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12 | December | 2013 | 24JEWISH
QUESTION OF THE WEEK: How Far Do I Need to Go to Return a Lost Object?
Tevet 9, 5774 · December 12, 2013
In general, the object needs to have at least the minimum value of a perutah (a Talmudic-era coin), both at the time of its being lost as well as when it is found, in order for one to be obligated to return it.2 Today, a perutah is equivalent to
The object needs to have at least the minimum value of a perutah
When deciding whether something has the value of aperutah, we calculate based on how much the owner would value it. Therefore, if something is worthless by itself (like a single shoe or glove) but has significant value for the owner who has the other half of the pair, one would be obligated to return it.4
In general, all one is obligated to do is inform the owner that you have found his or her lost object.7 But you are not required to spend any of your own money to return the lost
You are not required to spend any of your own money
object8 unless you know for sure that you will be paid back.9
1. Exodus 23:4 and Deuteronomy 22:1–3.
2. Shulchan Aruch, Choshen Mishpat 262:1.
3. See Shiurei Torah 3:42, where Rabbi Chaim Naeh writes that a perutah is equivalent to 1/40th of a gram of silver (0.0008 troy oz.), which is worth (at the time of writing this article) about two cents.
4. See Rabbi Moshe Feinstein in Kuntres Hashavat Aveidah 4; Mishpetei Aveidah, Moznei Tzedek 3–4.
5. Shulchan Aruch, ibid. 262:5.
6. Shulchan Aruch, ibid. 260:9–10.
7. Rabbi Moshe Feinstein in Kuntres Hashavat Aveidah 22.
8. See Sefer Meirat Einayim (Sma), Choshen Mishpat 426:1.
9. Shulchan Aruch ha-Rav, Choshen Mishpat, Hilchot Metziah u-Fikadon 33.
10. Igrot Moshe, Choshen Mishpat 2:45 (vol. 7, p. 255).
11. Shulchan Aruch ha-Rav, ibid. 33–34.
12. Igrot Moshe, ibid.
By Yehuda Shurpin More articles… |
THE FREEMAN FILES: Is Midrash For Real?
From he report of Shimon ha-Kofer, as told by Rabbi Yosef Yitzchak Schneersohn1
Here, too, you’ll find those same masters of simplicity. Ramban was probably the first to reveal such secrets to the general reader in his commentary. The Ohr ha-Chaim commentary of Rabbi Chaim ibn Attar reveals much more, yet still in a language accessible to the general reader. In the commentary of Rashi you’ll also find such secrets—only that you’ll have to look hard to unearth them there.6Indeed, very few of the classic commentaries are without frequent reference to “the hidden wisdom,” whether openly or between the lines.
Know that the entirety of all the souls is 600,000 and no more. [The Ari is speaking of general souls, which include within them many more souls.]8 Now, the Torah is the root of all Jewish souls, for from there they are hewn and within it they are rooted. Therefore, in the Torah there are 600,000 explanations—all of them according topeshat. There are also 600,000 explanations in remez, 600,000 inderush and 600,000 in sod. So, we find that for every explanation of the 600,000 explanations, one Jewish soul comes into being.
The sages of the Truth [Kabbalah] say further that every soul, for itstikkun, must delve into all of Pardes according to whatever it is capable of comprehending. Anyone who is capable of comprehending and knowing much, but through his own laziness grasps but a little, must return through the cycle of reincarnation until he grasps and knows all that is possible for his soul to grasp of the knowledge of the Torah, whether in the simple meaning of the laws, or whether in the allusions, derush and secrets.
Midrash is your gateway to connect with the Author of the Torah. “If you want to know the One who formed the universe,” the Talmudic sages advise, “learnaggadah.”10 Aggadah, the midrashic tales scattered throughout Torah literature, are said to contain “most of the secrets of the Torah.”11
The Zohar sees midrash as the portal to the secrets of the Torah.
Those who do not love the Torah are not fit to receive its secrets, so the Torah must speak in riddles and hints. Those with love and wisdom in their hearts grasp the secret immediately. Those with love, but lacking wisdom, work their way to the truth step by step. But those with neither love nor wisdom simply haven’t a clue what’s going on.
1. Translated from Sefer ha-Toldot Admor ha-Zaken, vol. 2, pp. 546ff.
2. Another way is: Mikra—the ability to read and understand the text of the Hebrew Bible; Mishnah—knowing and comprehending the laws of Torah; Gemara—analysis, critical thinking and evaluation of various opinions. These are useful when determining the stages of the curriculum: At five years of age, the child starts Mikra; at ten, Mishnah; and at fifteen, Gemara (Pirkei Avot 5:22). In this article we are speaking about the diversity of relationships every person must have with the text at every stage in life.
3. The very first verse of the Torah provides an example: Rashi, the principal peshatcommentator, notes that both the grammar and context of this verse demands a midrashic interpretation. The first word is not “In the beginning,” but “In the beginning of . . .” What’s the “of” doing there? It simply can’t be read simply. Besides, how could heaven and earth be the first creations—how did the materials for creating them get there? So Rashi provides a midrashic interpretation, a deeper meaning that the text intends with its very first line.
4. Halachah can be determined in many ways, following many protocols. One method is through the use of certain formalized allusions. Many of these are known through tradition; others were discovered by the Talmudic sages. After the close of the Talmud, it became extremely rare for a halachah to be derived by such means.
5. See HaYom Yom, 18 Adar I.
6. See Rabbi Isaiah Horowitz, Shnei Luchot ha-Brit, Masechet Shavuot, Ner Mitzvah 54. Rabbi Chaim David Azulai, Shem ha-Gedolim, Shin 35 cites evidence that Rashi wrote his commentary according to sod. See also HaYom Yom, 28 Shevat. In many of his discussions of Rashi, the Rebbe, Rabbi M. M. Schneerson, unveiled such secrets—but only after determining and clarifying as much as possible the simple intent of Rashi. The hidden meaning, the Rebbe insisted, must parallel—and be discovered within—the simple meaning.
7. Shaar ha-Gilgulim, hakdamah 11.
8. See Mishnat Chassidim, Masechet Havayot ha-Neshamot, chapter 2; Rabbi Schneur Zalman of Liadi, Tanya, chapter 37.
9. Shaar ha-Gilgulim, hakdamah 17.
10. Sifrei, Parshat Eikev.
11. Iggeret ha-Kodesh 23, in the name of the Ari.
12. Zohar II:99a.
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Everyone Wants to Go to Commie CampIn the summer of 2012 conservative radio host Rush Limbaugh labeled Camp Kinderland, “extremist,” pointed to its “Communist roots,” and accused it of indoctrinating children. Comedian Katie Halper, a Kinderland alum, decided there was just one way to get to the bottom of the allegations: go back to camp.For one summer Halper followed four nine-year-olds as they experienced Camp Kinderland. They muddle through Yiddish lessons, compete in the World Peace Olympics (Kinderland’s answer to color war), stage a protest against police brutality, and explore an in-camp exhibit on Hiroshima and Nagasaki.
In the resulting documentary, Commie Camp, Halper explores the history of Kinderland, which was founded in 1923 by Jewish activists as a refuge for their children from thetenements of NYC, her family’s very personal connection to the camp, and the way that the camp inspires social justice activism in its campers and alumni.
– Tamar Fox
Posted in Jewish Culture & Yiddish.	Tagged Culture, Jewish Culture, THE FREEMAN FILES
Select Section Weekly Parasha Parshat Vayechi Language : russian, german, SHIURIM & COMMENTARIES
Вы можете смотреть Недельная глава Ваехи (23/12/12), Тора Видео лекция о Недельная глава Даваемой Рав Йона Левин Махон Меир в Иерусалиме. Махон Меир является крупнейшим иудаизма и Торы Лекции источников в Интернете.
Wochenabschnitt Parashat “Vayechi” – Rabbiner Ehrenberg
Rabbiner der jüdischen Gemeinde zu Berlin, Rabbiner Ehrenberg über Paraschat Vayechi, und warum ausgerechnet Jossef ‘Tzadik” genannt wird.
Posted in Shabbat WEEKLY Parasha.	Tagged Недельная глава Ваехи, Parschat Wajech, Parshat Vayechi russian, Raw Frand, WEEKLY Parasha
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http://www.youtube.com/watch?v=2v0XamYZnkI&list=PL1F9B454D466EF825
Parashat Vayehí
video del rabino Alfredo Goldschmidt sobre el ángel de la guarda https://www.youtube.com/watch?v=TL6tFAqfhmE
vaiji 5774: el casamentero
Un muchacho de 30 años no conseguía novia, y le pidió a su gran amigo que rece por él todos los días. Le aseguró que lo recompensaría en el día de su compromiso… que se hizo en ¡ 6 años !!! Del libro “Upirio Matok” del rab hagaon Iztjak Zilverstein Shlita
con rav Gabriel Guiber en la Comunidad de Torah http://kolisrael.tv/fb http://sifteimevaser.org/fb https://twitter.com/SifteiMevaser http://google.com/+kolisraeltv http://youtube.com/kolisraeltv Invierte con nosotros en producir la gueUlah: http://todosjuntos.ieshivah.net/ La Comunidad de Torah te propone un nuevo nivel de relación y comunicación, para individuos – familias – grupos de estudio – comunidades: grupos Whatsapp por distribución geográfica, con rabaním disponibles la mayor parte del tiempo para compartir Torah y responder a consultas. Y junto con ello, shiurím interactivos en vivo con familias o grupos regionales a través de Google Hangouts. Búscanos en Whatsapp: +972-523-066459 ¿Quieres programar un seminario u encuentro de Torah donde vives, ya presencial o por videoconferencia? ¿Deseas programar para tí y tu pareja -ya iehudím o bnei-nóaj- los esponsales más alegres con sacralidad de Cabalah? Proponlo y pensémoslo juntos ya enviando un mensaje privado a ginerman@facebook.com o respondiendo, públicamente, al post “arriba del todo” en nuestro grupohttps://www.facebook.com/groups/comun…. Si lo prefieres, comunicate directo con nosotros: Whatsapp: +972-523-066459 SMS: +972-525-801088
vaiji 5774 (2): esta vez ganó la mamá…
Una llamada desde Londres llega a los Estados Unidos le anuncian la muerte repentina de su madre ¡Estaba sana! El dolor es terrible… Del libro “Veaharev Na” del rab hagaon Itzjak Zilverstein Shlita con rav Gabriel Guiber en la Comunidad de Torah http://www.youtube.com/watch?v=grCJR0krvdE
El Placer del Amor – Vaiejí 5772
Parashat Vaiejí – Y vivió – El Placer del amor – La Bendición de Reuvén Mensaje Semanal del Rabino Ginsburgh del Instituto Gal Einai http://www.dimensiones.org – admin@galeinai.org Y Vivió: En la parashat Vaiejí, la porción de la Torá que finaliza y sella el Libro de Bereshit, Iaacov bendice a sus hijos antes de irse de este mundo. Comienza con el hijo primogénito, Reubén, luego Shimón, Leví, de acuerdo al orden, y aparentemente, las tres primeras “bendiciones” no suenan como bendición sino lo contrario, comenzando por Reubén. ¿Qué dice Iaacov a Reuvén? Leamos dentro del texto [Bereshit 49:3-5]: “Reubén, tú eres mi primogénito, mi fuerza y mi primera virilidad, más rango y mayor poder”. Por cuanto que tú eres mi primogénito te corresponde el doble, “ieter set veieter oz”, tu mereces más que a tus hermanos. Llevar [set] alude al sacerdocio, ya que ellos elevan [nosim] sus manos al bendecir al pueblo. Y “más fuerza” alude al verso “y dará fuerza a su rey”, la corona del reinado, Keter Maljut. Así, tú Reuvén, eres el primogénito, teóricamente mereces ser sacerdote y mereces ser el rey. Este es el significado de más rango y más fuerza. ¿Salvo qué? Lo has perdido ¿cómo lo has perdido? “Eres impetuoso como el agua, ya no recibirás más.” No recibirás estas cualidades adicionales, no recibirás la herencia extra. ¿Por qué? “Te has montado sobre la cama de tu padre, y has profanando lo que mora sobre mi ella.” Hace algunas semanas, cuando hablamos del “pecado”, por así decirlo, porque “todo el que diga que Reubén pecó no hace sino equivocarse”, hablamos entonces acerca de “has profanando lo que mora sobre mi cama”, o sea deshonró el honor de su padre, sino también de la Presencia Divina sobre él. Y así perdiste, porque profanaste las camas de su padre y a quien mora sobre mi cama, la Presencia Divina. Volviendo a estos versos, ante todo notemos que todas las bendiciones aquí tienen una estructura lírica, con el estilo lírico de la Torá. Toda la Torá es un cantar, un poema, pero en ciertas partes, tiene segmentos específicos que son evidentemente un canto, y uno de ellos son las bendiciones, tanto de Iaacov a sus hijos como al final de la Torá las de Moshe Rabeinu a las tribus. Hay aquí una poesía muy muy bella, y por más que aparentemente el significado literal es negativo, quien oye los signos musicales… Está escrito que Mashíaj vendrá para revelarnos los signos musicales de la Torá. Puede ser que el verso es muy negativo visto con la mente, pero los sonidos y el estilo es de un canto tan bello, que en cierto nivel del inconciente, la belleza del cantar dulcifica todos los juicios que hay en el mensaje literal, y en la mentalidad que hay en los versos. Nuevamente, esta es la tarea principal del Mashíaj, escuchar la melodía, los signos musicales de la Torá
Vaieji 5770: Manual para el pulidor de diamantes, con rav Ariel Don
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RABINO ITAY MEUSHAR – PARASHA VAIEJI
Posted in Shabbat WEEKLY Parasha.	Tagged Parshat VaYechi, Parshat Vayechi spanish, rabino Alfredo Goldschmidt, Rabino Ginsburgh, rav Gabriel Guiber, WEEKLY Parasha
Select Section WEEKLY Parasha Parshat Vayechi Language : english, SHIURIM & COMMENTARIES
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Chabad.org, OU.org and more… WEEKLY Parasha Parshat Vayechi , Language : english,SHIURIM & COMMENTARIES
ONCE UPON A CHASID: Living Conditions (Vayechi)
And Jacob lived… (47:28)
So the Rebbe offered to bless him with long life. Said the Rabbi Yekutiel: “But not with a peasant’s years, not with the years of those ‘who have eyes but do not see, who have ears but do not hear’; not with a life in which one sees not G-dliness and one hears not G-dliness.”
Asks the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory: is it not presumptuous for one who is offered a gift to say: “Okay, I accept, but only on the condition that you throw a few extras”? But to Rabbi Yekutiel, ‘to see G-dliness and hear G-dliness’ is not a matter of raised consciousness or an enhancement of the ‘spiritual’ quality of his life, but the very definition of life itself.
GARDEN OF TORAH: True Life (Vayechi)
The Alter Rebbe answered him: Even before he arrived, Yaakov sent Yehudah to Egypt to establish a yeshivah.3 When one studies the Torah, one comes close to G-d. This closeness allows one to live with true and genuine vitality, even in Egypt.4
True life can be ascribed only to G-d, as it is written:5 “And G-d your L-rd is true; He is the living G-d.” Just as Truth is uninterrupted and unchanging, so too life is in essence unchanging and eternal. Thus our Sages describe6 a stream as “living water” only when it flows constantly.7
Mortal existence, by contrast, is ephemeral and subject to change.8 Nevertheless, by drawing close to G-d through Torah study, a person can tap a dimension of G-d’s immortality, as it is written:9 “And you who cling to G-d your L-rd are all alive today.”
Moreover, not only did Yaakov himself study, he involved his children and grandchildren. Rather than accept the values of the surrounding culture, Yaakov’s descendants joined him in study. For them, the descent to Egypt represented a radical transition; the majority of their adult lives had been spent in Eretz Yisrael. Yet motivated by Yaakov’s example and guidance, they were able to extend the holy atmosphere ofEretz Yisrael into Egypt.
The above enables us to understand why the Torah reading is named Vayechi “And he lived” although it speaks of Yaakov’s death. As the events of the reading demonstrate, Yaakov’s life was one of connection to G-d that transcended material settings. And since he shared this quality with his descendants, it was perpetuated beyond his mortal lifetime. As our Sages say:12 “Yaakov, our ancestor, did not die. As his descendants are alive, he is alive.”
Our Sages state:15 “Although a Jew sins, he remains a Jew” and the Rambamrules:16
A person whose evil inclination compels him to negate the performance of a mitzvahor to commit a sin… [still] wishes to be part of the Jewish people and desires to fulfill all the mitzvos and separate himself from sin. It is only his [evil] inclination which forces him [to do otherwise].
This is more than theory; it is borne out by experience. Conversely, an approach which castigates Jews who do not observe the Torah and its mitzvos, threatening them with Divine retribution, does not encourage greater observance. Quite the contrary, it weakens many people’s feeling for Judaism and moves them further fromteshuvah.18)
Therefore, Yaakov called his sons together with the intent of revealing the time of the Redemption to them.19 He assured them that they would be redeemed from Egypt, promising:20 “G-d will be with you, and He will bring you back to your ancestral land.” For it is in Eretz Yisrael and more particularly, in the Eretz Yisrael of the Redemption that Yaakov and his descendants will truly flourish.
1. Genesis 47:28.
2. Baal HaTurim on the above verse. This is reflected in the fact that 17 is numerically equivalent to the Hebrew word ???, meaning “good” (Or HaTorah, Vayechi p. 354a).
3. Rashi, Midrash Tanchuma to Genesis 46:28.
4. HaYom Yom, entry for the 18th of Teves.
5. Jeremiah 10:10.
6. Parah 8:9, using the terminology of Numbers 19:17.
7. To be considered “living water,” a stream may not dry out within a seven-year period. This limit was chosen because our world is structured in cycles of seven. Since our existence as a whole is temporary, the timelessness of “living water” need not be absolute.
8. Note the distinction made by the Rambam (Mishneh Torah, Hilchos Yesodai HaTorah 2:10) between G-d’s life and mortal existence. G-d’s life is one with Him, while a mortal is, by nature, separate from his own life-force.
9. Deuteronomy 4:4. See also Avos deRabbi Nassan, ch. 34.
10. Genesis 25:27.
11. Bereishis Rabbah 63:10, and Rashi on the above verse. The connection of Yaakov with the Torah is also emphasized by the verse (Psalms 78:5): “He established statutes in Yaakov and placed the Torah in Yisrael.”
12. Taanis 5b.
13. This concept of continued life is mentioned with regard to Yaakov and not with regard to Avraham and Yitzchak because, in a complete sense, the concept that “his descendants are alive” applies only to Yaakov. “Yaakov’s bed was perfect” (Rashi, Genesis 47:31), i.e., all his sons were righteous. In contrast, Yishmael descended from Avraham and Esav from Yitzchak (Pesachim 56a). (See alsoMaharshah to Taanis, ibid.)
14. A parallel exists with regard to Yaakov himself. In the Talmudic passage which states: “Yaakov, our ancestor, did not die,” a question is raised: Was he not mourned, embalmed, and buried? Our Sages answer: “It only appears that he died; in truth, He is alive,” i.e., here too, there is a spiritual reality which runs contrary to outward appearances.
15. Sanhedrin 44a.
16. Mishnah Torah, Hilchos Gerushin 2:20.
17. Deuteronomy 33:4.
18. See the essay “Every Jew Has a Silver Lining” (Sichos In English, Vol. 47, p. 11ff) and the sources mentioned there, in which these concepts are explained at length.
19. Rashi, Genesis 49:1.
20. Genesis 48:21. See also Rashi, Exodus 3:18, which relates that the promise (Genesis 50:24): “ G-d will remember and bring you out of this land,” which served as the code for the redemption, was originally conveyed to the Jews by Yaakov.
21. See Shulchan Aruch, Orach Chayim in the conclusion of Chapter 139. See alsoLikkutei Sichos, Vol. 25, page 474.
FOR FRIDAY NIGHT: Knowledge and Direction (Vayechi)
GARDEN OF TORAH
One of the problems of society is the possibility of a rift between knowledge and commitment, between intellectual attainment and a sense of direction in life. We might imagine that intensive acquisition of knowledge would guarantee that the person will use their talents in a way which is both wholesome in itself and beneficial to others. However, history is littered with figures who were both brilliant and dangerous. As we have seen in the history of European culture over the past two centuries, some forms of “scholarship” can lead to the worst excesses.
Jacob’s final blessing to his son Asher is that his territory in the Land of Israel (north of modern Haifa) will produce an abundance of olives, which will be pressed into olive oil.1 This is paralleled by Moses’ blessing to Asher, at the end of the Torah: “he dips his feet into oil”, likewise meaning oil from the olive groves.2
The Rebbe points out that the background to the physical abundance of olive oil is something spiritual. In Jewish thought, “oil” signifies wisdom.3 Both Jacob and Moses were blessing the Tribe of Asher with wisdom. Of course this is a wonderful blessing, for a nation distinguished for its profound scholarship and thousands of books.
If oil signifies wisdom, what is meant by the “feet”?
The feet are the lowest part of the person, the point at which he or she stands on the ground and walks. The feet suggest something very basic in a person’s life, quite different from wisdom, which of course is very subtle and exalted.
The feet represent the basic sense of commitment of the person, his or her direction in life. The clear and tangible sense of commitment is “anointed” and enriched by wisdom. However, the commitment has its own reality and integrity. “Wisdom” in itself may not always lead to the best form of commitment and the most meaningful direction.
“Why not?” one may ask. Surely wisdom will lead the person in the right direction? The problem is, the Rebbe points out, that the most important aspects of life transcend human wisdom. For example, two central values in Jewish teaching are love of one’s fellow and its counterpart, humility. Obviously these qualities can and should be heightened by wisdom. But the central principles must come first. By contrast, an exclusive focus on scholarship might lead to a haughty and selfish approach to life.
1. Gen. 49:20. See Rashi’s commentary.
2. Deuteronomy 33:24.
3. See Talmud, Menachot 85b.
4. Based freely on the Lubavitcher Rebbe’s Likkutei Sichot, vol. 1, pp.102-7.
PARSHAH PICKS: Rachel’s Amazing Secret (Vayechi)
Tevet 8, 5774 · December 11, 2013
This week’s Torah reading, Vayechi, discusses Jacob’s final years. Shortly before his passing, Jacob blesses Joseph’s children as well as his own. A massive funeral procession escorts Jacob’s body to Canaan. The reading, and the Book of Genesis, concludes with Joseph’s death.
Jacob blesses each of his sons before his passing. He is buried in the Cave of Machpelah in the Holy Land. Joseph dies at age 110, and asks his descendants to bury his remains in the Holy Land. This comes to pass only years later, upon the exodus from Egypt.
One moment of action, against nine years of prayer and fasting…
Many act like it ain’t happening. They dress the dead in tuxes and ballroom dresses and do the dead’s hair and apply them with make-up. We’re here to celebrate a life, they chirp, while the elephant in the room swishes his large head
The Torah portion of Vayechi serves as a “bridge” between the book of B’reishis (Genesis) and the book of Sh’mos (Exodus.) The book of B’reishis relates the miraculous lives of our ancestors. The book of Sh’mos describes our descent into exile. It is the miraculous nature that we have inherited from our ancestors that gives us the power to survive exile. From Likutei Sichos, vol. 30, p.253
Letters and Numbers of Torah – Vayechi
“[Jacob] blessed [Ephraim and Menashe] on that day, saying: With you, Israel will bless, saying, ‘May G-d make you like Ephraim and like Menashe,'” (Genesis 48:20). Why do Jewish parents continue to this day to bless their children to be like these two grandsons of Jacob? An extra letter vav in the word “saying” holds the hint.
How Reuven, Shimon, Levi and Yehudah represent four different phases we experience as we go through the order of the morning prayers: 1) Reuven—the first paragraph of Shema, 2) Shimon—the second paragraph of Shema, 3) Levi—the blessings after Shema, and 4) Yehudah—the Amidah prayer. (Based on the discourse “Yehuda Achecha Yoducha 5738.”)
Watch (45:51)
Vayechi – Jacob’s Unrequited Desire
“Jacob called for his sons and said, ‘Gather and I will tell you what will happen to you at the end of days’”. Rashi explains: He attempted to reveal when Moshiach would come, but the Shechinah (Divine Presence) withdrew from him. So he began to say other things.
Download Listen (25:15)
Vayechi – In Depth
Listen (22:44)
Our father Yaakov lived for seventeen years in the Goshen area of the land of Egypt. These were undoubtedly the most peaceful, serene and happiest years of his long and troubled life. He is reunited with his beloved son Yosef who has risen to power and greatness, albeit in a strange land. No Eisav, no Lavan, no Shechem, no Canaanite neighbors are present to disturb his peace and security. And, with his family in all of its many generations surrounding him, at peace with him and, superficially at least, with one another, Yaakov is content. Yaakov is finally vindicated in his life’s work and can enjoy the last years of his life. In effect we can understand why the parsha begins…
CHASSIDIC DIMENSION: Yaakov Lives (Vayechi)
The Torah portion Vayechi begins by saying:1 “And Yaakov lived.” Why does it begin in this manner when the entire portion deals with Yaakov’s demise and the events surrounding it? Additionally, since the title of a Torah portion relates to the entire portion,2 why the title “And he lived,” if the whole portion speaks of dying?
The true meaning of life is eternal. This is why true life exists only in relation to G-d, as the verse states:3 “G-d, the L-rd is Truth, He is the Living G-d.”
Created beings, however, are not true entities, for they do not exist in and of themselves; they had to be created, and as such are intrinsically subject to change and decay. Only by cleaving to and uniting with G-d can they be invested with true life.
Indeed, the Jewish people are called “alive”4 precisely for this reason, as the verse states:5 “And you who cleave to the L-rd your G-d are all alive today” — the Jewish people are alive in an eternal manner only because of their unity with G-d.
However, in order for this dimension of “life” to be perceived in a physical world, it is necessary to encounter obstacles to one’s attachment to G-d and nevertheless remain steadfast and whole in the performance of Torah and mitzvos. Only then is one’s true “life” fully revealed, for it is then obvious that nothing can stand in one’s path and affect one’s unity with G-d.
The connection of “And Yaakov lived” to the entire portion, as well as the reason for the whole portion being titled “And he lived” — although its main theme is Yaakov’s demise — will be understood accordingly:
During all of Yaakov’s years before his descent into Egypt it was not clearly seen that his existence was one of true “life,” a life of “And you who cleave… are all alive.” For the principle of “Do not be sure of yourself until the day you die”6 applies even to the very righteous.7 Thus Yaakov’s degree of attachment to G-d throughout his life was not sufficient proof of “life.”
Even the fact that Yaakov’s conduct caused his children and grandchildren to be righteous as well does not prove that he was truly “alive,” for Yaakov and his entire family lived in the Holy Land; and one could not be sure about their conduct in a coarser country.
Only when Yaakov approached the time of his death, having meanwhile descended uncorrupted with his family to Egypt, was it revealed that his entire life, although externally filled with pain and suffering, was true life — “And Yaakov lived.”
This also explains why the portion is titled “And he lived,” notwithstanding the fact that it describes Yaakov’s demise and the events that transpired afterwards:
The Gemara states:8 “Our father Yaakov did not die; as his progeny lives on, he too lives on.” Since the true aspect of life is eternal, Yaakov’s existence can only be judged after observing its perpetual effect.
This effect is perceived when one realizes that not only did Yaakov’s own soul continue to cleave to G-d, but that his children pursue the true life led by their father.
The above provides an additional reason for the Torah portion being titled “And he lived.” The title not only emphasizes that even after Yaakov’s passing it is still possible to say that he lives, but that it is specifically after Yaakov’s demise that one can say he lives on.
Compiled from Likkutei Sichos , Vol. XV, pp. 427-430.
1. Bereishis 47:28.
2. See Likkutei Sichos V , p. 57ff.
3. Yermiyahu 10:10.
4. See Avos d’Rebbe Nassan conclusion of ch. 34: “Ten are called ‘alive,’ G-d, Torah, Jews….”
6. Avos 2:4; Berachos 29a.
7. See Berachos ibid.; Zohar III , 285a.
8. Taanis 5b.
The explanation is that there is an apparent repetition in the text of the Torah. First, Jacob says “Gather yourselves together, and I will relate to you….” and then he says,7“Assemble yourselves and hear.” Since the Torah contains no redundant passages, it follows that there must have been two separate occasions when Jacob brought his sons together. The second gathering is continued in the chapter. But the first remains a mystery. Why are we not told what Jacob intended to say, and why he did not say it? This is why the Rabbis explain that he “wished to reveal to his sons the end of days” but he could not, because “the Divine Presence was removed from him.” And this is why he gathered them a second time, with a word (hikabtzu: “Assemble yourselves”) which did not have the implication of preparing to hear words emanating from the Divine Presence (as did he-asfu: “Gather yourselves together”).
We can go further in our understanding by means of a distinction made in the Zohar8between three kinds of speech: “speaking,” “saying” and “relating.”9 “Speaking” is a merely verbal act. “Saying” comes from the heart. But “relating” is the voice of the soul.
A difference between them is this: Speaking and saying come from the surface, not from the depth of the soul. The mouth can sometimes speak what the heart does not feel. Even what the heart says can be at odds with what the man truly wills in his soul. Sometimes, in his heart, a Jew can desire what the Torah forbids. But in his true inwardness he never seeks to separate himself from G-d’s will.10 The eye sees, the heart desires,11 but the innermost soul never assents to a sin.
But “relating” comes from the depths of a man’s being. Aggadah, the inward part of Torah, means, literally, “relating.” And the Rabbis said about Aggadah:12 “You wish to recognize He who spoke and brought the world into existence? Learn Aggadah, for in it you will find G-d.” In other words, through the part of Torah called “relating” you encounter the inwardness of G-d.
And what Jacob at first wished to do was to “relate” to his sons, to disclose to them the “end of days” when the inwardness of the soul and of G-d would be revealed through the inwardness of Torah.
The Torah is eternal. It is addressed to every Jew, and therefore what it relates involves every Jew. And the continuing effect of Jacob’s actions is this: In saying, “Gather (unite) yourselves together and I will relate to you” he gave to his children and to their descendants until “the end of days” the power to reach by their service to G-d, a revelation of that end, albeit in a way that they cannot inwardly accommodate in its completeness.
1. Bereishit 49:1.
2. Pesachim, 56a.
3. Devarim 4:30; Isaiah 2:2; Jeremiah 23:20.
4. Bamidbar 24:14.
5. Bamidbar 24:17.
6. Cf. Rashi, ad loc.
7. Bereishit 49:2.
8. Part I, 234b.
9. In Hebrew, dibbur, amirah and haggadah respectively.
10. Cf. Rambam, Hilchot Gerushin, 2:20, where he explains why a husband may be legitimately compelled to grant a divorce to his wife. Surely consent given under compulsion is not true consent? Rambam comments: forcing a man to do what Torah commands him is not real compulsion. The only compulsion is when the man refuses to grant a divorce, and here it is the evil desires which are compelling him to do what he does not truly will.
11. Rashi, Bamidbar 15:39. Cf. Bamidbar Rabbah, 10:2.
12. Sifri on Devarim 11:22. Shulchan Aruch Harav, Hilchot Talmud Torah, 2:2.
13. Shechinah being that aspect of G-dliness which dwells (shochen) and is revealed (Tanya, Part I, ch. 41).
14. Just as Moses’ greatness was affected by the Golden Calf (Berachot, 32a. Rashi, Shemot 32:7).
15. Just as Moses was affected and couldn’t bear to hold the Tablets only after descending and nearing the camp of Israel (Shemot 32:19. Cf. Jerusalem Talmud, Taanit, 4:5).
16. Sanhedrin, 97a.
17. Rambam, 12th principle of faith.
WEEKLY ALIYOT: Parshat Vayechi
Vayechi Aliya Summary
First Aliyah: Jacob lived his last seventeen years in Egypt. When Jacob sensed that his days were numbered he summoned Joseph and asked him to promise that he would bury him in Israel. Joseph acceded to the request. When Jacob then fell ill, Joseph visited him, accompanied by his two sons, Manasseh and Ephraim. Jacob conferred upon Ephraim and Manasseh the status of tribal progenitors, a status hitherto enjoyed only by Jacob’s sons. Joseph asked his father to bless Ephraim and Manasseh.
Second Aliyah: Joseph presents his two sons, placing Manasseh, the firstborn, to Jacob’s right, and Ephraim to Jacob’s left. Jacob, who was nearly blind at this point, crossed his hands, placing his right – more prestigious – hand on Ephraim’s head. He blessed them: “May the angel who redeemed me from all harm bless the youths, and may they be called by my name and the name of my fathers, Abraham and Isaac, and may they multiply abundantly like fish, in the midst of the land.”
Third Aliyah: Joseph was disturbed that Jacob placed his right hand on Ephraim, and he attempted to adjust his father’s hands. “I know, my son, I know,” Jacob responded, explaining that the “younger brother will be greater, and his children[‘s fame] will fill the nations.” Jacob blessed the two boys further, saying that all of Israel will bless each other by saying: “May G‑d make you like Ephraim and Manasseh.”
Fourth Aliyah: Jacob summoned all his sons, and delivered to each a poetic, and sometimes cryptic, parting personal message. Reuben was chastised for his impetuousness and for “ascending upon his father’s bed.” Shimon and Levi were rebuked for their anger, which expressed itself in the killing of the Shechemites and the attempted execution of Joseph. Judah was blessed with monarchy, success in waging battle, and an abundance of wine and milk in his portion. Zebulon was blessed with success in his sea-trade endeavors. Jacob likened Issachar to a thick-boned donkey who finds both rest and ample work. Dan was blessed with the tenacity of a serpent and the ability to judge.
Fifth Aliyah: Gad was blessed with bravery in battle. Asher’s blessing: an abundance of olive oil. Naphtali was blessed with the speed of a deer. Joseph was recognized for his charm, suffering, and righteousness, and was showered with a variety of blessings.
Sixth Aliyah: Benjamin was likened to a devouring wolf. Jacob then repeated his request to be buried in Israel, in the Cave of Machpelah in Hebron, and he passed away at the age of 147. After an extended national mourning period, Joseph received Pharaoh’s permission to carry Jacob’s body up to Israel. A huge funeral procession consisting of all the elders of Egypt as well as Jacob’s family went and buried Jacob. After returning to Egypt, Joseph’s brothers feared that now, after Jacob had passed away, Joseph would exact revenge from them for selling him into slavery. Joseph reassured them that he harbored no ill feelings towards them.
PARSHAH IN A NUTSHELL: Vayechi
Jacob lives the final 17 years of his life in Egypt. Before his passing, he asks Joseph to take an oath that he will bury him in the Holy Land. He blesses Joseph’s two sons,Manasseh and Ephraim, elevating them to the status of his own sons as progenitors of tribeswithin the nation of Israel.
The patriarch desires to reveal the end of daysto his children, but is prevented from doing so.Jacob blesses his sons, assigning to each his role as a tribe: Judah will produce leaders, legislators and kings; priests will come fromLevi, scholars from Issachar, seafarers fromZebulun, schoolteachers from Shimon, soldiers from Gad, judges from Dan, olive growers from Asher, and so on. Reuben is rebuked for “confusing his father’s marriage”; Shimon and Levi for the massacre of Shechem and the plot against Joseph. Naphtali is granted the swiftness of a deer, Benjamin the ferociousness of a wolf, and Joseph is blessed with beauty and fertility.
Joseph, too, dies in Egypt, at the age of 110. He, too, instructs that his bones be taken out of Egypt and buried in the Holy Land, but this would come to pass only with the Israelites’ Exodus from Egypt many years later. Before his passing, Joseph conveys to the Children of Israel the testament from which they will draw their hope and faith in the difficult years to come: “G-d will surely remember you, and bring you up out of this land to the land of which He swore to Abraham, Isaac and Jacob.”
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Preparation for the Amida, Part 2
Parshat Vayechi: Final
This week we feature Mrs. Shira Smiles’ class titled
Parshat Vayechi & The Tenth of Tevet from the Naaleh seriesParsha Topics 5767. In this shiur Mrs. Shira Smiles talks about the fast day of the Tenth of Tevet, as well as the parsha for this week, Parshat Vayechi.
This week’s Parsha Newsletter is now available as are dozens of classes on this week’s parsha and other Torah topics. To view the new newsletter please click here for the printable version. Visit our website Naaleh.com or click on the images on the left side bar to view some of the our classes now.
Parshat Vayechi begins, “Yaakov lived in the land of Egypt for seventeen years, and Yaakov’s days, the years of his life, were a hundred and forty seven years.” Yaakov’s [rimary place of living was Eretz Yisrael. Why does the Torah say he lived in Egypt? Instead, iIt should say he sojourned or settled. In addition, why does it say, “Vayehi yemei Yaakov” in the singular? The singular expression, “Vayehehu yemei Yaakov,” (They were the days of Yaakov) would be more grammatically correct.
Rav Gifter explains that although a tzaddik may live many days, they are all for one purpose. Yaakov’s single mission in life waskirvat Elokim, to come closer to Hashem. He lived the concept ofVayehi. All his days were singular and equal in that whatever circumstances he found himself in, he served Hashem with perfect faith throughout his life. And although his life was fraught with unending difficulties, he utilized each day to the fullest.
We must believe that the exact measure of tests that come upon on a person is precisely ordained. Nothing happens by chance. The more challenging the circumstances, the greater the opportunity, as the Mishna says, “Lifum tzara agra.” According to the pain is the reward. The beauty of Yaakov’s days was that they were kulam shavim, they were all equally productive. He understood that his whole life was one of potential and growth.
Rav Nachman Breslover said, “If you see a great person, know that he struggled.” Although we may learn and become wiser through our challenges, during the ordeal we don’t have the perspective that we gain when looking back. If we don’t see the benefit, it is hard to feel how it is good. Part of the test is believing that there is purpose and meaning in our suffering. Rav Schwab notes that Yaakov’s greatest years were in Egypt. The challenges that once chased after Yaakov ended. In Egypt he lived shenei chayav, days of goodness. He recognized that the difficulties he had faced had served to actualize his potential. We too must believe that there is ultimate mercy hidden in suffering even though we may not understand.
In the Torah, water is described as living water only if it flows constantly. When something is unchanging it lasts forever. Yaakov overcame the impurities of Egypt by immersing himself in the eternal world of Torah and truth. The Tzemech Tzedek once asked the Alter Rebbe, “How can it be that Yaakov spent the best years of his life in Egypt?” He answered that Yaakov sent Yehuda ahead to set up a house of learning. When one has Torah one can live with Hashem, even in Egypt. Transforming darkness to light reveals an even higher dimension. Yaakov’s connection to Hashem transcended material settings.
The first verse in Vayechi hints to the soul coming down to the body to a world full of physical pursuits and desires. Yaakov descended to Mitzrayim with the mission to turn evil to good. He accomplished his purpose by making Torah his essence. We too can transcend our own narrow straits by allowing Torah to dictate our every step.
The Siftei Chaim explains that when Yaakov wanted to reveal theketz, he didn’t intend to reveal the actual redemption. He desired to tell his sons how Hashem is with us both in times of darkness and light so that Yaakov’s descendants would not falter in their emunah. He wanted to impart the lessons he learned and to explain how life has a system and a purpose. But Hashem said no. Parshat Vayechi is a parsha stuma, a closed parsha. Life is about strengthening oneself in emunah precisely when the reasons are unclear. It is about passing the nisayon and holding on even when it’s almost too difficult to bear. Yaakov wanted to explain how the salvation is hidden within the challenges. Then we would have lived exile in a different realm. But Hashem prevented him. He allowed Yaakov to tell his children that there was a plan, but he could not reveal what it was. In Shema we say, “Shema yisrael Hashem Elokeinu Hashem echad.” The name Hashem symbolizes mercy, while the name Elokim represents strict judgment. Even though we perceive Hashem as acting with different midot, we know that He is one. In essence Hashem’s midat hadin stems from his midat harachamim. Amid the suffering and pain, hope and redemption will sprout anew.
Based on a Naaleh.com class by Rabbi Hanoch Teller
We know that the Torah measures every word it uses, yet we find that two extra words were used to describe the non-kosher animals that entered Noach’s ark. The Torah says, “U’min habeheima asher lo tehora” (from the animals that are not kosher) instead of temeiah(non-kosher), to emphasize how far one must go to speak in a refined way. Yet we find temeiahmentioned many times in Parshat Shemini where the Torah discusses the laws of kashrut. The Dubno Maggid explains this seeming contradiction with a parable.
A person once had to deliver a package to an unfamiliar town. He stopped a passerby and asked him, “Where does Mordechai Goldstein live?” The man began yelling, “Mottel the thief? Why would you want anything to do with him?” He tried more people and got the same response. Finally, he spotted a distinguished looking man approaching, who turned out to be the Rav of the community. “Would you know where Mottel the thief lives?” The Rav began berating him, “What right do you have to defame an upstanding citizen? His name is Mordechai Goldstein.” He then gave him directions to the house.
A few weeks later, the Rav approached the fellow, who happened to be a matchmaker, to find a match for his daughter. The shadchansuggested Mottel’s son. “Mottel the thief’s son, how could you,” sputtered the Rav. Whereupon the fellow countered, “What happened, now you’re talking different?” “When you’re talking about directions, what right do you have to defame a person? then he is Mordechai Goldstein. But when we are talking about a match for my daughter, that’s a different story,” explained the Rav.
Parshat Noach discusses history, which animals were allowed in the ark and how many of each of the species were to be saved. There the Torah is careful to use the most refined expressions. But Parshat Shemini, which explains the laws of kashrut, had to be written explicitly, so the message of the Torah is clear.
Rav Pam would adjure his students to always be careful to speak in a refined way. Telling a child that he’s clumsy or calling someone a fool, moron, or beast does not befit a Torah Jew. He quoted the Chazon Ish as saying that one can say that someone is speaking an untruth, but calling someone a liar is crude. Rav Pam maintained that couples who speak to each other in an unrefined way jeopardize their family harmony. He disapproved of using the word, ‘whatchamacallit,’ which shows an absence of thought. The Torah tell us to be careful with our tongues, not to engage in lashon hara, not to tarnish someone’s reputation, bear false witness, lie, or allownivul peh (inappropriate of coarse words) to exit our lips. Nivulcomes from the root word nevelah, a carcass. Speech is meant to be used with sanctity. Speaking in an impure way is like a dead body, devoid of soul. May we merit to elevate our speech to inspire others and to sanctify the name of Hashem.
Preparation for the Amida, Part 2: G-d’s Love of Israel
The second blessing of Shema, Ahava Rabbah, expresses the unique love between Hashem and the Jewish people. We ask the One above to give us understanding to study the Torah and to fulfill its commandments. We ask for a heart full of love and fear so that we may not feel inner shame before Him for not fulfilling our potential. The very fact that the Jewish people were chosen by the Almighty out of all the nations, to receive the Torah and bring its message to the world is an indication of Hashem’s profound love for us.
We connect to the Creator by studying the Torah, which expresses His essence. The verse in Shema says, “Love Hashem will all your soul and might. These words of Torah that I command you should be on your heart at all times.” A Jew’s entire day should be an all-consuming experience of Torah.
Before we begin Shemone Esrei, the core section of tefilah, we affirm Hashem’s absolute love for us. We recognize His special commitment and concern for us above the natural love of a parent to a child. As we stand in silent communion before our loving Father, we can express our deepest wishes and hopes with full confidence that all our prayers will be heard and answered.
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WEEKLY TORAH FOR KIDS: Parshat Vayechi
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After journeys, revelations, struggles and visions, our ancestors take stock of their blessings in this week’s parsha, the last one in Bereshit – closing out the book of Genesis. Marcus J. Freed – poet, teacher, playwright and actor – gives voice – or is that voices? – to the whole thing.
This is Episode 12 of the weekly Torah cartoon from G-dcast.com. Each week, a different storyteller – some musical, some poetic, some just straight-up, tell the story of the current Torah portion…and then we animate it!
Vayehi : La Paracha avec Boubach saison 2 !!
‘This weeks’ Torah Portion is Vayechi and in we learn about the greatness of Joseph’, she began saying, as she looked around the room.
‘When Jacob died, and Joseph and all his brother were living in Egypt, the brothers became very afraid that Joseph would treat them badly for the way they had sold him as a slave twenty odd years earlier – so they all came begging Joseph not to treat them harshly’.
‘To this Joseph replied, “Do not fear my brothers, for when you thought you were doing bad to me, actually G-d was doing something good, because if I had not come down to Egypt then I would not have been able to save the land from famine, and then we would have all starved, so you see – even though you thought you were treating me badly, in fact you were doing us all a favor”.
Rachel looked at Renee and her friends as she continued, ‘This surprised Joseph’s brothers, for they thought that he would wait until their father Jacob died and then he would pay them back for all their evil, but in fact he did not do anything of the sort, and he only treated his brother with the greatest of respect.’
‘This is a lesson to all of us, that when somebody is mean to us or they treat us badly, we must try to see the good, and always remember that everything is in the hands of G-d’.
Renee was impressed with Rachel’s speech and when she handed her the plate with the birthday cake she said to her, ‘You know something Rachel, I’m very sorry me and the others were mean towards you, you have taught us a very valuable lesson in life – which we will hopefully never forget. We were acting our of jealousy… and jealousy just isn’t cool!’.
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הרב יוסף בן פורת פרשת ויחי יראת ה החום לאמת תשסו, כב’ כסלו, תשס’ט
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הרב פינטו שיעור על פרשת ויחי שנת 2010
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קול צופייך | ז’ טבת תשנ”ח | פרשת ויחי | כל דיני עשרה בטבת | מרן הרב מרדכי אליהו
הרב אליהו דרמר פרשת ויחי, טו’ טבת, תשע’ב
פרשת ויחי ברוח חב”ד 5 דקות של חסידות עם הרב שרגא זלמנוב לגימת חסידות
פרשת ויחי מפי הרב קניאל
הרב מאיר צימרוט פרשת ויחי, י’ טבת, תשס’ט
הרב יהודה יוספי פרשת ויחי, יג’ טבת, תש’ע
הרב ירחמיאל קראם פרשת ויחי, יב’ טבת, תשס’ט
הרב יעקב חיים סופר פרשת ויחי, יא’ טבת, תש’ע
קול צופייך | פרשת ויחי | עשרה בטבת | הרה”ג שמואל אליהו
פרשת ויחי בנימין זאב יטרף
פרשת ויחי- הרב אליהו חי ור איפרגאן שליט”א
הרב לוגאסי פרשת ויחי יא’ טבת, תשס’ז
ויחי הרב גבריאל יוסף לוי
הרב אברהם צבי מרגלית תפילה ופרשת ויחי, י’ טבת, תשע’ב
הרב אליהו דיסקין פרשת ויחי, י’ אייר, תשע’ב
הרה”ג יעקב חיים סופר שליט”א פרשת Vayechi ויחי התשע”’ד
פרשת השבוע ויחי ופירושם של חכמי וגאוני מרוקו מאת הרב מיכאל שושן
In the Long History of Picture Postcards, a Long History of Anti …Tablet Magazine
Even though there was no visible motive and all the evidence was circumstantial, the blame was laid on Dreyfus for one reason: his Jewish heritage. Dreyfus …
The Truth of SatireArutz Sheva
Judaism: The Truth of Satire … historian, speaker and educator, admired the world over for his audio tapes/CDs, videos and books, particularly on Jewish history.
Are Tolkien’s dwarves an allegory for the Jews?The Times of Israel
According to Tolkien scholar John Rateliff, author of a two-volume “Hobbit”history published in 2007, Tolkien drew inspiration from Hebrew texts andJewish …
Britain: Good for the Jews or Bad for the Jews?Chabad.org
Todd M. Endelman is the William Haber Professor of Modern Jewish History at the University of Michigan. He specializes in the social history of Jews in Western …
Jens Hoffmann to Curate New Sculpture Exhibit at Jewish Museum …Broadway World
This spring, The Jewish Museum will present a major exhibition of sculpture from the … Jens Hoffmann has long been interested in the history of exhibitions.
Jews Returning to the Temple Mount in Jerusalem. Blessing or …The Jewish Press
Yishai focuses on the current situation on the Temple Mount. He talks about the modern history of the holy site and the difficulty experienced by Jewstrying to …
Public fastsJewish Chronicle
The Rambam teaches that leaders of the community call a public fast (ta’anit tzibbur) in times of crisis or to mark a tragic event in Jewish history (Hilchot Ta’anit, …
My interview with Helen Suzman, early S. African Jewish supporter …St. Louis Jewish Light (blog)
When he became South Africa’s first black—and democratically elected—president in the nation’s history, instead of taking revenge on his former tormentors and …
Destination Weddings, With A Jewish TwistThe Jewish Week
Jews have a certain advantage when it comes to wedding geography: all you need …. If it’s centuries of Jewish history you’re looking for, don’t come to Mexico’s …
December 2013, Tevet 5774
Since 1986, thousands have started or continue to learn Jewish history with Rabbi Wein – week after week, month after month, year after year. And during that time we have rarely asked you for support directly. For those who have chosen to support our efforts to make products on Judaism and Jewish history available, we thank you immensely for this personal relationship. The list below (and a visit to our website www.jewishdestiny.com ) reflects what your participation has helped us accomplish.
However, as we’ve grown, our commitment to produce media tools that offer today’s generation a way to learn about their history has required growing expenses which we simply are unable to bear alone.
Therefore, we are reaching out to you – friends of Destiny who understand and value the work we’re doing – asking for your support to allow us to continue helping our people discover the value and importance of being a Jew.
“Jewish History is our teacher … it is our rear view mirror.
If you don’t know where you come from – how do you know where you are going? History is one of the most valuable tools for understanding and dealing with today’s world”
Baku gives land for Jewish cultural center, kosher restaurantJewish Telegraphic Agency
Azerbaijan has a Jewish population of about 20,000, according to the World Jewish Congress, with 75 percent residing in Baku. Despite strong traditionalist …
Chanukah enhances Chinese-Jewish relationsJ-Wire Jewish Australian News Service
Over fifty community, business and political leaders from the Victorian Jewish and Chinese dined together over Chanukah to help build closer ties between the …
Councilwoman-Elect Apologizes for ‘Jewish Landlords’ CommentThe Jewish Press
ADL New York Regional Director Evan R. Bernstein, said, “We welcome Ms. Cumbo’s apology and her recognition that her remarks about the Jewish community …
How Mandela Eased Doubts Among Jewish LeadersThe Jewish Press
He expressed deep appreciation for the Jewish community of South Africa’s support for him during the long years of his imprisonment and expressed a desire to …
Strength in generationsJewish News of Greater Phoenix
Over the next few months, our community will go through some changes as longtime leaders of Jewish organizations retire or move on to other passions.
Why the Jews left their Arab landsAsia Times Online
These communities have disappeared or are in the process of disappearing in the majority of Arab-Muslim countries. In fact, 865,000 Jews found themselves …
A Historic Chanukah at Albanian President’s PalaceChabad.org (blog)
On the eighth night of Chanukah, a remarkable event took place in Albania: President Bujar Nishani personally invited the Jewish community to a formal …