When Yosef reveals his identity to his brothers, his first question to them seems almost a non-sequitur. For a while now the entire conversation had revolved around Yaakov and his pain at losing Binyamin. Yehuda had just finished delivering an entire speech hinging on precisely that point. And then Yosef reveals his identity and asks if his father is alive. Obviously Yosef was not asking a question to which he had already been told the answer many times. The difference now was not in Yakov's state of being in between Yosef's pretending to be an Egyptian and his revelation of his true identity, but in the identity itself. The change had not taken place in Yaakov, but in how the brothers now saw Yosef, and his question must be seen in that light. To understand Yosef's question, Haod Avi Chai, Does My Father Still Live, we need to take a step back and look at the dynamic of Yaakov's family. Ever since the confrontation with Esav when Yaakov had chosen to appease his re

Parshas Mikeitz begins with a title that informs us of the passage of time. But while telling us how much time has passed seems an ordinarily reasonable enough thing, the Torah previously and afterward had not been very focused on giving us that kind of information. Instead mostly the details of the passage of time have to be inferred from genealogies and events. Why then the grand pronouncement now of Mikeitz? Mikeitz marks the departure of Yosef from prison and into ruling Egypt as Pharaoh's viceroy, almost in an instant he is plucked from prison, rushed through, given time only to shave and dress, and then rushed in to stand before Pharaoh. The significance of this is that Yosef had acted prematurely in the past. He had related his dreams to his brothers and father, long before the proper time. He had asked the cupbearer to intervene on his behalf, long before it was time. And now finally the time had arrived. After 2 years in prison, echoing the 210 years that his descendan

The conjunction of Parshas Vayeishev and Chanukah features two sets of brothers, the sons of Leah and the Macabees. And both also feature something that was thought to be hopelessly lost, being found again. Parshas Vayeishev begins with Vayeishev Yaakov Baaretz Megurei Aviv וַיֵּשֶׁב יַעֲקֹב, בְּאֶרֶץ מְגוּרֵי אָבִיו--בְּאֶרֶץ, כְּנָעַן., Yaakov wanted to dwell in the land where his fathers had sojourned. While his fathers had only sojourned there, Yaakov wanted to dwell there, which implies permanence. The famous Rashi mentions that Tzaddikim wish to dwell in peace, but G-d asks rhetorically why they are not satisfied with the rest of their afterlife, to want it here and now in this world. There are two elements at work here. First Yaakov wanted to live permanently in the land, yet the second half half of the sentence informs us, Ba'aretz Caanan, that it was still the land of Caanan, not the land of Israel. It was not yet a place where Israel could live permanently, only sojourn.

Parshas Vayislach begins with Yaakov's encounter with Esav. Yaakov makes multiple preparations for this, but the bulk of it seems to involve appeasing Esav. Yaakov sends train after train of cattle to Esav. And he even calls this tribute, "Mincha Le'Esav", a term commonly used for Korbanot, Sacrifices to G-d. And worse when he meets Esav, he proclaims that seeing him is like seeing the face of G-d. Satisfied that the blessings that Yitzchak gave to Yaakov, that he would dominate and rule over him, have come to nought, Esav hugs him and goes on his way. Yet what is the price that Yaakov pays for this tribute, for this Mincha Le'Esav? The end of the Parsha lists in detail Esav's genealogy. Tribe after tribe, chieftain after chieftain. Why do we need to know all this information? We need to know it because it serves as a consequence. There in that moment stood Esav and from him would descend Amalek and Edom and Rome and Germany. In that moment so much evil mi

One of the difficult things to understand in this week's parsha is the matter of the striped, speckled and ringed animals. It appears as if an angel bears a message for Yaakov Avinu telling him of a way to trick Lavan. This seems like dubious behavior for a great man. It is also unclear why so much space is devoted to it, first in Yaakov offering the deal to Lavan, Yaakov actually implementing it and then Yaakov relating the events to Rachel and Leah. What exactly is the importance of all this. To understand that we need to begin with the importance of sheep herding. From Avraham on down to Moshe and Shaul and David Hamelech, the key leaders of the Jewish people were shepherds. Being a shepherd is a symbol for being a leader who uplifts men. The shepherd who can take care of flocks of sheep, can care for a nation of people. Yaakov did not trick Lavan out of money, but out of herds which symbolize people. The struggle between them was the struggle between two ways of life. We ar

Parshas Chayei Sarah records three deaths. The death of Sarah and Avraham, our foremother and forefather, and the death of Ishmael. Even though Ishmael in actuality died a good deal later than Avraham, his death is recorded along with what little significance his life contained. Where the description of Sarah and Avraham's deaths repeats the word Chai or Chayei twice, the death of Ishmael simply states it once. That is because where Sarah and Avraham had both a life in this world and a life in the afterlife, Ishmael had only his life in the world here. Also because Ishmael's life was purely one dimensional physical life in this world, while Avraham and Sarah lived both a physical and a spiritual life. Hence their accumulation of years is described with the word Chai used twice, to indicate a fully lived life. Hence it is said, Tzaddikim Bemitatam Keruyim Chaim, The Righteous in their Deaths are still called Living. Reshoim Bechayeichem Keruyim Meitim. While the Wicked eve

In Parshas Bereishis, man begins by mixing good and evil in Gan Eden. By Parshas Noah, he has already sunk so low that the entire earth is no longer mixed, but almost entirely evil aside from Noah himself. What is evil? What does it mean to do evil? Morality consists of boundaries, areas where we may go and where we may not good. Good is defined by staying within Godly boundaries. Evil is defined by crossing those boundaries and destroying them. Chaos and order. Good and evil. The Godly and the ungodly. These are the parameters of creation. When God created the universe ex-nihilo, order was formed out of chaos through a series of divisions. When mankind sank into hopeless and irredeemable evil, those boundaries began to fray, and were finally collapsed completely. Each boundary had been erected for the purpose of man and life on earth. First the light was divided into day and night. Then the sky was divided into atmosphere and ocean. And then the ocean itself was divided to mak

The Torah begins with G-d creating the world. Day by day we are told what is created, and then on the seventh day after having created everything from all the stars in the universe to the tiniest bugs and finally man, G-d rests. But why does G-d rest? Is he a man that he becomes tired and needs to take a day off? The Lord does not weary and falter. And the Sabbath is more than a day defined by negative, by the absence of work. The Sabbath is not merely the absence of work. It is the completion of work. All too often we tend to think of the Sabbath in terms of what we can't do, but that is not what the Sabbath is. The Sabbath is the culmination of a properly spent week. For six days G-d had brought material life into existence. On the seventh and final day he declared a rest from the material in favor of the spiritual. The first week though marks the expulsion of man from the Garden of Eden, and the end of the first welfare state. And two curses are attached to that expulsion in