Zulycah) accused Joseph of attacking her, why wasn’t he killed?  A slave was accused of attacking the wife of a high official in Egypt.

Rabbi Mendel Kaplan explained that there is a medresh that said Pharaoh did decree on Yoseph death.  However, the angel Gavriel dressed as an official said let us investigate and see whose cloak was ripped.  If it was the wife of Potiphar then we know the Yospeh attacked her, if it was Joseph’s then we know he has been falsely accused.  They looked and saw it was Yoseph gasment that was torn.  There was another test and it was clear that Joseph was innocent.  Even though they knew Yoseph was innocent, they threw him in jail for life.

Vort #3) The Torah relates the story of the dreams of Pharaoh’s cupbearer and baker in 23 Pesukim in detail when many laws of the Torah are one Pasuk or less. The Rebbe or Rabbi Kaplan answered that all the Pasukim were put for the four words Verse 40:7 –  “מַדּ֛וּעַ פְּנֵיכֶ֥ם רָעִ֖ים הַיּֽוֹם”  .

Joseph could have been bitter and ignored the two officials of a regime that imprisoned him for life.  Yet he did not and showed concern for them and wanted to help. This led  to his redemption.

This idea of doing good in the world even one Mitzvah can bring light to the world.

In 1991 there was a hookup from around the world of Menorahs being lit at the same time. This is well before Zoom and it was unique and expensive to do a live hookup from around the world.   The Lubavitcher Rebbe spoke and mentioned that we are seeing Menorahs being lit all over the world; in Moscow, Israel and many other locations.  The Rebbe mentioned Calcutta, India.  Rabbi Mendel Kaplan noted this because there was no official hookup from Calcutta.  This mystery was solved about a year ago when someone told him the following story.  The Jewish community in Calcutta was once vibrant and strong.  In the early 1940s the girls school had 400 kids.  By 1991, the community dwindled to a point where it was very difficult to get a minyan.  It was Chanukah 1991 and David Ashkenzey, the leader of the Calcutta Jewish community, was depressed and told himself that he will not lite the Chanukah Menorah.  It bothered him, gnawed at his heart, and eventually he lit the Menorah.  He sat down to watch TV and was channel surfing.  He happened upon the channel that was carrying the worldwide lighting ceremony from New York.  He heard the Rebbe speaking and thought he heard the Rebbe saying that a menorah was lit in Calcutta.  He was not sure if he heard correctly, and the Rebbe mentioned Calcutta a second time.  This simple concern of the Rebbe for the act of David Ashkanezy (besides the miracle fact that there was no hookup from Calcutta) reignited the fire in his heart and he renewed his efforts on behalf of the remaining Jews of Calcutta, helping it survive for a number of years afterwards.

The Rebbe’s concern and mention of Calcutta was enough to change this man and Jewish life in Calcutta.  This is what Yoseph did when he said to these two government ministers, “מַדּ֛וּעַ פְּנֵיכֶ֥ם רָעִ֖ים הַיּֽוֹם” .

Shabbos Parshas VaYishlach: December 10, 2022

On By Avrohom Meir MorgensternIn My LifeLeave a comment

Sholem and Hudi in Toronto

Menashe Skulnick

Dennis Wilson, Grandson of Menashe Skulnick

Rabbi Ari Cutler

Bais Halevi – הַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו

Sholem and Hudi drove in to visit my mother in law.  They were here for Wednesday December 7, 2022.  It was great as they lit up Bubi’s spirits.  Hudi is looking at my mother in law’s 90th birthday picture book.  My mother in law wore a dazzling green dress that she remembers until today.

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Dennis Wilson, Grandson of Menashe Skulnick

I received this email from Dennis Wilson who is a grandson of Menashe Skulnick.  My aunt Alltie told me she remembers going with Bubi Sklar to Yiddish theater and hearing a song sung by Menashe Skulnick, “I have nothing, absolutely nothing”.  Tovah was doing a presentation for college about Yiddish Theatre and  she included my aunt’s recollection.

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December 10. 20223:07 PM (7 hours ago)Reply

Dennis Wilson

Mitchell,

 I am sorry it has taken me so long to get back to you but I have had COVID for the last couple of weeks.  I am just now starting to feel a little better.  Menasha played the “Schlemiel” and was much loved by audiences similar to Jackie Gleason’s “The poor soul” or Charlie Chaplin’s “The Tramp”.  In fact, Menasha had been called the Yiddish Charlie Chaplin.

Menasha did have a wonderful life in so much as he was able to do something he loved right up until the end.  He was on the stage when he had the stroke that killed him after a six week hospital stay.  His first wife died early in the 1940’s and he remarried his second wife a couple of years later.  They were married until his death in 1970.  Menasha made a very good living and lived very comfortably.  If you google “Menasha Skulnick Videos” you will find an old film of him singing in Yiddish “The Doctor” song.  I hope that answers all your questions.  

From Wikipedia:

Menasha Skulnik (Yiddish: מנשה סקולניק; May 15, 1890 – June 4, 1970) was an American actor, primarily known for his roles in Yiddish theater in New York City. Skulnik was also popular on radio, playing Uncle David on The Goldbergs for 19 years. He made many television and Broadway appearances as well, including successful runs in Clifford Odets‘s The Flowering Peach and Harold Rome‘s The Zulu and the Zayda.

Born in Warsaw, Poland, Skulnik reportedly ran away at the age of 10 to join a circus. In 1913 he emigrated to the United States, and sometime after his arrival joined a Yiddish stock company in Philadelphia, where his fellow actors included Molly Picon.[1] His diminutive stature (5’4″), high nasal voice, mannerisms and appearance, made him a natural for comedy.[citation needed]

Skulnik knew exactly what he was in comedy: “I play a schlemiel, a dope. Sometimes they call me the Yiddish Charlie Chaplin, and I don’t like this. Chaplin’s dope is a little bit of a wiseguy. He’s got a little larceny in him. I am a pure schlemiel, with no string attached.”[2] Skulnik was dubbed the “East Side’s Chaplin” by the New York Evening Journal in 1935.[2]

He collapsed on stage in New Haven, Connecticut, during a dress rehearsal of a show he was bringing to Broadway, and died several weeks later on June 4, 1970, in New York City.[3] He is buried in the Yiddish theater section of the Mount Hebron Cemetery.[1]

Rabbi Ari Cutler

Friday night Rabbi Ari Cotler spoke at the BAYT.  He spoke beautifully and at 8:30 PM I went to Dr. Eddie Jessin’s house for a Tisch with Rabbi Cotler and boys from 12th grade in Orach Chaim.  Yes, I crashed.  I did want to speak but I was the interloper.   Rabbi Cutler is so dynamic that I wanted to be on the next plane to learn at Yeshivat Hakotel and be his student.

I walked him partially the way home and I asked him if he knew Rabbi Sugerman.  Rabbi Sugerman was his dorm counselor at Ohr Yerushalayim, OJ, and they both learned under Rabbi Moshe Chaim Sosevsky,https://www.ohryerushalayim.com/rebbeim.  Rabbi Yehoshua Liss is Rabbi Ari Cutler’s student.

 

Rabbi Ari Cutler’s first Dvar Torah Friday night at the BAYT:

Rabbi Ari Cutler spoke out a Rav Yaakov Kaminetsky on this week’s Sedra.  After Shminon and Levi wiped out the city of Shechem, Yaakov criticized them.  Shimon and Levi respond in Verse 34:31. “ shall our sister be made into a harlot”.  Yaakov does not respond.  Did he agree with them or did he not agree with them?  Rabbi Meir Kahana said years ago that Yaakov did not answer because he knew they were right.  Jews have to stand up for themselves.  Rabbi Cutler mentioned Rabbi Yaakov Kaminetsky who said that he did not agree with them and at the end of his life rebuked them, Verse 49:6.  However, Reb Yaakov Kaminetsky did say that Yaakov was only criticizing their anger, that they have to channelled properly. Channelled wrongly they killed Shechme and his father, Chamor,   Channelled properly they became the righteous tribe of Levi who were the gatekeepers of the Bais Hamikdash and were teachers for the Jewish people. 

I discussed this last year in the following email thread:

From: Yehuda Leonard Oppenheimer <lenopp@gmail.com>

Date: Mon, Jan 3, 2022 at 4:41 PM

Subject: Re: This week’s article in the Jewish Press

To: Mitchell Morgenstern <mitchellamorgenstern@gmail.com>

Dear Mr Morgenstern

Thank you so much for taking the time to write to me…I greatly appreciate it.   I referenced the Rambam from Avoda Zara in the article…perhaps I should have quoted it at length as you did.  It is surely fascinating.   A number of people have written to me about why Yaakov was so harsh to Levi – I will have to research that and write again!   Your idea is certainly an interesting one.

Thank you for sharing about the  עֲרַ֥ל שְׂפָתָֽיִם.  It is true, those of us blessed not to be afflicted with it cannot really know how challenging it is.   Kudos to you for overcoming it!

Once again thank you and kol Tuv

YLO

On Sun, Jan 2, 2022 at 5:50 PM Mitchell Morgenstern <mitchellamorgenstern@gmail.com> wrote:

Rabbi Yehuda Oppenheimer:

Excellent article in the Jewish Press. I saw your article and a Vort also on the Levim in the HTC Likutei Peshatim.  They bring down a Rambam in Hilchos Avodah Zara 1:3 

 וְיַעֲקֹב אָבִינוּ לִמֵּד בָּנָיו כֻּלָּם וְהִבְדִּיל לֵוִי וּמִנָּהוּ רֹאשׁ וְהוֹשִׁיבוֹ בִּישִׁיבָה לְלַמֵּד דֶּרֶךְ הַשֵּׁם וְלִשְׁמֹר מִצְוַת אַבְרָהָם. וְצִוָּה אֶת בָּנָיו שֶׁלֹּא יַפְסִיקוּ מִבְּנֵי לֵוִי מְמֻנֶּה אַחַר מְמֻנֶּה כְּדֵי שֶׁלֹּא תִשָּׁכַח הַלִּמּוּד. וְהָיָה הַדָּבָר הוֹלֵךְ וּמִתְגַּבֵּר בִּבְנֵי יַעֲקֹב וּבַנִּלְוִים עֲלֵיהֶם וְנַעֲשֵׂית בָּעוֹלָם אֻמָּה שֶׁהִיא יוֹדַעַת אֶת ה’. עַד שֶׁאָרְכוּ הַיָּמִים לְיִשְׂרָאֵל בְּמִצְרַיִם וְחָזְרוּ לִלְמֹד מַעֲשֵׂיהֶן וְלַעֲבֹד כּוֹכָבִים כְּמוֹתָן חוּץ מִשֵּׁבֶט לֵוִי שֶׁעָמַד בְּמִצְוַת אָבוֹת. וּמֵעוֹלָם לֹא עָבַד שֵׁבֶט לֵוִי עֲבוֹדַת כּוֹכָבִים. וְכִמְעַט קָט הָיָה הָעִקָּר שֶׁשָּׁתַל אַבְרָהָם נֶעֱקַר וְחוֹזְרִין בְּנֵי יַעֲקֹב לְטָעוּת הָעוֹלָם וּתְעִיּוֹתָן. וּמֵאַהֲבַת ה’ אוֹתָנוּ וּמִשָּׁמְרוֹ אֶת הַשְּׁבוּעָה לְאַבְרָהָם אָבִינוּ עָשָׂה משֶׁה רַבֵּנוּ רַבָּן שֶׁל כָּל הַנְּבִיאִים וּשְׁלָחוֹ. כֵּיוָן שֶׁנִּתְנַבֵּא משֶׁה רַבֵּנוּ וּבָחַר ה’ יִשְׂרָאֵל לְנַחֲלָה הִכְתִּירָן בְּמִצְוֹת וְהוֹדִיעָם דֶּרֶךְ עֲבוֹדָתוֹ וּמַה יִּהְיֶה מִשְׁפַּט עֲבוֹדַת כּוֹכָבִים וְכָל הַטּוֹעִים אַחֲרֶיהָ:

Translation of the Ramban Avorah Zera 1:3:

Yaakov also taught all of his children. He selected Levi and appointed him as the leader. He established him [as the head of] the academy to teach them the way of God and observe the mitzvot of Abraham.

[Jacob] commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God.

When the Jews extended their stay in Egypt, however, they learned from the [Egyptians’] deeds and began worshiping the stars as they did, with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs – the tribe of Levi never served false gods.

Within a short time, the fundamental principle that Abraham had planted would have been uprooted, and the descendants of Jacob would have returned to the errors of the world and their crookedness. Because of God’s love for us, and to uphold the oath He made to Abraham, our patriarch, He brought forth Moses, our teacher, the master of all prophets, and sent him [to redeem the Jews]. After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him, [teaching them] the judgment prescribed for idol worshipers and all those who stray after it.  

We see that Levi was designated by Yaakov to be the spiritual leaders of the Jewish people and yet he seemingly was derogatory towards them at the end of his life when he gave them a negative Bracha.  While Rashi says he cursed their anger, he denigrated them.  How does this Shtim with the Rambam?  The source of the Rambam is the Pirkei Rav Eliezer.  Did Rashi know this source?  I have to assume yes.

What is the meaning of the negative “Bracha” of Yakov to Levi?

I thought about this and the answer you must say is that all of the Shevtai Ka were holy.  Yakov recognized in Levi that he was the one to carry the Mesorah because he had Gevurah. He was telling Levi, you are destined for greatness, you will carry the Mesorah, your descendents will be in charge of the Bais Hamikdash, but you must control your anger and I curse your anger.  Uncontrolled anger will lead to disastrous results as leaders of the Mesorah.  You cannot lead, you cannot teach, and if your anger is not channeled properly, you will turn on your own people.  Levi and his descendants took this to heart and they became the leaders of the Jewish people in Egypt.  The problem is that Rashi did not give this generous interpretation of the negative “Bracha”.  

I like what you said about the movie “Prince of Egypt”. I too, when I saw it, went to my teacher Rabbi Yosef Gavriel Bechhoffer and asked him if there are any Midrashim that speak about Moshe going back to the palace and seeing the  mother who raised him, childhood  friends.  Was Moshe conflicted?  Rabbi Bechhoffer just answered me, perhaps.

I want to say something which I also worked on this Shabbos.  Moshe was an  עֲרַ֥ל שְׂפָתָֽיִם, “a man of impeded speech!”.   Rashi says ערל שפתים. אֲטוּם שְׂפָתַיִם; וְכֵן כָּל לְשׁוֹן עָרְלָה אֲנִי אוֹמֵר שֶׁהוּא אָטוּם,  אָזְנָם” (ירמיהו ו’) – אֲטוּמָה מִשְּׁמֹעַ.  Perhaps he was an אָטוּם not only for his slurred speech but for his feelings towards going back to where he was raised.  I have nothing to base this on,only that Moshe consistently did not want to go on God’s mission to save the Jewish people.  

Another interpretaton of  עֲרַ֥ל שְׂפָתָֽיִם.   Do you know what it is to be an  עֲרַ֥ל שְׂפָתָֽיִם?  I was an  עֲרַ֥ל שְׂפָתָֽיִם for most of my life and it has cost me dearly in terms of my family and my work persona.   B”H and despite all this I was able to retire with dignity and respect after a long career in banking.  Even if Hashem put the correct words in my mouth I still would stumble when challenged.  I am not saying that this is how Moshe felt, but one should never, never, underestimate what it means to be an   עֲרַ֥ל שְׂפָתָֽיִם.  It seems that Yosef and Dovid as leaders never suffered from being   עֲרַ֥ל שְׂפָתָֽיִם.  Again, I am interpreting עֲרַ֥ל שְׂפָתָֽיִם in the broadest sense, the ability to answer accusers, the ability to know the right thing to say, to convince people and to lead them, and not appear to be an idiot.  Moshe could have been saying to Hashem, yes, by Pharaoh I am on your mission and I will be articulate and be clear on my mission, but as a leader to my people, I will not be able to project confidence and be the true leader to lead Israel.

Mitchell A. Morgenstern

773-647-8097

Yehuda Leonard Oppenheimer

Migdal HaEmek, Israel

Rabbi Ari Cutler’s second Dvar Torah – from the Tisch:

Rabbi Cutler spoke out the following Bais Halevi on Verse 32:12 at the Tisch.

There are two threats from Eisav to the Jewish people. 1) direct conflict and 2) befriending the Jewish people and we losing our religious compass.

Verse 32:12

הַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו כִּֽי־יָרֵ֤א אָנֹכִי֙ אֹת֔וֹ פֶּן־יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים׃ Deliver me, I pray, from the hand of my brother, from the hand of Esau; else, I fear, he may come and strike me down, mothers and children alike.

The Bais Halevi comments:

הצילני נא מיד אחי מיד עשו. יש להבין אחרי כי לא היה לו רק אח אחד למה הוצרך לומר מיד עשו ובאמרו מיד אחי כבר מבואר בקשתו. ועיין בזוהר על פסוק וז”ל מכאן מאן דצלי צלותא דבעי לפרשא מיליה כדקא יאות כו’ מיד אחי ואי תימא קרבין אוחרנין סתם אחין איקרון מיד עשו בגין לפרשא מיליה כדקא יאות. אמנם אכתי יש להבין אמרו שני פעמים מיד אחי מיד עשו והיו סגי לומר באומרו מיד אחי עשו?

 ויש לפרש הכוונה דיעקב בהודעו דעשו בא לקראתו הבין דלא ימלט מאחד משני האופנים, או דעשו ילחם עמו וירצה להורגו, או דיתרצה עמו וישוב מאפו וישב עמו בשלוה ואחוה כשני אחים. ומשני האופנים הללו נתיירא יעקב, דגם טובתו ואהבתו של עשו רעה היתה אצל יעקב, ועל אלו שני האופנים אמר הכתוב ויירא יעקב מאד ויצר לו דאמר ויירא על ספק שמא יהרגנו וייצר לו על הספק שמא יתקרב לו. וזהו שביקש על הני שני אופנים הצילני נא מיד אחי מיד עשו שאיננו רוצה בו לא לאח ולא לעשו וביקש שיצילו משני ידים הללו. ונתקבלה תפלתו, 

דבתחילה היה בדעת עשו להרגו והקב”ה הצילו מידו ואח”כ כשנתרצה לו ביקש להיות עמו ביחד ואמר נסעה ונלכה ואלכה לנגדך ויהיו שניהם ביחד והוא דחה אותו בדברים וניצל גם בזה ממנו וכמו שאמר הכתוב וישב עשו ביום ההוא לדרכו שעירה, השמיענו הכתוב דבאותו יום עצמו נפרד עשו ממנו והלך לדרכו ולא נתעכב אפילו יום אחד עמו וכבקשתו. וכבר ראיתי במפרשים שנתקשו על דברי הכתוב וישב עשו ביום ההוא לדרכו דמאי אשמועינן הפסוק דבאותו יום שב לדרכו ולפי הנ”ל מבואר היטב:

  Ari Cutler

Ram in Yeshivat Hakotel:

Rav Ari Cutler received Semicha from Yeshiva University and has a Masters in Social Work from Wurzweiler School of Social Work.

Rav Cutler’s daily Gemara shiur teaches students the necessary methodology and skills to be confident in building a sugya with in-depth analysis of Rishonim and Acharonim. The shiur is known for its culture of chevra, confidence to build sugyot by student-led chaburot and connection to Torah. His unique ‘vaad’ is a highlight for the talmid’s week in building their Avodat Hashem.  Rav Cutler takes pride in the close relationships that he develops with talmidim.

Rav Cutler is also known for his passionate sichot, guidance delivered, and Halacha and Machshava Shiurim (with a focus on Machshevet Rav Soloveitchik and Rav Kook).

Rav Cutler is the Founder and Director of the Yeshivat Hakotel Leadership Program which features mentoring and practical experience in community and youth leadership.