I spoke with David Sokoloff about the life of Eli Pauli and his Yahrzeit this coming Shabbos.
This coming Shabbos, Parshas Mishpatim, is the Yahrzeit of Eli Pauly, Eli Ben Moshe Halevi. He died in 2002 at 54 years old. Eli was a dear friend to many including David Sokoloff, Rabbi Yochanan Nahan, Ruby Harris, Rabbi Ziskind ZL,zichrono livracha, of blessed memory and others.
I remember the funeral and Hespedim,eulogies; each one was special. My son Sholem came with me to the funeral. Rabbi Ziskind ZL was the first eulogizer and was the principal of the Veitzner Cheder, and himself succumbed to cancer soon thereafter. He opened his speech saying that Eli lived in tumultuous times of the 60s and his life was tumultuous, represented by the eponymous song of the Byrds – Turn,Turn, Turn (To Every Season) which are verses in Koheles.
Ruby Harris spoke about the Sunday that he and Eli went down to Maxwell Street and played with the great musicians. David Sokoloff spoke for only five minutes but every sentence was perfect and pregnant with meaning. Rabbi Unger of the Veitzener Cheder also spoke. Eli Pauli drove kids to school and he became very friendly with Rabbi Unger.
I did not eulogize him and have regretted it to today. At that time I did not have the confidence to speak publicly. I would have said that what merit did Eli have when he went to the court in heaven. He would have Shabbos. In those years, every Friday night my nerves were raw. When he came for the meal we spoke, we laughed, we talked history and some Torah. He calmed me down and we would have a great Shabbos meal. My kids were better behaved when he came over. He did this for other people who looked forward to his being a guest at their Shabbos table.
Eli wanted to produce a CD of his music. He worked hard on the CD cover which was a compilation of many pictures of Jewish leaders, with himself and the Lubavitcher Rebbe in the center. I lent him $3,000 to produce and distribute the CD. He was to pay me off from sales. Once he completed the CD, he came to the bank to play the CD for me. The first 15 minutes were his composition of music he played on the piano and only afterwards had lively music. I told him that he should have put more lively music upfront. He paid me back $900 and he was looking good. He had lost weight and seemed happy. About two weeks before Eli Paule died he came to the bank to talk. I took him into the Board room and we talked. He looked terrible and I felt terrible for him. He gained weight. He needed the $900 back because he needed money for his ex-wife and kids. Of course, I gave him the $900. I remember looking at him and thinking, what can I do for you, Eli Paule? Maybe I should take him out for dinner, however, I myself was emotionally tired so I did nothing. This entire scene came backing rushing to me when I heard he died and felt I should have done more.
As I was speaking to David Sokoloff last night, we were trying to remember where and when we first met him. I did not remember exactly but it must have been one Friday night when he came to daven, pray, at the Mishna Gemara shul, synagogue during the 1990’s. At that time I was always looking to invite guests for our Shabbos meals. Eli lived on California Avenue immediately north of the laundromat. He lived in the back in a ground level apartment.
His entire persona was a musician. He played piano and the keyboard. At my son’s Bar Mitzvah, Eli and Ruby played from about 11:00 PM to about 2:00 AM. They started with Jewish music and we danced. Then they started playing rock and roll and Elvis. We had a three hour concert of great music. Eli and Ruby argued about what to play. Sholem, my son, remembers lending Eli his keyboard. He was the tech guy.
Every first Shabbos in January we would drink a L’Chaim on the birthday of Elvis Pressley, the King. We both loved Elvis. I loved him not only for his great music, but when I ran the 1995 LA Marathon, I had lost weight but had not trained properly. At mile 14 I had nothing in me. I did not get any food on the marathon path, did not have any money to run into a store and get some food, and failed to carbon load. It was drizzling, 60 degrees, and I was freezing. I had no idea how I would finish. Pulling up behind me were 3 runners wearing white pant suits pushing a stroller with a boombox strapped to it playing Elvis songs on a continuous loop. Elvis’s music pounded into me and I made it. I finished the marathon. His song Shake, Rock, and Roll has never left my mind. https://www.youtube.com/watch?v=Srdl2452J1I
Eli Paule had a story. A story of a life that took unexpected turns due to the Vietnam War and politics. He grew up in Northbrook in the 1950s. His father was a dentist and they were part of the Jewish migration out of the ghettos of the West side of Chicago, They lived in Northbrook which meant that they were somewhat wealthy. Most Jews moved to Skokie and Morton Grove which were nice but had tract housing. Northbrook had bigger homes and wealthier Jews moved to Northbrook. He played football in high school. For whatever reason this Jewish kid from the suburbs who was a musical artist by heart, ends up in the Army during the height of the Vietnam War. I never asked him about those years because they were private and I am not one to inquire about private matters. The only thing he told me was that during Basic training his Drill Instructor loved Miles Davis, a Blues musician, and they bonded over Miles Davis. The DI went easy on Eli. I did know that one day Eli went AWOL. Rabbi Ziskind said during his Hesped, eulogy, that Eli was part of the entertainment group and Eli was to give a speech about the joys of war. He could not do this and went AWOL. He ended up in France, Sweden, and ultimately Canada, playing in nightclubs and other musical gigs. In France he got married and had a son. He prided himself for playing with Janis Joplin and Jimi Hendrix. I recall he married a second time and had another kid. They came in for his funeral along with his French wife. I gave one of his kids a Chumash, The Five Books of the Torah, with an English translation. He had a third child whom he called his love child with a woman in Hawaii. He flew her into Chicago and they ate over on Friday night.
Eli came back to Chicago when President Clinton pardoned the people who went AWOL. He had a picture of himself at Chicagofest at Navy Pier when Jane Byrne was mayor.
I wanted Eli to play at my kids’ weddings with Ruby Harris. Eli passed away before it could happen.
Eli should be a Melitz Yosher for us and may all his memories be sweet.
Scholar in Residence at Chabad – Rabbi Moshe Soloveichik
Rabbi Ben Sugerman and the Siyum
My Torah on the Parsha
Rabbi Zev Wolf Landau – the Sitrikover
This Week
Monday, February 3, 2025
Left at 9:00 AM to drive to Florida. Made it to the Comfort Suites Inn at Lookout Mountain at 9:30 PM. Lookout Mountain is about 650 miles from Chicago, a little less than halfway to Boynton Beach. The total trip is 1,350 miles, so we have another 70 miles. This is home to us on the road to Florida.
Tuesday February 4, 2025
Did Daf Yomi in my car in the parking lot. Temperature was in the 50s. Davened. Had breakfast, one bowl of Raisin Bran and one bowl of Rice Krispies. Found out the owner and his wife who are from India and very generous to us own just this one motel, a Comfort Suites Inn.
Got to Boynton Beach at 9:45 PM.
Shabbos February 8, 2025
This Shabbos, Reb Moshe Solovechik was the scholar in residence at Chabad of Boynton Beach. He was coming to Boynton Beach for the Connections of Palm Beach County dinner after Shabbos. I arranged for him to be the Scholar in Residence at Chabad. Rabbi Ciment and him are good friends. I donated money for his honorarium anonymously and gave $1,500. Reb Moshe spoke from the pulpit about the sixth Rebbi, the Rashab, and the Lubavitcher Rebbe we all knew. I stayed until 2:30 PM schmoozing with Reb Moshe, his wife, and Rabbi Ciment.
Reb Moshe also gave a Shiur on Sunday morning at 9:00 AM about hostages in Halacha.
After Shabbos, Reb Moshe, his wife, his son, Naftoli and I headed to the Connections dinner. It was at the National Croquet Center of West Palm Beach, https://croquetnational.com/index.html. I donated $1,000 in recognition of what Connections does from my granddaughter. I
Monday – February 10, 2025:
I took my granddaughter to a Siyum on Daf Yomi by Rabbi Ben Sugerman’s Shiur at Traditions in Boca
Raton. I took my granddaughter Tovah Levy. They asked me to speak and I obliged the crowd. I thought I spoke well. I of course took a picture with my Rebi, Rabbi Sugerman.
My Torah on BeShalach:
Comment #1
I saw a beautiful commentary from the זר זהוב. The זר זהוב is a Sefer of the history and Torah of Rabbi Zev Wolf Landau who was a student of the Kotzker, known as the Sitrikover. He was very close to the Kotzker. He died in 1891 and his son-in-law published the Sefer in 1901.
The wheels of the chariots were taken off, which caused them to drive with difficulty, and the Egyptians said to one another: “Let us flee from before Israel; for the Eternal is waging their fight against the Egyptians.”
Rashi comments on the words וַֽיְנַהֲגֵ֖הוּ בִּכְבֵדֻ֑ת as follows:
וינהגהו בכבדות And He treated them with a treatment that was hard and harsh to them. In the measure that they (the Egyptians) had meted out to the Israelites was it meted out to them, for (9:34) “He hardened his heart, he and his servants”, and therefore here: “He treated them (the Egyptians) in a hard manner” (cf. Mekhilta).
Rashi says what is the מִדָּה שֶׁמָּדְדוּ: – measure for measure? Just like Pharaoh and his servants hardened their hearts after the plague of hail also here at the Yam Suf וַיְנַהֲגֵהוּ “בִּכְבֵדֻת
The Mechilta explain the measure for measure using a different verse:
וינהגהו בכבדות. במדה שמדדו בה מדדת להן הם אמרו (ה’ ט’) תכבד העבודה אף אתה באותה מדה מדדת להן וינהגיהו בכבדות:
The Ba’al Haturim brings down the Mechilta and says וינהגהו בכבדות על שאמר תכבד העבודה:
Why does Rashi bring down a different Pasuk than the Mechilata. Additionally, what exactly is the measure for measure according to Rashi. Seemingly just as Pharaoh and servants hardened their hearts therefore Hashem made it hard for them. This is not a good match and even if the measurement is as the Mecilta says, the Mechilta’s Pasuk is a much better match.
The זר זהוב asks the the question. Where did Rashi get his Peshat that is different than the Mechilta.
The זר זהוב uses beautiful language.
ונפלאתי אל המראה עד שמצאתי זוהר בּשלח, רב חייא אמר בּכבדות מהו? . . . בּפרעה כתיב, “ויכבד לב פרעה”
The Sitrikover says that he found a Zohar in the name of Reb Chiya that measure for measure is based on the Pasuk 9:34 that by the plague of hail Pharaoh and his servants hardened their hearts.
The Sitrikover goes on the explain:
וההפרש בניהם, לפי דברי רב יהודה היה מדה במדה, באשר הוא הכביד העבודה הכביד עליו גם כן. ולפי דברי רב חייא היה המדה כנגד הכבדת הלב. כי באמת היה נבהל ומשׁתאה מהמופתים ומהמכות, אעפ״כ התחזק בעקשות לב לאמר כל חפצי אעשה ואוכל
במדה זו מדדו לו, אף כי ראה כי רע ומר וכלתה אליו הרעה ואבריו מתפרקין ונשברים אעפ״כ התאמץ לרדוף, ולנהוג עצמו בכבדות, בּהנהגה שהיא כבדה וקשׁה להם, מדה במדה גדושׁה
Peshet according to the Zohar which is brought down by Rashi is different from the Mechilta. The measure for measure based on the Zohar is just as Pharaoh hardened his heart and did not let the Jews leave Egypt, Pharaoh hardened his heart at the sea and he chased the Jews in the sea assuring their destruction. At 2:00 AM, when the angel of God lifted the clouds and Pharaoh was able to see that the sea split and that the Jews were traveling through the sea, he did not hesitate. He did not stop and look at the phenomena in front of him. He did not stop, look at the miracle before his eyes, hesitate and hold a war council. He should have considered that this might be a trap. He saw a miracle of the splitting of the sea in front of him, and knew that miracles happened for the Jews in Egypt. He hardened his own heart against himself and his people, made a decision against himself, and assured their destruction. . The Zohar also seems to also say the Pharaoh realized that he would be destroyed, he still did not hesitate to go to his downfall. This is the measure for measure. Pharaoh hardened his heart against the Jews and at the Yam Suf Pharaoh hardened his heart against himself and this led to the destruction of the Egyptian army. The worst thing in life is when you have all the factors in front of yourself, and you make a terrible decision. You sabotage yourself. This is Kotzk. I hate to admit this but in a large part this was the story of my life. I feel I have constantly sabotaged myself, made the wrong decisions, and caused me great anguish.
When the king of Egypt was told that the people had fled, Pharaoh and his courtiers had a change of heart about the people and said, “What is this we have done, releasing Israel from our service?”
The entire nation of Egypt along with Pharaoh were upset that they let the Jews leave.
He harnessed his chariot and took his nation with him;
וַ
The english translations are split explaining אֶת־עַמּ֖וֹ between his army and between his people. The plain translation of עַמּ֖וֹ is his people. It is true that the better word should have been “his army” because all of his people did not go, only his army. I think that the true interpretation is his people and not his army after all עַמּ֖וֹ means all his people. The Torah is telling us that his entire nation was united with him. They were also going to war against the Jews. He took his entire nation with him. We can expand this idea that normally when a country goes to war the entire citizenry goes to war. To go to war with a king, an army must have the support of their citizenry. To win, not only must the opposing army be defeated, but the will of people must be broken. This is why in the Civil War, one of the reasons Sherman marched to the sea, destroying everything in his path, was to destroy the will of the South to continue the war. This is why the US dropped the H bomb on Hiroshima and Nagasaki, not only to show Emperor Hirohito that further war was useless but also to break the spirit of the Japanese people.
The Egyptians pursued them; and the horses of Pharaoh, and the chariots, and his horsemen, and his infantry, all of them overtook them while they were encamped by the sea, at the side of Pi-Hahiroth, in front of Baal-Zephon.
Question – In verse 14:7 the Chumosh explains that Pharaoh took his entire force of chariots only. In Verse 14:9 it expanded the troops he took to include his cavalry along with infantry. What is the explanation for the difference?
The answer is that in Verse 14:7 it says that he took the elite troops, his chariot corp. Led by “experienced and battle tested” field officers and generals. These officers made his chariot corp lethal. Pharah meant business and he was out to destroy the slaves. The Torah is emphasizing that he took his most formidable troops. At Gettysburg, General Robert E. Lee lost a large number of experienced field officers and generals that he could not replace, and his army could not be as lethal a force in the future and he would not be able to defeat the Union army. This is the Kotzker’s vort about the Crimean War when he realized that the Russians would shortly lose the war. Verse 9 adds that he took his entire army.
The angel of Elohim moved [from its position] when it traveled in front of the camp of Israel, and went behind them. The pillar of cloud moved from in front of them and it stood behind them.
(Onklesys translation)
Question:
It seems like there were two entities; a מַלְאַ֣ךְ הָאֱלֹהִ֗ים and there was also a עַמּ֤וּד הֶֽעָנָן֙ . I thought that the pillar of cloud and for that matter the pillar of fire was the מַלְאַ֣ךְ הָאֱלֹהִ֗ים.
The answer is as the Rashbam and Rabbi Charles Kahana explains. There was an Angel of God and he controlled the pillar of cloud. At night the Angel of God went behind them taking the pillar of cloud and positioning this pillar behind the Jewish people to darken the Egyptian camp and to absorb the arrows and stones catapulted towards them. What about the pillar of fire? Was this controlled by the same angel or by God himself. I assume that it was another angel of God.
Rabbi Charles Kahana in his Torah Yeshara:
The angel of the Almighty, who went before the camp of Israel, guiding the column of clouds in front of them, changed his course, and now went behind them, and he removed the column of clouds that was in front of them and now stood behind them, in order to separate the camp of Israel from the Egyptians,
(רש”י, רשב”ם.)
Rashbam:
ויסע מלאך האלהים – המוליך את עמוד הענן.
לפני מחנה ישראל וילך – המלאך.
מאחריהם – ומתוך כך.
ויסע העמוד מפניהם ויעמוד מאחריהם – כי המלאך הוליכו להפסיק בין מחנה מצרים ובין מחנה ישראל וישם מאפל ביניהם כדכתיב ביהושע: שלא יוכלו לקרב זה אל זה כל הלילה.
The angel of God that was guiding the pillar of cloud in front of the marching columns of Israelites, changed positions and moved behind the columns of marching Israelites instead. The result being to create a barrier between the Israelites and the Egyptians approaching from behind. The angel created a barrier of darkness and as a result, the Egyptians did not draw nearer to the Israelites during the entire night.
Then Moses stretched out his hand toward the sea, and the Eternal turned back the sea by a strong east wind the whole night, and turned the sea into dry land, and the waters were divided.
The Children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall of protection for them at their right hand and at their left.
In the latter part of the night toward morning, the angel of the Eternal looked down, between the columns of fire and cloud, upon the Egyptian camp, and threw the Egyptian camp into confusion.
The wheels of the chariots were taken off, which caused them to drive with difficulty, and the Egyptians said to one another: “Let us flee from before Israel; for the Eternal is waging their fight against the Egyptians.”
After the Israelites had reached the opposite shore, the Eternal said to Moses: “Stretch out your hand toward the sea, so that the waters which formed a wall may turn upon the Egyptians, upon their chariots and upon their horsemen.”
Moses stretched forth his hand toward the sea, and towards morning the sea returned to its regular flow, and the Egyptians, instead of fleeing from the sea, fled in their confusion toward it, and the Eternal shook the Egyptians from their chariots into the midst of the sea.
The waters returned and covered the chariots, and the horsemen which belonged to the army of Pharaoh that went in after them into the sea; not one escaped.
(רמב”ן.)
Analysisof verses 14:21-26:
Rashi previously said that as the sun was setting on the sixth day, Pharaoh reached the Jewish people camping by the sea. It also says that during the night the two camps were separated. Verse 21 says that Moshe spread his hand over the sea and all night a strong eastern wind blew. The wind blew the entire night while the sea bed dried and while the Jews entered the sea on dry land. This is verse 22 and is saying that the Jews entered the sea at the beginning of the night. Verse 23 says that the Egyptians entered the sea to chase the Jews and Verse 24 goes on to explain when the Egyptians entered the sea. It was during the last third of the night, from 2:00 AM to 6:00 AM, meaning that at 2:00 AM the pillar of cloud disappeared and the Egyptians saw the Jews in the sea. They pursued the Jews into the sea. The Egyptians did not hesitate thinking maybe this is a trap. They saw the pillar of cloud darkening their camp and at 2:00 AM it disappeared, opening the way for the Egyptians to pursue the Jews into the lion’s den. As the Egyptian army entered into the Yam Suf, God then threw the Egyptian camp into confusion. The dry land became mud, the horses could not move properly, they were like bucking bulls and jerking their bodies every which way, and discombobulating the horsemen. Like bull riding. The wheels of the chariots burned off. In the early morning, at 6:00 AM, Moshe stretched out his hand a second time over the sea and the waters returned to their original way, drowning the entire Egyptian army.
I read an essay from the Lukover Rebbe 1858 – 1920, my great grandfather. Page 108 in his Sefer, Ateres Tzvi. The original Hebrew of the essay is at the end of my analysis.
The Lukover quotes three Midrashim about the benefits of the sale.
The Lukover asks how can a Mitzvah come from a sin. The entire matter of the sale of Yosef is something whose understanding is hidden from us, weren’t all the ten brothers righteous, the tribes of Jeshurun. Especially when they saw that Yakov loved Yosef from all his sons (I think the Lukover is saying that they were all righteous and if Yaakov chose Yosef to be the leader, they should have said, we accept our father’s choice.)
3 – To answer these questions, the Lukover brings another Midrash Rabbah on the Sedra 85:2
“It was at that time” – Rabbi Shmuel bar Naḥman began: “For I have known the thoughts” (Jeremiah 29:11) – the tribes were engaged in the sale of Joseph, Joseph was engaged in his sackcloth and his fasting, Reuben was engaged in his sackcloth and his fasting, Jacob was engaged in his sackcloth and his fasting, Judah was engaged in taking a wife for himself, and the Holy One blessed be He was engaged in creating the light of the messianic king: “It was at that time, Judah descended from his brothers.”
“Before she begins labor, she will give birth” (Isaiah 66:7) – before the first one who would enslave [Israel], the ultimate redeemer was born. “It was at that time” – what is written prior to the matter? “The Medanites sold him to Egypt” (Genesis 37:36).
The Lukover launches into his analysis and explanation of the episode of the selling of the brothers and the Midrashim.
It seems from these Midrashim that three positives accrued form the sin of the sale of Yosef:
It brought relief to the world, as Yosef was able to feed the world during a global famine
The Jewish people received the Mitzvah of the Redemption of the First Born.
The light of Moshiach was created.
How did this happen that from a sin, good happened: (There is no question that the brothers and the Jewish people paid a price, but there was tremendous good and redemption flowed.)
It seems that the ten holy brothers saw that Yosef wanted to be king, and Yaakov their father was leaning towards making Yosef the monarch and the leader of the family. They would have agreed to this, however, they felt that Yosef was not fit to be king because they did not see a מעשה – an action that shows Yosef deserved to be king (a Jewish king has to not only project power, but do so with charity and honesty.) In fact they saw the opposite; they saw Yosef’s diminishment because he brought false and bad stories to their father about them. Even though Yosef was very smart and wisdom is necessary for a king, but the purpose of wisdom is doing good and repentance, like we find in the following story in the Gemora Avodah Zara 18:A:
Background of the story:
Rabbi Hanina ben Teradyon asked Rabbi Yossei ben Kisma if I will be someone who will go to the next world. Even though Rav Hanina ben Teradyon was among the greatest Tannaim, the greatest Rabbis, he was still afraid that he would not be able to go into Gan Eden. Rabbi Yossei ben Kismi asked him what action did he do that was special? Learning is one thing but it has to be translated into an action of helping man, of humility.
The actual Gemora:
אמר לו – Reb Yossi ben Kisma asked Reb Hanina ben Teradyon – כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי
Rabbi Yosei ben Kisma said to him: Did any special incident occur to you which might serve as an indication? Rabbi Ḥanina ben Teradyon said to him: I confused my own coins that I needed for the festivities of Purim with coins of charity, and I distributed them all to the poor at my own expense. Rabbi Yosei ben Kisma said to him: If that is so, may my portion be of your portion, and may my lot be of your lot.
Similarly, the Lukover said that the ten brothers did not see this type of מעשה from Yosef (and therefore did not deserve to be king) and they thought he would become a cruel tyrant, like Nimrod, therefore they were planning to kill him. Hashem used their thoughts that Yosef at this point in his life could not be king, and had the brothers sell him to enable Yosef to develop into a Jewish monarch, one that not only rules with power, but with honest judgment and charity, Hashem had them sell Yosef to separate him from his father. If Yosef stayed with his father, Yosef would not have developed into a proper king. In Egypt, away from his father can develop into Monarchy. The true strength of his actions can thus be seen. If it can be seen that if Yosef on his own does something special, then his actions today are also good and he is deserving of monarchy. They did not want him to rule only from wisdom which would bring disaster.
Going back to רַבִּי שְׁמוּאֵל בַּר נַחְמָן that God is saying I know the inner thoughts of the ten brothers, even though on the surface it looks like they sinned and they did, but I know their thoughts. I took their thoughts and used them. I changed the outcome and Yosef was sold. This ended up being a merit, being good for the world. Yosef in Egypt showed that he was a foundation of the world. Surprisingly, it was not the fact that Yosef saved the world from famine, but the Lukover quotes another Midrash Rabbah 90:3 as to Yosef’s growth into becoming this great personage.
The brothers did not give Yosef a chance to develop and change, Hashem gave Yosef the chance to develop the proper skills to be a proper monarch.
Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]”– great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years.
We see that his greatness was in his not allowing himself to sin with Potefar’s wife. This took tremendous self restraint to do the right thing. Therefore, Yosef became the foundation of the world.
I think what my grandfather is saying is that the ten brothers were Zadikium and if they saw in Yosef the potential for Jewish Monarchy they would have agreed that Yosef should be the leader of the family. However, since they did not see from Yosef’s actions a humble side that Jewish kings must have as Dovid Hameleach had, they rejected Yosef and thought he would be a Nimrod. All they saw was Yosef’s desire to diminish these great Tzadikim in the eyes of their father. They thought he was a danger and wanted to kill him. Hashem changed what they wanted and had them sell him. Through the sale, this side of Yosef, his מעשה, would emerge and only then would he become king.
They recognized the problem and their initial way to handle it was wrong. However, Hashem took their thoughts – מַּחֲשָׁבֹת – which were correct and through the sale made Yosef into a king. This forced Yosef to grow and become the king. This is the explanation of the Midrashim..
Parshas Vayeshev discusses the fight between the brothers with the end being Yosef is sold and is brought down to Egypt. This seems to be a tragic story. I asked rhetorically, maybe we should read the first two chapters in this Sedra with the tune of Eichah. Maybe It should be read as a dirge. This fight and selling of Yosef plagued the Jewish people for generations. The story of ten martyrs was an atonement for the sale of the brothers of Yosef
We know that Yosef had to end up in Egypt. If the brothers did not sell Yosef, Yosef would still have ended up in Egypt. Perhaps Yosef would have gotten lost or fell down and passed out. The Yishmalim would have found him and brought him down to Egypt.
Perhaps for whatever reason, God orchestrated that the brothers would sell Yosef. Perhaps he took away their free choice.
Analysis:
Looking at this story, we cannot say that it is merely a struggle between brothers and the hatred and jealousy that occurred which ended up with them wanting to kill Yosef and then deciding to sell Yosef.
The sale of Yosef, reverberates into the future for thousands of years, and perhaps affects us until today.
The twelve brothers were the foundation of a new family in the world, one whose unique role is doing what is “just and right”, to bring charity and honest justice to the world. As it says in Genesis verse 18:19 when God said why he loves Abraham.
For I have singled him out, that he may instruct his children and his posterity to keep the way of יהוה by doing what is just and right, in order that יהוה may bring about for Abraham what has been promised him.”
Just like Eisav and Yishmael were the founding fathers of their nations in the world, so were our Avos, the twelve tribes, our founding fathers.
Based on Rabbi Samson Rephael Hirsh and expanding on his words they saw Yosef and suspected that he was going to be a king and dominate them and the world, negating the Jewish mission in the world. The brothers had seen Nimrod introducing monarchy into the world, becoming an evil totalitarian, and ruling his subjects with cruelty.
They knew that Yosef was powerful. Rashi brings down two weeks ago that once Yosef was born, Yakov knew that he could go back home. Yosef had the ability to destroy Eisav.
כאשר ילדה רחל את יוסף WHEN RACHEL HAD BORN JOSEPH — after the birth of him who was to become Esau’s adversary (Genesis Rabbah 73:7) — as it is said (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“. Fire (Jacob) that has no flame (Joseph) has no effect at a distance. Therefore, when Joseph was born Jacob put his trust in the Holy One, blessed be He, and wished to return home (Obadiah 1:18).
Midrash Rabbah 73:7
It was when Rachel bore Joseph, Jacob said to Laban: Release me, and I will go to my place and to my land” (Genesis 30:25).
“It was when Rachel bore Joseph” – when Joseph was born, Esau’s adversary was born, *Joseph is Esau’s adversary. See Bava Batra 123b. as it is stated: “Jacob said to Laban: Release me, and I will go to my place and to my land,” as Rabbi Pinḥas said in the name of Rabbi Shmuel bar Naḥman: It is a tradition that Esau will fall only into the hand of the descendants of Rachel. That is what is written: “Will the young of the flock not drag them?” (Jeremiah 49:20) – why does it call them “the young of the flock”? It is because they were the youngest of the tribes.
The ten brothers saw Yosef, understood he was powerful and had leadership qualities. Yosef diminished them in the eyes of their father, who saw that their father loved and favored him, gave him a special cloak, representing kingship. They heard his two dreams which spoke to Yosef’s ruling over them and the world as a king. After all dreams are usually a reflection of what people think during the day.
The plan from Hashem was that Yosef was to rule with mercy and justice as the leader of the family with partnership with the brothers. Yosef did not communicate this and they interpreted Yosef that in the future he will rule as a cruel monarch. They wrongly determined that Yosef was not going to rule the world with God’s comment about Abraham, that he would raise his family with charity and justice. They felt that Yosef was going to rule the world as a Nimrod. They felt Yosef was a threat to them and the world. Therefore, they felt they had to kill him. They were Tzadiqim, righteous men, yet they interpreted events wrongly. Who was right and who was wrong? From each person’s view, they felt they had the Emes – the truth. We cannot assign blame to anyone. Maybe it is all about communication or the lack of it.
We do find that when Yosef was in Egypt as viceroy, he was very harsh with the Egyptians. He did not open soup kitchens and distribute food to the populace from whom he taxed; rather, he made them starve and sell themselves, not giving any dignity to his subjects.
When is the start of this split? It goes back to Yaakov taking the blessings from Yitzchok, cutting out Eisav. This led to his exile to Lavan, marrying Leah before Rochel, creating a split, which led to Yaakov favoring Yosef, leading to their misinterpreting Joseph’s motives.
Why did Hashem do this to the Jewish people? Seemingly Hashem put a Sitra Achra, an evil spirit, into the Jewish nation. I do not know but we as Jews have to overcome this trait within ourselves.
In a broader sense, perhaps the lesson is that we all make mistakes and we have challenges. Many times we sabotage ourselves. We have to move forward and create good from our problems and from the mess we create.
Going back to my original question, should we read the first part of this Sedra in a mournful tone. My answer is we do not read the Torah with a mournful tune, but we should read it internally with a mournful voice.
My Life
I have been slightly depressed lately and it is hard for me to sleep. When I lay my head down on my pillow, I think about two things.
I think about Gettysburg and what it was like to be a Union soldier on the front lines being attacked by Confederate soldiers on day three during Pickett’s charge. I think about the bloodshed at Gettysburg and during the Civil War.
I think about how the world has been engulfed in war for thousands of years. Starting from the dawn of time, to Israel during the first temple period and our devastating civil war. Even with the culmination of the Holocaust and World War II, where 6 million Jews were wiped out for no reason, 20 million people in total got killed. The 20th century resulted in 100 million deaths due to war and totalitarianism. Almost 80 years after World War II, the world is still fighting. It comes from bad players. The primary sources are radical elements of the Mideast, Iran, Russia, and others.
This morning, December 18th, I was still animated by something my great-grandfather said in Parshas Toldos and how it applies to the creation of the State of Israel and the ongoing existence of Israel.
The Lukover Rebbe said in Parshas Toldos in his first essay that the purpose of the Jewish people is to bring “Eisav” to holiness. We are to influence the world to do good. When the Torah says that Rivka will have two children who will always be in conflict. The Lukover says that Yaakov’s dominance over Eisav is that he, representing Jews through time, will dominate Eisav by bringing holiness to the non-Jewish world. Holiness translates into creating a just and honest society, with an honest judiciary. A society where individuals live free from fear is what we envision. This is a society that strives to improve itself by providing education, hospitals, health care, and promoting fairness within society.
The founding fathers based the founding of America on the Biblical story. Rabbi Meir Yaakov Soloveichk has an excellent lecture series titled Jewish Ideas and the American Founders. The founding fathers believed that the founding of America paralleled that of the Biblical story.
In Episode 5, titled “Washington, Seixas, and Giving Thanks,” Rabbi Soloveichik talks about the constitutional convention in 1787 when the constitution was ratified. There was a rally prior to the voting in support of the constitution. Rabbi Soloveitchik read an account of the day written by Naftali Philips 80 years after the event in which Naftali described the day. He described that the day the convention was originally scheduled for was a fast day, the 17th of Tammuz. The convention was pushed off by one day to allow the Jews to participate and additionally, there was a table of Kosher food for the festivities on the day of the convention.
In the 44th minute of the Shiur, Rabbi Soloveichik says:
Naftali Phillips at age 96 recalls that some time after the procession a large sign was set up on some public house in Philadelphia representing, meaning with pictures, of all the federal convention members all being present as they say with General Washington as their president and at the lower part of these signs were these words: “These 37 great men together agreed that better times shall soon succeed.” This prediction was not taken for granted by much of American citizens but if we do believe that this prophecy of a sort proved correct, then what we mark on Thanksgiving is not merely a moment to express gratitude for our lives, though it is that, but it is also first and foremost for the constitution and its freedoms which not only bless us, but obligates us as Jews to be both Ger (a visitor) and Toshav (citizen), not only to be dedicated Americans, but also better Jews. At a time in the 1780s when it was much more audacious act, patriotic Jews in 18th century America, combined loyalty to the country, with a open observance of kashrus in the public square, and an observance of the 17th of Tammuz, today when we are so free to practice our faith how can we not do likewise, and if we do so, then there is no predicting the impression we might make so that many other Americans can join King Hiram (he helped in building Solomon’s temple in Jerusalem), and Roger Sherman (one of the founding fathers), and the congress of the United States in being inspired by Hashem, the God of Israel Who Made the Heavens and the Earth.
Israel was created in 1948 and look what it has accomplished. It is a bastion of freedom and relative democracy, where people can breathe. It has created and continues to create innovation in the worlds of medicine, technology, water resources, agricultural production, and other innovations. It is a county of Chesed and as Goldie Meir did in the 1950s when the county was poor, used agricultural advancements as diplomacy, especially to Africa.
Had the Arab states and many other parts of the world joined with Israel and become holy, then the world would be a much better place. Millions of people would not have died of maimed in bloodshed. Millions of people would have been uplifted to live lives of meaning, of holiness. This is the message of my great-grandfather’s essay and the purpose of the Jewish people and Israel. America’s founding fathers understood this and built up our great country, the United States of America.
Bud Renner:
276-213-9373
On Thursday morning I was at the WAWA on Jog and Boynton Beach Boulevard when two hispanic guys show up with a third person, Bud, who was a hitchhiker. They picked him up in Miami and had purchased a meal for Bud. Bud exclaimed how delicious the chicken was. I started talking to Bud. He said he was dying of cancer and was hitchhiking through America. He was an Army Ranger from 1985 to 1990 and blew out both his knees on a jump. He was from southern Kentucky, raised by his grandparents,and has no living relatives. He wanted to go to Jupiter, FL to see Burt Renolds’ gravesite. However, I just looked it up and Burt Reynolds is buried in Los Angeles. I first gave him $20 and then asked him where he sleeps. He said, anywhere he can find to put his head down. I offered to pay for a hotel room, and I drove him to the Comfort Suite Inn on Hypoluxo Road. I ended up paying for two days.
Update:
As I was writing content for the book on Kotzker at Anshei Sholem, 540 W. Melrose in Chicago, on July 29, 2025 at 11:30 AM, Charles “Bud” Renner called me. He is in Cleveland, TN and needs $84.50 for a hotel room. I sent him $100 via Western Union.
On Friday, December 13, 2024 of this week my son-in-law was not well and vomiting. He went to the emergency room at Bethesda West in Boynton Beach. In the ER, the doctor touched his stomach and asked him if he felt pain. Danny projected vomit all over the doctor and the ER. Danny was admitted to the hospital and my daughter, Shoshana, stayed with him over Shabbos. Due to dehydration, Danny’s kidneys started shutting down. He was given hydration and antibiotics. He felt better, but is still weak. They discharged him right after Shabbos. The doctor told him not to drive or extend himself for a week so he could recover.
I heard Rabbi Shnayer Leiman speak three times this Shabbos and Sunday at 10:00 AM. He was scholar in residence at Anshe Chesed. All of his speeches were excellent. I would like to discuss his Shalos Suedas presentation.
Professor Leiman read part of a Tshuva (halachic essay) from the Chasom Sofer. It was emotional. However, the part he did not read was more impactful to me.
History:
Kotzker lived from 1787 to 1859 – 72 years
Kozker’s first wife dies in 1836. They have one child.
The Kotzker remarries in 1838, at the age of 51.
The Kotzker has twin daughters and two sons with his second wife.
The Chasam Sofer’s teacher was Rabbi Nosson Adler who lived from 1741 to 1800 – 60 years
The Chasam Sofer lived from 1762 to 1839 – 77 years.
The Chasam’s Sofer first wife dies in 1812.
He remarries in 1813 and has 3 boys and 8 girls with his second wife.
The Chasam Sofer’s children become Torah giants and are still impactful today.
Wikipedia:
Nathan Adler devoted himself to the study of the Kabbalah, and adopted the liturgical system of Isaac Luria, assembling about himself a select community of kabbalistic adepts. He was one of the first Ashkenazim to adopt the Sephardi pronunciation of Hebrew, and gave hospitality to a Sephardi scholar for several months to ensure that he learnt that pronunciation accurately. He prayed according to the Sephardic ritual (despite being in Germany, ground zero for Ashkenziac tradition), pronounced the priestly blessing every day, and in other ways approached the school of the Hasidim, who had at that time provoked the strongest censures on the part of the Talmudists of the old school. These were the years of the strongest opposition to Chasidium, with the GRA signing the second ban against Chassidium in 1782. His followers claimed that he had performed miracles,[3] and turned visionaries themselves, frightening many persons with predictions of misfortunes which would befall them. The rabbis and congregational leaders intervened in 1779 and prohibited, under penalty of excommunication, the assemblies in Nathan Adler’s house.[1]
Professor Leiman said that Rabbi Nosson Adler was forced to flee from Frankfort in 1781. As Rabbi Nosson Adler was leaving Frankfurt, the Chasam Sofer told his Rebbe that the Gemora says that a teacher who goes into exile, his students must go with him into exile. Rabbi Nosson Adler told him that your family are all in Frankfort, you are not to come with me. The Chasam Sofer persisted and ran after the carriage for many Parsa’s. A Parsa is about 2.5 miles. When he caught up with his Rebbe, Rabbi Nosson Adler said, you will come to me, and I will be like a father. Rabbi Nosson Adler ended up in Boskowitz 1782 and in 1785 returned to Frankfort. The Chasam Sofer never returned to Frankfort and ended up being the Chief Rabbi of Pressburg, the capital of Slovakia. Pressburg is now known as Bratsalivia.
The Chasam Sofer was married to his first wife and they had no children. She died in 1812 and in 1813, when he was 51, he married a second wife and they had 11 children. Chasam Sofer died in 1839 at the age of 77.
Read the below from the writings of the Chasam Sofer. The Hebrew is on the last page.
“And It was when I poured water on his hands when he first came to Boskowitz, he had a small son and one daughter about 12 years old. He loved her, the daughter was like her mother, and it was impossible to adequately speak her praise. And due to our sins, she died. (Rabbi Nosson Adler) did not cry. He was מצדיק הדין – justified God’s judgement with great joy (effectively saying God gave and God took). It was wondrous that I did not see that much joy at this time as praying during Simchas Torah. (Rabbi Nosson Adler had a custom every Shabbos of the year to be called up to the Torah twice, once for Cohen and also for Mafter.) On Shabbos Parsha Va’era, during the 7 days of morning he received his normal two Aliyos. When Rabbi Nosson Adler read the Haftorah of the Parsha, one tear came from his eye and it landed in his hand. He immediately returned back to joy and he did not show any sign of sadness and never mentioned his daughter again. He had no other children.”
A true Talmud watches every action of their teacher. The Chasam Sofer noticed the tear, This is true of the Kotzker’s Talmidim.
Professor Leiman added that the Haftorah of Vayera is the story of the Isha Hashunamis, the woman from the city of Shunam, who is the central figure in this haftarah. This Haftorah spoke to Rabbi Nosson Adler and the loss of his precious daughter.
The story of the Isha Hashunamos:
The prophet Elisha sent his servant, Geichazi, to the Isha Hashumanis to ask her if he could repay her kindness in some way. Elisha was extremely thankful for the hospitality she showed him, always preparing a place for him to stay in her attic when he was in the area.
She asked Elisha for a child and he gave her a bracha, there in the village of Shunam. When Elishas gave her the blessing, she told him not to play with her. Do not promise and not deliver.
The Isha Hashunamis gave birth to a boy. Who did this young child become? Chazal tell us he was the Navi Chabakuk. His name is derived from the word chobeik, to hug, since the pasuk (Melachim Beis, 16:4) describes how Elisha blessed his mother, saying she would be chobeikes ben, hugging a child, within a year’s time.
While working with his father in the fields, the young boy falls ill with a head ailment, perhaps a high fever. His father brings the sick boy to his mother and he later dies in her arms. She goes to find Elisha and shortly after he brings the dead son of the Isha Hashunamis back to life.
The Isha Hashunamis gave birth to a boy. Who did this young child become? Chazal tell us he was the Navi Chabakuk. His name is derived from the word chobeik, to hug, since the pasuk (Melachim Beis, 16:4) describes how Elisha blessed his mother, saying she would be chobeikes ben, hugging a child, within a year’s time.
The next part was not read by the Professor, but is fascinating.
“And he did not use any (Kabbalistic) means (for his wife to get pregnant and replace his beloved daughter.) I knew that his wife was older and did not have the capacity to get pregnant. He did not want to bother the heavens to change nature, because (if he were to change nature) it could possibly cause death to his wife. Therefore I did not ask him at all to ask mercy for my first wife for this reason. (The Chasam Sofer’s first wife didn’t have any children.) If you do not push nature – to change it, then nature will not push you. (meaning if you ask God for a blessing to change what is destined for you, there can be a pushback and something bad will happen to you). God has many ways of bringing relief and saviour. God is the healer of those that have broken hearts, and who is imprisoned by their agony. He will provide closure for their wounds and will rebuild that which is in ruins and will cause their sorrow and agony to flee.”
This is comparable to the Kotzker. The Kotzker was not one to storm the heavens for himself or his family for blessings. The Kotzker did not pray for his family to be healed or for blessings.
He said, if this is the decree from God he is willing to accept it. God knows what he needs. He did pray for others.
When the Kotzker Rebbe’s first wife died, he was stoic and did not cry. When they lowered her body into the grave, he stood over her and two tears fell from his eyes only the body. Then he told the Chevra Kadisha to pour dirt on the grave and close it. He remarried at age 51.
Lunch with Yosef Morgan and Rosette Narkunski – Gelernter
Relationship:
Lukover Rebbe 1858-1920
Avrohom Meir Morgenstern -Brothers- Yosef Ahron Morgenstern – both died in Holocaust 1942
↓ ↓ ↓
Yisroel Yakov Morgenstern -First Cousins- David Morgan ————– Esther ————Mina
Holocaust survivor Survived in Siberia
↓ ↓ ↓
Mitchell Morgenstern – Second Cousins- Yosef Morgan Rosette
Avrohom Meir and Yosef Ahron Morgenstern were brothers. My grandfather, Avrohom Meir, was a businessman in Warsaw and Yosef Ahron was a Talmud Chacom who had a Yeshiva in Warsaw on the first floor of the apartment building where he lived. I believe that Yosef Ahron was a type of person who learned nonstop and would never look at a woman. About 15 years ago, I met Mina, another sister of David and Esther.. I believe it was she who told me that when my father got engaged in 1938, Yosef Ahron did not go to the Vort. I believe he felt it was Bitul Torah and not wanting to mingle with women.
Mina told me a story and confirmed by Rosette that both Mina and Esther remembered that as kids in Warsaw, many times on Shabbos they had to eat in the kitchen and at times there was not enough food for them. This must have been because he invited guests over who were in Shul. In Europe, it was common for people who traveled to go to the local Shul on Shabbos to sleep and to be invited out for meals. The guests were served first and the kids always ate last. I read about this phenomenon in Europe.
When does it say וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם. It should say “and he took stones” why does it say “of the place”.
I did not see anyone who has an answer.
Yakov falls asleep. He dreams of a ladder which Hashem is standing over to protect Yakov. Rashi says that Yakov was at Mount Moriah in Jerusalem. Then in 28:17 it says that really Mount Moriah moved north to Bais El. It seems that Rashi contradicts himself.
Rembrandt’s Jacob’s Ladder – 1655
The following is a painting by Rembrandt that shows Jacob not lying on the ground but in the middle of the ladder. Rabbi Meir Yakob Soloveichik feels that he drew Jacob in the middle of the ladder due to the advice and Torah of Menashe Ben Israel. I recall Rabbi Soloveichik saying that just like Jerusalem is the middle of the world, Jacob and the Jews are the center of the world and this is why he drew jacob in the middle of the ladder.
Yaakov makes it to Charan – Padan Aram. He meets Rachel, kisses her. I have Torah on “he kissed” her. Yakov has an agreement with Lavan that he will work seven years for the hand of Rachel in marriage.
So Jacob served seven years for Rachel and they seemed to him but a few days because of his love for her.
The reality should be the opposite. It should have seemed forever to him. They had seven years of talking , planning. It is a long time that should have been excruciating.
The plain meaning is that Yakov worked the seven years of the agreement. I have completed my seven years of working and held up my end of the bargain. This is how the Rashbam and the Ibn Ezra explain the Pasuk. However, the truth is that the words of כִּ֥י מָלְא֖וּ יָמָ֑י are extra. The previous Pasuk says that he worked for seven years, so obviously he completed his days. Rashi is telling us the deeper understanding of what Yakov was saying. Not only did I agree to my part of the bargain, but my mother wants me home and I have to get married to have 12 children. Maybe this understanding of the Pasuk that Yakov is telling Lavan will leave to go home, resulted in Lavan plans to detain Yakov so that he and his city continues to get a blessing from Yaakov’s presence.
Idea #1
I asked years ago. What did Yakov and Rochel think about the older sister, Leah. Rochel was the younger sister. Didn’t she worry that Leah would have to marry Eisav, the evil one.
רכות TENDER — She thought she would have to fall to the lot of Esau and she therefore wept continually, because everyone said, “Rebekah has two sons, Laban has two daughters — the elder daughter for the elder son, the younger daughter for the younger son” (Genesis Rabbah 70:16).
The Medresh adds more color to Leah’s prayers.
Bereshis Rabbah 70:16
Leah’s eyes were delicate and Rachel was of beautiful form and of beautiful appearance” (Genesis 29:17).
“Leah’s eyes were delicate” – Rabbi Yoḥanan’s disseminator interpreted: Leah’s eyes were weak. *From birth. He said to him: ‘Your mother’s eyes were weak.’ What is delicate? They were delicate from weeping, as they *People would say. would say: ‘These were the stipulations: The elder to the elder and the younger to the younger.’ *Leah was to be married to Esau and Rachel to Jacob. She would weep and say: ‘May it be His will that I will not fall to the lot of that wicked man.’ Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister.
It seemed that according to Rav Huna, Leah’s prayer changed the world. Was this good or bad? Should Leah have married Eisav? Perhaps it was not good for the world.
Rabbi Yinon Ben Moshiach showed me a beautiful Brisker Rov. The Brisker Rov brings down on Toldos Verse 27:45.
The Brisker Rov asks why would Rivka lose both kids on the same day? He answers that if Yaakov is killed then there is no chance for Eisav to become good so it will be as if she lost both of them on the same day. Based on this Brisker Rov, you see that Rivka wanted her older son to repent and become good. This also could have happened with Leah and then Dinah. Both could have reformed Eisav.
We see from the Medresh that Leah was destined to marry Eisav. Perhaps this is why they did not step in to find Leah a marriage partner. They knew that she was to marry Eisav. Were they concerned that Leah would be marrying an evil monster? Yossi Frank suggested based on my Torah on Dinah that Leah also had a tremendous power to influence people positively. This is why she was destined to marry Eisav. We know that Eisav was to be a Zevulam, supporting Yakov. Perhaps had Leah and afterwards Dinah married Eisav, Eisav would have done Teshuvah and become a good person that would have changed the world. Unfortunately this did not happen. See my Torah on Parshas VaYishlach on Verse 34:1
Yossi Frank’s Pshet fits in with Rashi on Parshas VaYishlach on Verse 34:1. Rashi says that Dinah was just like her mother. Perhaps It means that both had a tremendous capacity to be a positive influence on the world and this is what Rashi means that both were יַצְאָנִית – they were able to go out, speak to people, and bring the world closer to God. Just like Avrohom.
Rav says that there is a different explanation of the verse: Actually, the verse means that her eyes were literally weak, and this is not a denigration of her but a praise of her. As she would hear people at the crossroads, coming from the land of Canaan, who would say: Rebecca has two sons, and her brother Laban has two daughters; the older daughter will be married to the older son, and the younger daughter will be married to the younger son.
Rav continues: And she would sit at the crossroads and ask: What are the deeds of the older son? The passersby would answer: He is an evil man, and he robs people. She would ask: What are the deeds of the younger son? They would answer: He is “a quiet man, dwelling in tents” (Genesis 25:27). And because she was so distraught at the prospect of marrying the evil brother, she would cry and pray for mercy until her eyelashes fell out. Since the weakness of her eyes was due to this cause, characterizing her eyes as weak constitutes praise. This is Leah’s prayer for mercy to which Rabbi Yonatan referred.
The Gemara comments: And her desire not to marry Esau is the basis of that which is written: “And the Lord saw that Leah was hated, and He opened her womb” (Genesis 29:31). What is the meaning of “hated”? If we say that she was literally hated, is it possible? The verse there did not speak to the disparagement of even a non-kosher animal, so did the verse here speak to the disparagement of the righteous? Rather, the Holy One, Blessed be He, saw that the behavior of Esau was hated by her, and therefore: “And He opened her womb.”
The plain meaning of the Pasuk is that Moshe should speak to the Jews and they should take (from their possessions) a donation from every man who generously offers that gift, you should take My donation.
Questions:
1 – the last three words of תִּקְח֖וּ אֶת־תְּרוּמָתִֽי are redundant.
2 – The Alsich and many others ask why does is say וְיִקְחוּ and not ויתנו?
These are answered by the אפּריון. See details below.
Both answered
3 – Rashi says on the word לִ֖י – the word לִשְׁמִי. What does Rashi exactly mean? I do not have a good answer for Rashi. I did see somewhere that Rashi means do not give donations to the Mishkan because of social pressures or for other reasons, give only to serve God.
The Seifsei Chacomin explains why Rashi says לִשְׁמִי because לִ֖י cannot mean “take
from your possessions for me” because everything in the world is His, [therefore it
cannot mean, “so it will be Mine.”] This is difficult because in this world people
have ownership rights and people have a right to make decisions on their property.
Translations of this Pasuk:
Almost all of the English translations translate “Li” with the plain meaning “Me”. Only Rabbi Kahane brings in Rashi.
JPS 2006
Tell the Israelite people to “bring Me gifts”; you shall accept gifts for Me from every person whose heart is so moved.
Mesudah:
Speak to the B’nei Yisrael and have them “take for Me” a terumah-offering. From every man whose heart impels him to generosity shall you take My terumah-offering.
Rabbi Charles Kahane:
Tell the Children of Israel to appoint collectors for taking a voluntary gift for “My Name’s sake”; you shall take My voluntary gift from every man whose heart willingly offers the donation.
Only one who brings in Rashi.
Artscroll
Speak to the children of Israel and they shall “take for Me” a portion, from every man whose heart will motivate him you shall take My portion.
The אפּריון based on the Tanna Dvei Eliyahu:
Speak to the children of Israel. And they will “take My gifts”; (this is done) by Moshe taking donations from all people whose heart will motivate him. Ther Aperion will be explained below.
My Torah:
I want to start off something I read in Paul Newman’s autobiography this Shabbos morning, how coincidental.
Last year and today, I learned and analyzed the following אפּריון. See my blog post from last year.
Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart is so moved.
The plain meaning is that the Jews in the desert were to give donations to build the Mishkan.
The אפּריון starts by bringing down a Tanna Dvei Eliyahu that says that when the Jewish people said we will do and we will listen, immediately Hashem said וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה. What is the connection?
By explaining the connection in the Tanna Dvei Eliyahu we can answer the Alshich’s question of why didn’t the Torah say, give me a gift.
Answer:
First Step:
Chana and Eli, the High Priest. Eli misunderstood Chana.
The following verses in Shmuel 1:13-15 are explained.
And Hannah replied, “Oh no, my lord! I am a very unhappy woman. I have drunk no wine or other strong drink, but I have been pouring out my heart to the LORD.
When accused of being drunk, Chana’s first response should have been, “I did not drink” and then she should have said, “I am a very unhappy woman”. However, she reversed the order.
Step 2:
Describing people through their actions and why the purpose and result of their actions is the true definition of that person, not the action itself in a vacuum. Meaning Chana was not a drunk, even if she drank at that time she only drank because of her bitterness. This is what Chana is telling to Eli.
Chana, even if she was drunk cannot be called a drunkard because if she had drunk, it was only because she was bitter.
Step 3 – Just like Chazal says that if the Omer is brought on the second day of Pesach Hashem will bless the crops, so too the Mishkan and its vessels bring down “Shefah” – goodness. This is the mean of our verse of “וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה “.
Step 4: The Gemara in Shabbos:
The Gemara relates that a heretic saw that Rava was immersed in studying halakha, and his fingers were beneath his leg and he was squeezing them, and his fingers were spurting blood. Rava did not notice that he was bleeding because he was engrossed in study. The heretic said to Rava: You impulsive nation, who accorded precedence to your mouths over your ears. You still bear your impulsiveness, as you act without thinking. You should listen first. Then, if you are capable of fulfilling the commands, accept them. And if not, do not accept them. He said to him: About us,
88b
who proceed wholeheartedly and with integrity, it is written: “The integrity of the upright will guide them” (Proverbs 11:3), whereas about those people who walk in deceit, it is written at the end of the same verse: “And the perverseness of the faithless will destroy them.”
Step 5 – As it says in the Gemara in Shabbos, when the Jews said “we will do and we will listen”, we understood that everything God does for us is good and we do not hesitate to say, we will do before we will listen.
Step 6 – so too the idea of giving the donations to the Miskan was to receive blessings, so it was appropriate for the Torah to use the language of taking. Had the Jews not said “we will do and we will listen” then the appropriate language would have been “ויתנו”.
The language of the Aperion:
Although the Jews were giving money for the Mishkan, the ultimate goal was to take blessings from God.
The אפּריון based on the Tanna Dvei Eliyahu is translating the Pasuk, וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה, that the Jewish people are to take gifts from God. They do this by giving donations for the construction of the Mishkan.
Speak to the children of Israel. And they will take My gifts; this is done by Moshe taking donations from all people whose heart will motivate him.
Analysis of Tanna Dvei Eliyahu:
Chapter 17:
כיון שקבלו ישראל עול מלכות שמים בשמחה ואמרו כל אשר דבר ה’ נעשה ונשמע מיד אמר הקב”ה למשה שיאמר לישראל
שיעשו לו משכן שנאמר (שמות כה) דבר אל בנ”י וגו’ ועשו לי מקדש ושכנתי בתוכם וגו’.
This Tanna Dvei Eliyahu is the source for the following Daas Zekeinim:
ויקחו לי תרומה. פרשה זו נאמרה בתוך ארבעים יום שהיה ממתן תורה וצוהו הקב”ה להיכן מניח’ שיעשו משכן ובית קדשי הקדשים ובתוכו ארון ובתוך הארון לוחות ושם תשרה שכינה וישראל סביב כמו המלאכים סביב כסא הכבוד ושכינה ביניהם וכן כתוב ושכנתי בתוכם כמו בתוך המלאכים ועל זה נאמר אמרתי אלהים אתם ובני עליון כלכם להיות שכינתי ביניהם:
The Oz Vehadar Chumash in their Perush of the Da’as Zekanimu says that the source of the above Da’s Zekanim is this very Tanna Dvei Eliyahu:
Da’as Zekanm translated into English:
ויקחו לי תרומה, “they shall take for Me a contribution;” this portion had been told to Moses during the forty days that Moses was on Mount Sinai, immediately after the revelation at that Mountain, [In other words, before the smashing of the Tablets, and the golden calf episode. Ed.] G–d, at that time, had already told Moses where to erect the Tabernacle, and that it would house the Holy Ark, inside the Holy of Holies, symbolizing G–d’s presence on earth. He told him that it would contain the Tablets, and that the Israelites would be encamped around the Tabernacle. This is what is meant in verse eight of our verse where G–d described Himself as residing in the midst of the people, i.e. as if surrounded by angels as He had been in heaven. Concerning this state of affairs, David had said in Psalms 82,6: אמרתי אלוהים אתם ובני עליון כולכם, “I had said: ‘you are the children of G–d all of you children of the Supreme Being.” [David bemoans the demotion of the Jewish people that followed the golden calf episode in the verse following. Ed.]
Continuation of the Tanna Dvei Eliyahu:
באותה שעה אמר הקב”ה בלבבו שמא לא יביאו בנ”י נדבתם לפני ושמא יהיו אומרים כלפי מעלה וכי לכסף וזהב הוא צריך והלא כל כסף וזהב ואבנים טובות ומרגליות וכל כלי חמדה שלו הוא שנאמר (חגי ב) לי הכסף ולי הזהב נאם ה’ צבאות. ומפני מה אומר לבני אדם הביאו לי נדבה ועשו לי מקדש אבל מה שביקש הקב”ה מישראל נתנו לו ישראל והוא עושה לישראל מה שאמר להן. וכשעשו ישראל רצון הקב”ה במדבר והקב”ה מצא בהן קורת רוח כמה שנאמר בהן (שמות לה) ויבואו כל איש אשר נשאו לבו וכל אשר נדבה רוחו אותו וגו’. ו
The plain meaning of the Pasuk is that Moshe should speak to the Jews and they should take (from their possessions) a donation from every man who generously offers that gift, you should take My donation.
Questions:
1 – the last three words of תִּקְח֖וּ אֶת־תְּרוּמָתִֽי are redundant.
2 – The Alsich and many others ask why does is say וְיִקְחוּ and not ויתנו?
These are answered by the אפּריון. See details below.
Both answered
3 – Rashi says on the word לִ֖י – the word לִשְׁמִי. What does Rashi exactly mean? I do not have a good answer for Rashi. I did see somewhere that rashi means do not give donations to the Mishkan because of social pressures or for other reasons, give only to serve God.
The Seifsei Chacomin explains why Rashi says לִשְׁמִי because לִ֖י cannot mean “take
from your possessions for me” because everything in the world is His, [therefore it
cannot mean, “so it will be Mine.”] This is difficult because in this world people
have ownership rights and people have a right to make decisions on their property.
Translations of this Pasuk:
Almost all of the English translations translate it with the plain meaning. Only Rabbi Kahane brings in Rashi.
JPS 2006
Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart is so moved.
Mesudah:
Speak to the B’nei Yisrael and have them take for Me a terumah-offering. From every man whose heart impels him to generosity shall you take My terumah-offering.
Rabbi Charles Kahane:
Tell the Children of Israel to appoint collectors for taking a voluntary gift for My Name’s sake; you shall take My voluntary gift from every man whose heart willingly offers the donation.
Only one who brings in Rashi.
Artscroll
Speak to the children of Israel and they shall take for Me a portion, from every man whose heart will motivate him you shall take My portion.
The אפּריון based on the Tanna Dvei Eliyahu:
Speak to the children of Israel. And they will take My gifts; (this is done) by Moshe taking donations from all people whose heart will motivate him.
My Torah:
I want to start off something I read in Paul Newman’s autobiography this Shabbos morning, how coincidental.
Last year and today, I learned and analyzed the following אפּריון. See my blog post from last year.
Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart is so moved.
The plain meaning is that the Jews in the desert were to give donations to build the Mishkan.
The אפּריון starts by bringing down a Tanna Dvei Eliyahu that says that when the Jewish people said we will do and we will listen, immediately Hashem said וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה. What is the connection?
By explaining the connection in the Tanna Dvei Eliyahu we can answer the Alshich’s question of why didn’t the Torah say, give me a gift.
Answer:
First Step:
Chana and Eli, the High Priest. Eli misunderstood Chana.
The following verses in Shmuel 1:13-15 are explained.
And Hannah replied, “Oh no, my lord! I am a very unhappy woman. I have drunk no wine or other strong drink, but I have been pouring out my heart to the LORD.
Step 2:
Describing people through their actions and why the purpose and result of their actions is the true definition of that person, not the action itself in a vacuum.
Step 3 – Just like Chazal says that if the Omer is brought on the second day of Pesach Hashem will bless the crops, so too the Mishkan and its vessels bring down “Shefah” – goodness
Step 4: The Gemara in Shabbos:
The Gemara relates that a heretic saw that Rava was immersed in studying halakha, and his fingers were beneath his leg and he was squeezing them, and his fingers were spurting blood. Rava did not notice that he was bleeding because he was engrossed in study. The heretic said to Rava: You impulsive nation, who accorded precedence to your mouths over your ears. You still bear your impulsiveness, as you act without thinking. You should listen first. Then, if you are capable of fulfilling the commands, accept them. And if not, do not accept them. He said to him: About us,
88b
who proceed wholeheartedly and with integrity, it is written: “The integrity of the upright will guide them” (Proverbs 11:3), whereas about those people who walk in deceit, it is written at the end of the same verse: “And the perverseness of the faithless will destroy them.”
Step 5 – As it says in the Gemara in Shabbos, when the Jews said “we will do and we will listen”, we understood that everything God does for us is good and we do not hesitate to say, we will do before we will listen.
Step 6 – so too the idea of giving the donations to the Miskan was to receive blessings, so it was appropriate for the Torah to use the language of taking. Had the Jews not said “we will do and we will listen” then the appropriate language would have been “ויתנו”.
The language of the Aperion:
Although the Jews were giving money for the Mishkan, the ultimate goal was to take blessings from God.
The אפּריון based on the Tanna Dvei Eliyahu is translating the Pasuk, וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה, that the Jewish people are to take gifts from God. They do this by giving donations for the construction of the Mishkan.
Speak to the children of Israel. And they will take my gifts; (this is done) by Moshe taking donations from all people whose heart will motivate him.
Analysis of Tanna Dvei Eliyahu:
Chapter 17:
כיון שקבלו ישראל עול מלכות שמים בשמחה ואמרו כל אשר דבר ה’ נעשה ונשמע מיד אמר הקב”ה למשה שיאמר לישראל
שיעשו לו משכן שנאמר (שמות כה) דבר אל בנ”י וגו’ ועשו לי מקדש ושכנתי בתוכם וגו’.
This Tanna Dvei Eliyahu is the source for the following Daas Zekeinim:
ויקחו לי תרומה. פרשה זו נאמרה בתוך ארבעים יום שהיה ממתן תורה וצוהו הקב”ה להיכן מניח’ שיעשו משכן ובית קדשי הקדשים ובתוכו ארון ובתוך הארון לוחות ושם תשרה שכינה וישראל סביב כמו המלאכים סביב כסא הכבוד ושכינה ביניהם וכן כתוב ושכנתי בתוכם כמו בתוך המלאכים ועל זה נאמר אמרתי אלהים אתם ובני עליון כלכם להיות שכינתי ביניהם:
The Oz Vehadar Chumash in their Perush of the Da’as Zekanimu says that the source of the above Da’s Zekanim is this very Tanna Dvei Eliyahu:
Da’as Zekanm translate into English:
ויקחו לי תרומה, “they shall take for Me a contribution;” this portion had been told to Moses during the forty days that Moses was on Mount Sinai, immediately after the revelation at that Mountain, [In other words, before the smashing of the Tablets, and the golden calf episode. Ed.] G–d, at that time, had already told Moses where to erect the Tabernacle, and that it would house the Holy Ark, inside the Holy of Holies, symbolizing G–d’s presence on earth. He told him that it would contain the Tablets, and that the Israelites would be encamped around the Tabernacle. This is what is meant in verse eight of our verse where G–d described Himself as residing in the midst of the people, i.e. as if surrounded by angels as He had been in heaven. Concerning this state of affairs, David had said in Psalms 82,6: אמרתי אלוהים אתם ובני עליון כולכם, “I had said: ‘you are the children of G–d all of you children of the Supreme Being.” [David bemoans the demotion of the Jewish people that followed the golden calf episode in the verse following. Ed.]
Continuation of the Tanna Dvei Eliyahu:
באותה שעה אמר הקב”ה בלבבו שמא לא יביאו בנ”י נדבתם לפני ושמא יהיו אומרים כלפי מעלה וכי לכסף וזהב הוא צריך והלא כל כסף וזהב ואבנים טובות ומרגליות וכל כלי חמדה שלו הוא שנאמר (חגי ב) לי הכסף ולי הזהב נאם ה’ צבאות. ומפני מה אומר לבני אדם הביאו לי נדבה ועשו לי מקדש אבל מה שביקש הקב”ה מישראל נתנו לו ישראל והוא עושה לישראל מה שאמר להן. וכשעשו ישראל רצון הקב”ה במדבר והקב”ה מצא בהן קורת רוח כמה שנאמר בהן (שמות לה) ויבואו כל איש אשר נשאו לבו וכל אשר נדבה רוחו אותו וגו’. ו
Exploring Kotzk 