(Genesis-32:3-36:43)

(Haftara: Ovadiah 1:1-3:21)

1. [32:21]  “…I will appease him with the present that goes before me…”  Ya’akov had seriously hurt Esav, and Esav had wanted to kill him. Ya’akov thought that by giving Esav a generous gift, Esav would forgive him. It would seem that if Esav was ready to forgive Ya’akov, then a gift is unnecessary, and if Esav is not ready to forgive, then a gift is not going to help.  What was Ya’akov thinking in sending this gift to Esav?

2. [32:27]  “…I will not let you go unless you bless me…”   Ya’akov demanded a blessing and the “man” changed Ya’akov’s name to Yisrael.  It seems that if Ya’akov had not demanded a blessing, his name would have remained Ya’akov. The fact that Ya’akov became Yisrael is considered a big spiritual change.  What is the significance of the fact that Ya’akov had to demand the blessing?

3.  [32:29] “And he said, ‘Your name will no longer be Ya’akov, but rather Yisrael, because you have wrestled with God (or  with powers)…”  The Jewish people are called Yisrael.  There are many stories about our forefathers. Why do we, as a nation, have a name that recalls this event?

4.  [Ovadiah 1:15] “…as you have done, it shall be done unto you…” The wicked should receive whatever bad they did to others.  However, we see that sometimes the wicked prosper.  If God is totally just, then how can the wicked prosper?

5. [Ovadiah 3:21]  “And saviours shall rise up on mount Zion to judge the mount of Esav, and the kingdom will be God’s”.   It seems that judging the mount of Esav will causeGod’s kingdom to be revealed.  The pasuk does not speak of a victory over Esav, but rather of “judging” the mount of Esav. How can this judgment bring God’s kingdom?

Commentary

The great dreams are the foundation of the world…the prophets dream…the poets dream while awake…the great thinkers dream of the perfected world…we all dream….The crudeness of conventional life, which is wholly immersed in materialism, removes the light of the dream from the world…Then the vision of the dream will return and it will become a clear revelation.

–R. A. Y. H. Kuk, 1865-1935, Lithuania and Israel.

This study page is dedicated to the memory of Gad Eliahu ben David and Kochava–Eli ZuckerAnd to the memory of Sarah Beila Kummer bat Yitzchak and Chana, Chaim Yosef Yechiel ben Eliyahu Kummer and Eliyahu and Margaret Kummer

(Genesis 23:1-25:18)

Haftara (Kings I  1:1-31)

1. [23:1 ] “And the life of Sara was 100 years and 20 years and 7 years..” Rashi says that the Torah should have said that Sarah was 127 years old. He quotes a midrash which says that when Sara was 100 years old, she was like a 20 year old in relation to sin, and when she was 20, she was like a 7 year old in relation to beauty. The Ramban says that the extra words here are not meant to teach us anything special, but this is just the way people speak Hebrew.  Why does the Ramban reject Rashi’s explanation?

• [24:3] “…don’t take a wife for my son from the daughters of the Canaanites…” Why was Avraham so opposed to taking a wife for Yitzchak from among the Canaanites?  Rivkah also comes from a family of idol worshippers.

•  [24:63] “And Yitzchak went ‘lasuach basade…’”    Rabbenu Bechaya (11^th century, Spain) says that the simple meaning of this phrase is that Yitzchak went to enjoy a stroll among the trees. He then quotes a midrash that tells us that Yitzchak went to pray. How do each of these different interpretations change our image of Yitzchak?

•  [24:67] “…and he loved her…”  The Torah tells us that Yitzchak loved Rivkah.  Avraham didn’t mention anything about love to Eliezer when he sent him to find a wife for Yitzchak.  Love between a husband and wife seem to be important to the Torah, so why didn’t Avraham mention the factor of love to Eliezer?

•  [24:67] “…and he took Rivkah and she was his wife and he loved her…” The Ramban says that Yitzchak loved Rivkah because she was righteous like Sara. The Netziv says that he loved Rivkah for herself.  Which is the deeper love?

Commentary

[23:4] “I am a stranger and a resident with you…”

The Jew is a “resident” in the world. The Torah tells us not to escape the events and reality of this world, but rather to live in the world and elevate it. However, at the same time, the Jew feels himself a “stranger”. His true home is the world of spirituality, holiness and Godliness.

–R. Menachem M. Schneersohn, the Lubavitcher rebbe, USA, (1902-1994)

This study page is dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

And to the memory of Sarah Beila Kummer bat Yitzchak and Chana, Chaim Yosef Yechiel ben Eliyahu Kummer and Eliyahu and Margaret Kummer

(Genesis 12:1-17:26)

Haftara (Isaiah 40:27-41:16)

1. [12:10] The first major story about our father, Avraham, is the story of him going down to Egypt because of a famine. As he and Sara enter Egypt, he tells Sara to say that she is his sister, and she agrees. Because of this, she is taken into the Pharoah’s house. The Ramban (Spain, 1194-1285) says that this was an unintentional sin by Avraham. Why does the story of the Jewish people start with such an uninspiring and negative story?

2. [13:2] Avraham accepted gifts from Pharoah, but later [14:23], he refuses to accept gifts from the king of Sodom. Why does he accept them from Pharoah, but not from the king of Sodom?

3. [15:14] Why did God tell Avram that his descendants would be slaves for 400 years? There were also very good things that He could have said. Why does the relationship between God and Avram begin with bad news?

4. [16:1] Our mothers Sara, Rivka and Rachel all had difficulty in having children. How did this trial help in their personal development?

5. [17:10] Why is circumcision the physical sign of the agreement between God and the Jewish people?

Commentary

[15:5]  “…look at the sky and count the stars…so will be your descendants”.

God compares the Jewish people to the stars. Why is this an effective comparison?

The stars look to us like small points in the sky, but really, they are amazingly big worlds. So also, the Jews in the eyes of the world look like a small ordinary people. In reality, however, the Jews are an amazingly wonderful world of people.

R. Yisrael ben Eliezer—the Ba’al Shem Tov (1700-1760)

(Numbers: 25:10-30:1)

(Haftara: Melachim I, 18:46-19:21)

(Pirkay Avot, Chapt. 1)

1. [25:12] “Therefore I am giving him my covenant of peace.” The Talmud Yerushalmi tells us after Pinchas killed Zimri and Kozbi and stopped the plague, the chachamim wanted to excommunicate him. However, when they saw that Pinchas was rewarded by God with the priesthood and the covenant of peace they changed their minds. How can it be that the wise men of the time were so out of touch with God’s way of seeing this incident?

2. [27:7] “The daughters of Tzelafchad are correct…” The people of Israel were guilty of 2 major sins in the wilderness—the sin of the golden calf, and the sin of the spies. The midrash (midrash rabba) tells us that in each case, the women of Israel were the ones who were faithful to God and our mission, while the men were the ones who sinned. What is it about the quality of women that would make them more faithful to God and our mission than the men?

3. [Haftara: Melachim I, 19:11,12]  “…God was not in the wind…God was not in the earthquake…God was not in the fire…a still,  small voice.”  God was in the still, small voice. The commentaries say, “…speaking and silence at the same time”.  What does this tell us about the nature of prophecy and communication with God?

4.  [Pirkay Avot 1:6] “…and judge every person to the side of merit”.  This statement is generally understood to mean that if one is doubtful about what someone else has done, then he should assume that the other person acted properly. Rabbi Nachman of Breslov, however, understands this statement to mean that even if it is certain that a person did a sinful act, one should look deeper into the person and find the spark of holiness and goodness which is deep within. Does the first opinion disagree with R. Nachman? Does R. Nachman disagree with the first opinion?

5. [Pirkay Avot 1:6-7]  “Distance yourself from a bad neighbour.” [1:12]  “Be one of the students of Aaron–love peace, pursue peace, love people and draw them close to Torah”.  Isn’t there a contradiction here? If one should distance oneself from bad neighbours, how can one draw them close to Torah?

Commentary

[27:16,17] “…set up a leader over the community…who will take them out and who will bring them in…”

“Take them out and …bring them in” implies being part of the physical world and being part of the spiritual world. The leader that Moshe is asking God to appoint for the people of Israel is one who can connect the physical to the spiritual—a leader who can take the physical and infuse it with spirituality.

–The Baal Shem Tov, Rabbi Israel ben Eliezer, (1700-1760).

(Numbers: 22:2-25:9)

(Haftara: Micah 5:6-6:8)

(Pirkay Avot: Chapter 5)    

1. [23:3]  “And Bila’am said to Balak, “Stand over your offering…” Our tradition has an ambivalent relationship to Bila’am.  On the one hand, Balak considers him a suitable person to curse Israel. On the other hand, he gives Israel an extremely positive blessing, and speaks in beautiful, positive poetic images. The Torah also presents personalities of Israel with their weaknesses, in addition to their strengths. What type of personality is the Torah trying to develop in us, by having us learn about and identify with people with complex personalities?
2.  [23:9] “…a people will live alone, and will not be counted among the nations”.  Is this statement positive or negative?  How does it describe the situation of the Jewish people today?
3.  [23:19 ]  “God is not a man, that He should lie; or a person who changes His mind…”   However, even in this parsha, God changes His mind [22:12-20].  Our prophets tell us that God is beyond human qualities—is total positivity. However, God reveals Himself to us with human-like qualities. When we pray, should we think about God beyond human qualities, or should we think about God with human-like qualities?
4. [Haftara: Micah 6:8] “…what does God ask of  you: only to do justice, to love kindness, and to walk humbly with your God”.  Are people who love kindness and walk humbly capable of doing justice.  It would seem that one must be aggressive and obstinate to achieve justice in society.  Is it realistic for the prophet to ask that a person have all three of these qualities?
5. [Pirkay Avot 5:26]  “According to the pain [effort], is the reward.” Some people are born with  intelligence, charm, money, good-looks etc.  How will they get the  reward?

Commentary

Torah causes expansion of mind and inner joy, even without clinging to God…however, learning Torah in order to cling to God—there is nothing to compare it to—it is beyond all the riches of this world.

–R. Avraham Y. H. Kuk, 1865-1935, Lithuania and Israel.

This study page is dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

And to the memory of Sarah Beila Kummer bat Yitzchak and Chana, Chaim Yosef Yechiel ben Eliyahu Kummer and Eliyahu and Margaret Kummer

(Numbers: 19:1- 22:2)     

 (Shoftim 11:1-33)    

(Pirkay Avot 5)

1. 1.      [20:1] “And Miriam died there…” In relation to Miriam’s death, the Talmud tells us that “the death of the righteous brings purification from sin.”How can we understand this in a natural, non-mystical way. How does the death of righteous people affect the people he or she left behind and purify them from sin?
2. [20:10] “…listen, you rebels, will we bring water for you out of this rock?” The Rambam (Spain, Egypt, 1135-1204) says that Moshe’s sin here was that he angrily said to the people, “Listen you rebels…”.  Moshe had gotten angry at the people before. Why is this event considered worse than the other times?
3. [Pirkei Avot  5:13] “One who wants to give [charity], but does not want others to give..”. Why would a person who gives charity not want others to give? How could one rid himself of this quality?
4. [Pirkei Avot  5:19-22] “…[those with] a good eye, a lowly spirit and a humble soul are the students of Avraham our father”.  R. Ovadiah of Bartinuro (Italy, 1400’s) says that “a humble soul” means that the person is careful and in control of his appetites. What is the connection between having a humble soul and being in control of one’s appetites?
5. [Pirkay Avot 5:21-26] “…the reward is according to the effort.” According to this, the really significant people are the ones who try the hardest. We, however, usually honour the ones who achieve the most. Why don’t we give more honour to the people who try the hardest?

Commentary

[21:18] “and from the wilderness to Mattanah [gift].”

At first it was thought that a person can integrate the Torah into himself  by developing in the 48 ways (that are enumerated in Pirkay Avot).  Then it was understood that the Torah can be acquired even by someone who has not worked at it, but rather acquires the Torah as a gift. This happens when someone becomes devoted to serving God constantly in every way that he can serve.

—Sfat Emet,  R. Yehudah Leib Alter, (1847-1905, Ger, Poland).

This study page is dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

And to the memory of Sarah Beila Kummer bat Yitzchak and Chana, Chaim Yosef Yechiel ben Eliyahu Kummer and Eliyahu and Margaret Kummer

(Numbers: 8:1-12:16)

(Haftara: Zecharia 2:14-4:7)

(Pirkay Avot, chapter 2)

1. [9:7] “And those men [who were impure and couldn’t do the first Pesach] said to him, “We are impure…’ “.  Whoever is ritually impure or too far away and can’t eat the Passover sacrifice on Passover can do it a month later. This law, however, was only instituted after these people asked for it. Why did God wait for the people to ask before he instituted the law?

2. [12:2] “And they said, “Has God spoken only with Moshe, hasn’t he also spoken with us?”.  Didn’t  Miriam and Aharon know that Moshe’s prophecy was so much greater than theirs? What was it about Moshe’s behaviour or about the nature of his prophecy that made them think that they were equal to Moshe in prophecy?

3. [Pirkay Avot 2:10(-12)] “Let all your acts be for the sake of Heaven”.   R. Chaim of Volozhin says that even in satisfying one’s physical desires, one should act for the sake of Heaven. How can one act for the sake of Heaven while satisfying one’s physical desires?

4. [Pirkay Avot 2:13] “Do not be wicked in your own eyes”.  R. Chaim of Volozhin says that if one sees himself as evil, he may think that he can no longer return to God. But we know that if someone is righteous in his own eyes, he or she will also not return to God. What is the best self-image that a person can have in order to return to God?

5. [Pirkay Avot 2:15] “Rabbi Tarfon says: The day is short, there is a lot of work…” It is more natural to say “Time is short.” What is gained by using this metaphor and saying “The day is short”?

Commentary

[9:21] “And sometimes  the cloud was there from evening until morning, and the cloud would go up in the morning and they travelled…”

The Sanctuary had many sections and parts. A work crew of several thousand Levites assembled the Sanctuary at each camp and dismantled and transported it when the Divine command would come to move on. Yet the “Tent of Meeting” was erected at every encampment–even if only for a single day! This teaches us that each and every one of our “stations” in life is significant. A person may find him or herself in a certain place or in a certain situation for a very brief period, and it may seem to him that he is merely “on the way” to some other place. Yet there is always something in that place or situation to be sanctified–something that can serve as a “Tent of Meeting” between Heaven and earth.

–R. Menachem Mendel Schneersohn of Lubavitch, 1902-1994.

This study page is dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

And to the memory of Sarah Beila Kummer bat Yitzchak and Chana, Chaim Yosef Yechiel ben Eliyahu Kummer and Eliyahu and Margaret Kummer

(Numbers: 4:21-7:89)

(Haftara: Judges 13:2-25)

(Pirkay Avot:Chapter 6)

(Sfirat Haomer)

1.   [5:14] “…and a spirit of jealousy comes on him…”  When a husband suspects his wife of being unfaithful, she drinks something which tests her faithfulness.  One would think that there should be a better way of dealing with this difficult situation. In what kind of a society could this ceremony be understood as an enlightened way of dealing with this difficult situation?

2.  [6:25-26] “May God shine His face toward you…”  What does it mean for God to shine His face toward someone? What does it mean for God to hide His face?

3. [5:6] “…when they do any of the sins of man to betray God.”  Rabbenu Bachya (Spain, 11^th century) says that any sin that a person commits against his fellow is also treason against God. Why is doing wrong to a person a betrayal of God?

4. [Haftara: Judges 13:3]: “And an angel of God appeared to the woman…”  Our tradition tells us that God prefers to work within the laws of nature, rather than do miracles. Miracles are only for special situations. If so, why did an angel tell Shimshon’s mother about Shimshon’samson’s birth? Why couldn’t a human prophet have told her?

5.  [6:1] “R. Meir says, ‘Whoever learns Torah l’shma (literally: for its name) is worthy of many things…’ ”     In our tradition, there are 2 main explanations of  “Torah l’shma”.  Torah l’shma is defined as learning Torah without ulterior motives—for the love of God. Others explain  the term as meaning learning Torah in order to learn it as thoroughly and clearly as possible—for the sake of the Torah.  Which explanation do you prefer? Why?

Commentary

When one truly looks at the good side of each and every person, one comes to love people with a deep love. One has no need for even the slightest flattery, because one’s interest in the good that one constantly meets, hides all the negative aspects from him.

–R. Avraham Y. H. Kuk, 1865-1935, Lithuania and Israel.

This study page is dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

And to the memory of Sarah Beila Kummer bat Yitzchak and Chana, Chaim Yosef Yechiel ben Eliyahu Kummer and Eliyahu and Margaret Kummer

(Genesis-25:19-28:9)
(Haftara Shmuel I, 20:18-42)

1. [25:31] “Sell me your birthright.” Ya’akov is called an “ish tam”—an honest man
   [25:28]. However, he takes advantage of Esav’s weakness and buys the birthright
   from Esav. Can he still be called an honest person after this sale? Can he still be
   called an honest man after he tricks his father in order to get the blessing?
2. [26:27] “Why have you come to me?” asked Yitzchak. “You hate me.” Avimelech
   had driven Yitzchak away and now he wanted to make peace. Yitzchak is at first
   truthful and antagonistic, and later becomes friendly. What are Yitchak’s real
   feelings and what does this encounter tell us about Yitzchak?
3. [27:46] “Rivkah said to Yitzchak: I am disgusted with life because of those Hittite
   women.” Rivkah is again deceiving Yitzchak with this speech. She really wants to
   protect Ya’akov from Esav. This whole story is full of deception. However, the
   mission of this family in the world is to practise and teach the world “kindness and
   justice” [18:19]. How can such a pure mission come out of a beginning so full of
   deception?
4. [Haftara: 20:33] “…And Saul threw his spear at him…” Saul is the first king of
   the Israelites in the land of Israel, and it is obvious that his mind is unbalanced.
   Why does our tradition insist on telling us that our heroes are not always heroic and
   our leaders are sometimes far from perfect?
5. [Haftara: 20:42] “God will be between me and you, and between my descendants
   and your descendants forever.” Our tradition considers the love between David and
   Yehonatan to be a pure love, as opposed to other types of love. What is a pure love?

Commentary

Since the commandments were given by God in order to bestow His highest good
upon us, they should be observed in a thankful spirit befitting such a gift. One
should therefore keep the commandments out of love and reverence for God, not
because of one’s preferences or logic, or for any other ulterior worldly motive. In all
observance, one’s only motive should be to serve God…
–R. Aryeh Kaplan, 1934-1983, USA.

This study page is dedicated to the memory of Gad Eliahu ben David and Kochava–

Eli Zucker

And to the memory of Sarah Bella bat Yitzchak Kummer, Chaim Yosef Yechiel ben

Eliyahu Kummer and Eliyahu and Margaret Kummer

(Deuteronomy 26:1-29:8)

(Haftara Isaiah 60:1-22)

1.   [26:2] “And you will take from the first of all the fruits of the ground…” The               

Sfat Emet says that “this is in order to emphasize and to celebrate newness and   

freshness”.  What is so special about newness and freshness?  Shouldn’t we celebrate tradition and experience?

2. [28:45-48] “These curses will come upon you…because you did not serve God joyfully”.  If one serves God, but not joyfully, is that service of God worthless?

3. [29:8] The Sforno (Italy-1475-1550) understands this pasuk to be saying that one should “do them [the commandments] in order that you should be perceptive and understanding in everything that you do”. What does he mean? How can doing the commandments make a person perceptive in all that he does?

4. [Haftara: Yeshayahu 60:9] “…to bring your children from far..” This pasuk is referring to the “ingathering of the exiles”—the Jews gathering in the land of Israel.  Rav Kuk speaks about a personal “ingathering of one’s exiles”.  What are one’s personal exiles? How does a person gather his or her personal exiles?

5. [Calendar] Our tradition tells us that the month of Elul, has the same letters that begin the words, “I am my Beloved’s and  my Beloved is mine”. It is a time of intimacy between God and the Jewish people—both as a people and as individuals.  How is it that the time before the Days of Judgment is such an intimate time?

Commentary

[28:47] “Because you did not serve Hashem, your God,  with joy and a happy heart…”

When a person is introspective, and he, himself, judges all the things that he does, then there is no judgment from above. Through this introspection and self-judgment a person can come to such great joy that he wants to dance as a result of his joy.

–R. Nachman of Breslov (Ukraine, 1772-1810).

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker