Parsha with Rabbi David Bibi

625 episodes — Page 8 of 13

Joining Heaven and Earth - LeShem Yichud - Terumah

Feb 15, 202452 min

Mishkan, Balance, Access & Unicorns - Terumah

Onewho disregards the truth of Midrash is a heretic; one who regards Midrash asliterally true is a fool!  Thinking inRosh Hodesh Shabbat prayers      שֶׁתַּעֲלֵנוּ בְשִׂמְחָהלְאַרְצֵנוּ וְתִטָּעֵנוּ בִּגְבוּלֵנוּ, וְשָׁם נַעֲשֶׂה לפָנֶיךָ אֶתקָרְבְּנוֹת חוֹבוֹתֵינוּ, תְּמִידִים כְּסִדְרָם וּמוּסָפִים כְּהִלְכָתָם. אֶתמוּסְפֵי יוֹם הַשַּׁבָּת הַזֶּה, וְיוֹם רֹאשׁ הַחֹדֶשׁ הַזֶּה, נַעֲשֶׂהוְנַקְרִיב לְפָנֶיךָ בְּאַהֲבָה כְּמִצְוַת רְצוֹנָךְ     Look at twoconcepts  Mishkan . Mikdash  We mourn loss  But do weunderstand what we lost ?  I would like todiscuss two concepts   Access   Balance   And, Do I makea difference      And one otheridea, I would like you to think about in light of current events and what theMikdash and even the remnant the Kotel HaMaarivi means      The Beis Hamikdash was meant toserve Goyim as well as Jews, as the pasuk states, ki beti bet tefila yikareilechol ha’amim; My house shall be called a house of prayer for all the nations(Yeshaya 56:7).      This sentiment was expressed byShlomoh Hamelech in his public prayer whereby he dedicated the Beis Hamikdash,'…and also to the gentile who is not from Your people Israel and who comesfor the sake of Your Name from a distant land. When they will hear of Yourgreat Name, Your powerful hand and Your outstretched arm and come to pray inthis house,      You will hear from Heaven, theplace of Your abode, and do whatever the gentile requests of You, so that allthe nations of the Earth will know Your Name and fear You (Melachim I 8:41-43).     I learned from my Rabbi thatbased on this when B’Y come to pray, sometimes the answer is no, but because ofKing Solomon’s prayer when a goy comes and cries out to Hashem, then Heavensheeds his plea.      We’ll come back to this at theend         Also noted Iwould like to speak about   Unicorns   Chantelle veryinto unicorns  Ketuba Unicornand Lion         40 some oddyears ago  Wrote Shortstory in Rhyme   Chantelleillustr

Feb 13, 202455 min

The Hugging Cherubs and Dancing With My Wife - Terumah

 דַּבֵּר֙ אֶל־בְּנֵ֣ייִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה        Eben Ezra The words ve-yikchuli (that they take for Me) is similar to the form surah elai (turnin to me) (Jud. 4:18). Surah elai means turn from your place and come tome. Ve-yikchu li has a similar connotation. It means let him take fromwhat he owns and give it to me. The same is true of Fetch me (kechi li),I pray thee, a little water (I Kings 17:10).     But if we look at the words   Vyikchu Li   They should take me         וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁוְשָׁכַנְתִּ֖י בְּתוֹכָֽם׃     That I may dwell among(within) them: It does not say'within it,' which means that the place that God will sanctify todwell there is within the children of Israel that encircle the Tabernacle withfour banners.            TheDifference Between The Gentile and Jewish View of The Cherubim  TheTalmud quotes in the name of Rav Katina that when the Jews came up for thepilgrimage festivals, the priests would pull back the curtain in the BeisHaMikdash and show them that the Cherubim (one of which had masculine featuresand one of which had feminine features) were embracing one another. The priestswould say: “See how beloved you are before the Almighty, like the love of amale and female.” [Yoma 54a]     TheGemara continues [Yoma. 54b], Reish Lakish stated that when the Gentilesinvaded and entered the Holy of Holies, they saw the Cherubim embracing likeman and wife and they brought them out to the street and mocked. “These Jewswhose blessing is a blessing and whose curse is a curse, look at what theyoccupy themselves with in their Holy of Holies.” They debased Klal Yisrael andridiculed them for this perceived impropriety. This, Chazal interpret, is themeaning of the pasuk: “All who once respected her, disparage her, for they haveseen her disgrace (ervasah, literally ‘her nakedness’)” [Eicha 1:8].  [TheRishonim in tractate Yoma ask a very interesting question: The Cherubim werenot always embracing. They were only embracing when the Jews 'did the Willof the Almighty”. Their embrace mirrored how G-d felt toward His people. WhenHe loved them, they embraced; when G-d was angry with His people, they wereseparate. The Rishonim ask that when the Gentiles came into the Beis HaMikdashto destroy it, the last thing we would expect to find was the Cherubimembracing. They should have not even have been looking at one another! Why werethey apparently mirroring G-d’s Love for us at that moment?     TheRishonim answer — at that point the destruction (Churban) had happened already.G-d’s Wrath was already spent. The Temple had already been destroyed. 'Nowlet’s make up.” Thus, even while the walls were still burning, the Cherubimwere embracing again. They were back in love.]  Why,in fact, do we have in our Holy of Holies the image of a husband and a wifeengaging in an embrace? This is something that the Gentiles could notunderstand. They mocked it. They used it to make us a laughing-stock.     Howdo WE understand this? The interpretation is that the Cherubim are like thefamous Rorschach inkblot test. Psychologists and psychiatrists take blotches ofink that come out in random form and ask patients to tell them what they see.What a person “sees” says everything about what he is, where his thoughts are,where his values are, where his mind is.  TheCherubim were Rorschach tests. They were a man and a woman embracing in aloving and adoring fashion. What is that? Is that pure or impure? Is it holy orprofane? The answer is — it is all in the eyes of the beholder. A Gentile looksat that and has impure thoughts. There is only one thing that happens when aman and a woman are in such an embrace and it is very far from being holy.Therefore, to the Gentiles it was the biggest demonstration of an incongruity.“How incongruous!” they mocked, “to have such imagery in the Holy of Holies.”     Butto Klal Yisrael, the embrace between a husband and wife does not have to beimpure and profane. It can be the holiest of acts. The mitzvah of onah (havingconjugal relations with one’s wife) of a Torah scholar is specifically on thenight of the Sabbath, the holiest day of the week. If one would ask anuntutored mind “On the holiest day of the week in what activities should aTalmid Chochom engage?” the secular or non-Jewish perspective would be thatmarital relations would be the last thing one should do on such a day.     Thisis the difference between Jews and the nations of the world who destroyed ourBeis HaMikdash. To us, the embrace of the Cherubim represented exactly what theHoly of Holies is all about — holy intimacy. This is what Kedusha[hol[holiness]all about: There is no aspect of human existence that can’t beelevated a nd can’t be made holy. This is symbolic of everything else in life.  RabbiAki

Feb 12, 202415 min

Tu Bishvat Deder at Edmond Safra Synagogue with Yehi Ratzons and Segulot 5784

Please email or whatsapp for a copy of the  Tu Bishvat Booklet of Yehi Ratzons and Prayers 5784

Jan 25, 20241h 43m

Pharoah and the Avoda Zara of Egypt - BeShalach

Jan 24, 202447 min

Would the Sea Split for Me? BeShalach

Jan 23, 202414 min

Faith in Man or G-d ? BeShalach

Jan 22, 20246 min

Tefillin to Leave Egypt - Whats the Connection?

Jan 21, 202413 min

Lighting Up The Night - Bo

Jan 19, 202436 min

Controlling Time Controlling Fate - Bo

Jan 16, 202455 min

Leaving Your Comfort Zone with Your Dog - Bo

In Memory of צבי מנחם בן דבורה Howard Silverman Z'L   Rabbi Asher Abittan - Asher Haham ben Meir Haham ZS'L   David Mizrahi - David Ben Sarah Z'L   Uncle Hymie Gindi - Haim Ben Victoria Z'L  וּלְכֹ֣ל ׀ בְּנֵ֣י יִשְׂרָאֵ֗ל לֹ֤א יֶֽחֱרַץ־כֶּ֙לֶב֙ לְשֹׁנ֔וֹ לְמֵאִ֖ישׁ וְעַד־בְּהֵמָ֑ה לְמַ֙עַן֙ תֵּֽדְע֔וּן אֲשֶׁר֙ יַפְלֶ֣ה יְהֹוָ֔ה בֵּ֥ין מִצְרַ֖יִם וּבֵ֥ין יִשְׂרָאֵֽל׃ but not a dog shall snarl at any of the Israelites, at human or beast—in order that you may know that יהוה makes a distinction between Egypt and Israel./Exodus.11.7 וְאַנְשֵׁי־קֹ֖דֶשׁ תִּהְי֣וּן לִ֑י וּבָשָׂ֨ר בַּשָּׂדֶ֤ה טְרֵפָה֙ לֹ֣א תֹאכֵ֔לוּ לַכֶּ֖לֶב תַּשְׁלִכ֥וּן אֹתֽוֹ׃ {ס} You shall be holy people to Me: you must not eat flesh torn by beasts in the field; you shall cast it to the dogs.

Jan 14, 202415 min

Moses asks Hashem to Explain Bad Things VaEra

 It isnearly impossible to understand what the Torah is trying to teach us by simplyreading an English translation. There’s so much nuance and detail within theselection of each Hebrew word which include the intrinsic properties of the word chosen.While in English, a word has a meaning, which we can look up in the dictionary,in Hebrew, using Lashon HaKodesh, each word is a combination of the buildingblocks of creation made up of the Hebrew alphabet where even the letters chosenfor the words convey a message.    AlthoughHashem is one, and never changing, our perception of G-d varies on our end, andalthough in English, we might see the translation of God as the Lord or the Creator,in Hebrew, the specific name conveys much more than a synonym for Hashem.    Wesee this in the opening verse of this week’s portion where we translate to” andGod said, and he says to Moses I am God”. But without looking at the word theTorah uses denoting speech, and without looking at the word or the name usedfor G-d, we really miss so much.    Untilthis point the Torah has told us that G-d spoke to Moses, I believe, 18 timesAnd each of those times it uses the verb, AMAR.    Theopening verb use this portion is in the form DABER,. What’s the differencebetween these two forms? The former (AMAR) denotes, a soft language, while thelatter (DABER) denotes a harsh language. if one pays attention to thisthroughout the Torah, examining which form of the verb is used to denotespeech, one can then understand so much more of the context, And of the deepmessage being conveyed to us by the Torah.    Evenmore than the differences in the verb, ‘to speak’, is what we learn based onthe name of God, which is used in the verse. The opening words denote a harshspeech and G-d is called ELOKIM. This is the name of God which denotes anaspect of judgment. Contrast this with the latter part of the first verse whichdenotes soft speech and uses the name HAVAYA, which denotes mercy.    Thereare many more names that are used and things change when letters are added toone of the names, for example HAELOKIM modified ELOKIM in many ways.     Thisclass explores the names, the numerical values of the names and the messagefrom the Torah to us in a single verse, which can help us at least on anintellectual level deal with many of the difficulties we face in life. We sayon an intellectual level because it is very difficult often on an emotionallevel to override emotions with intellect even though it’s probably somethingwe should try to do.    Manylessons come to us through the fulfillment of the commandments, as ordered bythe Torah. We can always say that we are doing this, or we are fulfilling thatcommandment, because we were simply told to do so, but on a practical levelthere is tremendous value in trying to understand what lies below the commandto perform a specific action. Every action has a purpose that extends beyondthe commandment itself, often to inspire us, to teach us, and then to allow anaction below to cause a reaction above. We have to realize that God infusedwithin each of us a tremendous power; where our actions below impact the Cosmosabove.    Wesee this also, in the stories that the Torah brings to us. Heaven forbid, weshould ever look at the Torah as a storybook, or a history book. These storiesalso have tremendous and deep underlying concepts and messages, and all of theactions that our forefathers did, which are described in these stories causereaction which we would feel many years later. This is part of the secret ofwhen the rabbis tell us that Ma’aseh Avot, Siman Labanim - the actions of theforefathers are a sign for their children. The most famous is Abraham going toEgypt because of the famine and arriving there with nothing, Sara is attacked andprotected and a short time later, Abraham and Sarah joined by Lot depart with tremendouswealth. In the same manner, his descendants will eventually leave Egypt withtremendous wealth, and just as Sara was protected, the women will be protectedeven during the difficult years of the Egyptian enslavement.     Inthis class we see how the actions of Joseph Impacted the family hundreds ofyears later and how the stories we hear are so much deeper when we begin topeel away the layers.    Wealso explore the five negative forces released into the world, which gave powerto the primordial snake, which are represented by the five final letters of theHebrew alphabet which we refer to as MANSAPACH. Negative forces represent theinitial failures from Adam to the age of the flood to the generation of the towerof Babel and, and the veil which led to the destruction of Sodom and finally culminatinginto the descent into the crucible of Egypt.     Inother classes, we explore how each of the forefathers tried and mitigated someof the negative power of each of the letters. This was done by Ab

Jan 10, 202448 min

Why Cover Your Eyes for Shema VaEra

Rabbi Frand quotes The Sanzer Rebbe, zt”l, so once said that this isthe meaning of a universally practiced custom.    The Gemara in Brochos says that Rabbi Yehudah HaNasi put his hands over his eyes when he read Krias Shema. That is the way everyone reads Shema Yisrael. Why do we do it that way? The Sanzer Rebbe explains it is for this very reason. It symbolizes our inability to perceive the fact that the Midas HaDin and the Midas HaRachamim all come from the same source.   We can’t see the Attribute of Mercy being the ultimate source of bad things that happen to us. Therefore, we cover our eyes: I can’t see how this could possibly be good. I can’t see it – but I believe it!   If we look back at Jewish history, this is even harder to believe than personal life experiences which may trouble us.     On the national scale, the things thatKlal Yisraelhave endured aremind-boggling. They are hard for the human mind to understand.   Therefore, when we recite Krias Shema, we need to cover our eyes, because many times in this world, we simply cannot see the unification to which we are testifying – thatHashem Elokeinu Hashem Echad, that it all stems from the same Midas HaRachamim.  

Jan 9, 202411 min

What qualifies Moses to Lead? VaEra

 This then was the resume of Moshe Rabbeinu. He qualified for Jewish leadership because he had the preeminent quality required of a Jewish leader – the ability to empathize with the suffering of the Jewish people. RABBI FRAND  Rav Simcha Zissel    Rav Yonosan Eibeshutz,   The Shela”h HaKadosh    Rav Matisyahu Solomon z’sl who passed away last week after serving 25 years as mashgiach ruchani (spiritual supervisor) of Beth Medrash Govoha, in Lakewood, and who was a close student of Rav Simcha Zissel.       ידאֵ֖לֶּה רָאשֵׁ֣י בֵית־אֲבֹתָ֑ם בְּנֵ֨י רְאוּבֵ֜ןבְּכֹ֣ר יִשְׂרָאֵ֗ל חֲנ֤וֹךְ וּפַלּוּא֙ חֶצְרֹ֣ןוְכַרְמִ֔י אֵ֖לֶּה מִשְׁפְּחֹ֥ת רְאוּבֵֽן:   טווּבְנֵ֣י שִׁמְע֗וֹן יְמוּאֵ֨ל וְיָמִ֤ין וְאֹ֨הַד֙וְיָכִ֣ין וְצֹ֔חַר וְשָׁא֖וּל בֶּן־הַֽכְּנַֽעֲנִ֑יתאֵ֖לֶּה מִשְׁפְּחֹ֥ת שִׁמְעֽוֹן:   טזוְאֵ֨לֶּה שְׁמ֤וֹת בְּנֵֽי־לֵוִי֙ לְתֹ֣לְדֹתָ֔ם גֵּֽרְשׁ֕וֹןוּקְהָ֖ת וּמְרָרִ֑י וּשְׁנֵי֙ חַיֵּ֣י לֵוִ֔ישֶׁ֧בַע וּשְׁלֹשִׁ֛ים וּמְאַ֖ת שָׁנָֽה:   יזבְּנֵ֥י גֵֽרְשׁ֛וֹן לִבְנִ֥י וְשִׁמְעִ֖י לְמִשְׁפְּחֹתָֽם:   יחוּבְנֵ֣י קְהָ֔ת עַמְרָ֣ם וְיִצְהָ֔ר וְחֶבְר֖וֹןוְעֻזִּיאֵ֑ל וּשְׁנֵי֙ חַיֵּ֣י קְהָ֔ת שָׁלֹ֧שׁוּשְׁלֹשִׁ֛ים וּמְאַ֖ת שָׁנָֽה:   יטוּבְנֵ֥י מְרָרִ֖י מַחְלִ֣י וּמוּשִׁ֑י אֵ֛לֶּהמִשְׁפְּחֹ֥ת הַלֵּוִ֖י לְתֹֽלְדֹתָֽם:   To 25    כהוְאֶלְעָזָ֨ר בֶּן־אַֽהֲרֹ֜ן לָֽקַח־ל֨וֹ מִבְּנ֤וֹת פּֽוּטִיאֵל֙ל֣וֹ לְאִשָּׁ֔ה וַתֵּ֥לֶד ל֖וֹ אֶת־פִּֽינְחָ֑סאֵ֗לֶּה רָאשֵׁ֛י אֲב֥וֹת הַֽלְוִיִּ֖ם לְמִשְׁפְּחֹתָֽם:    . ואםהוא משבט לוי, מה טוב ומה נעים שיאמרבשעת הזיווג פרשת בתי אבות הלוים המוזכריםבריש פרשת וארא (שמות ו, טז) מןואלה שמות בני לוי כל הפרשה, עד(שם כה) אלה ראשי אבות הלוים למשפחותם.וצריך ללמוד זה הפרשה בעל פה, כיאז אין לו נר. ויראו שניהם שיהיוידיהם נקיות, כי תמיד צריך להיות כלישל מים עומד לפני המטה, ויטלו ידיהםקודם תשמיש בשביל לקדש, וכן צריך ליטולאחר התשמיש כמבואר בבית יוסף ובשלחן ערוךסימן ד' (ח):  

Jan 8, 202410 min

Vaydaber Vayomer - Speech - Vinegar and Honey VaEra

Jan 7, 202412 min

Hashem wants to be your neighbor - Shemot

Jan 3, 202453 min

The mystery of the name -I shall be as I shall be - Shemot

Jan 1, 202450 min

Batya who was she really? Shemot

Dec 31, 202352 min

VaYechi Yaakov - Jacob Never Died

Dec 28, 202353 min

The Scecret to Long Life from 5783 Vayechi

Dec 28, 20237 min

Gathering sparks in exile Vayechi

Dec 24, 20239 min

Sefirot Amidah Yosef and Yehuda VaYigash

 בָּרוּךְ אַתָּה יְקוָק, אֱלֹקינוּ וֵֽאלֹקי אֲבוֹתֵֽינוּ, אֱלֹקי אַבְרָהָם, אֱלֹקייִצְחָק, וֵֽאלֹקי יַעֲקֹב. הָקל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא, אֵל עֶלְיוֹן,גּוֹמֵל חֲסָדִים טוֹבִים, קוֹנֵה הַכֹּל, וְזוֹכֵר חַסְדֵּי אָבוֹת, וּמֵבִיאגוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַֽהֲבָה:Love 13   Echad One and Names   13+13 = 26 Havaya   Colors    מֶֽלֶךְ   עוֹזֵר   וּמוֹשִֽׁיעַ   וּמָגֵן:   Instead of paraphrasing Rabbi Kaplan, I thought it importantto quote him directly as this is such an incredible lesson, I doubt there is asingle person who would not benefit tremendously,   He writes: The first paragraph in the Amidah concludes withfour words that are designated to bring Hashem closer to the worshiper. These fourwords are 'Melech - King, Ozer - Helper, Moshia - Rescuer, and Magen -Shield,'  Whereas in the first part of this paragraph we relate toHashem in a general manner, here we develop our personal relationship with Him.These four words are the key to the entire Amidah. If one says them correctly,one is left in a perfect spiritual space for the rest of the service. Even ifone has said the first parts of this paragraph without proper concentration, ifthese four words are said properly, they will bring the worshiper to such acloseness to Hashem that the rest of the Amidah will be perfect. Let us look atthese four words in detail.  The first word is 'King' (Melekh). We begin bylooking at Hashem as our king and at our relationship to Him as that of asubject to a king. A king is far away, in his capital city, in his palace. Ifyou want something from the king, you must send him a formal request, and itgoes through his staff, his ministers, his secretary. Then, if you are lucky,after a few months you may get a reply. Therefore, when we address Hashem asKing, we see Him as majestic but distant. Help is available from him, but notclosely available.  In the next word, we address Hashem as 'Helper'(Ozer). Now we see him as much closer than a king. A 'helper' issomeone whom we can readily approach. He is a friend whom we know we can  always call on and who always will make himself available.Therefore, when we call Hashem 'Helper,' we realize that we can callon Him at any time and He will be there for us. This is a relationship  much closer than that to a king. In saying this word, we arebeginning the process through which we draw closer to Hashem. Third, weaddress Hashem as 'Rescuer' (Moshia). Again, a rescuer is much closerthan a helper. A rescuer is someone who is available to save you when you aredrowning in a river; he is right there to jump in and pull you out. A helpermay have the best intentions in the world, but if he is not close to you at alltimes, he cannot save you when you are in danger. Therefore, when we speak toHashem as our 'Rescuer,' we see Him as being available whenever weneed Him, ready to rescue us in an instant. We recognize that Hashem is alwaysclose enough to help us, even when we are in imminent danger. Thus, therelationship of Rescuer is much closer than that of Helper. This word brings usyet a step closer to Hashem.  Finally, we speak to Hashem as our 'Shield'(Magen). A shield is even closer than a rescuer. A shield can help even when anarrow is flying at me and there is nothing else that can stop it. When the arrowis flying, there is no time for even the rescuer to intercept it. The shieldmust be there in place—right in front of me. Thus, when I address Hashem as my'Shield,' I can feel Him right in front of me. Hashem is all aroundme, surrounding me like a suit of divine armor. I am totally aware of Hashem'sprotective power, surrounding me on all sides. I feel that I am being protectedby Hashem, so that nothing in the world can harm me.  Thus, in the four words 'Melech - King, Ozer -Helper, Moshia - Rescuer, and Magen - Shield,' we become more and moreaware of Hashem's closeness. First we see Him as a benevolent but distant king,then as a willing helper, then as a nearby rescuer, and finally, as an immanentshield. In these four words, we make the transition from viewing Hashem as aremote transcendental force to seeing Him as a protector who is closer than theair around us.  The one person who reached the level where he couldconstantly see Hashem as his shield was Abraham. Hashem had told him, 'Donot fear, Abram, I am a shield to you' (Gen. 15:1). From that time on,Abraham had a constant perception of Hashem as his shield. He was always awareof Hashem being very close to him, surrounding him and protecting him on a mostimmanent and direct level…. Of all the levels of relationship to Hashem, thelevel of shield is the closest. Here we see Hashem close enough to us to stop evena flying bullet. This was the level attained by Abraham, and at this point inthe Amidah, we aspire to it.  Even unaware of the danger and oblivious to even callout for help, Hashem is there protec

Dec 19, 202349 min

Elokim and Havya, Din and Mercy, Joseph and Judah - Vayigash

Dec 17, 202356 min

Diminishing Lights - Hanukah. The Lesson of Bet Shamai

Dec 14, 202316 min

Kabbalah 101 Hanukkah 36

Dec 12, 20231h 0m

Hashem is with me. How Yosef survives. Vayesheb

Dec 8, 202311 min

Dreams and Interpretations - VaYeshev

Dec 6, 202351 min

Yaakob Taking on His Brothers Role - VaYishlach

Nov 30, 20231h 1m

Dina Going Out To Save The Soul of Rabbi Akiva Vayishlach

Nov 27, 202311 min

Working for my bread. VaYishlach

Nov 26, 20238 min

Hashem, Let’s make a Deal VaYesse

 Jacob then made a vow, saying, “If God remains with me, protecting me on this journey that I am making, and giving me bread to eat and clothing to wear, Genesis.28.20    Ohr HaChaim The proper explanation of what Jacob said is that he was prepared to conduct himself in such a way that G'd would consent to associate His name with him even during his lifetime.    R' Bachya Yaakov wanted to teach his future offspring that the time to make vows is when one finds oneself in difficulties one does not know how to extricate himself from. Although, as a general rule, the Torah frowns on the making of vows, when a person vows due to finding himself in distress this is perfectly permissible. 

Nov 24, 202318 min

Overcoming Esav through Yosef and Mordechai - VaYesee

 וַיְהִ֕י כַּאֲשֶׁ֛ר יָלְדָ֥ה רָחֵ֖ל אֶת־יוֹסֵ֑ף וַיֹּ֤אמֶר יַעֲקֹב֙אֶל־לָבָ֔ן שַׁלְּחֵ֙נִי֙ וְאֵ֣לְכָ֔ה אֶל־מְקוֹמִ֖י וּלְאַרְצִֽי׃  After Rachel hadborne Joseph, Jacob said to Laban, “Give me leave to go back to my ownhomeland.     כאשר ילדה רחל אתיוסף WHEN RACHEL HAD BORN JOSEPH — after the birth of him who was to becomeEsau’s adversary (Genesis Rabbah 73:7) — as it is said (Obadiah 1:18) “And thehouse of Jacob shall be a fire, and the house of Joseph a flame and the houseof Esau for stubble“. Fire (Jacob) that has no flame (Joseph) has no effect ata distance. Therefore, when Joseph was born Jacob put his trust in the HolyOne, blessed be He, and wished to return home (Obadiah 1:18).     Rashi explainsthat Rikvah had sent Devorah to get Ya’akov to tell him it was safe to comeback as she had promised. And Yishak sent two servants     Rashi explains that she was therebecause Rebecca was fulfilling a promise she made to Jacob 36 years earlier. Asher son was departing to Charan,she told him, “I will send for you and bring you from there [and bring youhome].”5 Sending Deborah to her son was her way of keepingher promise to send for him and bring him home.   The Medrash (Esther Rabba 7:9) tells us that it is areference to a conversation that occurred between Mordechai and the servants ofthe King. The King’s servants asked Mordechai, why do you refuse to bow down toHaman especially in light of the fact that your ancestors bowed down before theancestors of Haman? Mordechai asked, 'Which of my ancestors bowed downbefore the ancestors of Haman?' The King's servants replied, 'Did notyour ancestor Yaakov bow down before Eisav his brother, who was Haman’s ancestor?'Mordechaianswered, 'I am descended from Binaymin and when Yaakov bowed down beforeEisav, Binyamin was not yet born and he did not bow down before any human allhis days... Just as my forefather did not bow to Eisav, I who hail from thetribe Binyamin ('ish yemini') will not bow to his descendanteither.'    TheGemara in Megilla (17a) teaches that Yosef disappeared from his father fortwenty-two years 'mida k'neged mida,' corresponding to the twenty-twoyears that Yaakov did not honor his parents while he was in Lavan's house. (The Gemara in Megillah 16b teaches thatYaakov was not punished for the fourteen years he spent learning in YeshivasShem V'Ever as Rabba said in the name of Rav Shmuel Bar Marta 'The studyof Torah is greater than honoring parents' - see also Shulchan Aruch YorehDeah 240:13) 

Nov 23, 202319 min

Hashem wants Kindness VaYesse

Nov 22, 202311 min

Eliphaz Esav Amalek and Respecting Parents VAYESSE

Nov 19, 202356 min

Changing the Future via The Channel to Answered Prayers - Toledot

Nov 14, 202322 min

Kislev How to Make Miracle Happen - Toledot

Nov 12, 202318 min

Where was Isaac at his mothers funeral - What really happened at the Akeudah?

Reposting as requested 

Nov 9, 202357 min

Buying from Others or Inheriting from Hashem - Chaye Sara

Nov 5, 202313 min

Angels Michael Gabriel Rephael and Abraham Vayera

Oct 30, 202351 min

Partners with Hashem Vayera

Oct 30, 202311 min

Not knowing where you are going - Lech Lecha

And Hashem said to Avram, “Go (to) (for) yourself, from your land, from your birth place, from your father’s house, to the land that I will show you. (Breishit 12:1)  Go,yourself,' A hint to him, 'When you will be 100 years old (30+20+30+20), then I will make you a great nation.' For then Isaac will be born. Baal HaTurim  G'd did not tell Abraham if he was meant to set out on his journey immediately or if he should wait till He would specify the exact location He wanted Abraham to move to. This ambiguity was part of the test to which G'd subjected Abraham. G'd also hintedthat He would show Abraham the whole of the land of Israel by broadening his field of vision, etc, as we know from 13,14: 'lift your eyes from where you are and look northward, southward,eastward, and westward. Or_HaChaim

Oct 26, 202310 min

Abraham, Sarah and Pharaoh Gilgul Adam, Chava and the Snake - Lech Lecha

Oct 23, 202355 min

Imagination, Wives, Wealth, Boxes and Angels - Lech Lecha

Oct 22, 202315 min

If the animals can get along, why can’t we ? Noah

Oct 20, 202311 min

Why Has Hashem Forced Us Into a Situation Where We Are Running To Do Chesed? Shabbat and Noah

Oct 17, 202351 min

Achdut Unity - Keneset Yisrael -Noah and Moses

Oct 17, 202311 min

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