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Volume I, Issue 26
PARSHA INSIGHTS At the end of his days, Yacov summoned his sons to bestow upon each of them a blessing and said, "Gather yourselves and listen, O sons of Yacov, and listen to Yisroel your father" (Vayechi 49,2). Why does Yacov use the name "Yacov" when describing his relationship to his children and then switch to the name "Yisroel" when referring to himself?The Avnei Ezel zt"l explains that the answer is based on the origin of Yacov's two names. The name "Yacov" was given to Yacov at the time of his birth. Every Jew is referred to as a "son of Yacov" simply because he is a descendant of Yacov. Therefore even a Jew who does not conduct himself properly, retains the title of a "son of Yacov". On the other hand, the name "Yisroel" was conferred upon Yacov by Hashem when he wrestled with and defeated the angel of Eisav ("No longer will it be said that your name is Yacov, but Yisroel, for you have striven with the Divine and with men and you have overcome" - Vayishlach 32,29). In essence, Yacov was named "Yisroel" as a result of overcoming the evil influence, which the angel of Eisav attempted to implant in him, symbolizing the attainment of a higher spiritual and moral level. Therefore, the name "Yisroel", when applied to the Jewish people as a whole, characterizes their holy status as the spiritual heirs of Yacov. With understanding the sources of Yacov's two names, one can comprehend the depth of the message that Yacov was conveying to his children. By stating to "Gather yourselves and listen, O sons of Yacov," Yacov was instructing his sons that they share the same ancestry and nationality. However, he warned them that a common theme which lacks a spiritual purpose, does not insure the survival of the Jewish people. For the purpose of guaranteeing the eternity of the Jewish people, Yacov ordered his sons to "listen to Yisroel, your father." By referring to himself as "Yisroel", Yacov was instructing his children that in order for Jews to receive blessing, their convening together must be with the purpose of upgrading their spiritual level. This is the underlying theme of the phrase "listen to Yisroel."
After the demise of Yacov, Yosef's brothers feared that Yosef would act with revenge towards them "for the evil that we did him" (Vayechi 50,15). They, therefore, told Yosef that their father instructed him to forgive them. The brothers even offered themselves as slaves to Yosef. "But Yosef said to them, 'Fear not, for am I instead of G-d? Although you intended me harm, G-d intended it for good: in order to accomplish - it is as clear as this day- that a vast people be kept alive. Fear not - I will sustain you and your young ones.' Thus he comforted them and spoke to their heart" (Vayechi 50,19-21). Rabbi Shimon Schwab zt"l points out that Yosef did not verbalize any words of forgiveness to the brothers; he merely assured them that he would not extract revenge from them. We must understand why Yosef did not deal directly with his brothers' request of exoneration. Rav Schwab answers that Yosef certainly forgave his brothers for the actions perpetuated against him personally. However, Yosef did not have the ability to forgive them for the chilul Hashem (desecration of Hashem) that they committed with their act of selling their brother into slavery. People of spiritual stature acting in such a manner was an affront to the honor of Hashem, and Yosef did not have the power to absolve his brothers from this sin. As support for this contention, Rav Schwab cites the following verse, "…but for four, I will not pardon them - for their selling a righteous man…." (Amos 2,6). Chazal state (Tanchuma, Noach) that this verse refers to the sale of Yosef by his brothers. If this was a sin of man between man and Yosef forgave his brothers, why would Hashem not pardon them? Therefore, Rav Schwab concludes that the sale of Yosef by his brothers included an element of chilul Hashem as well, for which Hashem declared, says Amos, "I will not pardon." Based on the above, Rav Schwab adds that the only act which could atone for the sin of chillul Hashem is an act of kiddush Hashem (sanctifying Hashem). This kiddush Hashem arrived in the form of the asarah haroogei malchus (the slaying of the ten sages by the Roman emperor), since the souls of the ten brothers were implanted in the souls of these ten sages (Rikanti, Vayeishev). The Kiddush Hashem at the hands of the Roman torturers was a manifestation of kiddush Hashem of tremendous proportions, since the public was aware of the occurrence. Only such a massive Kiddush Hashem can counteract the great defamation of Hashem's name, which was brought about by the sale of Yosef by his brothers.
TABLE TALK THE DILEMMA Although reading is a permissible Shabbos activity, is it permissible for Binyomin to read this book, since he is preparing for a weekday task on Shabbos? Would it make a difference whether or not Binyomin enjoys the book that he is reading?
(Consult your Rav for a proper halachic ruling) WHO AM I?
1. I failed as a "shochet."
(Please send us your answer by e-mail to gkrainess@adelphia.net. The answer will appear in next week's issue) Last week's clues and answer: Last week's clues and answer: I arrived in Egypt twice; I multiplied perfectly; I counted before I counted; My feat was unparalleled - Yocheved Congratulations to Rabbi Avrohom Adler, Yitzchok Matitia, Mr. Yisroel Mendenhall, Rabbi Yakov Sanders, Rabbi Ahron Sikowitz and Avi Zuckerman
CAN YOU SAY THAT? It is permissible for a person to speak negatively, or express anger and frustration about someone to his spouse, parent or mentor, in order to obtain sympathy and reassurance and strengthen his emotional situation. It is also the obligation of the listener to provide him with emotional support. (Sefer Chofetz Chaim) In light of the above, is it permissible for the listener to accept the negative report as true? Answer: No. The information that the confidant is hearing is secondhand. Additionally, under such circumstances the report is not objective, since it is being expressed by a person who is subjective and involved in the situation. (Sefer Chofetz Chaim)
TORAH RIDDLE For which sin can any person be punished by a beis din without having first been warned? (Please send us your answer by e-mail to gkrainess@adelphia.net. The answer will appear in next week's issue) Last week's question and answer: Which mitzvah only applies to someone who is sitting, reclining or lying down? Rising for a talmid chochom or an elderly person. Congratulations to Rabbi Ahron Sikowitz, Mr. David Wayntraub (Oak Park, Michigan) and Avi Zuckerman THE KOLLEL FAMILY CONDOLENCESThe Israelian family upon the passing of their daughter and sister. The Kollel mourns the passing of Mr. Nissan Wolf. Mr. Wolf's enthusiastic approach to davening and Torah study is worthy of emulation and will be sorely missed.
COMMUNITY BULLETIN BOARD proudly presents AN EVENING OF INSPIRATION featuring RABBI YISSOCHER FRAND
SUNDAY EVENING, FEBRUARY 17, 2002 The Cedar-Green Community Kollel Friday Evening Parsha Classes will convene this week at 8:00 *The Huntington-Green Apartments
Rabbi Levi's group……….Contact Rabbi Levi
381-1617
(Please inform us if you wish to have a happy or solemn occasion or a community or personal event posted on the Community Bulletin Board - Thank you.) To sponsor an issue of Oneg Shabbos, please contact Leib Chaim Krainess, Director of
Kollel Development at (216) 559-0638 or gkrainess@adelphia.net. THIS WEEK'S ONEG SHABBOS IS SPONSORED BY
CEDAR-GREEN COMMUNITY KOLLEL: |
Shema Yisrael Torah Network
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