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SHABBAT SCHEDULE Candle Lighting: 5:18pm

Minha 4:50pm

Shir Hashirim: 5:15pm

Shaharit Netz Minyan: 6:05am

Shaharit: 8:15am

Zeman Keriat Shema 9:06am

2nd Zeman Keriat Shema 9:43am

Seudat Shelishit should be done at

home prior to coming to the Bet

Hakenesset.

Shiur 4:40pm

Minha: 5:20pm

Followed by Devar Torah & Arvit

Shabbat Ends: 6:18pm

Rabbenu Tam 6:50pm

Avot Ubanim 7:30pm

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone

interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin

$150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Daily

Learning $180, Weekly Learning $613, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Board

Thanking you in advance for your generous support. Tizke Lemitzvot!

The Fast of the Tenth of Tebet this

Friday December 25th. Fast Begins at

5:51am & Ends at 6:15pm. There will

be two Minyanim for Minha, one at

2pm with Tefilin and the second one

will be at 4:50pm without Tefillin

followed by Arvit & Kabbalat Shabbat.

Birkat Halebana BH this Mosae

Shabbat for those who didn’t say it yet.

WEEKLY SCHEDULE SUNDAY

Shaharit: 6:25am

Hodu approx.: 6:40am

Shaharit #2 Hodu 8:30am

Minha 5:25pm

Followed by Arvit.

MONDAY TO

FRIDAY

Shaharit 6:25am

Daf Yomi 7:40am

Shaharit #2 Hodu 8:00am

Minha 5:25pm

Followed by Arvit &

Shiurim

Shiur in Spanish Recess

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If anyone would like to contact our Synagogue, please feel free to email info@hechalshalom.org

Torah Teasers (AISH) 1. In this parsha, in what context is the number five mentioned? (3 answers) 2. In this parsha, Yosef sends 10 atonot (female donkeys) to Yaakov (Genesis 45:23). Where else in the Torah does someone give a gift of atonot? (2 answers) Where in the Torah does somebody ride on an aton (not a chamor)? 3. In this parsha, who is referred to with his name being repeated? Who else in Tanach is called with the repetition of his name? (3 answers) 4. Where in this parsha does someone respond with the word "Hineni" - "Here I am"? Where else in the book of Genesis does someone respond with "Hineni"? (7 answers) 5. Which two females from Yaakov's family does the Torah explicitly state as traveling down to Egypt? 6. Who has two sons with the rhyming names Mupim and Chupim? 7. Where in this parsha do things not add up? 8. What part of the body is mentioned four times in this parsha?

Answers 1) Yosef informs the brothers that five years of famine remain (Genesis 45:6). Yosef gives Benyamin five suits (Genesis 45:22). Yosef brings

five of his brothers to meet Pharaoh (Genesis 47:2).

2) In Genesis 12:16, Pharaoh gives Avraham many gifts, including 10 atonot. In Genesis 32:16, Yaakov sends Esav 20 atonot as part of a

gift. In Numbers 22:22, Bilaam rides on an aton when traveling to curse the Jewish people.

3) Hashem calls "Yaakov, Yaakov" when he heads down to Egypt (Genesis 46:2). In Genesis 22:11, Avraham's name is repeated by the

angel to stop him from slaughtering his son Yitzhak. In Exodus 3:4, Moshe's name is repeated when Hashem calls to him at the burning bush.

Hashem repeats Shmuel's name when He speaks to him for the first time (1-Shmuel 3:10).

4) When Hashem calls to Yaakov on his way down to Egypt, he answers "Hineini" - "Here I am" (Genesis 46:2). In Parshat Vayeira, Avraham

replies "Hineini" three times: when Hashem calls upon him to do the Akeida, when he replies to Yitzhak on their way to the Akeida, and when

he responds to the angel's call to stop the Akeida (Genesis 22:1, 7, 11). There are four more times where someone responds with "Hineini":

Esav's response to Yitzhak's request to prepare meal before he blesses him (Genesis 27:1); when Yaakov comes to receive the blessing,

Yitzhak responds "Hineini" (Genesis 27:18); Yaakov recalls a dream where he responded to an angel, "Hineini" (Genesis 31:11); when Yaakov

calls to Yosef to check on his brothers, Yosef responds "Hineini" (Genesis 37:13).

5) Dina and Serach bat Asher are the only females specifically listed as traveling down to Egypt (Genesis 46:15, 17).

6) Two of Binyamin's sons are named Mupim and Chupim (Genesis 46:21).

7) The Torah states that 66 of Yaakov's descendents went down to Egypt (Genesis 46:26). It then states that three people (Yosef and his two

sons) were already there. Yet the Torah then states the total number in Yaakov's household as 70 (Genesis 46:27). [The most well-known

explanation is that Yocheved was born between the walls on the way down to Egypt, as quoted by Rashi.]

8) The neck is mentioned four times in this parsha: Yosef cries on the neck of Binyamin, and Binyamin cries on the neck of Yosef (Genesis

45:14). Yosef falls on the neck of Yaakov, and then cries on his neck (Genesis 46:29).

Donors Column We Sincerely Thank you for your generous contributions this Week! We truly appreciate it!

Hashem should Bless you all with Health, Happiness, Parnasah Tova, Success, & All the

Berachot of the Torah Amen!

• Mr. Benjamin Akkad

• Mr. Albert Benalloun

• Mr. Weiner

• Rabbi Avi Fried

• Dr. Jean Jacques Edderai

• Rabbi Daniel Benzaquen

• Mr. Marcelo Romano

mailto:info@hechalshalom.org

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Community Announcements (It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush/Seudat Shelishit & Breakfast has been Cancelled.

• Last Week’s Learning has been Kindly Sponsored by Mr. & Mrs. Anthony Azoulay in memory of his Dear

Grandfather Messoud Ben Esther Azoulay z”l the 6th of Tebet. Tihye Nishmato Tzerura Bitzror Hahayim Amen!

• This Week’s Daf Yomi is available for Sponsorship!

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Board at info@hechalshalom.org

Important Message!!! Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Board. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Board.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on

smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget

needs.

• Anyone wishing to receive the Daily Halacha please send a whatsapp message to Simon Chocron 786-351-1573 Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur & Supper on Sunday Evenings After Arvit at around at 6:30 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please

contact the Board. Tizke Lemitzvot! In Recess

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, & Snacks. Everyone is welcome!

Avot Ubanim: This Mosae Shabbat at 7:45pm In Recess

Youth Minyan

• We are very proud of our YOUTH/TEEN MINYAN lead by our Dear Dr. Ari Benmergui geared to train and teach our future generations on the different Tefillot and Parashiyot. Please encourage your children to come early & participate.

Looking forward to seeing lots of Nahat from them!

Refuah Shelema List

Men Women

• Yosef Zvi Ben Sara Yosefia,

• Yosef Haim Ben Mesouda

• Mordechai Ben Brucha Malka Shmalo,

• Yizhak Abraham Ben Sheli,

• Yosef Yizhak Ben Sara Hana,

• Mordechai Ben Miriam,

• Meir Raymond Ben Mathilde

• Menahem Ben Shira

• Aviv Ben Luba Miriam

• Mordechai Ben Mercedes

• Yaacov Refael Ben Alegria

• Isaac Ben Mesoda,

• Haim Ben Marcelle,

• Yizhak Ben Simja

• Reuben Ben Eta,

• Michael Ben Aliza,

• David Ben Freha Rina

• Netanel Sayegh Ben Rosa

• Shalom Gibly Ben Fortuna

• Yaakov Ben Simha Alegria

• Ruben Leib Ben Eta

• David Benichu Bar Aicha

• Avraham Ben Leah

• Nathan Moshe Hai Ben Miryam Jaqueline Sandy

• Simja Bat Esther,

• Rachel Bat Sarah,

• Nina Bat Rachel,

• Gitel Rina Bat Yael,

• Miriam Bat Sofy,

• Rahma Bat Simha

• Esther Bat Fortuna

• Malka Bat Dina

• Raizel Bat Miriam

• Leah Bat Rivka

• Camouna Bat Fortuna

• Sol Bat Perla

• Sara Ledicia Bat Mesoda,

• Alegria Simha Bat Esther,

• Naomie Bat Rarel Adda,

• Malka Bat Joyce Simja,

• Sivan Simha Bat Yehudit,

• Natalie Rachel Bat Nancy,

• Abigael Haya Bat Esther

• Madeleine Bat Esther

• Nurit Jacqueline Bat Rahel

• Chana Bat Bilha

• Marcelle Mesoda Bat Alegria

• Eva Bat Yael Khayat

http://smile.amazon.com/http://smile.amazon.com/

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We would like to Wholeheartedly Thank our Dear Friends,

Isaac & Karine Castiel for generously Donating the TORAH LEARNING of

Tebet 5781 In Honor of the Kahal Kadosh

& Refuah Shelema for Yitzchak Bar Leah! We truly appreciate it. In this merit,

may Hashem Bless you & your wonderful family

with all the Berachot of the Torah. Amen.

We would like to Wholeheartedly Thank our Dear Friends,

Albert Benalloun & Family for generously Donating the TORAH LEARNING of

Tebet 5781 In Memory of his Dear Parents Yosef Bar Abraham z”l

& Elisa Benhamu Pinto Bat Mesoda z”l

Tihye Nishmatam Tzerura Bitzror Hahayim Amen!

We truly appreciate it. In this merit may Hashem Bless you &

your wonderful family with all the Berachot of the Torah. Amen.

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We would like to Wholeheartedly Thank our Dear Friends,

Irina & Michael Gad for generously Donating the TORAH LEARNING of

Tebet 5781 In Memory of his Dear Father

Naftali Ben Leah & Nisan Gad the 21st of Tebet

Tihye Nishmato Tzerura Bitzror Hahayim Amen!

We truly appreciate it. In this merit may Hashem Bless you &

your wonderful family with all the Berachot of the Torah. Amen.

Happy Birthday To • Mr. Jacky Werta – Sun. Dec. 27th,

• Mrs. Deborah Maya – Mon. Dec. 28th,

• Miss Avigail Benmergui – Tue. Dec. 29th,

• Nathan Cohen – Shabb. Jan. 2nd

• Annael Adi Albergel – Sun. Jan. 3rd

• Shirel Esty Albergel – Sun. Jan. 3rd

• Deborah Abigail Benarroch – Mon. Jan. 4th

• Adam Shem Michael – Mon. Jan. 4th

• Mr. Raphael Amar – Wed. Jan. 6th ,

• Mr. Michael Benchetrit – Wed. Jan. 6th ,

• Mr. Amichai Shoshan – Fri. Jan. 8th ,

• Mr. Samuel Cohen Scali – Sun. Jan. 10th,

• Ohr Yisrael Shimon Lahmi – Mon. Jan. 11th,

Happy Anniversary To

• Jean Paul & Muriel Courchia Dec 25th

Nahalot

• Coty Benarroch Bat Sol z”l the 12th of Tebet (Mother of Mr. Vidal Benarroch & Mrs. Sol Aquinin)

• Rahel Bat Simha z”l the 13th of Tebet (Mother of Mr. Alberto Cohen)

• Eliyahu Tapiero Ben Miriam z”l the 14th of Tebet (Father of Mr. Jacky Tapiero)

• Eliyahu Delouya Ben Esther z”l the 15th of Tebet (Grandfather of Mr. Jacky Werta)

• David Mamane z”l the 15th of Tebet (Brother of Mr. Habib Mamane)

• Celine Hasiba Bat Ramo z”l the 16th of Tebet (Aunt of Mr. Jacky Werta)

Next Shabbat: • Solita Bendayan Bat Simha z”l the 18th of Tebet

(Mother of Mrs. Evelyn Belecen)

• Shemuel Maya Ben Malkuna z”l the 18th of Tebet (Father of Mr. Shabetai Maya)

• Rebecca Behar Bat Sultana z”l the 20th of Tebet (Cousin of Mr. Shabetai Maya)

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Tears and Faith (Rabbi Eli Mansour from Daily Halacha)

We read in Parashat Vayigash of Yaakob Avinu’s move to Egypt, where he was reunited with his beloved son, Yosef, whom he had not seen in twenty years, and whom he had thought was no longer alive. The Torah describes how Yaakob and Yosef embraced, and Yosef "cried more on his neck" ("Va’yevk Al Savarav Od" – 46:29). Rashi explains this unusual phrase as referring to "Harbot Bechiya" – "abundant crying," indicating that Yosef "continued crying more than normal."

What is "normal" crying when one sees his father for the first time in twenty years? And why is this detail important for us to know?

Rashi then proceeds to cite the famous remark of the Midrash that while Yosef wept, Yaakob did not cry, because he was busy reciting Shema. Why was Yaakob Abinu reciting Shema at this special, emotional moment?

Our Rabbis established the fundamental principle of "Ma’aseh Abot Siman La’banim" – the actions performed by our righteous ancestors serve as a "template" of what would happen to their descendants. As Yaakob and his family moved from Eretz Yisrael to Egypt, beginning what would become a long, difficult exile, Yosef understood that this was establishing the precedent for all future exiles. Now that Yaakob had arrived in Egypt, Yosef foresaw the difficult history of the Jewish People, how for centuries and millennia to come, Am Yisrael would be in exile, away from its homeland, living among other nations, who, on many occasions, would be hostile and would persecute the Jews.

This, then, might be the meaning of Yosef’s "abundant crying." He wept bitterly because he foresaw at that moment the bitterness of exile. He foresaw the "abundant crying" of the Jewish Nation throughout the ages, the tears that would flow during the Babylonian conquest, the Greek persecution, the Roman conquest, the Crusades, the Spanish

Inquisition, the Holocaust – and all the other periods of terrible suffering which our nation has endured.

Yaakob Abinu responded by reciting Shema – the declaration of faith in Hashem.

The verse of "Shema Yisrael" proclaims that "Hashem Elokenu Hashem Ehad" – there is only one G-d. The Name "Havaya" signifies G-d’s attribute of compassion, and "Elokim" expresses the attribute of strict judgment. There are times when G-d manifests Himself through "Havaya," when His kindness and compassion are clear and evident, and there are times when He manifests Himself through "Elokim," when He brings hardship and adversity. The proclamation of "Shema Yisrael" affirms the belief that both "Hashem" and "Elokenu" are, in truth "Hashem Ehad" – one and the same. It affirms the belief that everything that happens is, in truth, "Havaya" – a manifestation of G-d’s kindness and compassion, because everything He does is always for the best, even when it is difficult to see how.

Yaakob made this proclamation at that moment in response to Yosef’s tears because this must be – and always has been – our response to the tears and pain of exile: faith in Hashem’s kindness under all circumstances. Immediately upon arriving in Egypt, setting into motion the long, painful history of Jewish exile, Yaakob Abinu equipped us with our most important asset through which we can survive the pain and suffering of exile – faith in "Hashem Ehad," the belief in Hashem’s boundless kindness, that even in times of hardship, He is, in truth, caring for us.

This faith has been the secret of our nation’s survival throughout our years in exile, and this is what will continue sustaining us until the end of our exile and our long-awaited redemption, may it arrive speedily and in our time, Amen.

The Outcome Depends on Hashem

(Rabbi Mansour)

WEEKLY INSPIRATION

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Parashat Vayigash begins with Yehuda’s impassioned plea to Yosef to allow his youngest brother, Binyamin, to return home to his father. Yosef, who ruled over Egypt – and whom the brothers did not recognize, as they had sold him as a slave when he was just seventeen – had ordered his servants to place his goblet in Binyamin’s bag to make him appear as a thief. When the brothers were brought before Yosef, Yosef demanded that Binyamin remain in Egypt for his crime, while the other brothers return home. Yehuda, however, had assumed personal responsibility for Binyamin, and thus made an impassioned plea asking Yosef that he allow him – Yehuda – to remain instead of Binyamin.

Curiously, the vast majority of Yehuda’s speech is simply a review of the events told in last week’s Parasha. Yehuda reviews the story of how the brothers came to purchase grain, and Yosef accused them of spying and demanded that they bring Binyamin to prove their innocence. Yosef, of course, was well aware of what happened, and did not need to be reminded of the sequence of events. Why, then, did Yehuda find it necessary to present a lengthy review of the story?

One explanation that has been given is that Yehuda was actually speaking not to Yosef, but to G-d. The great Sadikim understand that even as they do the work that is needed to be done, the outcome depends solely on Hashem. When great Rabbis needed to advocate on behalf of the Jewish community before the gentile authorities, they applied themselves tirelessly to the task, but all the while they recognized that the results ultimately lie in Hashem’s hands. Even as they appealed to the authorities, in their minds they were appealing to G-d. Yehuda, too, was speaking with Yosef, but in his mind he was speaking with Hashem. And thus he reviewed the entire sequence of events as part of his pouring his heart out to G-d. When we speak to Hashem, we are, indeed, to express everything that is on our mind. Yehuda told everything about his situation not because Yosef needed to hear it, but because he was speaking primarily to Hashem, who wants to hear everything we are feeling and going through.

Rav Yitzchak Hutner (1906-1980), the famed Rosh Yeshiva of Yeshivat Chaim Berlin, once wrote a letter of encouragement to Rabbi Moshe Sherer, Chairman of Agudath Israel of America. In the letter, he gave Rabbi Sherer three instructions. First, he told Rabbi Sherer that he must never become angry. Working in public service is bound to draw criticism, and one must ensure to retain his composure and not lose his temper in face of the pressure. Secondly, Rav Hutner wrote, a public servant must never grow tired. He must work diligently regardless of what it is entailed. Thirdly, he wrote that Rabbi Sherer must never “aim to accomplish.” In other words, he must exert the necessary efforts, but always recognize that the outcome ultimately depends on Hashem. We should not set out to achieve with the mindset that the results depend on our efforts. We must make the effort, but while firmly believing that the outcome is determined by G-d, and does not depend on us.

Even as we “speak to Yosef,” our minds must be focused on speaking to Hashem.

Yosef Rules in the Entire Land of Egypt - The Rest of

the Story (Rabbi Frand from Torah.org)

Yosef finally reveals his true identity to his brothers and tells them, “It was not you who sent me here, but G-d; He has set me as a father to Pharaoh, and as a master of his entire household, and as a ruler in the entire land of Egypt.” [Bereshit 45:8] He tells his brothers not to be upset at what they caused; everything that transpired was all personal Divine Providence (Hashgacha Pratit).

However, technically speaking, Yosef’s statement is not correct. Although he states that G-d made him “the ruler in the entire land of Egypt,” in fact he was not the ruler in the entire land of Egypt. He is clearly only second in command. L’Havdil, when Ronald Reagan was shot and temporarily incapacitated during an assassination attempt (March 1981), his Chief of Staff at the time - Alexander Haig -

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made the inaccurate and much ridiculed statement to the press that, “I am in charge here now.” Observers suggest that with that faux pas he ruined his chances of ever becoming president. Someone who is not president does not make such a statement! So how could Yosef tell his brothers “Ani moshel b’chol Eretz Mitzrayim” (I rule over all Egypt)?

It is also interesting to note that when the brothers returned to Yaakov and reported to him, “Yosef is still alive, and he is ruler over the entire land of Egypt” [Bereshit 45:26] they do not give all the titles and functions that Yosef had previously mentioned to them. They ONLY say that he ruled the entire land of Egypt. What happened to “father to Pharaoh”? What happened to “master of his entire household”?

The Chatam Sofer says a single thought that answers both these questions.

When the brothers came back and told Yaakov that Yosef had been living in Egypt all these years (20+ years), Yaakov was not interested in what his title was, he was not interested in how much money he was making, he was not interested in what his position was. He was only interested in one thing: Has he remained a Jew or not? Here you have a young boy separated from his father, separated from his family, separated from the entire spiritually enriching environment in which he grew up. He is thrust into a corrupt and spiritually hostile environment. What has happened with him?

Yaakov Avinu was interested in one thing, and that is the message the brothers delivered to him. They told him that Yosef was moshel b’chol Eretz Mitzraim (he ruled over the entire land of Egypt). This meant that rather than Egypt controlling him, he controlled Egypt. This answers our first question as well. How could Yosef make the claim that he ruled over all Egypt? The answer is that he was not stating his political position in the country. He was speaking spiritually. Who got the best of whom? Did Egyptian culture influence me or did I remain above it? U’moshel b’chol Eretz Mitzraim means I remained above the culture, I did not allow it to influence me.

This was what Yaakov wanted to hear from the brothers, and this is what they told him. Yosef ruled over Egypt rather than vice versa.

The next pasuk following the previously quoted portion of the report from the brothers to Yaakov reads as follows: “And they related to him all the words of Yosef that he had spoken to them, and he saw the wagons that Yosef had sent to transport him, and then the spirit of their father Yaakov was revived.” [Bereshit 45: 27]. There is a famous Rashi on the words “and he saw the wagons that Yosef sent”. Rashi quotes Chazal that the wagons are a hint to the passage of the Eglah Arufa (the calf whose neck is broken), which was the Torah portion Yosef was studying with his father immediately prior to their separation. There almost appears to be an unwritten rule that a person may not publish a book of Torah thoughts on Sefer Bereshit without giving at least one homiletic explanation of what this teaching of Chazal symbolizes.

I heard a beautiful insight on the deeper meaning of this Rashi in the name of a Dayan from Manchester, England who is no longer alive. He Anglicized the lesson he learns from here; I will transform the analogy somewhat to give it an American flavor:

To what can the matter be compared? Imagine an elderly pious Jewish couple. They had a son to whom they had given a good Jewish education. They sent him to Day School, and then they sent him off to Yeshiva. But then the son went off to University, to College, and he became very prominent in his field - whether it is law, medicine or business - and he moved away. Where is he living? He is living in Alabama.

The parents are thinking to themselves, “What must be with our son’s religiosity?” They sent a single boy to Alabama. He is a good son. He calls every Erev Shabbat to wish them a Shabbat Shalom. Now he is already 30-35 years old. Imagine that for some reason, the parents do not really know about this boy’s life. What must be with a successful single fellow living in Alabama? Is he married or not? Does he have a Jewish wife? Does he have children or not? In our imaginary story, the parents are clueless to all these private aspects of his life.

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One Erev Shabbat he calls up and his parents say to him, “You know what, we haven’t seen you in all these years. We want to come visit you.” The son says, “You know what, I have a better idea. I will come visit you, instead!” Why doesn’t he want them to come to Alabama? If they come to Alabama they will see what’s doing there with him. It is not going to be a pretty scene. Therefore, he tells his parents, “No. Don’t come to me. I’ll come to you.”

Yaakov saw the wagons Yosef sent for him to come meet him in Egypt! If Yosef was embarrassed about what happened to him in Egypt, he would come to visit Yaakov, he would not let Yaakov come down to Egypt to see him in his own environment! That is what rejuvenated the spirit of Yaakov. The wagons proved that Yosef was not afraid to have Yaakov come visit him. This proves that indeed “Yosef rules in the entire land of Egypt.” He has not lost his Yiddishkeit!

The Cedars of Beer-Sheva Accompany Klal Yisrael to

Egypt and Back (Rabbi Frand)

The next thought I would like to share is a beautiful observation by Rav Yaakov Kamenetsky on the next pasuk: “So Israel set out with all that he had and he came to Beer-Sheva where he slaughtered sacrifices to the G-d of his father Yitzchak.” [Bereshit 46:1] Rav Kamenetsky in his Emet L’Yaakov says something he mentioned previously in Chumash as well. Beer-Sheva occupies a special place in the hearts of the patriarchs. What happened in Beer-Sheva? Chazal say that when Avraham Avinu came to Beer-Sheva, he planted cedars. These cedar trees were going to be the wood from which the Mishkan (Tabernacle) was going to be built.

Avraham Avinu already knew prophetically that his children were going to be oppressed strangers in a land that was not theirs for 400 years [Bereshit 15:13]. Therefore, he already planted the trees to build a Mishkan when they

emerge from this exile and return to Eretz Yisrael. This, Rav Yaakov says, is why when Yitzchak came to Beer-Sheva it was spiritually invigorating for him. He knew that his father planted those trees there, and he came there to receive spiritual nourishment. Now when Yaakov, on his way to Egypt, comes down to Beer-Sheva, what does he do? Chazal say he cuts down the trees and transports them to Egypt.

Why? Yaakov Avinu understood full well what was about to happen. He was very afraid. The Almighty had to reassure him. Yaakov understood that his offspring were about to remain in Egypt for a very long time. He feared that they would assimilate. That is, in fact, what happened. They reached the 49th of fifty levels of spiritual impurity there. Yaakov was legitimately afraid.

However, Yaakov Avinu, in his wisdom, cut down those trees when he journeyed to Egypt, and he told his children, “Kinderlach (my children), one day we are going to come out of here and these are the trees you are going to use to build a place of worship for the Almighty when you return to Eretz Yisrael.” Therefore, while they were in the land of Egypt, they still had this connection to the Land of Israel. From generation to generation, they would give over the wood from the trees. Every generation would be told the family tradition: These are the trees Avraham planted in Beer-Sheva and one day we are going to leave. One day we are going to get out of this bondage. One day we are going to build a Sanctuary to the G-d who created Heaven and Earth!

That gave them this connection and link to the Holy Land so that they would not totally become impure and assimilated amongst the nations.

Rav Yaakov then says an interesting interpretation to a Gemara in Megilla [31b]. The Gemara says that Avraham Avinu asked the Ribono shel Olam – what is going to be with Klal Yisrael in galut? The Ribono shel Olam responded, they will bring sacrifices and have atonement. Avraham persists: “That is fine when the Bet HaMikdash is in existence. What will be when the Bet HaMikdash is not in existence?” The Ribono shel Olam responded,

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“I have already established the order of the sacrificial service, as long as they read it before me, I will consider it as if they have offered sacrifices and I will forgive them.”

Rav Yaakov said that the simple interpretation of this Talmudic passage is that when someone reads the section of “Korbanot” it is as if he offered the sacrifices. (Whoever reads before Me the chapter of the burnt offering, it is as if he offered before Me a burnt offering…) Rav Yaakov says that there is a deeper interpretation here as well. At the time the Bet HaMikdash was standing, we had a connection to Eretz Yisrael, but we will go into Galut. We have no cedars there. What will keep us attached to the idea that one day there will be a Bet HaMikdash again? In the Egyptian exile, they had the cedar wood to tell them that one day they would get out of this exile - here are the trees! But now, in our current exile, we have no such cedar wood. Lacking that, what will preserve our connection with Eretz Yisrael and allow us to continue to hope to return? The answer is that every day we recite Korbanot (as part of the preparatory prayer service).

Why do we say Korbanot? It is because, G-d willing, there will be Korbanot again one day. Reciting Korbanot provides the same affect that the cedar trees had in Egypt - to connect Klal Yisrael with Eretz Yisrael. It provides a concrete reminder that we will not be lost here forever.

Avraham was worried: What is going to be with Klal Yisrael when there will be no Bet HaMikdash? The Almighty responded: They will read Parashat Korbanot. The Almighty was not just addressing the atonement that such reading will provide. He was telling Avraham that this reading will reinforce the idea that one day - hopefully speedily in our time - He will rebuild the Bet HaMikdash and we will go there and offer sacrifices once again. The reading of Parashat Korbanot, thus, will remind us that our existence here in galut is merely temporary.

The Wagons of Assimilation (Rabbi Zev Leff)

…and he [Yaakov Avinu] saw the wagons that Yosef had sent to transport him, then the spirit of their father YauLov was revived" (Bereshit 45 27).

From this verse it would seem that Yosef sent the wagons to Yaakov. And indeed the Midrash relates that Yosef used the wagons to remind Yaakov of the last topic they were learning when he left home that fateful day twenty-two years previously-eglah arufah-the calf that is beheaded by the elders of the city closest to where a murdered body is found without any clues pointing to the murderer. The word calf, is hinted to in wagon.

But this is highly problematic, for the Torah explicitly states that it was Pharaoh who commanded Yosef to send wagons to transport the family and that Yosef sent wagons "according to the word of Pharaoh." Although the Midrash says that the wagons Pharaoh sent were bedecked with idolatry and Yehudah burnt them and Yosef sent other wagons, this too presents difficulties, for the Torah later refers to the wagons in which Yaakov's family was transported as those sent by Pharaoh.

If the wagons were sent at Pharaoh's behest, where was there a hint to eglah arufah? And since the wagons were needed to transport Yaakov's family, where did Yaakov see an added hint linking the wagons with calves? Upon closer analysis of Pharaoh's command to take wagons and Yosef's response, the answer to all these questions will become evident.

Pharaoh told Yosef: "And now I command you to do the following Take for yourselves from the land of Egypt wagons for you and your wives and transport your father and come here. And do not be concerned about your possessions, for the best of the land of Egypt will be yours" (Bereshit 45:19). Pharaoh greatly desired that Yosef's whole illustrious family come to live in Egypt, especially after witnessing the great benefit brought to the kingdom by Yosef.

Pharaoh sought to remove any barriers to Yaakov's coming. He reasoned that Yaakov might be deterred by the difficulties of

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acclimating to a new culture and society, and therefore told Yosef to tell his father not to worry about bringing his wardrobe, furniture, or utensils from Eretz Yisrael. He would be furnished with the best Egypt had to offer so that he could blend comfortably into Egyptian society. Therefore, Pharaoh instructed Yosef to send wagons for the people but not for their possessions.

Yosef, however, knew that if this plan were conveyed to Yaakov, he would never descend to Egypt. On the contrary, Yaakov would need assurances that every precaution was being taken to combat the possibility of assimilation. Thus Yosef sent wagons 'according to the word of Pharach" - not exactly according to the command of Pharaoh, but in accord with Pharaoh's intention of enticing Yaakov to Egypt. Yosef added wagons for their possessions so that they could recreate totally the environment of Eretz Yisrael in Egypt and remain insulated from Egyptian society and culture. Thus, Yaakov's family went down to Egypt with all "their livestock and all of their possessions which they acquired in the Land of Canaan . . ." (Bereshit 46 6).

When Yaakov saw the wagons that Pharaoh had sent and was informed of the extra wagons that Yosef added for their possessions, it revived his spirit. He recognized that Yosef understood the importance of guarding against possible assimilation and the need to remain insulated from Egyptian culture.

It was no coincidence that the last subject Yaakov and Yosef were discussing was eglah arufah. Both Da'at Z'keinim and Maharal explain that when Yaakov sent Yosef to check on his brothers, he bid him farewell and began to escort him as the halachah dictates. Yosef, a boy of seventeen, begged his father, then one hundred and eight years old, not to accompany him down the steep hill from Hebron, which would necessitate a difficult climb back up. Yaakov replied that levayah (the mitzvah of escorting people on a journey) is of great importance.

We learn the importance of levoyah from the mitzvah of eglah arufah. As part of the mitzvah of eglah arufah, the Elders of the city proclaim

that they did not shed his blood. The Gemara (Sotah 45b) asks Could anyone have really suspected the Elders of the city of having shed his blood? The Gemara answers that the meaning of the Elders' oath is that they did not knowingly permit the deceased to leave the city without an escort, since such an escort is a protection for the person embarking on a journey.

Maharal explains that although one is halachically required to accompany his friend no more than four amot (approximately eight feet), even that levayah suffices to show the one being accompanied that he is not alone but is connected to others. This spiritual connection gives the one accompanied the merit of the tzibbur (public), which is a potent protection against harm.

The mitzvah of levayah shows us that a person's physical location is not as significant as the spiritual locus to which he is attached. One can be physically alone yet spiritually connected to the body of Klal Yisrael through his connection to the one who escorts him on the beginning of his journey. Similarly, one may physically be in galut, far from Eretz Yisrael, but spiritually connected to it. Yaakov's realization that Yosef still lived in accord with this concept caused his spirit to revive.

When Yosef coached his brothers prior to their first meeting with Pharaoh, he told them to emphasize that they were shepherds from time immemorial so that they would be sent to live apart in Goshen, for shepherds were an abomination to the Egyptians. Instead of bidding them to conceal that they were shepherds so that they would be more readily accepted, Yosef emphasized that fact. He realized that their ability to survive the Egyptian exile depended on their capacity to remain apart, and Goshen was well-suited to that purpose. Yosef told his brothers that he was going to inform Pharaoh, "My brothers and my father's household, who are in the Land of Canaan have come to me," hinting to them that they were not from the Land of Canaan, but still in the Land of Canaan, despite temporarily residing in Egypt.

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Before actually descending to Egypt, Yaakov sent Yehudah ahead to prepare the way. Chazal say that his function was to establish a yeshivah in Goshen. Seemingly this task should have been given to Levi, the Rosh Yeshivah of Klal Yisrael, not to Yehudah, the King. But this yeshivah was not merely a place of Torah study, it was the means of transferring the holiness of Eretz Yisrael to Egyptian soil. Goshen was to become a spiritually sovereign region within the environs of Egypt. Areas adjacent to Eretz Yisrael conquered in war take on some of the spiritual status of Eretz Yisrael. Thus the King, Yehudah, was needed to conquer Goshen as a spiritual extension of Eretz Yisrael.

It was Yehudah who exercised his royal power by bringing the extra wagons back to Yaakov for all their possessions. He thereby nullified Pharaoh's purpose of promoting Yaakov's assimilation. When Chazal say Yehudah burnt the avodah zarah (idolatry) of Pharaoh's wagons, they mean that he destroyed them by negating their intended function.

Chazal tell us that the study halls and shuls in galut are parts of Eretz Yisrael transplanted to foreign soil. It is in them and around them that we must build a temporary physical dwelling place that is spiritually rooted in the holiness and purity of Eretz Yisrael. As long as one is physically prevented from being in Eretz Yisrael, he must transplant Eretz Yisrael to foreign soil. In this way the Jew insulates himself from assimilating into the host society and culture!

May we strengthen our Houses of Prayer and Houses of Study in chutz la'aretz, so that they can all be soon transplanted to their proper location in Eretz Yisrael.

1. The fast of Asara B’Tevet always falls in close proximity to Vayigash. One of the lessons of the fast is that when Jews do not contain themselves within the spiritual confines of Jerusalem, the Holy City, then the nations will confine us to Jerusalem, as in the sieze of Jerusalem that began on Asara B’Tevet.

Reprinted with permission from Artscroll Mesorah Publications, ltd. This

article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is

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This 7 Year Old Raised $22,000 for Charity

Lori Orlinsky speaks to Aish.com about her daughter Hayley and encouraging empathy in kids. (By Dr. Yvette Alt Miller)

During the past several months, in a world buffeted by illness and the dire economic effects of the pandemic, many of us have grappled with how to help our children respond. For Lori Orlinsky, a Jewish mother of two living in Chicago, the current crisis has been an opportunity to help empower her kids – particularly her older 7-year-old daughter Hayley, to help.

“One day we were all in the living room,watching TV,” Lori described in an Aish.com interview. “Hayley felt really bad hearing how the doctors and nurses didn’t have enough equipment.” Hayley had recently learned how to make friendship bracelets out of small plastic loops. She’d also just finished selling cookies for Girl Scouts and realized that she could sell items to make money. Hayley told her parents she wanted to make friendship bracelets and sell them, and use the money to buy protective gear for nurses and other medical supplies.

Lori and her husband Brian pointed out to their young daughter that in the middle of a global pandemic selling bracelets and getting them to customers would be difficult. Hayley was adamant. When she was born, Hayley had to spend a few days in the neonatal intensive care unit at Lurie Children’s Hospital in Chicago and now she wanted to give back to the doctors and nurses there who’d helped her.

Hayley’s grandparents told her they’d match any funds she raised, and would donate to Lurie Children’s Hospital too. Hayley said she

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thought she’d make about $200, and they were prepared to donate the same amount.

Soon, both sets of Hayley’s grandparents had to cap their matching offers at $1,500. Orders for Hayley’s friendship bracelets started pouring in and word about her fundraising project spread. Chicago Mayor Lori Lightfoot bought several bracelets and shared Hayley’s story on social media. Orders poured in from as far away as Italy and Hawaii. Hayley worked tirelessly to keep up with the orders, enlisting her younger sister Ellie, now five, as a helper.

“I guess I did something right,” Hayley’s mom Lori notes with a laugh. While Lori explains that Hayley’s generosity and can-do spirit are a product of Hayley’s own wonderful personality, Lori herself, along with Brian, have created a warm, Jewish home that’s allowing their girls to thrive.

Lori grew up in Columbus, Ohio, in a home that was always acutely aware of the horrors of the Holocaust. Her beloved grandparents, Dina and Abram Geller, were Holocaust survivors who moved to America after World War II. “No matter what we faced growing up, we always knew that my grandparents were very resilient,” Lori explains, and had lived through far worse. Her grandmother Dina lost all her family in the Holocaust, yet instead of succumbing to despair, Lori remembers that she was always incredibly grateful for what she had.

“My grandparents are such a big part of how I raise my kids. I explain how they wouldn’t be here if it wasn’t for them.” She also tries to model her grandparents’ qualities of kindness, tolerance and resilience in her own home.

Lori has also demonstrated to her girls what resilience can look like. When Hayley was very young, she was the shortest kid in her class and was bullied because of her height. Lori searched to buy Hayley a children’s book about being bullied but couldn’t find what she was looking for. So Lori decided to write her own book about bullying.

Being Small (Isn’t So Bad After All) was published in 2019 and won a Mom’s Choice Award and sold out its initial run in two days.

“Bullying is terrible,” Lori says. “The rhyme ‘sticks and stones may break my bones but names can never hurt me’ couldn't be further from the truth. Those names you hear last the rest of your life. The book shows how the attributes that make us different are what make us special.”

Lori believes Hayley’s empathy comes, in part, from her experience being bullied.

When the Orlinsky family started ordering in groceries and other supplies in the early days of the pandemic, Hayley noticed that while her family was able to shelter in place, the delivery people who came to their door didn’t have that luxury. “Mommy, why are people out there risking their lives?” she asked. Hayley took an empty delivery box, filled it with bracelets, and put it outside with a sign saying “Thank you. Please take one.”

Last summer, Hayley attended a Jewish day camp, which embraced her bracelet making project. By then she was fielding huge numbers of orders, and having lots of other little girls volunteering to help make them helped keep the project going. “She was coming home with 400 bracelets a day,” Lori recalls.

Hayley has sold about 9,000 friendship bracelets and raised over $22,000 for Lurie Children’s Hospital of Chicago’s Covid relief fund. The orders keep coming. “She recently received an an order for 500 bracelets!” Lori says. Hayley plans to continue making and selling bracelets until the pandemic is over.

For parents who’d like to encourage their kids to be altruistic and take action, Lori has some key advice. “Talk to your kids often about their qualities that make them special, and use that as a tool to show your kids that everyone’s different, and if we were all the same the world would be a boring place… Always put yourself in someone else’s shoes before you think, do or act.”

8 Ways to Light Up Your Marriage

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Hanukkah is an ideal time to rededicate yourself to your marriage.

(By Rabbi Shlomo Slatkin)

A Jewish home is likened to the Holy Temple, so Hanukkah is an ideal time to rededicate yourself to your marriage. It can be a daunting task. Where do you even begin? But like the miracle of oil demonstrates, sometimes a little act goes a long way.

Here are eight action steps you can take this Hanukkah to light up your marriage and create miraculous results.

1. Look into each other eyes. Life can be hectic and we don’t often make the time to have that meaningful connection that we once had when we could truly bask in each other’s presence. Taking the time to gaze into your partner’s eyes is a refreshing reminder, “Oh, it’s you! Where have you been all this time?” The deep intimate connection you can instantly experience by looking into each other’s eyes will surely reignite the flame of a seemingly stale relationship.

2. Travel. Create a sense of adventure and excitement in your relationship by visiting new places together. Take a break from your surroundings and experience the possibility that you can live in a completely new reality. Traveling is a great way to recharge your relationship. Besides providing much needed time away, it returns you refreshed and invigorated and hopeful that you can establish new patterns that avoid you from getting sucked back into the humdrum of everyday living. You need not travel across the ocean. Even a short overnight trip will do the job.

3. Revisit a place where you used to date. Revisiting a physical place where you have fond memories is another way to return back to the time where you once felt the spark in your relationship. By returning to that place and remembering those positive experiences, you can actually relive in your mind and heart what happened.

4. Take a class together. Besides spending time together, learning something new is a great way to liven up a relationship. When the brain learns something new, it not only creates

new neural pathways, it also brings about more joy and excitement. Now, do it together with your spouse and the positive energy is compounded. It also provides a fresh new experience that you can share together.

5. Go out to dinner. Even if a vacation is not always feasible, treat each other to a special dinner out of the house. Go to your favorite restaurant and enjoy each other’s company. Especially for couples with small kids, it is nice to have a break where you can feel like lovers and not just parents.

6. Celebrate your spouse. Make the time to really show your spouse how great you think they are. More than just an appreciation, flood them with positive energy and enthusiasm. I often have couples do the flooding exercise where they encircle their spouse and profess their admiration. The admiring spouse shares three physical characteristics, three behaviors, and three qualities they like about their spouse. They face their spouse, who is sitting down, share one item, encircle their spouse and continue the process until they are finished. With each successive comment they raise their voice and excitement level. They then shout out a global affirmation of why they like their spouse so much. This exercise really changes the energy in the room and the relationship and allows the spouse on the receiving end to truly feel cherished.

7. Surprises. Surprises are a great way to liven up a relationship and interrupt the monotony. It is often the unexpected, not the actual action, that can reinfuse the passion and anticipation we so often crave. It could be something as simple as surprising your spouse at work and taking him/her out for a cup of coffee that can create the thrill that once swept you off your feet.

8. Appreciations. Hanukkah is a time for thanking G-d for all of the miracles that He did for us. It is no coincidence that the light of appreciation can push away a lot of darkness in a relationship. Once couples start sharing what is good about each other on a regular basis, they begin to shift their attention to what’s right about their marriage and begin to see more and more good. Resentment dissipates and love intensifies. Taking a few

http://www.aish.com/authors/117324678.html

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minutes every day to share what you appreciate and why will do wonders for you relationship.

Add these lights to your relationship and illuminate the dark winter months ahead.

In Jersey City, A Remarkable Kindness

Owners of four kosher markets come together to rebuild Moshe Ferencz’s grocery store. (By Emuna Braverman)

I was reading an article the other day and I couldn’t stop crying. It was so moving.

You’re probably imagining what it was about – children in trouble or battling a potentially fatal disease or addiction or abuse or all of the above, a Holocaust survivor’s tale or a similar tale of tragedy.

But I was actually reading about a grocery store – and it wasn’t the current price of paper towels (exorbitant due to the run on them) that had me in tears. In fairness the story begins with last year’s terrorist attack in Jersey City. And certainly that horrific event is enough to provoke an intense response, but it was the tale of the actual grocery store that captured my imagination and my emotions. In the aftermath of the attack, Moshe Ferencz, the owner of the kosher grocery store, was mourning his wife, Leah Mindel, and his cousin, Moshe Deutsch, who were killed, and he was in no position to think about his store.

But others were. And not just others in the area, but others in the supermarket business. Owners of four large kosher markets banded together to help rebuild; or more accurately to build something even bigger and better. Without asking for any payment, and with the generous donation of time and labor and supplies from those in the refrigeration business, in lighting, in glass, in store fixtures – you name it, a new store, bigger and better – Olive Branch – rose from the ashes.

No one counted who was giving the most money. No one worried about competition. No one worried about payment or accolades. No

one worried about taking time away from their own businesses or their families.

This one Jew had lost so much, this one Jew had sacrificed for the Jewish people – and we would sacrifice for him in return. In the Jewish version of the old Jack Benny joke about “Your money or your life”, the Talmud suggests that this can be a real choice, that some people are so attached to their financial resources, they can’t part with them.

But this was not the story of the owners of these markets. The chips were down and they didn’t even have to think about it. “We knew we would never be able to fill the loss of life, but we would give him something that would help him to go forward,” explained Chesky Kauftheil from Evergreen, one of the participating markets, in a Mishpacha magazine article.

It’s true that they couldn’t fill the loss, but they could provide new life – to the owner and to the store. And they did! One of my daughter’s is always saying “Mi k’amcha Yisrael – Who is like your people Israel!” Nothing illustrates this idea better than the preceding story where Jews, with nothing to gain and perhaps even something to lose, went out of their way to help their brother, to give life back to him, to provide him comfort and to renew his hope.

I don’t know about you, but that makes me cry.

Halachot of Asara Betebet (Darke Abotenu)

READING THE TORA ON 'ASARA BeTeBET

If the fast of Asara BeTebets were to fall on Shabat, one would be required to fast, as the verse states "Be'eşem hayom hazé (Yehezkel 24:2), indicating that the fast must be conducted on the exact day it falls on. This is opposed to Tish'a BeAb, which, if it falls Shabat, is pushed off to the next day.

When the fast occurs on 'Ereḥ Shabat, as opposed to a regular weekday, Moroccan

Daily halacha

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Jews do not read the Tora portion of Vayhal Moshé that is normally read at Shaharit.17"

Nevertheless, the prevalent custom nowadays is to read the Tora at Minha of 'Ereb Shabat,18 Kadish is not said after this reading, rather, the Tora is returned to the hekhal, followed by Ķadish and the Amida.

17. The holiness of Shabat is already present in the world from haşot of Friday. Therefore, in honor of Shabat we do not read any sup- plementary parashiyot. This is the opinion of Agur, who quotes Shibolé HaLeķet in Bet Yosef ($550). HaMal-akh Refael Berdugo (Torot Emet, 550:3) writes that the custom of Moroccan Jewry is to follow Agur. See Ribi Yosef Berdugo in Shufré DeYosef (Tish'a BeAb, S5) and Ribi David 'Obadia (Nahagu Ha'Am, Fasts, $4) who quotes Torot Emet. See also the notes of Ribi Abraham 'Amar s"t (Magen Abot, p. 411) in the name of Ribi Dabilişki, who is of the opinion that this custom should be upheld by those who have it. Ribi Yişhak Raşabi s"t writes that certain Yemenite com- munities do not read this Tora portion either (see Shulhan 'Arukh HaMeķuşar).

18. Although this custom is mentioned in the above sources, it appears that it was not prev- alent in all communities. Ribi Refael Barukh Toledano (Ķişur Shulḥan 'Arukh, $497:6) writes to read the Tora at Minha on 'Ereb Shabat. Furthermore, when Shufré DeYosef and Nahagu Ha'Am do mention it, they do not write that this is what was practiced, but simply quote what they found written in Torot Emet. After discussing the matter with Ribi Shelomo Dayan s"t (author of Ateret Shelomo), and others, it was unanimously agreed that the custom to not read the parasha is not the prevalent one, and one should indeed read from the Sefer Tora at Minḥa when the fast of 'Asara BeTebet falls on a Friday. Ribi David Banon s"t mentions that he was in Morocco in the late 1990s when the fast fell on 'Ereb Shabat, and Ribi Shim'on Suissa s°t ruled to read from the Tora. He further mentioned that if the tefila would be at Minha Gedola, tefilin would also be worn. Ribi Da- vid Pereş s't (Caracas, Venezuela) and Ribi ´Amram Assayag s"t (Chief Rabbi of Toronto) both add

that their communities also read from the Sefer Tora at Minha.

Daf Yomi Masechet Pesahim (Daf Notes)

The Evil Eye

The Gemara states that one is forbidden to spread out a lost article that he is watching when he has guests because when the guests see the article being displayed, they may be envious and they will cast an evil eye on the article.

One must wonder why one should be concerned of someone else’s jealousy, especially if it is said: and the rotting of the bones is jealousy. Why should one be concerned that someone else’s envy will harm his belongings and property?

We find that the gentile prophet Balaam, when blessing the Jewish people, declared, how good are your tents, Yaakov, your dwelling places, O Israel. The Gemara states that Balaam saw that every Jewish tent was aligned in a way that no one could see inside his neighbors’ tent. Besides for the issue of privacy, there was another dimension to this blessing. Balaam had an evil eye, and Balaam wished to curse the Jewish People with his influence. By casting an evil eye on a neighbor, one is essentially influencing his Jewish friend with the character of Balaam, and this is detrimental to one’s well-being. For this reason one should avoid casting an evil eye on someone else, and one must also be careful to avoid allowing others to cast an evil eye on himself or on his possessions.

Burning the Chametz and the Evil Inclination

The Gemara states that Rabbi Yehudah maintains that chametz must be disposed of by burning it. It is well know that chametz is an allegory for the Evil Inclination. When one is faced with a strong temptation to sin, it is not sufficient to shrug off the temptation. One must

Daf yomi

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actually eliminate the temptation. How is this best accomplished? The Gemara offers us the secret. HaShem created the Evil Inclination, and He created the Torah as its antidote. If one sees “the disgusting one,” i.e. the Evil Inclination, who attempts to seduce him to sin, he should drag the Evil Inclination into the Study Hall, and there the Evil Inclination will be consumed by the fire of Torah study

Chametz and Liberation

The Gemara states that Rabbi Yose HaGlili maintains that regarding the Exodus from Egypt, the prohibition of consuming chametz was only in effect for one day. This is based on the juxtaposition of the verse that states: no chametz shall be eaten to the verse that states: today you are leaving Egypt. This teaches us that regarding the 14 For general use, after its time. Exodus from Egypt, they were only prohibited from eating chametz for the day that they left Egypt.

One must wonder what relevance this teaching has to the present. Does it really make a difference if the Jewish People were prohibited from eating chametz upon liberation?

The answer to this question is the essence of the Exodus and the festival of Pesach that we celebrate to commemorate our liberation. It is well known that chametz symbolizes the Yetzer Hara. The Jewish People were not merely enslaved physically in Egypt. Rather, they had reached the nadir of depravity, and there was almost no hope for them to be liberated. HaShem had compassion on His beloved nation and redeemed them with His outstretched hand and His Mighty Arm. The forces of evil were vanquished, and the entire universe was liberated on the first official Pesach in history.

What better way to commemorate this momentous day than to prohibit the Jewish People from eating chametz? When we abstain from chametz, we are reflecting on our victory over the Yetzer Hara. This victory allows us to serve HaShem with love, and experience every year the true liberation from the forces of evil.

Interesting Midrash (from Torah Tots)

Crying Over You

There is a lot of crying going on in this Parsha, with our heroes crying on each others necks at every turn. But these teary eyes are crying for more than we think they are.

When Yosef reveals himself to his brothers, first he cries tears of joy; but this bawling soon turns to tears of sadness and foreboding, knowing that he has officially ushered in the 400 year Egyptian exile, only the first of many that will befall the Jewish people.

When Yosef and Binyamin cry, they weep over the destruction of the sanctuaries that would be built in their respective territories in Eretz Yisrael: Yosef weeps over the two Bate Mikdash’ (Temples) that will stand in Binyamin’s portion of Yerushalayim, and Binyamin weeps over destruction of the Mishkan (Tabernacle) in Shiloh, in the portion of Joseph’s son Efrayim.Yosef also weeps for the Ten Shvatim (Tribes) that will be exiled and scattered among the nations.

Upon the arrival of Yaakov in Mitzrayim, Yosef heads out on his chariot to greet his Father. Of course, Yosef falls on his father Yaakov’s neck and weeps excessively. Yaakov, however, does not immediately fall upon Yosef’s neck, nor does he kiss him or cry, because he is in the middle of reciting the prayer Shema. Of course, he wants to kiss and hug Yosef, but he waits until he finishes the Shema. Just imagine Yaakov's dedication to Hashem! He hasn't seen his beloved son for 22 years but he still refuses to interrupt his prayer!

Kid’z Korner (Revach) The Translation Of The Torah

King Ptolemy of Egypt had heard that the Jews possessed the Torah, the five books of Moses that contained much wisdom and excellent laws.

Kidz Corner

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He desired to have this Torah translated into Greek so that he, too, might learn its contents.

He decided to prepare a wonderful gift for the Jews so he ordered his artisans to fashion a table of gold, two gold vases, two silver ones, and two golden cups. He carved exquisite figures upon them and he studded them with 5,000 gems of various sizes. The king personally supervised the construction and when it was finished he was very pleased.

The king placed these presents in a chest and he wrote a sealed letter to Eleazar, the High Priest, which he entrusted to the hands of his loyal servant, Aristeas. The servant arrived in Jerusalem and he delivered to Eleazar the presents and the letter, which read as fol-lows: "Ptolemy, King of Egypt, sends Eleazar, the High Priest, peace!

"As I have heard that you Jews possess an excellent law, I therefore beg of you to send me 72 of your wise men who understand the Torah, in order that they may translate it for me into the Greek language. In gratitude for your friendly consideration, please accept the gifts that I am sending you with my servant Aristeas."

The Priest Accepts

When the High Priest received the letter and presents from Aristeas, he was elated and rejoiced exceedingly. He said to the king's servant, "I beg of you, please remain here for several days while I choose the 72 wise men who will return with you to Egypt."

Aristeas remained in Jerusalem viewing the sights. He was honored by being permitted to view the services in the Temple when the priests officiated. He was so impressed that he wrote a long letter to the king describing the scenes. He described the long gowns that the priests wore, which covered their bodies down to the ankles. He described the altar upon which the priests ascended to offer the sacrifices, the pure marble that covered the floors and the sparkling spring waters that washed the floors continuously.

Part of the letter read as follows: "The sincerity and zeal of the priests is indescribable. Not a word was spoken as they did their work, realizing that it was holy work. I was privileged to see Eleazar, the High Priest. His robe was magnificent; its hem was ringed with golden bells that chimed beautiful melodies as he walked. On his chest was the plaque of law,

studded with 12 scintillating diamonds, encased in solid gold. I was overawed by its majesty and beauty. From there I viewed the city, its walls and fortifications. In every street I found gardens and vineyards and thousands of sheep and cattle roaming the fields. Israel is truly a prosperous nation and a blessed people, dwelling in the protection of their G-d. Lucky are the people who possess such a G-d."

The Sages Are Chosen

Eleazar, the High Priest, chose 72 of the sages of Jerusalem and he presented them to the king's servant and he said to him: "Treat the men with respect and grant them whatever they may request of you. After they are through with their translation, let the king not detain them even one day."

Eleazar continued, "If I did not consider the blessings that the translation of the holy Torah can bring to all humanity, I would not permit these sages to depart from here. My soul is entwined with theirs and only with the greatest of reluctance do we part from each other."

Greeted By The King

Aristeas and the sages arrived in Alexandria, Egypt. The king and a large multitude of people turned out to greet them. A parade was held in their honor and when they arrived in the king's palace the king greeted them and gave them his blessing.

"Have you brought the Torah scroll with you?" the king asked.

"Here it is," they answered.

They took out the sefer Torah that was encased in a golden mantel and was inscribed in golden letters. As they unrolled the parchment, the king noted the beautiful penmanship and the fine texture of the parchment as each part was sewn onto each other. He was impressed and awed as he regarded it. He blessed the 72 sages and also the High Priest and he bowed before them seven times. He clasped the hands of each sage and said: "Today is the happiest day of my life. I will not forget it"

The Banquet

The king then ordered a magnificent feast to be held in honor of the sages. He invited all the, ministers, officials and leaders of the country to participate in the festivities. Because they were

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strangers the Jewish sages sat apart, for that was the custom in Egypt.

Before the banquet began, one of the sages arose and offered the following prayer:

"Eternal Father in heaven, bless King Ptolemy and may everything that he undertakes meet with success. Bless also his wife, his children and his friends."

"Amen," answered all the other sages. Then the musicians began playing and an enjoyable evening was had by everyone.

The Questions

At the conclusion of the festivities, the king turned to the sages and said, "I have heard that you possess wisdom and knowledge, therefore I would like to ask you many questions and by your answers I will confirm whether you are as clever as people claim.

Inasmuch as you are 72 sages, I will therefore address a question to each of you, during the next seven days - a total of 72 questions."

"Ask, your majesty, and we will answer you to the best of our ability," they replied.

The King Questions The Sages

Ptolemy, King of Egypt, had requested of Eleazar, the high priest in Jerusalem, that he send sages to his country to translate the Torah. The high priest complied by sending 72 sages. They were wined and dined and then the king put to them 72 questions, to test their wisdom.

The first question the king asked was, "What shall a king do to make his rule successful so that he can reign all of his life in peace and happiness?"

The first sage replied, "He should serve G-d and walk in the path of righteousness, reward the good and punish the wicked."

The second question was, "What shall a person do to succeed in life?"

"A person must realize that G-d knows all of his intentions and actions. He can hide nothing from Him. Therefore, if he gives charity, helps the poor and is kind to his fellowman, G-d is sure to reward him with success."

"How can a person increase his goodness and happiness?"

"Let all of his efforts be turned towards helping his fellowman."

"How shall a ruler punish those who slander him?"

"By being merciful and patient with them."

"How can a king triumph over his enemies?"

"By having a powerful army ready and prepared to do battle at a moment's notice. But he should be discreet in using the army. He should carry a big stick but speak softly."

"What is the best thing for us in this life?"

"We must realize that G-d is supreme over all creations and He controls the destinies of all mankind. Therefore, we should pray to Him every day to make our life better."

"What should a man do when misfortune comes upon him?"

"He should pray to G-d to give him strength to endure the trouble. He should console himself with his reflection that there isn't a man on earth who doesn’t meet with misfortune.”

Continues To Question The Sages

The king continued to question the sages. "When do we reveal our true strength of character?"

"In misfortune," was the reply.

The king and all the wise men of the court were impressed with the Jewish sages. "Truly the wisdom of G-d resides in their hearts," they said. "Lucky are the people who follow in their Torah, they will be blessed all their days."

The king blessed the sages and provided lodging for them in his palace. "Tomorrow, I have more questions to ask," he said.

The Second Day

On the second day, the king made a grand feast and he again began questioning the sages.

"How can we always remain truthful?" the king asked.

"We must begin to realize how disgraceful lying is."

"What should a person always think about?"

"The goodness of G-d and His kind bounty to all of His creations."

"How can a man develop patience?"

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"He must reflect that the life of a man is full of suffering."

"What should a king avoid?"

"He should avoid graft and only associate with the righteous. "

"What is the most difficult thing for a king?"

"To master himself."

"How can we silence those who slander us?"

"By doing good."

"How can we acquire a good name?"

"By dealing kindly with one's fellowmen."

"To whom shall we do good?"

"First to our parents, our family, our friends and then to fellowmen."

The King Is Overawed by the Sages

As the king continued to question the sages he became more overawed by their brialliance.

"Truly the voice of G-d speaks through them," he said.

"How can one drive away a care?" the king asked.

"You must look for social intercourse with people," was the reply.

"How can one guard oneself against anger?"

"By reflecting on the consequences."

"How can a stranger gain respect?"

"By being modest and upright."

"Which of our works endures forever?"

"The works of righteousness."

The king continued questioning the Jewish sages for seven days. Every sage had his chance to answer a question. At the conclusion of the questioning, the king arose from his throne and thanked the wise men of Israel for their sagacious advice. He gave each sage three measures of gold and he assigned to each a servant to wait upon him.

Placed In Separate Houses

The following day the king ordered his servant Aristeas to take them to an island outside the city and lodge each of them in a separate house.

When this was done, the king requested the wise men begin their translation of the Torah. He

provided them with food and drink and he locked the doors behind him.

G-d placed the same thoughts in the mind of each of the sages and they wrote the same explanations. After 72 days they sent for the king and they gave him their scrolls bearing the translation of the Torah. He compared them all and he saw that they agreed in every way. The king then ordered his carpenters to build an ark and he placed the scrolls in it, to preserve it for future generations.

The following day he sent the sages home with many gifts and he sent along a casket of gold for Eleazar, the high priest.

Chéma Israel, Hachem Elokénou, Hachem est Un

Après s'être dévoilé à ses frères, Yossef leur demanda de vite amener leur père auprès de lui. Quelques jours plus tard, Yossef attela son char royal et partit accueillir Yaacov avinou. Lors de cette rencontre, il tomba au cou de son père et pleura. Rachi zal explique que le verset est au singulier car seul Yossef laissa exprimer ses sentiments, Yaacov, quant à lui, récitait le Chéma Israël. De nombreux commentateurs s'interrogent face au comportement de Yaacov.Cela fait 22 ans qu'il pleure la disparition de son fils bien aimé.Il n'a jamais réussi à en faire son deuil et maintenant que ce moment tant espéré est arrivé, il fait le Chema? De deux choses l'une, si c'était l'heure de la lecture du Chéma, pourquoi Yossef ne s'est-il pas arrêté lui aussi pour faire cette mitsva? Et si ce n'était pas le moment exact, alors pourquoi Yaacov n'a-t-il pas embrassé son fils d'abord et récité le Chéma ensuite?

Le rav Itshak Yéroham explique au nom de l'ancien Machgiah de Pognovitch Rav Yehezkel Levinstein zal la paracha de la manière suivante. Il parait fort probable que Yaacov avinou avait déjà lu le Chéma mais cette rencontre provoqua sa relecture. En effet, lorsque celui-ci vit son fils Yossef, habillé

Pour Les Francophones

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en prince d'Egypte, l'accueillir et lui rendre les honneurs dignes des plus grands rois, il comprit en un instant. Tous les événements qui bouleversèrent sa vie depuis 22 ans avaient pour unique but d'accomplir le décret qu’- Hachem avait annoncé à Avraham avinou bien des années auparavant: " Sache que ta descendance sera étrangère sur une terre qui n'est pas sienne. Elle sera asservie et opprimée pendant quatre cents ans." Or, normalement, un peuple assujetti est contraint d'aller chez son maître les mains et les jambes attachées avec des chaînes de fer. Mais pour éviter les souffrances et les humiliations à ces Tsadikim, Hachem élabora un scénario incroyable afin de faire descendre Yaacov et sa famille dignement. Ainsi, les rêves de Yossef, la haine de ses frères, la vente, la famine… chaque détail de cette histoire était un maillon pour arriver à ce résultat: que le début de l'exil de notre peuple soit le plus doux possible. Lors de ce happy end au milieu des plaines égyptiennes, notre ancêtre revit tout le film des événements défiler devant ses yeux, puis il les recouvrit de sa main droite pour proclamer au monde entier: "Ecoute Israël, Hachem est notre Di-u, Hachem est Un".

La Torah, à travers la vente de Yossef, est venue nous apprendre qu'il n'y a pas de hasard. Même les situations les plus illogiques et les plus anodines sont en fait les mailles d'une histoire et amènent chacun de nous vers des destinations précises. Derrière ce grand décor se cache un Metteur en Scène qui organise et amène chaque acteur là où Il désire. Voilà un des sens des mots "Hachem est Un". Il n'existe aucune réalité qui échappe à Sa volonté et qui ne provienne pas de Lui. Avec ce regard sur l'Histoire, nous pouvons comprendre de nombreux événements qui semblent inexplicables. Par exemple, pourquoi Yossef raconta-t-il ses rêves à ses frères pour provoquer ainsi leur jalousie? Pourquoi a-t-il dit du Lachon Ara sur eux à son père sans même vérifier au préalable la véracité de ses constatations? Comment nos ancêtres ont-ils pu vendre leur frère tel un vulgaire esclave? Comment n'ont-ils pas reconnu Yossef en Egypte, alors qu'il ressemblait à Yaacov comme deux gouttes d'eau, etc. A travers toute cette intrigue, la

Torah a voulu nous montrer un exemple du comportement d'Hachem. En lisant l'histoire de Yossef et ses frères, chacun peut constater combien la main du créateur est active malgré Sa grande discrétion.

Nous devons savoir que nos vies ressemblent à cet épisode. Chacune de nos rencontres, de nos réussites ou chacun de nos échecs est le fruit d'un projet divin très complexe. Le hasard n'existe pas sur cette Terre. Tout juif possède un parcours qui lui est bien spécifique ainsi que des objectifs qu'il doit accomplir. Même si nous vivons parfois des moments difficiles pendant lesquels tout semble illogique, nous devons nous souvenir de cette leçon et ne jamais désespérer car bientôt viendra le temps où tout deviendra clair pour nous. Chacun comprendra pourquoi il est passé par là, pourquoi lui est il arrivé telle ou telle chose, pourquoi telle tentative n'a pas abouti, etc. Alors nous imiterons Yaacov avinou et nous proclamerons tous haut et fort qu'Hachem est Un. Mais d'ici là, nous devons essayer de faire au mieux pour accomplir ce qu'Hachem attend de nous. Il faut profiter de chaque jour pour accomplir Sa volonté afin d'être les acteurs qui dévoileront au Monde qu'Hachem est le seul Di-u. Alors qu'il nous aide a sanctifier son nom chaque jour et qu'Il envoie le Machiah très rapidement, amen ken yéhi ratson. Dans cette attente, à bientôt, mes bien chers amis...

Le prix de nos Plaintes

Nous vivons dans cette avant-dernière paracha du sefer Béréchit la fin de l'épopée des avots. Toute la famille de Yacov est descendue en Egypte, accomplissant ainsi la prophétie dévoilée à Avraham alav achalom. Même si cet exil aboutira à un lourd esclavage de 210 ans, pour l'instant la situation est tout autre. Yossef dirige la première puissance économique mondiale. Les enfants d'Israel sont accueillis de la plus belle manière qui soit.

Comme nous l'avons déjà dit, la Torah n'est pas un livre d'histoires. Chaque mot, chaque événement possède un grand nombre d'enseignements. Pourtant, il est rapporté lors de la rencontre entre Yacov et Pharaon un

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dialogue qui semble vide de sens."Quel âge as-tu?"Demanda Pharaon frappé par l'apparence du tsadik. "J'ai cent trente ans, peu nombreuse et mauvaises furent les années de ma vie, je n'ai pas atteint la longévité de mes pères." Quel message devons-nous retirer de ce texte?

Dans leur commentaire sur ce passage, les Baalé Tosfot citent le midrach suivant: "Lorsque Yacov répondit à Paraon, Akadoch Barouh Hou proclama: Je t'ai sauvé d'Essav et de Lavan, Je t'ai rendu Dina et Yossef, et tu décris tes années comme mauvaises. Je jure que je vais compter les mots qui sont sortis de ta bouche et je vais t'enlever une année par mot. Ton père a vécu 180 ans, tu vivras 147 ans."Nos sages nous expliquent que même si la réponse de Yacov ne compte que 25 mots, il faut ajouter les huit mots de la question de Pharaon afin d'atteindre les 33 ans annoncés par le midrach. Puisque c'est l'air fatigué et triste qui entraîna l'étonnement du roi d'Egypte, même cela fut reproché au tsadik.

Voila la leçon terrifiante de cette rencontre. La Torah nous enseigne que même si un homme a les épreuves de Yacov avinou, il n'a pas le droit de se plaindre. Et plus encore, il doit paraître souriant et heureux!Comment est-ce possible? Pouvons-nous rester insensibles aux événements qui nous arrivent? Le machgia'h de notre yéchiva rav Yossef Bentata chlita répondit à ces questions en ces termes: Nous devons savoir que chacun possède la vie qui lui convient le mieux. Hachem nous envoie exactement ce dont on a besoin: rien n'est laissé au hasard. Notre famille, notre parcours scolaire, nos rencontres… Chaque détail a été choisi afin de favoriser notre évolution spirituelle. Même nos problèmes ont été évalués et distribués avec une grande précision. A tel point que le Schla Akadoch zrouto yagen alénou disait que si chacun prenait une feuille et écrivait tout ce qui n'allait pas dans sa vie, si on s'amusait à prendre les papiers de tout le monde et qu'on demandait à chacun de choisir la liste qui le dérangeait le moins, on verrait chacun prendre sa propre feuille. Car le monde est ainsi fait. Hachem a taillé un costume sur mesure à chacun. Le problème, c'est qu'on passe notre temps à regarder la vie de nos

amis, les enfants de nos voisins…et on s'imagine que ce serait mieux si on avait telle ou telle chose...

Un homme peut ainsi perdre de nombreuses années de sa vie à remettre en question sa femme, son travail, sa situation au lieu de remercier le créateur pour tout ce qu'il possède. De plus, lorsqu'un homme se plaint, cela signifie qu'il subit une injustice, qu' Hachem ne se comporte pas avec lui comme il le mérite. Or le midrach nous montre que dans un cas comme celui- ci, le Beth Din d'en haut ouvre ses dossiers et vérifie s'il n'y a pas d'erreur ou d'oubli. Si sa requête est fondée, on le paie sur le champ. Mais si on s'aperçoit qu'il se plaint pour rien et qu'en plus il bénéficiait de nombreux bienfaits qu' Hachem lui avait offerts, la justice divine donne à cette personne de quoi se plaindre et lui retire ce qui avait été octroyé. A l'inverse, celui qui remercie Hachem pour tous les bienfaits qu'Il lui procure, alors, mesure pour mesure, on lui fournit d'autres possibilités de le remercier.

Ceci, mes amis, n'est pas du moussar ou de la Hassidout! C'est la véritable vision du monde. Celle qui peut offrir à chacun le paradis sur Terre. Car c'est en prenant conscience des richesses que l'on possède que nous pourrons être vraiment heureux et réaliser à quel point notre vie est parfaite. Bien entendu, afin d'arriver à ces niveaux, il faut effectuer un travail quotidien. Il faut apprendre à remercier sur chaque chose, chaque détail de notre journée. Le rav Arouch Chlita conseille à chacun de prendre un carnet et d'inscrire chaque jour tous les bienfaits qu'Hachem lui a faits. Ne pensez pas qu'il s'agit de philosophie! Des centaines de personnes ont vu des miracles en prenant sur eux de remercier Hachem chaque jour. Certains ont guéri de maladies incurables, d'autres ont eu des enfants après de longues années...

Voila peut être pourquoi la paracha Vayigach tombe souvent pendant la période de Hanoucca. Nous avons remercié Hachem pendant huit jours pour les miracles qu'Il a attribués à nos ancêtres. Cette paracha nous incite à continuer de louer le créateur pour tous les miracles qu'Il nous procure. Ainsi

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remplirons-nous nos vies de la joie qui a été la nôtre pendant cette fête de hanoucca et nous transformerons chaque jour de semaine en jour de fête.

(Rav Yonatan Gefen)

Yosef, Segundo al Mando La parashá comienza con Iosef revelándose ante sus hermanos. Les informa que no deben sentirse culpables por lo que hicieron, porque Di-s estaba guiando los eventos que los llevaron a esa increíble situación. “Di-s me ha enviado antes de ustedes para asegurar su supervivencia en la tierra y para sustentarlos con gran abundancia” (1).

El rol de Iosef era asegurar el bienestar físico de la familia de Yaakov durante su estadía en Egipto. Más adelante en la parashá, la Torá comenta que la responsabilidad de asegurar el bienestar espiritual de la familia en Egipto fue de Yehudá, quien llegó antes que sus hermanos para establecer yeshivot (lugares de estudio de Torá) (2). Esta división de roles entre Iosef y Yehudá estableció un patrón para la historia judía: Iosef es el facilitador que debe pavimentar el camino en gashmiut (el aspecto físico), y Yehudá es el Rey que lidera al pueblo judío en rujaniut (el aspecto espiritual). Esta relación surge de los roles respectivos del Mesías ben Iosef (3) y del Mesías ben David (4). El Mesías ben Iosef luchará las guerras, destruyendo a nuestros enemigos y pavimentando el camino para que el Mesías ben David construya el Tercer Templo. Un aspecto importante del rol de Iosef es que es en esencia un rol secundario: su tarea es posibilitar la posición de Yehudá como rey. De hecho, un breve análisis del tiempo de Iosef en Egipto muestra que Iosef era muy apto para un rol de número dos: primero se volvió líder de la casa de Potifar, por debajo de Potifar; luego ascendió a una posición similar en la prisión, por debajo al director de la prisión. Finalmente asumió el rol de virrey en Egipto, por debajo de Paró. Este patrón indica el rol de Iosef como número dos,

el posibilitador. Una persona fácilmente podría creer que este rol es insatisfactorio; ser siempre segundo ante otra persona es un desafío importante para el carácter de una persona. Un aspecto clave de la grandeza de Iosef es su voluntad a aceptar con alegría su rol de facilitador.

Dos de los más famosos descendientes de Iosef enfrentaron un desafío similar para aceptar un rol secundario, pero respondieron a él drásticamente diferente: en la porción de la próxima semana, Vayejí, Yaakov alude a esas dos personas: advierte la grandeza de Efraím por Yehoshúa, su futuro descendiente. Sin embargo, también ve proféticamente que Jereboam, uno de los reyes más malvados de Israel, emergería de Iosef. Ambos tenían el potencial para seguir el ejemplo de Iosef de ser importantes facilitadores, pero sólo uno tuvo éxito, mientras que el otro fracasó rotundamente. ¿Por qué tomaron caminos tan diferentes?

La fama de Yehoshúa se debe principalmente a haber sido el devoto alumno de Moshé. En muchas ocasiones Yehoshúa mostró sumisión a su maestro. La Torá lo describe como el asistente de Moshe (5), y los rabinos explican que le llevaba las toallas a la casa de baño y que se levantaba temprano todas las mañanas, elegía el maná más grande y se lo daba a Moshe (6). En el estudio de Torá, se dedicaba a entender y emular a su maestro, a tal grado que el Talmud Yerushalmi dice que hasta en cosas que no había oído de Moshé, su propio razonamiento se correspondía con lo que se le había dicho a Moshé en el Sinaí (7). Yehoshúa estaba absolutamente satisfecho con su rol de segundo bajo Moshé, y no se sintió disminuido por su posición, sino que por el contrario, ésta lo elevó a alturas increíbles.

De hecho, el Midrash nos dice que fue el mérito de la sumisión de Yehoshúa a Moshé lo que lo llevó a ser el líder de la nación judía. “Di-s le dijo a Moshé: Yehoshúa te sirvió constantemente y te dio mucho honor. Llegó temprano a tu casa de reunión para acomodar las sillas y poner las alfombras. Dado que te sirvió con todo su poder, merece servirle a Israel” (8). Yehoshúa aceptó felizmente su rol

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de número dos y, consecuentemente, alcanzó la posición máxima de líder de Israel.

El otro pariente de Yosef al que se alude en Vayejí, Jereboam, también tuvo la oportunidad de emular a su distinguido ancestro y aceptar una posición de facilitador, pero fracasó rotundamente. En el Libro de Reyes, vemos que inicialmente era un hombre recto y un erudito de Torá (9). Di-s decidió que el reino de Israel se dividiría en dos como castigo para el Reino de David (10), y envió al profeta Ajiya para darle a Jereboam el Reino Norte, que consistiría en la gran mayoría de Israel. Más aún, Ajiya le prometió que si seguía en el camino de la Torá tendría gran éxito. Sin embargo, también le señaló que el reinado de Jereboam era s