What is the difference between the crying Yosef does with Benjamin, as opposed to his crying with his other brothers? Why does Benjamin merit to have the Divine Presence in his portion? What is the secret of the silence of Benjamin, Yosef, Rochel and Esther? Why do Yosef and Benjamin cry about the destruction of the temples and the tabernacle?
Find out in this week's Parsha Podcast.
Running time: 24:07
Showing posts with label Rochel. Show all posts
Showing posts with label Rochel. Show all posts
Friday, December 21, 2012
Thursday, November 22, 2012
Vayetzei - Synthesis of Opposites
What is the significance of the contrast between Rebecca coming to Israel to marry Isaac, as opposed to Jacob going to Charan to marry Rachel and Leah? Why is it as 'hard' for Hashem to create matches between men and women as it is for Him to split the sea? Why did Jacob remove the rock covering the well and push it down into the earth? What does the rock represent? What is the 'wondrous work' that we thank Hashem for after we use the facilities?
Find out in this week's Parsha Podcast.
Running time: 24:09
Find out in this week's Parsha Podcast.
Running time: 24:09
Wednesday, November 2, 2011
two articles and audio on Cheshvan
I recently wrote two different articles with the same theme that appeared in two different places, be'H. The first appeared on Aish.com, and the second will be appearing in the Beltway Buzz magazine of DC. Much of the BB version is found in the podcast on Parshas Noach.
You will notice that they both start and end the same (basically).
Click here for an audio version of this, with many added pieces of information not included in either of the written versions, nor in the podcast on Parshas Noach.
Here is the Aish.com version:
The Bitter Month
Cheshvan is when darkness reigns, yet growth begins deep beneath the surface.
The current Hebrew month, Cheshvan, is classically referred to as Marcheshvan, the prefix of which is the word mar. In Hebrew, this word means “bitter,” which our Sages connect to the fact that there are no special occasions that occur in this month. Even Av, the month when we mourn the destruction of the two Holy Temples, is not referred to as “bitter,” because the sad days of the year offer us an opportunity for introspection, to contemplate where we have gone wrong. Thus, both the festive days and the negative days can be used to connect to spirituality. A month that is bereft of any significant days, even sad days, is more bitter than anything, because there are no moments that arise to give us pause.
It is significant to note that the original name of this month was not Marcheshvan. This Babylonian name was adopted when the Jews went through the 70-year exile between the first and second temples. The original Hebrew name for the month was Bul, which denotes the idea of “drying up,” as the leaves begin to decay with the approach of Autumn.
Clearly, the month of Marcheshvan, or Bul, as its name suggests, is a month of darkness and decay. Indeed, the biblical Book of Kings cites Bul as the month when King Solomon completed the construction of the first Temple – though the dedication did not take place until a year later, in the Hebrew month of Tishrei. What is the deeper significance of this, and what can we learn from it?
Two Key Events
If we search further, we find two other events that occurred in the month of Cheshvan. The first was the flood in the times of Noah. The flood began on the 17th of Cheshvan, and the waters receded by the following year on the 27th of Cheshvan, allowing Noah and the other inhabitants of the ark to disembark. Interestingly, one explanation of the name Bul is that it stems from this month as the beginning of the rainy season in Israel; it is thus connected to the word mabul, flood – an overabundance of rain.
It is significant to note that the flood was originally intended to begin on the 11th of Cheshvan. However, Methuselah passed away, and thus the flood was delayed in deference to the seven-day period of mourning that followed his death.
The second important event that occurred in Cheshvan seems unrelated at first glance. This was the death of Jacob's wife Rachel, as well as the birth of Benjamin, which occurred on the 11th of Cheshvan. It was precisely the same day as Methusaleh's death, the very day that flood had originally been slated to begin. As there are no coincidences in the Torah, we must ask: What is the connection between these two events, and what do they reveal about the essence of the month of Cheshvan?
In thinking about what the matriarch Rachel and her son Benjamin stand for, respectively, we can see that Rachel represents the Jewish people in exile, and Benjamin represents the completed state of the Jewish people in the Land of Israel. Rachel spent her entire life outside of Israel, and passed away just as Jacob and his family entered the holy land. As our Sages tell us, her spirit accompanied the Jewish people as they went into Babylonian exile, and it is she who cries for her children in exile until the final redemption comes.
In contrast, Benjamin is the last son of Jacob, the twelfth of the tribes, whose birth marks the completion of the people of Israel. He is also the only son of Jacob that is born in Israel, and thus represents the Jewish people's perfected state in the land of Israel. This is further underscored, as the Ramchal explains, by the fact that Saul, the first king of the Jewish people, came from the tribe of Benjamin. Furthermore, the miracle of Purim, which immediately preceded the return of the Jews to Israel and the building of the Second Temple, was brought about through the vehicle of Mordechai and Esther, who came from the tribe of Benjamin.
Deep Hibernation
Exploring further, we see that the very death of Rachel resulted in the birth of Benjamin. This would correspond to the idea that the exile itself is that which births the redemption. The descent into darkness creates the potential for the future light.
This theme can be seen in the flood, as well. Although the world in its previous state came to an end, at the same time, there was a new beginning which was being sown in the person of Noah. The very passing of Methusaleh opened the curtain for Noah to assume leadership of the next generation. The death of the previous order gave rise to a new potential for growth.
Now we can explain the essence of the month of Cheshvan, as brought to light by the events that occurred in this month. Cheshvan is a time that is “bitter,” for there seems to be no opportunities for growth and spiritual connection. It is a time of deterioration, as the leaves wither and the world enters a state of deep hibernation. And yet, it is also a time when the rains begin, when the potential for future growth is being sown. It is a time when spiritual darkness reigns, yet when spiritual growth begins deep beneath the surface. It is the moment when Rachel passes on, when all seems bleak, when the darkness of exile closes in; and it is the moment of the birth of Benjamin, the seed of the Jewish people's perfected state, which is sown in that very darkness.
Cheshvan begins the extended time span between the last festival, Sukkot, and the next, Passover. In the meantime, the spiritual seeds planted during the Jewish month of Tishrei begin to take root – to be watered and to grow, finally appearing and bearing fruit in Nissan of next year.
The message of Cheshvan is that despite the darkness, and even because of the darkness, there is future growth that awaits us. We have the opportunity to nurture that right at this moment. It is now that we gather the seeds from the holidays of the month of Tishrei, plant them, and carefully water them through the winter months. With God's help, we will soon marvel at the beautiful spring bounty that we merit to cultivate.
The Beltway Buzz version:
The current month, Cheshvan, is often referred to as Marcheshvan. In Hebrew, the prefix mar means bitter, and our sages teach us that it is called bitter because no special occasions occur this month. Even Av, the month when we mourn the destruction of the two temples, is not referred to as bitter, because the sad days of the year offer us an opportunity for introspection--to contemplate where we have gone wrong in our relationship with Hashem. Thus, both the festive days and the negative days can be used to connect to spirituality. A month that lacks any significant days--even sad days--is especially bitter, because there are no occasions that give us pause.
One could ask, “Why would Hashem give us a month that seems to be so spiritually desolate, with no opportunities for connection? Is there any merit to be found for this month? What is the proper spiritual approach to Cheshvan?”
To answer this question, let us turn to a midrash in פיסקא דרב כהנא פיסקא ל, which does not seem to be related to our discussion. The Torah commands us to observe the three festivals--Pesach, Shavuos and Succos. The second day of Pesach is the start of a 50-day count leading up to Shavuos, thus connecting these two holidays. Similarly, the midrash points out, there is a separate holiday that is connected to Succos. It is Shmini Atzeres, which might be considered the eighth day of Succos, but is actually a separate holiday
The midrash goes on to explain that just as Shavuos is 50 days after Pesach, Shmini Atzeres should have been 50 days after Succos. However, because the rainy and cold season in Israel begins immediately after Succos, Hashem saw fit to have the Jewish people celebrate Shmini Atzeres immediately after Succos, instead of bothering them to return 50 days later during the cold winter months.
The midrash explains this with an analogy: There was once a king whose children lived in many different locations--some of them, near his palace; others, in very distant lands. After the children visited him, when it came time to leave, the king had two distinct approaches, depending on the child. Those who lived nearby were allowed to leave without further ado, as they would surely return soon, because the journey was not difficult. But those who lived far away were asked to stay an additional day, for their distance would discourage them from returning quickly.
During the spring, when Pesach occurs, we are like the children who live nearby. Hashem lets us return home right after Pesach, for He knows it will be an easy to return to the Beis Hamikdash for Shavuos. However, during the winter, we are like the children who live far away and whose journey is more difficult. Thus, Shmini Atzeres is not delayed; rather, it immediately follows Succos.
In order to understand this midrash on a deeper level, we need to focus on how the calendar works. We generally think of the year as a span of 12 (and sometimes 13) months. However, a year is also two units of 6 months each that parallel each other. We have the 6 months from Nissan through Elul, and then we have the 6 months from Tishrei through Adar. We find a clear connection between Pesach and Succos, which occur on the 15 of Nissan and Tishrei, respectively. The Gemara notesin Succah 27A that the Torah uses the phrase ”חמשה עשר”--the 15th day of the month—in referring to both Pesach and Succos. This common phraseology is used to create a parallel between those two holidays. The deeper sources also speak of a connection between Tu b'Av and Tu b'Shvat, which occur on the 15th day of the fifth month of each set of 6 months.
If we examine the character of the 6 months that begin with Nissan, and contrast that with the character of the 6 months that begin with Tishrei, we see a cyclic pattern. The months from Nissan to Elul may be seen as a time of spiritual growth and natural closeness to Hashem. This is reflected in the warm and pleasant weather, as well as in the longer days, which are naturally conducive to that spiritual level. In contrast, the months from Tishrei to Adar represent the opposite expression of the spiritual cycle, when the challenges in spirituality are greater and when there is a natural distance from Hashem. This is reflected, as well, by the cold, rainy, and shorter days, which make it more challenging to connect spiritually.
If we were to consider which part of the year is greater, we might be inclined to say that it is the spring and summer period, which is a time of more obvious growth. In truth, however, the deeper growth occurs when that very growth is challenged. To be positive and upbeat when one is in a good mood is natural. To maintain a positive outlook when the going gets rough is much harder. It is a greater testament to one's emotional strength.
In light of this, we can explain the essence of the month of Cheshvan. It is, indeed, a bitter time, for there seem to be no opportunities for growth and connection to Hashem. It is a time of deterioration, as the leaves wither and the world enters a state of deep hibernation. And yet, it is also a time when the rains begin, when the potential for future growth is being sown. It is a time when spiritual darkness reigns, and when spiritual growth begins deep beneath the surface.
Cheshvan begins the extended time span between the last regel, Succos, and the next one, Pesach. In the meantime, the spiritual seed that we planted in Tishrei begins to take root, to be watered, and to grow--finally appearing and bearing fruit in Nissan of the following year.
The message of Cheshvan is that, despite the darkness, and even because of the darkness, future growth awaits us and we have the opportunity to begin to nurture it right at this moment. We now have the opportunity to gather the seeds we received from the holidays of the month of Tishrei, to plant them and carefully water them through the winter months. With Hashem's help, we will certainly marvel at the beautiful spring bounty that we have merited to cultivate.
You will notice that they both start and end the same (basically).
Click here for an audio version of this, with many added pieces of information not included in either of the written versions, nor in the podcast on Parshas Noach.
Here is the Aish.com version:
The Bitter Month
Cheshvan is when darkness reigns, yet growth begins deep beneath the surface.
The current Hebrew month, Cheshvan, is classically referred to as Marcheshvan, the prefix of which is the word mar. In Hebrew, this word means “bitter,” which our Sages connect to the fact that there are no special occasions that occur in this month. Even Av, the month when we mourn the destruction of the two Holy Temples, is not referred to as “bitter,” because the sad days of the year offer us an opportunity for introspection, to contemplate where we have gone wrong. Thus, both the festive days and the negative days can be used to connect to spirituality. A month that is bereft of any significant days, even sad days, is more bitter than anything, because there are no moments that arise to give us pause.
It is significant to note that the original name of this month was not Marcheshvan. This Babylonian name was adopted when the Jews went through the 70-year exile between the first and second temples. The original Hebrew name for the month was Bul, which denotes the idea of “drying up,” as the leaves begin to decay with the approach of Autumn.
Clearly, the month of Marcheshvan, or Bul, as its name suggests, is a month of darkness and decay. Indeed, the biblical Book of Kings cites Bul as the month when King Solomon completed the construction of the first Temple – though the dedication did not take place until a year later, in the Hebrew month of Tishrei. What is the deeper significance of this, and what can we learn from it?
Two Key Events
If we search further, we find two other events that occurred in the month of Cheshvan. The first was the flood in the times of Noah. The flood began on the 17th of Cheshvan, and the waters receded by the following year on the 27th of Cheshvan, allowing Noah and the other inhabitants of the ark to disembark. Interestingly, one explanation of the name Bul is that it stems from this month as the beginning of the rainy season in Israel; it is thus connected to the word mabul, flood – an overabundance of rain.
It is significant to note that the flood was originally intended to begin on the 11th of Cheshvan. However, Methuselah passed away, and thus the flood was delayed in deference to the seven-day period of mourning that followed his death.
The second important event that occurred in Cheshvan seems unrelated at first glance. This was the death of Jacob's wife Rachel, as well as the birth of Benjamin, which occurred on the 11th of Cheshvan. It was precisely the same day as Methusaleh's death, the very day that flood had originally been slated to begin. As there are no coincidences in the Torah, we must ask: What is the connection between these two events, and what do they reveal about the essence of the month of Cheshvan?
In thinking about what the matriarch Rachel and her son Benjamin stand for, respectively, we can see that Rachel represents the Jewish people in exile, and Benjamin represents the completed state of the Jewish people in the Land of Israel. Rachel spent her entire life outside of Israel, and passed away just as Jacob and his family entered the holy land. As our Sages tell us, her spirit accompanied the Jewish people as they went into Babylonian exile, and it is she who cries for her children in exile until the final redemption comes.
In contrast, Benjamin is the last son of Jacob, the twelfth of the tribes, whose birth marks the completion of the people of Israel. He is also the only son of Jacob that is born in Israel, and thus represents the Jewish people's perfected state in the land of Israel. This is further underscored, as the Ramchal explains, by the fact that Saul, the first king of the Jewish people, came from the tribe of Benjamin. Furthermore, the miracle of Purim, which immediately preceded the return of the Jews to Israel and the building of the Second Temple, was brought about through the vehicle of Mordechai and Esther, who came from the tribe of Benjamin.
Deep Hibernation
Exploring further, we see that the very death of Rachel resulted in the birth of Benjamin. This would correspond to the idea that the exile itself is that which births the redemption. The descent into darkness creates the potential for the future light.
This theme can be seen in the flood, as well. Although the world in its previous state came to an end, at the same time, there was a new beginning which was being sown in the person of Noah. The very passing of Methusaleh opened the curtain for Noah to assume leadership of the next generation. The death of the previous order gave rise to a new potential for growth.
Now we can explain the essence of the month of Cheshvan, as brought to light by the events that occurred in this month. Cheshvan is a time that is “bitter,” for there seems to be no opportunities for growth and spiritual connection. It is a time of deterioration, as the leaves wither and the world enters a state of deep hibernation. And yet, it is also a time when the rains begin, when the potential for future growth is being sown. It is a time when spiritual darkness reigns, yet when spiritual growth begins deep beneath the surface. It is the moment when Rachel passes on, when all seems bleak, when the darkness of exile closes in; and it is the moment of the birth of Benjamin, the seed of the Jewish people's perfected state, which is sown in that very darkness.
Cheshvan begins the extended time span between the last festival, Sukkot, and the next, Passover. In the meantime, the spiritual seeds planted during the Jewish month of Tishrei begin to take root – to be watered and to grow, finally appearing and bearing fruit in Nissan of next year.
The message of Cheshvan is that despite the darkness, and even because of the darkness, there is future growth that awaits us. We have the opportunity to nurture that right at this moment. It is now that we gather the seeds from the holidays of the month of Tishrei, plant them, and carefully water them through the winter months. With God's help, we will soon marvel at the beautiful spring bounty that we merit to cultivate.
The Beltway Buzz version:
The current month, Cheshvan, is often referred to as Marcheshvan. In Hebrew, the prefix mar means bitter, and our sages teach us that it is called bitter because no special occasions occur this month. Even Av, the month when we mourn the destruction of the two temples, is not referred to as bitter, because the sad days of the year offer us an opportunity for introspection--to contemplate where we have gone wrong in our relationship with Hashem. Thus, both the festive days and the negative days can be used to connect to spirituality. A month that lacks any significant days--even sad days--is especially bitter, because there are no occasions that give us pause.
One could ask, “Why would Hashem give us a month that seems to be so spiritually desolate, with no opportunities for connection? Is there any merit to be found for this month? What is the proper spiritual approach to Cheshvan?”
To answer this question, let us turn to a midrash in פיסקא דרב כהנא פיסקא ל, which does not seem to be related to our discussion. The Torah commands us to observe the three festivals--Pesach, Shavuos and Succos. The second day of Pesach is the start of a 50-day count leading up to Shavuos, thus connecting these two holidays. Similarly, the midrash points out, there is a separate holiday that is connected to Succos. It is Shmini Atzeres, which might be considered the eighth day of Succos, but is actually a separate holiday
The midrash goes on to explain that just as Shavuos is 50 days after Pesach, Shmini Atzeres should have been 50 days after Succos. However, because the rainy and cold season in Israel begins immediately after Succos, Hashem saw fit to have the Jewish people celebrate Shmini Atzeres immediately after Succos, instead of bothering them to return 50 days later during the cold winter months.
The midrash explains this with an analogy: There was once a king whose children lived in many different locations--some of them, near his palace; others, in very distant lands. After the children visited him, when it came time to leave, the king had two distinct approaches, depending on the child. Those who lived nearby were allowed to leave without further ado, as they would surely return soon, because the journey was not difficult. But those who lived far away were asked to stay an additional day, for their distance would discourage them from returning quickly.
During the spring, when Pesach occurs, we are like the children who live nearby. Hashem lets us return home right after Pesach, for He knows it will be an easy to return to the Beis Hamikdash for Shavuos. However, during the winter, we are like the children who live far away and whose journey is more difficult. Thus, Shmini Atzeres is not delayed; rather, it immediately follows Succos.
In order to understand this midrash on a deeper level, we need to focus on how the calendar works. We generally think of the year as a span of 12 (and sometimes 13) months. However, a year is also two units of 6 months each that parallel each other. We have the 6 months from Nissan through Elul, and then we have the 6 months from Tishrei through Adar. We find a clear connection between Pesach and Succos, which occur on the 15 of Nissan and Tishrei, respectively. The Gemara notesin Succah 27A that the Torah uses the phrase ”חמשה עשר”--the 15th day of the month—in referring to both Pesach and Succos. This common phraseology is used to create a parallel between those two holidays. The deeper sources also speak of a connection between Tu b'Av and Tu b'Shvat, which occur on the 15th day of the fifth month of each set of 6 months.
If we examine the character of the 6 months that begin with Nissan, and contrast that with the character of the 6 months that begin with Tishrei, we see a cyclic pattern. The months from Nissan to Elul may be seen as a time of spiritual growth and natural closeness to Hashem. This is reflected in the warm and pleasant weather, as well as in the longer days, which are naturally conducive to that spiritual level. In contrast, the months from Tishrei to Adar represent the opposite expression of the spiritual cycle, when the challenges in spirituality are greater and when there is a natural distance from Hashem. This is reflected, as well, by the cold, rainy, and shorter days, which make it more challenging to connect spiritually.
If we were to consider which part of the year is greater, we might be inclined to say that it is the spring and summer period, which is a time of more obvious growth. In truth, however, the deeper growth occurs when that very growth is challenged. To be positive and upbeat when one is in a good mood is natural. To maintain a positive outlook when the going gets rough is much harder. It is a greater testament to one's emotional strength.
In light of this, we can explain the essence of the month of Cheshvan. It is, indeed, a bitter time, for there seem to be no opportunities for growth and connection to Hashem. It is a time of deterioration, as the leaves wither and the world enters a state of deep hibernation. And yet, it is also a time when the rains begin, when the potential for future growth is being sown. It is a time when spiritual darkness reigns, and when spiritual growth begins deep beneath the surface.
Cheshvan begins the extended time span between the last regel, Succos, and the next one, Pesach. In the meantime, the spiritual seed that we planted in Tishrei begins to take root, to be watered, and to grow--finally appearing and bearing fruit in Nissan of the following year.
The message of Cheshvan is that, despite the darkness, and even because of the darkness, future growth awaits us and we have the opportunity to begin to nurture it right at this moment. We now have the opportunity to gather the seeds we received from the holidays of the month of Tishrei, to plant them and carefully water them through the winter months. With Hashem's help, we will certainly marvel at the beautiful spring bounty that we have merited to cultivate.
Friday, November 19, 2010
Vayishlach - Yakov, Rochel and Binyomin
Why is Yakov given another name? What is the significance of the name Yisrael? Why is it given immediately before Binyomin's birth? Why does Rochel die as Binyomin is born? What is the secret spiritual power of Binyomin?
Find out in this week's Parsha Podcast.
Running time: 24:12
Find out in this week's Parsha Podcast.
Running time: 24:12
Saturday, November 13, 2010
Rochel, MBY and MBD
Guest post by R' Daniel Krentzman
"ותהר ותלד בן ותאמר: אסף א-לקים את חרפתי,
ותקרא את שמו יוסף לאמר: יסף ה' לי בן אחר"
The birth and naming of Yosef is a very significant event in the Torah. In the Torah, it is a general concept that the beginning of something usually includes within it everything that it will come to manifest. Because Yosef is the spiritual head-runner of Mashiach ben Yosef and all his associative qualities, this verse, hints at various aspects of the qualities of Mashiach ben Yosef and his mission in this world.
Firstly, Kabbalah teaches us that Rachel, the mother of Yosef, symbolizes the collective soul and destiny of the Jewish people. In this verse, Rachel’s conception and birth of Yosef is described, wherein she names Yosef and predicts the birth of another, un-named, son.
“Rachel”, the soul of the nation, “conceives and gives birth”; which represents the realization of the light of Mashiach and the Redemption. The first son, “Yosef”, is Mashiach ben Yosef, who will achieve the initial stages of the Redemption process. The future “son” who will be born, in addition to “Yosef”, represents the subsequent arrival of Mashiach ben David and the full Redemption.
Let us explore some more of the concepts in this verse which relate to this process of Redemption:
Rachel declares: "אסף א-לקים את חרפתי", literally: “G-d (Elokim) has brought in (or gathered in) my disgrace”. First, the name "א-לקים", is used; then, when she names Yosef she says: "יסף ה' לי בן אחר", “May Hashem (י-ה-ו-ה) add on another son for me”. What is the significance of the progression from Elokim to Hashem, a verse later?
Part of the deeper meaning behind this is that Elokim represents G-d’s attribute of “Din”, “Strict Judgment”, while Hashem represents G-d as He manifests His attribute of “Chesed” and “Rachamim”, “Kindness” and “Mercy”.
“Din” is related to Mashiach ben Yosef because his contribution to the Redemption process is dictated by “Strict Judgment”; the natural law and order which demands human effort and worthiness in order to achieve the Redemption.
“Rachamim” is related to Mashiach ben David because he ushers in the era of miracles and transcendence of nature, where we receive the bestowal of Hashem’s reciprocal spiritual and material kindness; in return for our human efforts and self sacrifice, which have made us worthy of it.
We also see that: "חרפתי" (which follows the name “Elokim”) is made up of the letters which form the words: "פרת" and "חי" , both of which relate to Yosef, and by extension, qualities related to Mashiach ben Yosef; as it says (Bereishis 49:22): "בן פרת יוסף בן פרת עלי עין", and (Bereishis 45:28):
"עוד יוסף חי".
"אסף", which means “gather” is also used in relation to Yosef and Mashiach ben Yosef because of their relationship to the sefirah of “Yesod”, which is the sefirah that “gathers together” as it were, the light of the five upper sefiros before channeling them into Malchus. This also expresses the relationship between the two Mashichim, where Mashiach ben Yosef prepares the world for the realization of the Redemption and Hashem’s revelation, achieved fully through Mashiach ben David.
Mashiach ben Yosef’s mission also includes the “ingathering of the exiles” to Eretz Yisrael, which is also hinted at by the usage of: "אסף", “gather in”, here in this verse.
"אסף", also denotes “concealment”, which is its meaning in this verse’s usage of it (Rashi to Bereishis 30:23). This also relates to the quality of Mashiach ben Yosef’s efforts being “hidden” and “concealed” in order to avoid opposition against the spiritual and physical forces who work to prevent the Redemption (see Kol HaTor 1:14).
Regarding the words: "יסף ה' לי בן אחר", which, in reality, refers to the subsequent son of Binyamin also supports its deeper implied reference to Mashiach ben David; for Mashiach ben David is from the tribe of Yehudah and many times throughout the books of the prophets we find that when the tribe of “Yehudah” is described, in implies both the tribes of Yehudah and Binyamin. They not only bordered each other and shared the area of the Beis HaMikdash, but were also spiritually rooted together; which is why the initial kingship of Shaul, which preceded that of David from Yehudah, could be from the tribe of Binyamin. Thus the "בן אחר", which refers to Binyamin, can appropriately allude to Mashiach descended from David and Yehudah, as well.
"ותהר ותלד בן ותאמר: אסף א-לקים את חרפתי,
ותקרא את שמו יוסף לאמר: יסף ה' לי בן אחר"
The birth and naming of Yosef is a very significant event in the Torah. In the Torah, it is a general concept that the beginning of something usually includes within it everything that it will come to manifest. Because Yosef is the spiritual head-runner of Mashiach ben Yosef and all his associative qualities, this verse, hints at various aspects of the qualities of Mashiach ben Yosef and his mission in this world.
Firstly, Kabbalah teaches us that Rachel, the mother of Yosef, symbolizes the collective soul and destiny of the Jewish people. In this verse, Rachel’s conception and birth of Yosef is described, wherein she names Yosef and predicts the birth of another, un-named, son.
“Rachel”, the soul of the nation, “conceives and gives birth”; which represents the realization of the light of Mashiach and the Redemption. The first son, “Yosef”, is Mashiach ben Yosef, who will achieve the initial stages of the Redemption process. The future “son” who will be born, in addition to “Yosef”, represents the subsequent arrival of Mashiach ben David and the full Redemption.
Let us explore some more of the concepts in this verse which relate to this process of Redemption:
Rachel declares: "אסף א-לקים את חרפתי", literally: “G-d (Elokim) has brought in (or gathered in) my disgrace”. First, the name "א-לקים", is used; then, when she names Yosef she says: "יסף ה' לי בן אחר", “May Hashem (י-ה-ו-ה) add on another son for me”. What is the significance of the progression from Elokim to Hashem, a verse later?
Part of the deeper meaning behind this is that Elokim represents G-d’s attribute of “Din”, “Strict Judgment”, while Hashem represents G-d as He manifests His attribute of “Chesed” and “Rachamim”, “Kindness” and “Mercy”.
“Din” is related to Mashiach ben Yosef because his contribution to the Redemption process is dictated by “Strict Judgment”; the natural law and order which demands human effort and worthiness in order to achieve the Redemption.
“Rachamim” is related to Mashiach ben David because he ushers in the era of miracles and transcendence of nature, where we receive the bestowal of Hashem’s reciprocal spiritual and material kindness; in return for our human efforts and self sacrifice, which have made us worthy of it.
We also see that: "חרפתי" (which follows the name “Elokim”) is made up of the letters which form the words: "פרת" and "חי" , both of which relate to Yosef, and by extension, qualities related to Mashiach ben Yosef; as it says (Bereishis 49:22): "בן פרת יוסף בן פרת עלי עין", and (Bereishis 45:28):
"עוד יוסף חי".
"אסף", which means “gather” is also used in relation to Yosef and Mashiach ben Yosef because of their relationship to the sefirah of “Yesod”, which is the sefirah that “gathers together” as it were, the light of the five upper sefiros before channeling them into Malchus. This also expresses the relationship between the two Mashichim, where Mashiach ben Yosef prepares the world for the realization of the Redemption and Hashem’s revelation, achieved fully through Mashiach ben David.
Mashiach ben Yosef’s mission also includes the “ingathering of the exiles” to Eretz Yisrael, which is also hinted at by the usage of: "אסף", “gather in”, here in this verse.
"אסף", also denotes “concealment”, which is its meaning in this verse’s usage of it (Rashi to Bereishis 30:23). This also relates to the quality of Mashiach ben Yosef’s efforts being “hidden” and “concealed” in order to avoid opposition against the spiritual and physical forces who work to prevent the Redemption (see Kol HaTor 1:14).
Regarding the words: "יסף ה' לי בן אחר", which, in reality, refers to the subsequent son of Binyamin also supports its deeper implied reference to Mashiach ben David; for Mashiach ben David is from the tribe of Yehudah and many times throughout the books of the prophets we find that when the tribe of “Yehudah” is described, in implies both the tribes of Yehudah and Binyamin. They not only bordered each other and shared the area of the Beis HaMikdash, but were also spiritually rooted together; which is why the initial kingship of Shaul, which preceded that of David from Yehudah, could be from the tribe of Binyamin. Thus the "בן אחר", which refers to Binyamin, can appropriately allude to Mashiach descended from David and Yehudah, as well.
Thursday, November 11, 2010
Vayetzei - Catalyst for Good
Why do we find that Esav's anger is the catalyst for Yakov being sent to Charan to begin his family? Why is there so much emotional difficulty surrounding the relationships of Leah, Rochel and Yakov? Why does Yakov face the challenges of Lavan? Why does Yakov decide to return when Yosef is born?
Find out in this week's Parsha Podcast.
Running time: 18:40
Find out in this week's Parsha Podcast.
Running time: 18:40
Tuesday, July 28, 2009
Shechem, Yosef and Dina
Some wild and interesting thoughts occurred to me last week, and I hope you will indulge me for a few moments. I do not have a source for any of my conclusions, but the basis is information you will recognize, and the implications will be quite intriguing.
When the Torah describes Dina's birth, the commentaries say something rather interesting. Originally, Leah was actually pregnant with Yosef. However, when Leah realized she was carrying a boy, she knew the ramification of this would be that Rochel would end up with less boys than the maidservants. This embarrasment could not be tolerated, so she davened that the child be switched to a girl. Thus Dina was born. (See the Da'as Zekenim.)
Immediately we see a connection between Yosef and Dina.
The Rabbenu Bachai says that Yosef was in fact born seven months after Dina, so they also were extremely close in age.
What is interesting to note is that at first glance it would seem that the power of Moshiach ben Dovid was rooted in Leah, and the power of Moshiach ben Yosef was rooted in Rochel. This, however, seems to not be the case. Rather, it seems that Leah had both potentials within her, and Rochel only birthed Yosef because of Leah's prayer.
The truth is, however, that we could look at it somewhat differently. Really, Rochel had the potential for both Moshiach ben Dovid and Moshiach ben Yosef within her, however, her sacrifice on behalf of Leah that she not be embarrassed when Yaakov ended up marrying her resulted in Leah supplanting her on both accounts. Leah's prayer on Rochel's behalf - that Rochel not be embarrassed - resulted in Rochel getting back the potential of Moshiach ben Yosef.
Still, it seems that Dina, while she was not a boy, still retained something of the spiritual power of Yosef. How do I know this? Because we find that the commentaries explain the following problem. Why did the entire event of Dina being raped by Shechem occur? One of the explanations given is that Yaakov was punished for witholding Dina from marrying Esav. She could have returned him to the side of good, and Yaakov prevented that from happening. Since she did not willingly wed a circumcised man, she was forcibly brought into a union with an uncircumcised animal - Shechem.
The obvious question is, Why should Dina be able to get Esav back on the Derech? How could Yaakov have known she possessed this capability?
The answer is that Yaakov knew that Dina possessed the same spiritual power as Yosef. Just as he knew that Yosef was the counter-balance for Esav, and therefore returned home as soon as Yosef was born, so too, Yaakov knew that Dina had the same spiritual balance for Esav! She would certainly have been able to get him back on the correct path.
Now the question is, Why would Yaakov indeed prevent Esav from getting back with the program? This question needs further thought, but a few different ideas come to mind. One is that Yaakov had bought the bechora and had also received the brachos of Esav. These brachos were the ones designated for the job of Moshiach ben Yosef that Esav originally had been supposed to perform. These very brachos would eventually be given to Yosef. It could be that Yaakov felt that Esav had lost his right to be in the program and first he, and then subsequently Yosef, had taken his place. It seems that this was not a proper calculation, as Dina ended up being forced into this horrible situation as a result.
There is more, however, because we find that who does Yosef end up marrying in Mitzrayim? Her name was Osnas, but who was she? There is a tradition that she was actually the product of the union between Dina and Shechem! Thus, Yaakov wanted to exclude Esav and replace him with Yosef. The result was Dina being raped and producing Yosef's future wife who would give him Efraim and Menashe! These two represented the special status Yosef had as bechor. Here too, Yosef had been given the first-born status taken from Esav by Yaakov.
There's still more. When Yaakov gives Yosef the bracha and tells him he will get a double portion, the language he uses is "Shechem echad" - you get another 'shoulder' over your brothers. The commentaries explain that there is a double meaning here. Besides for it referring to the double portion of two shevatim coming from him, it also refers to the actual city of Shechem, which Yosef would be buried in. But what does the city of Shechem have to do with Yosef? And why does he use this strange term to refer to Yosef's double portion?
The answer is plain to see. Because of Yaakov's desire to keep Yosef as Moshiach ben Yosef, Shechem raped Dina. This led to Shimon and Levi killing all the inhabitants of the city and it being conquered for the people of Israel. This city existed as part of what Yaakov bequethed to his children because of his commitment to Yosef. Shechem was the source of Yosef's special status and his double portion in the Jewish people both in concept and in physical reality!
It is also significant that when Yaakov refers to the conquest of Shechem, he refers to it as the place he gained through his sword and his bow. The commentaries say that this is reference to Yaakov's spiritual powers. Rav Aryeh Kaplan points out (in a different context) that the bow represents the power of Moshiach ben Yosef - shemiras habris - keeping the sanctity of the sexual organ. The commentaries explain that the sword is reference to the concept of tefillah and Torah. Thus we see that the two 'weapons' that Yaakov used to conquer Shechem corresponded to the job of Moshiach ben Yosef (the bow - shemiras habris) and Moshiach ben Dovid (the sword - prayer). This could hint to the fact that the entire reason for the event that transpired in Shechem was because Yaakov wanted to retain these two powers exclusively for his children, and specifically, Yosef.
One final addendum is something I saw in the Jewish Encyclopedia in an article on Shechem. There it mentions that Shechem was the city where Rechavam was appointed king, and later where Yeravam was also appointed. Yeravam actually made Shechem into the capitol of his kingdom. The significance is that Yeravam was literally inches away from being Moshiach ben Yosef, and Rechavam would have been Moshiach ben Dovid. The fact that they were both appointed in Shechem points to the fact that they recognized that their power was rooted in the city, and specifically Yeravam, as Moshiach ben Yosef, made it the center of his kingdom, for he recognized that his potential for greatness was there.
When the Torah describes Dina's birth, the commentaries say something rather interesting. Originally, Leah was actually pregnant with Yosef. However, when Leah realized she was carrying a boy, she knew the ramification of this would be that Rochel would end up with less boys than the maidservants. This embarrasment could not be tolerated, so she davened that the child be switched to a girl. Thus Dina was born. (See the Da'as Zekenim.)
Immediately we see a connection between Yosef and Dina.
The Rabbenu Bachai says that Yosef was in fact born seven months after Dina, so they also were extremely close in age.
What is interesting to note is that at first glance it would seem that the power of Moshiach ben Dovid was rooted in Leah, and the power of Moshiach ben Yosef was rooted in Rochel. This, however, seems to not be the case. Rather, it seems that Leah had both potentials within her, and Rochel only birthed Yosef because of Leah's prayer.
The truth is, however, that we could look at it somewhat differently. Really, Rochel had the potential for both Moshiach ben Dovid and Moshiach ben Yosef within her, however, her sacrifice on behalf of Leah that she not be embarrassed when Yaakov ended up marrying her resulted in Leah supplanting her on both accounts. Leah's prayer on Rochel's behalf - that Rochel not be embarrassed - resulted in Rochel getting back the potential of Moshiach ben Yosef.
Still, it seems that Dina, while she was not a boy, still retained something of the spiritual power of Yosef. How do I know this? Because we find that the commentaries explain the following problem. Why did the entire event of Dina being raped by Shechem occur? One of the explanations given is that Yaakov was punished for witholding Dina from marrying Esav. She could have returned him to the side of good, and Yaakov prevented that from happening. Since she did not willingly wed a circumcised man, she was forcibly brought into a union with an uncircumcised animal - Shechem.
The obvious question is, Why should Dina be able to get Esav back on the Derech? How could Yaakov have known she possessed this capability?
The answer is that Yaakov knew that Dina possessed the same spiritual power as Yosef. Just as he knew that Yosef was the counter-balance for Esav, and therefore returned home as soon as Yosef was born, so too, Yaakov knew that Dina had the same spiritual balance for Esav! She would certainly have been able to get him back on the correct path.
Now the question is, Why would Yaakov indeed prevent Esav from getting back with the program? This question needs further thought, but a few different ideas come to mind. One is that Yaakov had bought the bechora and had also received the brachos of Esav. These brachos were the ones designated for the job of Moshiach ben Yosef that Esav originally had been supposed to perform. These very brachos would eventually be given to Yosef. It could be that Yaakov felt that Esav had lost his right to be in the program and first he, and then subsequently Yosef, had taken his place. It seems that this was not a proper calculation, as Dina ended up being forced into this horrible situation as a result.
There is more, however, because we find that who does Yosef end up marrying in Mitzrayim? Her name was Osnas, but who was she? There is a tradition that she was actually the product of the union between Dina and Shechem! Thus, Yaakov wanted to exclude Esav and replace him with Yosef. The result was Dina being raped and producing Yosef's future wife who would give him Efraim and Menashe! These two represented the special status Yosef had as bechor. Here too, Yosef had been given the first-born status taken from Esav by Yaakov.
There's still more. When Yaakov gives Yosef the bracha and tells him he will get a double portion, the language he uses is "Shechem echad" - you get another 'shoulder' over your brothers. The commentaries explain that there is a double meaning here. Besides for it referring to the double portion of two shevatim coming from him, it also refers to the actual city of Shechem, which Yosef would be buried in. But what does the city of Shechem have to do with Yosef? And why does he use this strange term to refer to Yosef's double portion?
The answer is plain to see. Because of Yaakov's desire to keep Yosef as Moshiach ben Yosef, Shechem raped Dina. This led to Shimon and Levi killing all the inhabitants of the city and it being conquered for the people of Israel. This city existed as part of what Yaakov bequethed to his children because of his commitment to Yosef. Shechem was the source of Yosef's special status and his double portion in the Jewish people both in concept and in physical reality!
It is also significant that when Yaakov refers to the conquest of Shechem, he refers to it as the place he gained through his sword and his bow. The commentaries say that this is reference to Yaakov's spiritual powers. Rav Aryeh Kaplan points out (in a different context) that the bow represents the power of Moshiach ben Yosef - shemiras habris - keeping the sanctity of the sexual organ. The commentaries explain that the sword is reference to the concept of tefillah and Torah. Thus we see that the two 'weapons' that Yaakov used to conquer Shechem corresponded to the job of Moshiach ben Yosef (the bow - shemiras habris) and Moshiach ben Dovid (the sword - prayer). This could hint to the fact that the entire reason for the event that transpired in Shechem was because Yaakov wanted to retain these two powers exclusively for his children, and specifically, Yosef.
One final addendum is something I saw in the Jewish Encyclopedia in an article on Shechem. There it mentions that Shechem was the city where Rechavam was appointed king, and later where Yeravam was also appointed. Yeravam actually made Shechem into the capitol of his kingdom. The significance is that Yeravam was literally inches away from being Moshiach ben Yosef, and Rechavam would have been Moshiach ben Dovid. The fact that they were both appointed in Shechem points to the fact that they recognized that their power was rooted in the city, and specifically Yeravam, as Moshiach ben Yosef, made it the center of his kingdom, for he recognized that his potential for greatness was there.
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