Bereshis – מורשת התורה | הרב אליעזר שמחה וויס שליט"א | האתר הרשמי

"Yoseph's Lesson: Combating Indifference Today"

rivkacoi_admin — Mon, 09 Jun 2025 21:07:09 +0000

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"Yoseph's Lesson: Combating Indifference Today"

When Yoseph reveals himself in Egypt, he says, “I am your brother Yoseph, whom you sold into Egypt” (Bereshis 45.6). However, as Rashbam comments on (Bereshis 37:28), the brothers did not directly sell Yoseph. Instead, while they were eating some distance from the pit, Midianites passed by, extracted Yoseph from the pit, and sold him to the Ishmaelites. Although the brothers may not have known the details of the sale, their actions indirectly contributed to it.

לחם ורחוקים היו קצת מן הבור לבלתי אכול על הדם וממתינים היו לישמעאלים שראו, וקודם שבאו הישמעאלים עברו אנשים מדיינים אחרים דרך שם וראוהו בבור ומשכוהו ומכרוהו המדיינים לישמעאלים, ויש לומר שהאחים לא ידעו, ואעפ"י אשר כתב אשר מכרתם אותי רשב"ם בראשית פרשת וישב פרק לז (כח) ויעברו אנשים מדיינים בתוך שהיו יושבים לאכול מצרימה, י"ל שהגרמת מעשיהם סייעה במכירתו

“Midianites passed by while [the brothers] were sitting down to eat a meal some distance from the pit, awaiting the Ishmaelites whom they had seen. Before the Ishmaelites arrived, the other Midianites passed by, saw [Yoseph] in the pit, extracted him, and the Midianites sold [Yoseph] to the Ishmaelites. And one can say that the brothers did not know… [However], the indirect effect of their actions assisted his sale.”(

(Rashbam's commentary on Bereshis 37:28:)

If the brothers did not actually sell Yoseph, why does he accuse them of the sale? The answer is that the brothers' indifference enabled harm. Though not present for his actual sale, the brothers’ indifference still amounted to moral complicity. Their inaction enabled Yoseph’s suffering, demonstrating the deeper dangers of passive indifference to injustice rather than active assistance.

Similarly, we cannot stand idly by while conflict persists in Israel. Over time, we may become numb to the war in Israel and grow indifferent to what is happening there. We must continue to assist, as much as we can, those in Israel and actively engage through aid, politics, Tefillot, and Torah study. The brothers' indifference led to harm to Yoseph; ongoing active support can alleviate the suffering for Israelis, families at war, war orphans, and those in need. Allowing ourselves to grow indifferent risks enabling tragedy. We must beware of getting used to the situation and it not affecting us.

This Chanukah, over half a million Israeli soldiers are on the frontlines fighting for the Jewish state’s very survival, as many in Israel live in daily fear of rocket attacks. During this season commemorating past miracles, the miracle of Israel’s continued existence hangs in the balance. We must actively assist through aid, political engagement, passionate prayer, studying Torah, being proud Jews notwithstanding rampant antisemitism, and by ensuring our Chanukah celebrations reflect solidarity with those experiencing Israel’s violent realities.

Our tragic history, from Yoseph’s sale to the Holocaust, demonstrates the severe consequences of passive inaction to oppression and violence.

I am writing this on November 7th – the anniversary of Pearl Harbor. Much like that date will live in infamy for catapulting America into WWII, the global indifference leading up to and during the Holocaust represents an enduring stain on humanity's moral record.

Tragically, history provides ample examples of indifference enabling harm to the Jewish people on an unimaginable scale. Despite mounting reports of Nazi atrocities, much of the world responded with apathy and inaction towards Jews, allowing the Nazi war machine to grow stronger. International refusal to intervene or accept Jewish refugees remains an enduring stain of moral failure.

Having endured the world's uncaring eyes to our plight before, it is incumbent upon us not to perpetuate indifference towards our brethren. We know all too well the costs of the world standing idly by, and to a great extent, the recent statements of the United Nations and the heads of universities in the USA on the conflict allow rampant antisemitism to persist in the world today.

"As we reflect on the lessons from this week's Torah portion regarding the sale of Yoseph and consider our collective history, let us steadfastly commit ourselves to continuous active engagement and unwavering support for our brethren. From the tragic events of the Holocaust to the ongoing challenges faced by Israel today, the consequences of indifference are too grave to overlook. Together, let us ensure that our actions embody the imperative of standing united against those who declare their aim to destroy us. We cannot afford to be indifferent bystanders or passive spectators when harm is inflicted upon our brethren. Hanukkah Sameach."

Rabbi E S Weis

Israel's Pearl Harbor

rivkacoi_admin — Mon, 09 Jun 2025 20:53:50 +0000

*Israel's Pearl Harbor*

Israel is at war with terrorists who have brutally murdered over 1000 innocent civilians in their own homes, sadistically killing, torturing and causing immense suffering through displacement of hundreds of thousands in Israel's north and south. These vicious enemies sadistically seek out civilians to inflict maximum bloodshed and carnage. Tragically, Israel is now fighting an enemy that is the embodiment of evil.

This week, December 7th, marks the 82nd anniversary of Japan's horrific bombing of Pearl Harbor – an infamous act of profound evil, which President Roosevelt described as a “day that will live in infamy.” It also marks the 1st night of Chanukah, when we celebrate the victory of the Chashmonaim against oppressors. In Al HaNissim we declare this ancient miracle:

מָסַרְתָּ גִּבּוֹרִים בְּיַד חַלָּשִׁים וְרַבִּים בְּיַד מְעַטִּים וּטְמֵאִים בְּיַד טְהוֹרִים וּרְשָׁעִים בְּיַד צַדִּיקִים וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶךָ

You delivered the גיבורים mighty into the hands of the חלשים weak, the רבים many into the hands of the מעטים few, the טמאים impure into the hands of the טהורים pure, the רשעים wicked into the hands of the צדיקים righteous, and the זדים degenerates into the hands of עוסקי תורתך those who cling to your Torah..

The description of “the גיבורים mighty delivered into the hands of the חלשים weak,and the רבים many into the hands of the מעטים few” clearly reflects the miracle of an outnumbered military force fighting and winning. But how do “the רשעים wicked into the hands of the צדיקים righteous, and the זדים degenerates into the hands of עוסקי תורתך those who cling to your Torah” reflect a military advantage? What difference does personal morality make to one's fighting ability? We understand the miracles of vanquishing numerical odds numerical odds – but what of moral odds?

At the Agudas Harabonim Convention in New York the summer of 1942 after Pearl Harbor, the first speaker was Rav Yisrael Rosenberg. He asked: In Al HaNissim, we thank Hashem for miracles like “the impure fell into the hands of the pure.” We understand why victories by the few and the weak are miraculous, but what was miraculous about the morally pure defeating the impure? What military edge do the unethical have in battle?

Rav Rosenberg answered that the tactics of Germany and Japan give insight. They pretended peace before surprise attacks – such deceit marks the immoral טמאים . When deceit is one’s tactic, it is miraculous for sincerity to prevail.

Just as Pearl Harbor galvanized America into fully resolving to destroy its attackers, the horrifically cruel missile attack on Simchat Torah finally united Israel into realizing there can be no restraint against genocidal enemies openly declaring intent to annihilate the Jewish state. Israel must respond overwhelmingly against those seeking a Second Holocaust. Like President Roosevelt said, this Jihadi attack “will live in infamy” for Israel, marking the moment when they shed illusions about organizations targeting civilians while calling for Israel’s extermination. Facing such wicked threats to survival, there can be no moderation in self-defense – it is a fight for national continuation.

Israel acts with truth, ethics and mercy – even aiding aggressors by providing humanitarian aid. No nation at war ever showed such nobility. The terror groups kill unrestrained while exploiting Israel’s own morality against her. Thus righteous Israel fights with one hand tied – upholding ethics despite the disadvantage -indeed טהורים the pure against טמאים. The impure

In Al HaNissim we recall God giving similar victory to the Chashmonaim, defeating immorality against the odds. We pray God likewise grants ethical Israel victory over her ruthlessly immoral evil enemies speedily in our days Amen

Lessons to be Learnt from Rivka, Especially in Times of War

rivkacoi_admin — Mon, 09 Jun 2025 20:28:38 +0000

"Lessons to be Learnt from Rivka, Especially in Times of War" Toldos 6^th week of war

Rivka (Bereshis 27) devised a plan to secure Yitzchak's blessings for Yaakov. Recognizing Esav's unworthiness and Yitzchak's failing eyesight, Rivka guided Yaakov to mimic Esav and take his blessings by bringing to Yitzchak favorite meal, usually prepared for him by Esav, and by donning Esav's clothing to replicate his scent and feel. Though hesitant, Yaakov followed his mother's instructions. Rivka reassured him with the words "עלי קללתך בני" (Upon me be your curse, my son), aiming to alleviate his fears of being caught and cursed by Yitzchak instead of receiving the blessings.

Rivka's use of עלי to ease Yaakov's concerns about stealing the berachos and potentially facing a kelalah instead of a beracha provides a deeper understanding of this biblical story. The Vilna Gaon interprets Rivka's words עלי represents the three major nisyonos (challenges or trials) in Yaakov's life—עשו, לבן, יוסף— and thus offers a unique perspective on the narrative and broader lessons.

1. עשו (Esav) – Symbolizing persecution and anti-Semitism, Yaakov's struggle with Esav reflects external threats and animosity faced by the Jewish people. By taking the berachos, Yaakov secures his spiritual heritage but will have to endure this challenge.

2. לבן (Lavan) – Representing those who promote assimilation, Lavan's deceptive tactics mirror challenges of assimilation Jewish communities have encountered. Yaakov's experiences with Lavan emphasize the need to remain faithful to heritage and values amid pressure.

3. יוסף (Yosef) – Symbolizing internal strife within the Jewish community, Yosef's story reflects discord and division. Yaakov's ability to navigate and reconcile with his sons illustrates the importance of unity.

Rivka's use of עלי underscores the idea that facing these nisyonos is integral to the Jewish people's avodas HaShem (service to God). These challenges, represented by Esav, Lavan, and Yosef, offer opportunities for growth, learning, and strengthening one's connection to faith and heritage.

The Vilna Gaon's observation in Parashat Miketz on Bereshit 42:36, where Yaakov exclaims "עלי היה כלנה" ("All these things are against me!") alludes to a tradition of only three major nisyonos, challenges that

cover fundamental aspects of the Jewish experience. When faced with a potential fourth nisayon concerning Binyamin, Yaakov's response, עלי היה כלנה("All these things are against me!"), indicates his astonishment at another major challenge emerging.

Rivka's words to Jacob serve as a blueprint for the historical challenges the Jewish people have and will face. Yaakov's descendants will encounter external persecution from the Esavs of the world, pressure to assimilate from the Lavans of the world, and internal strife, just as Yoseph and his brothers did, as indicated by Rivka's—a prophetic insight that מעשה אבות סימן לבנים (the deeds of the forefathers serve as a sign for the children). We are to be aware of the עלי; the results of internal strife can lead to the desire to assimilate and encourage our enemies to attack and try to destroy us.

In conclusion, Rivka's guidance underscores the importance of unity in facing challenges, providing strength against external threats and fostering a deeper appreciation for the beauty of Jewish life. Through unity, the Jewish people can uphold their heritage and remain resilient in the face of adversity. In our times, we continue to face monumental challenges – disunity, assimilation, and the need to defend ourselves against those who wish to destroy us. As Israel confronts war, Rivka's timeless message serves as a reminder that unity is the key to overcoming our challenges. When unified as one people, we will merit miracles and redemption, as Rivka's timeless message emphasizes

This week we celebrate Rosh Chodesh Kislev, wish "Chodesh Tov" and in our blessing for Rosh Chodesh we said: "He who performed miracles for our ancestors and redeemed them from slavery to freedom will soon redeem us and gather our exiles from the four corners of the earth. Chaverim Kol Yisrael and let us say Amen." The prayer says that He who performed miracles in the past will redeem us again in the future. What miracles are we looking for? On the surface it refers to Geulah- redemption, but it is not just the redemption. Redemption is predicated on unity, on what is all to often seen to be a miracle: "Chaverim Kol Yisrael."

As Israel confronts war, we must come together as one people. By uniting and supporting each other, we gain strength to overcome current trials and fulfill our destiny. May we merit miracles and the complete redemption speedily in our days, Amen.

Rabbi Eliezer Simcha Weisz Member of The Chief Rabbinate Council of Israel

* Beware of your dreams, they may come true…*

rivkacoi_admin — Thu, 05 Jan 2023 22:18:24 +0000

* Beware of your dreams, they may come true…*

In the four Torah readings that describe his life, Yosef was overwhelmed with emotion and bursts into tears. There are eight instances in which Yosef cries. Each case has its special meaning. We will focus on the tears at the end of Yoseph's life. Yosef met with his brothers after the burial of their father Yacob. This family meeting could have been a meeting Where his brothers showed appreciation, reconciliation, love, and understanding for all his actions on their behalf, but Yosef discovers that his brothers are afraid of him, and they believe he holds a grudge against them Despite everything he has done for them, they are not sure that he has forgiven them. It is then Yosef discovers the limits of power. He discovers to what extent the human connection, the personal connection, and the family connection have much more value and importance than power – both for the person himself and for all those around him. Yosef cries at this realization of the terrible price he paid for his dreams coming true and the way they came true. His dreams did come true, to some extent, but the tragedy remains just as real. The torn shards of the family were not completely repaired.

Every person has dreams, we all dream about different subjects, some dream about fame or wealth or other good fortunes. Sometimes prayers seem to be answered and people get what they have long wanted. There is, at least for a while, great happiness and cause for celebration. Then, in one of life's great ironies, a dream come true turns into a nightmare. We dream and sometimes we make our dreams come true, but the price can sometimes be too expensive. Marriages crumble, families fall apart, and personal friendships end bitterly

In our pursuit of wealth and power, we sometimes make our families suffer as a result.

A person should always stop and examine whether, on the way to the realization of his dreams, there can be unexpected (negative) consequences that may put at risk his values and everything that is truly dear to him. When his dream finally is fulfilled Yosef cried tears of sadness for it was the last thing that Yosef wanted – not to be reconciled with his brothers!

“Wish not so much to live long as to live well.”(Benjamin Franklin)

rivkacoi_admin — Thu, 29 Dec 2022 07:19:43 +0000

“Wish not so much to live long as to live well.”(Benjamin Franklin)

When Yaakov meets Pharaoh an interesting conversation ensues: Pharaoh asks Yaakov how old he is Yaakov replies that “The days of the years of my pilgrimage are one hundred and thirty years; few… have been the days of the years of my life,…" He distinguishes between " the years of my pilgrimage" and" the years of my life".

What is the nature of this conversation Pharaoh and Yaakov had two different worldviews on what it means to live? Pharaoh defined life in a purely physical sense. He wanted to know how old Yaakov was. Yaakov, on the other hand, defined life by the ability to serve HaShem and be productive without distractions. Yaakov lived until now for 130 years, but during many of those years he was preoccupied with crisis and tragedy Yosef’s plight was on his mind for the last 22 years and that inhibited his ability to focus on improving his life.

Yaakov did not feel that the years he spent dealing with crisis and tragedy were as productive as they could have been, certainly when he compared those years to his father Yitzchak’s life. We certainly can try our best to make the most out of any situation by avoiding distractions that disturb us from using our time positively and creatively Our life is compared to a book, we speak of the Book of Life. The value of a book is arrived at not by its length but by its quality. “Wish not so much to live long as to live well". Thus Yaakov spoke of ” the years of my pilgrimage" and" the years of my life"!

Rabbi E. S. Weisz

Serene and calm-Ephraim and Menashe..

rivkacoi_admin — Tue, 25 Jan 2022 23:55:56 +0000

One of the most beautiful customs in Jewish life is for parents to bless their children at the start of the Friday night Shabbat meal. Girls receive the blessing: “May G-d make you like the Matriarchs Sarah, Rebecca, Rachel and Leah”. Boys, meanwhile, are blessed to be “like Ephraim and Menashe”.

Why do Jewish parents bless their children with the exact phraseology of Jacob, “May God establish you as Ephraim and Menashe” (Bereshit 48:20)? Why is it that Ephraim and Menashe are the prototype for this blessing? What happened to the Patriarchs Abraham, Isaac and Jacob?! Why were Ephraim and Menashe chosen instead of the Patriarchs, as the subjects of this important tradition?

Would it not be more appropriate to use the Avot (Patriarchs) themselves as figures for our children to emulate? The lives of the Avot were marked with immense pain and anguish, suffering and turbulence. The exceptions to this rule, at the time of the Avot, were Ephraim and Menashe. Whereas Abraham had his disappointments with Ishmael and Sara being taken into custody, Isaac had his problems with Esau, Jacob and the other shevatim (tribes) lived through the flight from Laban, the death of Rachel, the pursuit of Esau, the conflagration at Shechem, and the sale of Joseph, Ephraim and Menashe were raised with absolutely no strife. Peace and tranquility was associated with the home in which they were raised. It is with this thought that parents bless their children today. We beseech G-d to grant each child a peaceful serene and calm upbringing emulative of that of Ephraim and Menashe.

Vayechi- Jacobs sensitivity

rivkacoi_admin — Tue, 25 Jan 2022 23:53:55 +0000

Vayechi- Jacobs sensitivity

When Joseph brought his two sons, Menashe and Ephraim to his father, Jacob, to bless them before his death, Joseph positioned Menashe, his older son, at Jacob’s right side and Ephraim, the younger son, on his left. Jacob, however, crossed his hands and placed his right hand on Ephraim’s head and his left, on Menashe’s.

The verse (Ch.48, v. 14) relates that when Jacob blessed Ephraim and Menashe “Sikeil et yadav ki Menashe ha’bchor” he crossed over his hands (thus indicating preference of Ephraim, the younger son over the firstborn Menashe). BECAUSE Menashe was the first born.”

The verse should actually say something entirely different. He switched his hands placing his right hand on Ephraim DESPITE the fact that Menashe was the first born. The Chizkuni explains that Jacob had another option he could have replaced Menashe on his left side and Ephraim on his right. This would have enabled him to bless them while extending his hands in front of him, in the normal manner. This, however, would have been a slight to the firstborn, Menashe. By allowing Menashe to remain positioned on his right sight and subtly crossing his hands, Jacob minimized the embarrassment to Menashe. The verse can now be understood. BECAUSE Menashe was the first-born, Jacob crossed over his HANDS, leaving Menashe on his right side to receive Jacob’s blessing. Jacob thus avoided the unnecessary embarrassment which would be incurred had he changed the grandsons’ placement.

In this vein, the Koheles Yitzhak, in the name of Rabbi Ben Zion of Shkud says that although Ephraim received his blessing through the right hand of Jacob, Ephraim must constantly remember that he was seated on the left side. This reminder was instilled by Hashem by giving the descendants of Ephraim the nature to pronounce a “shin” as a “sin” should be pronounced (see Shoftim 12:6). The difference between a “shin” and a “sin” is where the dot is located. A dot to the right indicates a “shin,” and one to the left, a “sin.” Ephraim pronounced both as a “sin,” where the dot is to the LEFT, a powerful reminder that their tribe’s ancestor stood to the LEFT of Jacob when receiving his blessing.

We learn from this incident that even if one is in a situation where embarrassment cannot be avoided, the utmost care, concern and sensitivity must be taken to reduce it to the minimum.

Vayigash-No man is an island

rivkacoi_admin — Tue, 25 Jan 2022 23:51:54 +0000

Vayigash-No man is an island

No man is an island

Often we do something which is not acceptable to others or is not conventional and say to ourselves that whatever we do reflects only on ourselves. However, that is not the case, as is apparent from this week’s Sedrah [portion of the week].

Judah justifies himself and his brothers after the goblet is found in Benjamin’s sack and when challenged by Joseph says “What can we say to- Adoni- my lord -how can we speak? How can we justify ourselves?”

“ויאמר יהודה מה נאמר לאדוני בכסף ראשון מה נדבר בכסף שני מה נצטדק בגביע

מה נאמר לאדוני במעשה תמר מה נדבר בבלהה ומה נצטדק בדינה

מה נאמר לאבא שבארץ כנען ביוסף ומה נדבר בשמעון ומה נצטדק בבנימין.” (בראשית רבה פרשה צב)

Different Midrashim [interpretations of the Rabbis] explain Judah’s exclamation as referring to different matters.

The first explanation is that Judah asks how can they justify themselves to Joseph regarding the first disappearance of money, the second disappearance of money and the disappearance of the silver goblet.

Another Midrash says that the verse alludes to the deeds concerning Tamar, Bilha and Dinah, thus Ad-oni refers to G-d.

Yet another Midrash maintains that the verse alludes to what happened to Joseph, Simon and Benjamin and here Adoni refers to Jacob, their father.

There is deep-seated message to be learned from these statements. The Rabbis’ different interpretations of this verse are not necessarily in conflict with each other. The message of the Midrash offers us vital insight – where the person has sinned (for example he/she has stolen); first he/she needs to apologize to the victim, but also must stand in judgment before the Almighty for not obeying the laws of the Torah. The third explanation sees Adoni as referring to the father who educated him [Judah(and his brothers)] and whom he has let down by not acting in accordance with his father’s teachings.

We must remember that when a negative act is committed it has reverberations in many different places. There indeed is a subtle but deep message from these three interpretations of the Midrash.

The Haftara of Vayeshev

rivkacoi_admin — Tue, 25 Jan 2022 23:47:48 +0000

The Haftara of Vayeshev

The Haphtarah of Vayeshev

The exact meaning of the word “haphtarah” is not entirely certain. However, according to Rabbi David Abudraham15 (14^th century Spain) all the haphtarah of the year are inextricably bound up with the persecutions of Antiochus Epiphanies (168-165 BCE), which preceded the Maccabbean Revolt (Chanukah). R. Abudraham sees the word haphtarah as stemming from patur—to be exempt. R. Abudraham explains that the haphtarah was instituted in lieu of Kriat HaTorah (the Reading from the Torah) due to edicts forbidding the public reading of the Torah. The Sages thus instituted that a portion, thematically similar to the censored Torah portion, be read from the Prophets. By reading the haphtarah one exempts himself from Kriat HaTorah. R. Abudraham does not indicate the precise date of this takanah (rule). Indeed, the author of the Book of Maccabees, when listing the Epiphanic decrees, states:

“And wherever they found the Books of the Law, they tore them up and burned them and if anyone was found to possess a Book of the Agreement or respected the Law, the King’s decree condemned him to death”.

The Maccabees’ references to the “Books of the Law” (Torah) explain why the ban was not extended to the Prophets as well: The persecutors did not view the Prophets as threats to their assimilationist policies in as much as they did not constitute the “Books of the Law”. The Jews would read portions from the unbanned Books of the Prophets in place of the Torah.

When they were again able to read the Torah, they continued reading the haphtarah in addition. The haphtarah passages from the Prophets that are read on Shabbat (which do not coincide with a Festival) are generally chosen from material that relates either to the weekly Torah reading or to a specific date.

Examples of readings tied to a date are: Rosh Hodesh or the Eve of Rosh Hodesh, Hanukkah, Purim, the “Four Parshiyot” that are associated with the first of Adar (Shekalim), with Purim (Zakhor), with the first of Nisan (Ha-Hodesh),and one more reading associated with Passover but read on the Shabbat preceding Ha-Hodesh (Parah). On all these occasions, after the reading of the weekly Torah portion a Torah passage dealing with the specific day is read for maftir, save for Shabbat which fall on the eve of Rosh Hodesh.

There are another ten consecutive Shabbatot on which the haphtarah deals with the particular day and not with the weekly Torah portion. These are the three Shabbatot preceding the ninth of Ab, on which three passages foretelling disaster are read (shalosh shel pur’anut), and the seven Shabbatot immediately following the ninth of Ab, on which seven passages of consolation are read (sheva shel nehamah) The link between the Parsha of Vayeshev and the haphtarah is the subject of the sale of Joseph related in this weeks parsha and the veiled reference to this sale in the portion selected for the haphtarah from the Book of Amos. In the opening verses of this week’s haphtarah, the Prophet Amos accuses certain Jews of having sold the Tzadik (a righteous person) for money and the poor man for shoes. “…because they sold the righteous for silver and the poor for a pair of shoes…” Amos (2:6).

The Palestinian Targum to Genesis 37:28 and most prominently, in Pirkei de-Rabbi Eliezer, chapter 37,) explain that all ten brothers sold Joseph to the Ishmaelites “for twenty pieces of silver, each of them receiving two silver pieces, enough to buy a pair of shoes…”. These accounts interpret the verse in the Book of Amos (2:6) (quoted above) as a reference to Joseph who was sold by his brothers. Accordingly, numerous sources ascribe the episode of the ‘Asarah Harugei Malkhut, the ten Tannaim who had been brutally murdered by the Romans, as representing, in a cosmic sense, atonement for the acts of all ten of Joseph’s brothers.

This haphtarah is not in fact read this year because we have two Shabbatot of Chanukah and special haphtarot are read but it is important to note the anomaly of this week’s haphtarah being that it is the only haphtarah that does not have a verse or at least some word of comfort,, contrary to The Rabbis custom to have some words of consolation even the haphtarah of the three weeks (shalosh shel pur’anut). The exception to the rule is the regular haphtarah reading for Vayeishev.

How can this be explained? Vayeshev tells us of the tragedy of the hatred between Joseph and his brothers. The Rabbis say that G-d will save us from enemies from without but if there is hatred between ourselves, why should He wish to help us?

Vayechi-Body Language in the Bible

rivkacoi_admin — Tue, 25 Jan 2022 23:46:07 +0000

Vayechi-Body Language in the Bible

Body Language in the Bible

In his parting words to his children, Yaakov admonishes Shimon and Levi for having killed the inhabitants of Shechem after Dina was defiled. Yaakov prays that his soul not been associated with them because BE’APAM HARGU ISH (Genesis 49, 6). The word APAM which here means anger can have a double meaning. It is the plural of AF which means “nose”. The sentence can also be translated as ” they killed with their nose ” Yaakov in describing the slaughter of the wicked Shechemites by his sons Shimon and Levi was, of course, using the word to mean, “in their anger they killed men”. However the expression BE’APAM HARGU ISH can be used in its literal sense, meaning “nose”. By “turning one’s nose up” or “looking down one’s nose”, one shows signs of scorn, contempt and disgust. And one can deal a ‘killing blow” to someone demonstrating your rejection of what he/she is, has, or stands for, thus ‘destroying” him/her by the use of ones nose.

A person need not speak evil about another individual to cast him/her into disrepute. Sometimes the shift of the nose silently expressing condescension, derision and disdain can be as murderous as evil speech or a dagger.