Dvar Torah for Parshas Miketz & Chanuka

       Parshas Mikeitz continues the story of Yosef and the brothers, but this time, the shoe is on the other foot. Yosef is raised from slavery to second-in-command of the entire country of Egypt by interpreting Paroh’s dreams. The dreams informed him that there would soon be seven years of plentiful food, followed by seven years of even worse hunger. Armed with this knowledge, Yosef prepared Egypt for these years, and eventually Egypt became the wealthiest country in the civilized world.

       During the famine, the entire world came to Egypt to buy food, including Yaakov’s family. When the brothers arrive, Yosef summons them to the palace, accuses them of being spies, and throws Shimon in jail until the brothers return with Binyamin. His purpose was to get them to do teshuvah for selling him, and he succeeded. The first step in this process is found in Perek 42 pasuk 21. “וַיֹּֽאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֘ אֲשֵׁמִ֣ים | אֲנַ֘חְנוּ֘ עַל־אָחִ֒ינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת” “They then said one to another, ‘Indeed we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us and we paid no heed; that is why this anguish has come upon us.” The brothers finally recognized that they had wronged Yosef. However, one brother was quick to remove himself from the rest.

       Last week, we discussed how Reuven attempted to save Yosef by convincing the brothers not to kill him and how the pasuk goes out if its way to mention this fact. With the brothers finally admitting they were wrong, Reuven is quick to point out his role. “וַיַּ֩עַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם | לֵאמֹ֛ר אַל־תֶּֽחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ” “Reuven spoke up to them, saying, ‘Did I not speak to you saying, ‘Do not sin against the boy,’ but you would not listen! And his blood as well--behold!-- is being avenged.” (42:22). But if we look back in Parshas Vayeishev, this isn’t what Reuven said at all! (See 37:22.) What is Reuven’s accusation here?

       The Ohr HaChaim points out that the word “לֵאמֹר” is brought twice in the pasuk, quoting Reuven’s current statement, and when Reuven bringing up his previous statement from Vayeishev (which we asked isn’t what he actually said); this is not the typical style of the Torah. Based on this and our question, he explains the story like this.

       The brothers said that they were being punished because they ignored Yosef’s pleas for help. Reuven answered them that he had not sinned against Yosef; he had heard Yosef’s pleas and had done what he could to save him. And even though he wasn’t explicit in telling the brothers they should bring Yosef back home, all he said was they shouldn’t kill him, the intent behind his words was that they shouldn’t do anything at all towards Yosef. So the first ‘לֵאמֹר’ is to show that Reuven was separating himself and speaking towards the brothers, and the second is a quote of sorts, of what he meant to say in Vayeishev.

       How could Reuven assume the brothers would take his hint? Actually, if you take his statement at face value, he suggested they throw Yosef in a pit full of poisonous animals while the brothers decided to sell him. If anything, the brothers did more to save Yosef’s life than Reuven did! What right does Reuven have now to blame the brothers?

       The Ohr HaChaim says an important idea here. When Reuven said to throw Yosef in the pit, he said, “וְיָד אַל תִּשְׁלְחוּ בוֹ” “Let us not send a hand against him” (Bereishis 37:22). The main purpose behind Reuven’s idea to throw Yosef in the pit was to get him out of the hands of the brothers and into the hands of Hashem. Humans are given the great gift of choice; we can choose our own path in life. This power is so great that we can even kill someone who is not supposed to be killed! Even if Hashem has not decreed that this person should die, a person’s free-will gives him the ability to do so anyway.

       By keeping Yosef in the hands of man, even by selling him, the brothers were still placing Yosef in peril. However, Reuven had the idea to throw him in the pit with dangerous animals; animals have no free-will, they must do exactly what Hashem wants. If Hashem had not decreed that Yosef should die, then the animals would not be able to kill him. By saying “וְיָד אַל תִּשְׁלְחוּ בוֹ”, Reuven hoped to remind the brothers of this idea, and when they agreed to throw Yosef in the pit, he thought they had gotten the message. When he came back later and discovered that they had sold him, he realized that it hadn’t gotten through at all. Therefore, at this time, he can with total confidence tell the brothers how they had messed up without including himself.

Shabbat Shalom!

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Dvar Torah for Parshas Vayeishev

       Parshas Vayeishev begins perhaps the most difficult story in the Torah, Yosef being sold into slavery by his brothers. Why Yosef antagonized the brothers, why the brothers believed they were justified in selling Yosef, why this was necessary in order to get Yaakov to go to Mitzrayim, are just some of the questions that require an explanation. But during all this, there is a detail discussed in Chazal that reveals an amazing idea.

       When the brothers began to deal with Yosef, they first decided that he deserved to be killed (again, another question that requires an explanation). However, Reuven stepped in and stopped them. “וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ מִיָּדָם” “And Reuven heard, and he rescued him from their hand” (Bereishis 37:21). He convinces them to instead throw Yosef in a pit where he would die of natural causes instead of directly by their hands. However, pasuk 22 reveals to us that his intentions all along were to come back later and rescue Yosef himself. The medrash discusses this and explains that this shows us that a person should perform every mitzvah with a full heart and true intentions. If Reuven had known that for this small act of placing Yosef in the pit, Hashem would write this deed in the Torah and give Reuven credit for saving Yosef’s life, he would have carried Yosef back to Yaakov on his own shoulders (Vayikra Rabba 34:8). Meaning, he would have had even truer intentions and a bigger heart.

         Rav Yaakov Kaminetzky asks a simple question on this medrash. Was the only reason Reuven would have carried Yosef back in order to receive more prestige by having his actions written in the Torah for everyone to see? Let’s say Hashem wouldn’t have written it down, didn’t Reuven still have an obligation to do more to save his brother?

       When Reuven saved Yosef, he thought he was saving his brother’s life, a great act in of itself. However, if he would have brought him back home, he could have prevented the entire family from going down to Mitzrayim! He didn’t realize this simple action could have historical consequences. If he would have understood the potential of this situation, that this small act justified a pasuk in the Torah, and an even bigger act would have had an even bigger generational impact, of course he would have done even more! It’s not about the honor that comes with being mentioned in the Torah, it’s about the understanding of your place in history and what your actions mean.

       Continues Reb Yaakov, the same is true nowadays. Even though nothing can be added to the Torah, it doesn’t mean that our acts don’t have value; that they don’t have the potential to change the world. The medrash ends by saying that now that there are no prophets to write down the good deeds of the Jews, Hashem, Eliyahu, and Mashiach write them down. When Mashiach comes, they will be told publicly in order to inspire the nation. Every good deed is accounted for, and every deed done by a Jew can shape the future of our nation. So why settle for a small act? Even the smallest acts have value; maximize the intent of the act in order to maximize the impact on the Jewish People.

Shabbat Shalom!   

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Dvar Torah for Parshas Vayishlach

       Yaakov’s journey back to Eretz Yisrael took two years, with a number of events happening to him and his family on the way. Parshas Vayishlach discusses this two year journey from his showdown with Esav until he finally reached home. One event on the way was the story of Dina and Shechem.

       Yaakov settled with his family at the outskirts of the city of Shechem. When his daughter Dina went out to observe the women of the city, she was kidnapped by the prince, also named Shechem, and taken to his palace. Soon, Shechem fell in love with Dina and wanted to marry her; however, even though he had kidnapped her, he didn’t feel right marrying her without her father’s agreement. So he went with his father, King Chamor, to ask Yaakov for permission to marry Dina.

       Yaakov allowed his sons to deal with the situation, and led by Shimon and Levi, they came up with a plan to exact revenge. They told Chamor and Shechem that they would happily give Dina to Shechem and in addition, they would become a part of the economy and culture of the city. However, they would only agree to this if every man in the city was given a Bris Milah. Shechem quickly agreed and they convinced their subjects to receive Milah.

       On the third day after the milah, which we learn is the most painful day, Shimon and Levi attacked the city, killing every man, including Shechem and Chamor, and rescued Dina from the palace. Upon learning about what they did, Yaakov claimed that they had put the entire family in grave danger from the surrounding nations. Now that they were a threat, everyone would try to attack them to protect the,mselves! Shimon and Levi reply simply, “הַכְזוֹנָה יַעֲשֶׂה אֶת־אֲחוֹתֵנוּ” “Should he treat our sister like a harlot?” (Bereishis 34:31). This answer seems to pacify Yaakov, who gives no reply, and the story ends.

       Rabbi Yaakov Kaminetzky explains that Yaakov actually did respond to Shimon and Levi, but only much later. In Parshas Vayechi, before he dies, Yaakov imparts a bracha onto each of his sons. However, what he tells Shimon and Levi seems more like a curse than a blessing. “אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל” “I will separate them within Yaakov, and I will disperse them in Yisrael” (49:7). The common explanation given for this pasuk is that together, Shimon and Levi could cause a lot of trouble; just look at what happened in Shechem! Therefore, Yaakov decreed that they should be kept separate from each other so that nothing like this could happen again.

       Rashi brings a different explanation. Yaakov was establishing that the tribes Shimon and Levi would have to travel from town to town throughout Eretz Yisrael as the teachers of Torah, and the scribes writing Sifrei Torah and other holy objects. While other tribes also had a responsibility to learn Torah, the education of the nation was placed in the hands of these two tribes. This, says Reb Yaakov, was a direct response to their attack on Shechem.

       All the brothers were understandably upset about what happened with Dina, and they all together planned how they would be able to get her back and take revenge on Shechem. However, Shimon and Levi took it farther than everyone else. By saying “הַכְזוֹנָה יַעֲשֶׂה אֶת־אֲחוֹתֵנו”, they showed that they actually felt the pain of their sister in terms of what she was going through and what her life would be like following this episode. While all the brothers shared these feelings, they did not feel it to the depths that Shimon and Levi did. Therefore, it was Shimon and Levi who went out and killed the city, and when they were confronted about it, had the perfect excuse, “הַכְזוֹנָה יַעֲשֶׂה אֶת־אֲחוֹתֵנו.” They could not settle their feelings until they had exacted revenge on the whole city, not merely weakened them enough to go in and take Dina back.

       Yaakov recognized this attitude, and rewarded them by making them the teachers of Torah. These were the only people who could be motivated to travel from town to town without rest, never having time to stay at home, living life on the road, dealing with all the challenges and frustrations that come with educating large amounts of people. People who have a burning desire to spread the word of Hashem, who do more than what they are obligated in because they feel the responsibility, and can connect that they feel from their perspective. These were the perfect people to be responsible for teaching Torah to Bnei Yisrael.     

Shabbat Shalom!

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Dvar Torah for Parshas Vayeitzei

       Parshas Vayeitzei tells us how Yaakov began establishing the nation of Yisrael. In this parsha, we see Him go to Lavan’s house, marry his four wives, have eleven of his twelve children, and attain massive amounts of wealth. Twenty years after leaving his father’s house, he has accomplished all he set out to do, and by the end of the parsha, he begins to travel back to Eretz Yisrael.

       As he reaches the border of Eretz Yisrael, Yaakov is welcomed by some heavenly visitors. “וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים. וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם.” “And Yaakov went on his way, and angels of God encountered him. And Yaakov said when he saw them, ‘This is a Godly camp!’ So he called the name of that place Machanaim.” (Bereishis 32:2-3). There are several points to bring up here. First, the word “וַיִּפְגְּעוּ” indicates that this was a sudden meeting, that Yaakov didn’t see them coming until they were right in front of him. Secondly, the Torah doesn’t include any details unless they are vital to the story or lesson it is teaching us. The Torah already told us that these were angels, so why do we need Yaakov’s observation that this was a “Godly camp”? Isn’t that obvious if the angels were there? Lastly, the word “מַחֲנָיִם” is the plural of “machaneh”, meaning encampment. Yaakov said this was a Godly camp, what was the second camp?

       The Ohr HaChaim discusses all these questions and explains like this. Looking ahead to the beginning of next week’s parsha, Vayishlach, it begins with Yaakov sending messengers to Esav in preparation for their eventual meeting. The meforshim all discuss whether these were human messengers or angels. The source for the explanation that they were angels is learned out from here.

       As Yaakov came closer to this place, it appeared to be empty. Suddenly, out of nowhere, it was inhabited by angels. This is why the pasuk uses the word “וַיִּפְגְּעוּ,” they literally came out of nowhere to greet Yaakov. This is how he knew immediately that they were angels, even as they appeared to him in the form of men. The combination of his surprise at their appearance as well as his determining that they were actually spiritual beings led Yaakov to exclaim, “This is a Godly camp! These are angelic beings! We are in a holy place.”

       As we are taught in Parshas Vayishlach, Yaakov sent these angels to bribe Esav, and he also prepared his own family for a potential battle. But the angels couldn’t help him with that. So the name “Machanaim” is in reference to the two separate camps operating out of one location, the camp of angels disguised as men who were preparing to meet Esav to bribe him and report back to Yaakov, and the camp of men who were preparing for war.

       Throughout the Torah, we see different explanations that seem to come out of nowhere. We can question where the commentaries came up with these explanations and if they should be seen as legitimate. Every once in a while, I like to write a Dvar Torah of this nature that shows us how the commentaries work; how they arrived at their explanations. Here is a good example; this question at the beginning of Vayishlach is a famous one, were Yaakov’s messengers men or angels. Why would I assume they were angels? What reason do I have to say that Yaakov was able to obtain heavenly messengers for his earthly mission? By reading the Ohr HaChaim at the end of this week’s parsha, we see how it is all determined by the reading of the Torah.

Shabbat Shalom! 

Click here for last year's Dvar Torah for Parshas Vayeitzei

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Dvar Torah for Parshas Toldos

       The most commonly discussed event from this week’s parsha is how Yaakov ‘stole’ the brachos from Esav. Avraham passed on the blessings he got from Hashem to Yitzchak. Now, with two sons to choose from,[1] Yitzchak had to decide which son would receive the different brachos. In the end, he decided to give Esav certain brachos that had to do with physical prosperity and success in battle, however, Rivka felt that these brachos should go to Yaakov.

       She hatched a scheme; taking advantage of a blind Yitzchak, she disguised Yaakov as Esav by dressing him in some of Esav’s clothes (which made Yaakov appear hairier than he was, similar to Esav). She supplied him with food to take to Yitzchak, and after a few tests, Yitzchak, convinced that this was indeed Esav, bestowed the brachos upon Yaakov. Even after discovering he’d been tricked, Yitzchak realized that Yaakov should receive these brachos, and reaffirmed his giving them to him (See 27:33).[2]  

       There is no mistaking the fact that Yaakov did in fact trick Yitzchak into giving him the brachos; and according to Chazal, he was very hesitant to do so. However, his mother’s insistence and wisdom convinced him to go through with it. But why did it have to go like this?

       Chazal teach us that there are three middos of Hashem which are represented in each of the Avos. Avraham represents Chessed (Kindness), Yitzchak represents Din (Justice), and Yaakov represents Emes (Truth). Yaakov inherently represented truth, he despised trickery and lies, and yet, in order to receive the blessings of Avraham, when you would expect him to not want to sully such a special gift of Hashem with lies, he goes against his principles and fools Yitzchak into giving him the brachos!

       It gets more confusing. According to Rashi, quoting a medrash, the reason why Yitzchak became blind was only in order so Yaakov could take the brachos (See 27:1). So we see that Hashem set it up specifically that Yaakov should take the brachos through trickery; but if Hashem really wanted Yaakov to get the brachos, why would He do it this way? Why was the only way for Yaakov to take the brachos by pretending to be someone else?

        Reb Yaakov Kaminetzky explains that each of the Avos had to undergo a different nisayon in order for them to achieve their spiritual potential. The nisyonos of Avraham are well-documented; he underwent ten nisyonos, culminating in Akeidas Yitzchak. By observing the nisyonos of Avraham, we begin to see a pattern. Each nisayon, whether it was abandoning his elderly father to go to Eretz Yisrael, throwing his young son and his mother out of the house, or sacrificing his only son on an altar, all affected other innocent parties negatively. By each nisayon, there was a certain amount of collateral damage involved. Avraham was the greatest baal chessed who ever lived, why did Hashem give him all these challenges which caused him to pain others?

       Avraham built his avodas Hashem around doing chessed. That’s why he represents kindness, he based his service of Hashem around being kind. However, when it comes to serving Hashem, there are times when kindness is inappropriate, or when your avodas Hashem forces you to indirectly and/or inadvertently cause pain to others. You may have to leave your family in order to set off on your greatest path to spirituality; there may be a time, like the Akeidah, where you have to go against every instinct and lesson you’ve ever learned and ever taught others because Hashem commanded you to do so.

       This is how Hashem tested Avraham. He knew that Avraham could be an eved Hashem through chessed, but what about in other ways? Could Avraham be a true eved Hashem even when it went against his natural tendencies to be kind, or did he imitate Hashem in being kind because it was easy for him? After the Ten Nisyonos, Hashem was convinced that he could.

       Stealing the brachos was Yaakov’s nisayon. Hashem knew that Yaakov could serve Him through Truth and Honesty, but what about with trickery and lies? There are times when we must lie to do a good deed, there are even halachos about when it is permissible to lie; the nisayon was if Yaakov could accept this aspect of serving Hashem, or if lying would turn him off the path. Was the reason he followed Hashem because his natural inclination was to be truthful, like Hashem, or was he truly l’shem shamayim, ready to serve Hashem in every scenario.

       When Rivka first brings up the plan to Yaakov, he seems to hesitate. But if you look at the pesukim, his only concern was in getting caught; he was afraid that since he wasn’t hairy like Esav, Yitzchak would discover him. But in terms of having to lie, he was ready without hesitation to do what he knew was his nisayon, his test of character, just like Avraham.[3] Perhaps this was how Yitzchak ultimately realized that Yaakov was worthy of the brachos. He knew Yaakov was the embodiment of truth, and when he realized Yaakov lied in order to accomplish the will of Hashem, he knew that he was the true heir of Avraham and worthy of the brachos bestowed upon him.

Shabbat Shalom!

---

[1] Avraham also had two sons, except that only one of them was descended from his primary wife, and one of the greatest tzadikot who ever lived, Sarah. Both Yaakov and Esav were descended from Rivka, so both of them were eligible to receive Avraham’s brachos.

[2] There is a lot to discuss about this story, including what was Yitzchak’s original thought process, why he changed his mind, and how Rivka knew she was right, but that is for another time.

[3] Reb Yaakov also discusses what Yitzchak’s nisayon was, but that goes beyond the scope of this dvar Torah. For those interested, see Emes L’Yaakov (New Edition) p.154.

Click here for last year's Dvar Torah for Parshas Toldos

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Dvar Torah for Parshas Chayei Sarah

       Parshas Chayei Sarah ushers in a new generation as Yitzchak meets his wife, Rivka, and they are married. But before that, the Torah details Sarah’s death and Avraham’s purchase of the Mearas Hamachpela as a burial site. There is much discussion as to why these two stories are placed next to each other. Let’s examine the pasuk that connects them together.

       “וְאַבְרָהָ֣ם זָקֵ֔ן בָּ֖א בַּיָּמִ֑ים” And Avraham was old, advanced in days…” (Bereishis 24:1). The fact that the pasuk begins the story of searching for Yitzchak’s wife with this phrase is puzzling. In Parshas Vayeira, when Hashem promised Avraham and Sarah that they would have a child, the pasuk uses this same phrase to tell us that they were old. (“וְאַבְרָהָ֤ם וְשָׂרָה֙ זְקֵנִ֔ים בָּאִ֖ים בַּיָּמִ֑ים” [18:14].) The pasuk there is explaining how great a miracle this was that even though they were both elderly, they were still able to have a child. But this is now almost 40 years later, and Avraham is definitely considered old at this point. So why does the pasuk need to mention it again?

       The Kli Yakar explains that this is an example of the phrase “טובים השניים מן האחד והחוט המשולש לא במהרה ינתק” “Two are better than one, and the triple thread will not snap easily” (Adapted from Koheles 4:9, 12, and quoted throughout Chazal). Chazal explain that a family can provide a tremendous amount of life energy for its members. In fact, when the people involved in your relationships are righteous (and also treat you well, of course), they can add on another layer of living, of life, onto a person. Throughout his life, Avraham enjoyed this extra layer of living from his relationships. While married to Sarah, Avraham gained a tremendous amount of life from her. And when Yitzchak was born, the triple-corded thread was complete. In fact, he gained so much from them that he didn’t fall prey to the common effects of old age. Not that he didn’t get old, but he didn’t act old. He was still vibrant and full of life, thanks to the nachas support provided to him by his family.

       But you can’t compare the time before Yitzchak and after Sarah to when both of them were living. Therefore, by both time periods, the pasuk has to tell me that Avraham was old, to contrast to the period in between, when they were both living, that he didn’t seem to age at all. Avraham missed this family support so much that he immediately sought to replace it, not with a wife of his own necessarily, but that at least Yitzchak should be married. And while Yitzchak would obviously benefit from it, hopefully Avraham would benefit as well. Therefore, the story of Sarah’s death is juxtaposed to the search for Yitzchak’s wife.

       How about the phrasing “בָּ֖א בַּיָּמִ֑ים?” This literally translates as “coming in days”, but at Avraham’s age, wouldn’t it be more appropriate to say that he was “leaving”? The Kli Yakar explains that tzaddikim always look towards the future. In their younger days, they knew less torah, had less merit, had gained less wisdom. While nothing compares with the energy and potential of youth, compared to the light of wisdom they face as they grow older, their younger days are considered dark. So for Avraham, as he grew older, he actually was “coming” into his days, not leaving. He was not entering the prime of his physical life, but it was the prime of his existence. He was finally able to utilize all he had gained throughout his life.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Chayei Sarah

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Dvar Torah for Parshas Vayeira

       Parshas Vayeira contains one of the most important events in our history, Akeidas Yitzchak. Hashem commanded Avraham to bring his son, Yitzchak, as a korban (but not kill him) in what remains the most far-reaching show of dedication to Hashem in the history of the Jewish People. Every year on Rosh Hashanah, Hashem takes into account the Akeidah and decides to continue to support the Jewish People.

       The Akeidah was the last of the ten nisyonos, loosely translated as ‘tests’, with which Hashem tested Avraham’s faith. As part of his explanation to the nisyonos, the Netziv in his commentary on Torah, Emek Davar, discusses the place of the Akeidah in Avraham’s life mission.

       The story begins, “וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי” “And it happened after these things that God tested Avraham and said to him, ‘Avraham,’ and he replied, ‘Here I am.” (Bereishis 22:1). The Netziv asks, why does the pasuk mention that the Akeidah occurred “after these things;” it can’t be in reference to the event recorded right before the Akeidah, because all the recorded events preceding this story happened decades beforehand!

       A nisayon is not given to a person in order that they should pass or fail, it is an opportunity given to us by Hashem to take latent spirituality and turn it into an active part of our personality. Even if we can’t achieve the level presented to us at the time of the nisayon, we don’t lose any amount of spirituality; we simply don’t achieve that new level. Furthermore, Hashem will certainly give us an opportunity later on to achieve.

       The Akeidah was the last nisayon given to Avraham; it was the culmination of a lifetime of working on himself until he reached the pinnacle level presented to him. With each previous nisayon, Hashem promised Avraham more and more. First, He promised him Eretz Yisrael, then He promised him tremendous and numerous progeny, the He made him “אַבְרָהָם”, the “father of many nations”, among other things. And now, this is the final piece. With the Akeidah, Avraham achieved what he needed to as the ancestor of the Jewish People, and from then on, his job was done. In fact, after the story of the Akeidah, Hashem didn’t speak to Avraham again for the rest of his life! Therefore, the pasuk says, “אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה”, in reference to the other nine nisyonos that Avraham achieved, to emphasize that the Akeidah was the apex of the entire process of the nisyonos.

       This explanation answers another question about the Akeidah. It can be argued that Yitzchak put in just as much dedication as Avraham. So how come the pasuk only considers this a nisayon for Avraham and not Yitzchak? According to how we’ve explained, it makes sense. Yitzchak was not responsible for the Jewish People the same way Avraham was, so this opportunity was not designed for him. Therefore, he was not given credit for it in the same manner Avraham was (though he was certainly received reward).

       This is not the first time we have discussed the Akeidah, and every time we uncover a new angle which illuminates the path of our forefathers. As we discussed last week, the stories found in Bereishis about our ancestors show us where we come from and what they did to insure that we would be placed in the best position for us to succeed.

Shabbat Shalom!        

Click here for last year's Dvar Torah for Parshas Vayeira

Click here to listen this this week's Podcast (Also available on iTunes)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

Check out our other AIMeMTorah project, Nation's Wisdom!

AIMeM