Walk to Chabad of East Lakeview

Genesis Verse 29:21 – כִּ֥י מָלְא֖וּ יָמָ֑י

Maskil L’Dovid – Rabbi Dovid Pardo (1718-1790)

Got up at 4:15 AM Shabbos morning to prepare for my Shiur at Chabad of East Lakeview.  Left for the Shiur at 8:30 AM and arrived at Chabad at 10:30 AM.  There was no minyan when I arrived as many people were away for Thanksgiving.   About 15 minutes later, the Minyan came.  Kiddush was great as always.  The Cholent is phenomenal.   Davened Mincha.

Gave my Shiur at 2:00 PM.  It was a smaller Shiur than usual.  I went through Perek 29 which starts with Yakov arriving in Haran, meeting Rochel, their mg B arriage, and the birth of their kids.  .  I read the rich dialogue and explained it using Rashi.  I explained the deception, what is like for Yakov to wake up the next morning thinking he married the love of his life and it was someone else;  Leah’s prayers changed history, what she must have felt like during the seven years that Yaakov worked for the family, Yakov before he introduced himself kissed Rochel, was she wearing a veil or not,  he knew that Rochel is my life mate, but there will be problems, etc, etc.

I said that tragedy and hardships in life produces greatness.  I mentioned my mother and June chimed in about her life.  

Walked back home at 3:55 PM and got home at 5:40 PM.  

This is my Torah from this week.

Genesis Pasuk 29:21

וַיֹּ֨אמֶר יַעֲקֹ֤ב אֶל־לָבָן֙ הָבָ֣ה אֶת־אִשְׁתִּ֔י כִּ֥י מָלְא֖וּ יָמָ֑י וְאָב֖וֹאָה אֵלֶֽיהָ׃

Then Jacob said to Laban, “Give me my wife, for my time is fulfilled, that I may cohabit with her.”

Fulfilled is an okay word but completed would probably be a better word.  In Hebrew  כִּ֥י כלו יָמָ֑י .  

There seems to be a Machlokes in how to translate Yakov’s statement כִּ֥י מָלְא֖וּ יָמָ֑י.  Onkleys and Rashbam says that it means I worked for you for seven years, I fulfilled my end of the bargain.  Rashi does not say this but rather it means two things 1) that I have completed the days that my mother told me to stay in Haran and then come back home.  2) It is time for me to get married and raise my family.  

I will end up saying that Rashi agrees with Onkelys and the Rashbam, but adds depth to Yaakov’s words.

The Explanations:

Onkelys:                                          וַאֲמַר יַעֲקֹב לְלָבָן הַב יָת אִתְּתִי אֲרֵי אַשְׁלֵמִית יוֹמֵי פָלְחָנִי וְאֵעוֹל לְוָתַהּ:

Yakov said to Lavan, “Deliver my wife, for my days have been completed, and I will come to her”.

Rashbam:             כי מלאו ימי – שבע שנים עבדתיך.

כי מלאו ימי, “I have served you for seven years.”

Rashi:

מלאו ימי. שֶׁאָמְרָה לִי אִמִּי, וְעוֹד מָלְאוּ יָמַי, שֶׁהֲרֵי אֲנִי בֶן פ”ד שָׁנָה וְאֵימָתַי אַעֲמִיד י”ב שְׁבָטִים? וְזֶהוּ שֶׁאָמַר וְאָבוֹאָה אֵלֶיהָ, וְהֲלֹא קַל שֶׁבַּקַּלִּים אֵינוֹ אוֹמֵר כֵּן? אֶלָּא לְהוֹלִיד תּוֹלָדוֹת אָמַר כֵּן:

MY DAYS ARE FULFILLED — which my mother told me to remain with you. And another explanation is: MY DAYS ARE FULFILLED for I am now eighty-four years old and when shall I beget twelve tribes? That is what he meant by adding “that I may go in unto her”; for surely even the commonest of people would not use such an expression. But he said this because his mind was intent upon having issue (to fulfill his mission of rearing children who would carry on the religious traditions of his fathers) (Genesis Rabbah 70:18).

Rashi is Difficult:

The question on Rashi is that the simple meaning is clearly like Onkelys and Rashbam.  Why does Rashi come up with two other reasons and does not say the simple meaning.  Is Rashi saying that Yakov’s words of כִּ֥י מָלְא֖וּ יָמָ֑י is not telling Lavan that I have finished my years of service., but rather the two other things.    Yes, says the Maskil L’Dovid. Yakov wasn’t saying that I Completed my service because Lavan knew that Yakov completed the seven years and he did not have to tell Lavan this fact..  The Maskil L’Dovid as quoted by Artscroll page 324, note 2.  “Rashi does not understand ‘my days are filled” as referring to Jacob’s term of labor, as Targum Onkelos does, because that would have been obvious to Laban and Jacob  would not have needed to mention it.”

I do not agree with the Maskil L’Dovid.  There is no question in my mind that Yakov told Lavan, I fulfilled my end of the bargain, now I want you to fulfill your end of the bargain.  This is how people talk and especially to an evil person.   This Sedra is rich with dialogue and I am sure this is the dialogue between Yakov and Lavan.  There was no need for Rashi to explain that Yakov said I have completed my days because this is obvious from the context of the words and anyone reading the Torah would understand this.  Rashi does not come to tell us the obvious.  Onkelys is a translation so he translates it as we read it.  

Why does Rashi then come up with two other explanations for  כִּ֥י מָלְא֖וּ יָמָ֑י.   The answer is that while the reason for Yaakov saying  כִּ֥י מָלְא֖וּ יָמָ֑י  is the obvious reason and Rashi agrees to this, Yakov had other emotions and motivations which he expressed to Lavan.  Rashi is speaking to these deeper emotions of Yakov.  Yakov told Lavan that it has been 21 years since I left my parents and I want to go back home.  Rashi also expresses Yakov’s second motivation, that I am 84 years old and when will I establish twelve tribes if I do not get married now. 

(I am not sure if he actually expressed this to Lavan.  As I thought about it Yakov who was an Ish Tam did express it.  Lavan, who was a Rasha, did not want Yakov to leave because he and his town were blessed because of Yakov.  There is a medresh on this that the townspeople did not want to trick Yakov but Lavan convinced them that they had to trick Yaokv to get Yakov to stay in Haran.)  

When I told my Torah to Rabbi Revah he disagreed and said just because I feel this way does not make it so.  The answer to Rabbi Revah is as follows.  How did Rashi know that Yakov expressed these other reasons?  The language Yakov used is כִּ֥י מָלְא֖וּ יָמָ֑י .  The language Yakov should have used is   כִּ֥י כלו יָמָ֑י , meaning I ended/completed the terms of our agreement.  By using כִּ֥י מָלְא֖וּ יָמָ֑י, Yakov is saying other reasons.  Yakov is saying I have fulfilled my mother’s statement that you will stay in Haran for  יָמִ֣ים אֲחָדִ֑ים .  Verse 27:44.  The  reason of fathering twelve tribes is in Rashi itself and learning from the end of the Pasuk,   וְאָב֖וֹאָה אֵלֶֽיהָ.  

Rabbi Mayer Twersky in his Sefer, Insights and Attitudes, adds depth to Yakov’s last reason.  He says, page 44, “Upon reflection, there is a remarkable message in Yakov Avinu’s words.  On the one hand, he knows through Ruach Hakodesh that he is destined to father twelve tribes.  Yet, on the other hand he is very concerned that he may not do so.  The message is clear:  Hashem may prepare a destiny for us, but he does not not decree fulfillment of that destiny.   We must, with alacrity and determination, apply ourselves to realize that destiny.  Hashem may assign us a role in history, but we must carry out that assignment.  Otherwise, our destiny will remain unfulfilled and Hashem will find other means to guide history according to His will.

Rabbi Mayer Twersky is saying that  כִּ֥י מָלְא֖וּ יָמָ֑י – I have to complete my days that I was put on this earth to accomplish, I have live my destiny which is to have twelve tribes and create a nation.  I cannot lose it.  

I compare this to myself.  Everything I do has a primary reason and secondary reasons embedded into my primary reason.  For example – I love going to Tel Aviv Pizza to eat.  What are my reasons?

Primary reason:

1. The primary reason is to have lunch

Secondary reasons:

2. When I was a kid, there were no restaurants in Chicago and even if there were, my parents  would not have spent the money going to restaurants.  Going to restaurants and having someone serve me food without having to prepare the meal is a treat for  me.  I still feel that deprivation and the subsequent joy of going to restaurants to this day.
3. To give the owner business
4. To schmooze with people.
5. I have an open line of credit and look around to pay for people’s meals.
6. I love pizza stores and they are needed in the frum world.  Frum people need relatively inexpensive places to feed their families.  Pizza stores are places of Chesed.

Additional Information:

Maskil L’Dovid –  Rav Dovid Pardo (1718-1790)

מלאו ימי שאמרה וכו׳ לא ניחא ליה לרבינו לפ׳ כי מלאו ימי יומי פולחני וכדתרגם אונקלוס דהא הוה ידע לבן שעברו הז׳ שנים ולא הול״ל אלא הבה את אשתי ותו לא.

 ומה שהוצרך לפרש עוד שהרי אני בן פ״ד שנה וכו׳ משום שגם בפי׳ ימים שאמרה לי אמי יש בו דוחק דהא לא חזי׳ עד השתא שהזכיר יעקב מידי מהימים אחדים שאמר׳ לו אמו ואיך שייך לומר לו סתם מלאו ימי מהיכן יבין לבן כוונתו

I do not understand what Reb Dovid Pardo means that how would Lavan know.  According to Rashi, Yakov told him that he missed his parents and wanted to go back home.

 ועל פי׳ הב׳ ג״כ ק״ק דלא שייך בזה לשון מלאו דמשמע נשלמו ומ״ש רש״י על ואבואה אליה והלא קל שבקלים אינו אומר כן וכו׳ ק׳ דמאי נ״מ שלהוליד תולדות אמר כן והלא הקו׳ במקומה עומדת והלא קל שבקלים וכו׳ שהרי יכול להוליד תולדות מבלי שיאמר כן. ונר׳ שכוונת יעקב באומרו ואבואה אליה משום דידוע שיעקב לא הו״ל כסף מידי ולא שוה כסף לקדש את רחל ואם בדמי העבודה הו״ל מלוה וקי״ל המקדש במלוה אינה מקודשת ולכך א״ל ללבן דאפ״ה יקדישנה בביאה ועל זה מקשי רבינו והלא קל שבקלים וכו׳ אינו אומר כן דאפילו דיבור אסור דהויא פריצותא דאמרי׳ רב מנגיד אמאן דמקדש בביאה דפריצות׳ היא ולכך משני שהוצרך לומר כן כדי שלא ידחהו לבן עד שיהיה לו כסף לקדש והוא היה צריך להוליד תולדות לכך הוצרך לומר לו כן 

There is a Ramban that discusses this Rashi and I am not sure I understand the Ramban.

Ramban

כי מלאו ימי שאמרה לי אמי ועוד כי מלאו ימי הריני בן פ”ד שנה ואימתי אעמיד י”ב שבטים לשון רש”י (רש”י על בראשית כ״ט:כ״א):

FOR MY DAYS ARE FULFILLED. This means “the time which my mother told me to remain away from home.” Another explanation is: For my days are fulfilled — “I am now eighty-four years old and when shall I beget twelve tribes?” These are the words of Rashi.

29:27

מלא שבוע זאת דבק הוא בחטף שבוע של זאת והן ז’ ימי המשתה גם זה לשון רש”י (רש”י על בראשית כ״ט:כ״ז) ואם כן למה לא פירש הרב מלאו ימי על שני העבודה והתנאי ששלמו כדברי אונקלוס (תרגום אונקלוס על בראשית כ״ט:כ״ז) והוא משמעות הכתוב באמת ובשביל הימים שאמרה לו אמו גם מפני זקנתו לא יתן לו לבן בתו קודם זמנו אשר התנו שניהם ודי שיקיים תנאו וכדברי אונקלוס הוא שנצטרך לפרש מלא שבוע זאת על ימי המשתה כי ימי העבודה שלמים היו כאשר אמר לו יעקב וכן פירש רבי אברהם (אבן עזרא על בראשית כ״ט:כ״ז) ואני לא ידעתי כי שבעת ימי המשתה תקנת משה רבינו לישראל (ירושלמי כתובות פ”א ה”א) ואולי נאמר שנהגו בהם מתחלה נכבדי האומות כענין באבילות דכתיב (בראשית נ׳:י׳) ויעש לאביו אבל שבעת ימים ומה שלמדו כאן בירושלמי (מו”ק פ”א ה”ז) ובבראשית רבה (בראשית רבה ע׳:י״ט) שאין מערבין שמחה בשמחה סמך בעלמא ממנהגי הקדמונים קודם התורה אבל בגמרא שלנו (מו”ק ט) לא למדוה מכאן ודרשוה מויעש שלמה את החג (מלכים א ח סה) ויתכן לומר כי היה זה מחלוף משכורתו עשרת מונים (בראשית ל״א:מ״א) כי יעקב אמר לו מתחלה כי מלאו הימים ולבן שתק ונתן לו לאה ואחר כן אמר לו לבן מלא שבוע זאת כי עדיין לא מלאו ימי עבודת לאה וקודם זמני נתתיה לך ויעקב שמע אליו וימלא אותם כדברי לבן כי מה יוכל לעשות והוא ברחל יחפוץ ולכן לא אמר הכתוב בתחילה “ויהי במלאת הימים ויאמר יעקב וגו'” ועוד יתכן לומר כי כאשר היה בשנה השביעית אמר יעקב ללבן הבה את אשתי כי מלאו ימי שזו שנת מלאת הימים וכן זקן עם מלא ימים (ירמיהו ו יא) הוא אשר הגיעו לשנת סופו וכן עד יום מלאת ימי מלואיכם (ויקרא ח לג) עד יום השביעי שבו ימלאו ימי המלואים או שאמר “מלאו” בעבור שהיו קרובים להמלא וחשובים כמלאים וכמוהו רבים וכן בסדר האחר (בראשית ל״ה:י״ח) בצאת נפשה כי מתה בהיותה קרובה לכך וחשובה כאילו מתה וזה טעם ואבואה אליה כלומר לא שתתן אותה ואלכה אבל שאשאנה ואשלים מעט הימים אשר עלי כי מעתה לא תירא ממני שאעזבך ורבותינו עשו מדרש (ב”ר ע יח) בלשון “ואבואה אליה” בעבור שאיננו דרך מוסר להזכיר כן אף כי בצדיקים אבל הכוונה היא מה שאמרתי ואחרי כן אמר לו לבן מלא שבוע השנים של לאה זאת כי אולי בעבור שעברתי על דעתך לא תשלים אותן או כדי שיהיה ידוע מתי התחילו ימי עבודת רחל ואז אתן לך האחרת בעבודה אשר תעבוד עמדי לאחר הנישואין:

FULFILL ‘SHVUA’ (THE WEEK OF) THIS ONE. The word shvua is in the construct state for it is punctuated with a sheva. It thus means the seven days of this wife, referring to the seven days of the wedding feast. These too are the words of Rashi.

But if so, [i.e., if Rashi interprets shvua as referring to the seven days of the wedding feast rather than, more simply, the seven years of labor, thus implying that the seven years of work had been completed], why did not the Rabbi [Rashi] explain the verse above, my days are fulfilled, as referring to the years of work and the condition which were completed, as Onkelos has it, and which is the true sense of the verse, [instead of explaining it as referring to the length of time his mother told him to remain there or to his advanced age]? For merely because the days his mother told him to remain with him were completed or because of his advanced age, Laban would not give him his daughter before the mutually agreed time, and it is enough to expect of Laban that he fulfill his condition. It is according to Onkelos, [who says that Jacob’s seven years of work had been completed], that we are bound to explain, fulfill ‘shvua’ this one, as referring to the seven days of the wedding feast for as Jacob had told him, the days of work had already been completed. So also did Rabbi Abraham ibn Ezra explain it. 

And I do not know [how the reference here could be to “the seven days of the marriage feast,” as Rashi claims], for “the seven days of the wedding feast” is an ordinance established for Israel by our teacher Moses.  Perhaps we may say that the dignitaries of the nations had already practiced this custom of old, just as was the case with mourning, as it is written, And he made a mourning for his father seven days. And that which the Rabbis have deduced from here in the Yerushalmi and in Bereshith Rabbah, “One must not mix one rejoicing with another,” that is merely a Scriptural intimation based upon the customary practices of the ancient ones prior to the giving of the Torah. But in our Gemara, the Rabbis did not derive it from here, [i.e., from Laban’s statement], but instead they deduced it from the verse, And Solomon held the feast etc.

Now it is possible to say that this was part of “the changing of the hire ten times” of which Jacob accused Laban. For Jacob told Laban originally that the days were fulfilled, and Laban kept quiet and gave him Leah. Later, Laban told him, “Fulfill ‘shvua’ this one, for the work period for Leah has not been fulfilled, and I gave her to you before the time I had agreed upon.” And Jacob listened to Laban and completed the days as defined by Laban, for he desired Rachel, and what could he do? Therefore, Scripture does not say at first, “And it came to pass when the days were fulfilled, and Jacob said, etc.,” [for this would have indicated mutual agreement concerning the completion of the work period, whereas Laban, as explained, claimed that that time had not yet arrived].

It is also possible to say that when the seventh year arrived, Jacob said to Laban, Give me my wife, for my days are fulfilled, meaning that this is the year in which the days will be fulfilled. Similarly, The aged with him that is full of days, which means, “he who is attaining his final year.” Similarly, Until the day of your consecration be fulfilled, which means, “until the seventh day in which the days of your consecration will be fulfilled.” It is possible that Jacob said, My days are fulfilled, because they were about to be fulfilled and are considered as if fulfilled. There are many similar examples in Scripture. Likewise, in the next Seder (portion of the Torah), As her soul was departing, for she died, which means, “when she was near death, and was considered as if she had already died.” And this is the meaning of the expression, that I may come unto her, that is to say, Jacob said, “My request is not that you give her to me and I will then leave, but rather that I marry her and complete the few days which are still obligatory upon me for now that the period is almost over, you will not be afraid that I might leave you.” Our Rabbis have given a Midrashic interpretation to the words, that I may come unto her, because it is not the ethical way to mention it in this manner, the more so with righteous people, but the intent is as I have said.

Laban then told Jacob, “Fulfill the seven years of this one, Leah, for perhaps since I transgressed your will by giving you Leah instead of Rachel you will not fulfill them.” Perhaps he mentioned it in order that it be known when the days of work for Rachel begin, and then he told him, “I will give you the other daughter, Rachel, for the service which thou shalt serve with me after the wedding.”

History of the Maskil L’Dovid – Rabbi Dovid Pardo

The twelfth of Sivan is the yahrzeit of Rav Dovid Pardo (1718-1790). Born into a rabbinical family in Venice, he was orphaned at a young age. He and his sister were raised by a wealthy, childless relative named Shmuel Ashkenazi. Mr. Ashkenazi left his fortune to the sister, Rachel, as she had helped him with household chores, with the stipulation that she marry a worthy young man. Unfortunately, she died before she had a chance to marry.

The executors of the estate refused to allow the fortune to pass to Rav Dovid because they felt that since it had never passed to his sister, he had no rights to it. Instead, they gave it to nephews of Mr. Ashkenazi. Desperate for funds and upset at the outcome of the inheritance, Rav Dovid moved to Croatia where he took a position as a tutor. There he became a student of Rav Avraham Dovid Papo, who was the rav of Split, and after his passing Rav Dovid was appointed as rabbi.

Halachic queries from all over the Balkans were sent to Rav Dovid and he opened a yeshiva in which a number of leaders of the next generation were educated. In 1761 Rav Shlomo Shalem, the rav of Belgrade, moved to Amsterdam to take up a position. Rav Dovid went to Belgrade with the understanding that the position would be given to him, but then found out that Rav Shlomo was refusing to relinquish the title despite his moving to Amsterdam. In 1773 Rav Dovid was appointed rav of Sarajevo where he spent nine years. His student Rav Shabsi Ventura took his place in Split. Most of Rav Dovid’s seforim and piyyutim were authored while he was in Sarajevo. He also opened a yeshiva there and founded Torah study initiatives for the lay people and created welfare institutions for the community.

In 1775 Rav Dovid traveled to Livorno to publish a sefer and met the Chida who was there raising funds for Chevron Kollel. The two immediately became close friends (although they often argued about interpretations of Chumash) and Rav Dovid’s son Avraham married Simcha, the daughter of the Chida. While in Livorno, Rav Dovid also met Rav Yom Tov Elgazi and Rav Yaakov Chazan who were also traveling to raise funds for the community in Yerushalayim. They wrote approbations for his seforim and ignited within him a desire to move to Eretz Yisrael. He also met Rav Chaim HaKohen Dwek in Belgrade while Rav Dwek was there raising funds for the community in Teveriah.

Rav Dovid arrived in Yerushalayim in 1782 and was immediately invited by the Ri”t Elgazi to join the Bais Din. Shortly thereafter he was invited to serve as rosh yeshiva in Yeshivas Chesed L’Avraham. He lived in Yerushalayim until his passing.

Rav Dovid was a prolific writer. Among his more well-known seforim are Chasdei Dovid a Rashi-like commentary on the Tosefta and Maskil L’Dovid a super-commentary to Rashi’s commentary on Chumash. He also wrote on mishna and halacha.