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DEATH NEED NOT BE FINITE

Vayichi Bs”d

Why is the parsha “Chayah Sara” (the life of Sarah) where Sarah died ?. Why is our parsha called “vayachi” (and lived) when in the parsha Yisrael passed away. Because it is as is said a sadeek is more alive when he has departed from his body, then when he has a body in this world. As it says in Perke Avot this world is just a corridor leading to the inner chamber. As only in this world does one have the opportunity to gather provisions for the other world. Provisions they will take with them when they meet their creator on the day of great reckoning as spoken of by Rebenu Bachyah.

In the Zohar HaKodesh we see that one is aware of things near the time of their passing more than at other times. We see this reflected in the parsha as it says “ It was told Yaakov that Yosef was coming into his chamber. Who told him ?, maybe this was by Ruach ha Kodesh. We also see this from the verse ”And Jacob called to his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.” One does have a higher awareness at the time of their passing. Yet the same verse concludes “Yisrael strengthened himself and sat up on his bed.” It is known that Yisrael is the name referred to Yaakov when he comes to a state of consciousness which is like Shabot, when he has minuchah (rest) from feelings of all anger and pain, but exists in a state of serenity as is tought by the Aor ha Chyim. In this one sentence where Yisrael speaks he goes from being Yaakov to Yisrael. As is mentioned before a person has a higher awareness at the time of their passing. How blessed is the passing of those who have prepared themselves to see the Shechinah. As this has been the only object of their life. Rabbi Snair Zalman said when the Russians put a gun to his head threatening him “ I have one God and 2 worlds”.

A man who sins and recieves “corait” (cut off) causes the cord of his nashama (Soul of Divine intellect) to be separated from him, leaving him only with a ruach ((Soul of Divine emotions) and a nefesh (animal soul).1 The gematria of corait=rashiam(evil doers). Rashiam turn mercy to judgment, sadeekem (Rightious person) do the opposite.2 The lowest place in

Gehenom (Hell) is called “Avadon”. Where souls never rise from but parish, heaven forbid, as when a soul receives “corait” all aspects of the nashama are cut off. “Rashiam” can take another person’s portion in Gehenom in addition to their own.3 Sadeekem when they pass on from this world see the light of the wheel of intellect. His nefesh is separated from his body according to the level of his cleaving in the light, he sees the light according to his Merit. 4 30 days before one dies there goes away then the makiff (Surrounding light) of their Nashama. In the moment he dies they all return. If the man passing is a Sadeek (Rightious person) there is a great “yichud” (unification) below of sparks and of surrounding lights.5 “Chuchamim” die in a way by which they are not slaughtered in a way disfiguring them with disease as others.6 If someone is buried on the day his soul departs in the Holy land the spirit of impurity has no dominion over over him at all. All who die do so by the angel of death, except those who die in in Aretz Yisrael (Land of Israel), who die by a angel of mercy. They ascend into “Kodesh Elyon” (Supernal Holiness)7 All buried in artz yisreal are as buried under the alter and are thus atoned for.8 One who lives outside “Aretz Yisrael” draws upon themselves a strange “Ruach”,one of impurity. When they die if their body is brought to “Aretz Yisrael” this is a abomination. They defile the land.9 The day of one’s death is called day of YHV”H.10 When the soul is ready to leave its body. It then asks leave of each limb, and its separation from the body is only with great violence. As it says in the Song of Songs “ Love as strong as death, jealousy as cruel as the grave”.11

The aspect of Yaakov called Yisrael is when He is at the level of not serving Hashem from emotions alone, but also with Divine intellect called Nashama. This is truly a thing beyond this world. This level of consciousness Allows one to live beyond the ways of this world. One who has attained this level called “Yisrael” lives in the upper worlds while still in this world, and continues after this life thus. His passing in “death” is as going from one room to the next. Or as the Gemora describes it that the passing of the righteous is like lifting a hair up that is floating on a cup of milk. While the passing of the wicked is like the removal of a hair from a course brush. As all they knew in life was this world, their body and its desires. One who has spiritual desires and actions while in this world continues with these in the life in the next world so its said in the Gemora “Yaakov did not die “.

Next Yisrael blesses Yosef, but before he does he says concerning Yosef’s sons מיאלה (who are these ?). These are the same letters as Elohem”e. It is a permutation of the letters of Elohem”e . Concerning מ”י the Sni Luchot ha Brit says that this name is the source of the Divine name Elohem”e. The Zohar tells us אל”ה refers to all created things. Thus Yisrael when seeing Yosef’s sons says מי אלה. Meaning that Yisreal when seeing Yosef’s sons designates them as being closely attached to the root of the creation in Elohem”e. As it will be through nature that Mashiach ben Yosef shall and may it be soon prepare the Jewish people by uniting them as a nation to contend with the natural enemy of Mashiach ben Yosef, Asev. By this we will be ready for the coming of Mashiach ben David, and may this be soon. Since the coming of Mashiach ben Yosef precedes that of the coming of Mashiach ben David. Yosef is blessed first. It says in Thilim “Who leads Yosef like a flock”. The sages learn from this that all Yisrael is called Yosef. Yisrael blesses Yosef saying “ The angel who redeemed me from all evil shall bless the lads”. By this blessing all Yisrael is redeemed from all evil, as shown before that all Yisrael is referred to as Yosef. So may is be that soon we see this blessing fulfilled with the revelation of mashiach Ben Yosef destroying our enemies and the arrival of Mashiach ben David and the build of the Holy Temple quickly in our days.

1safer lecutim-ar’i p.85

2shar mimori chazal-ar’i p.59

3Safer Hachalot-gr”a p.6,Patachy Chotom p.224

4safer ha paliyah

5Mishnat Chassadim

6Sulam on Zohar Tzav

7Sulam on Zohar Trumah p.121a

8Shoshon Sodot

9Sulam on Zohar Achray Mot p.72b,Trumah p.141b

10Zohar Vayikra p.217a

11Zohar Barashit p.244b

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Far above and Out of sight

EDITED                   Jan  13  2019

Bs”d

PARSHA

VaYashev

 

When Ya’akov saw all these chiefs  of Asev whose names are written shortly before enumerating the descendants of Yosef he said wonderingly: “Who can conquer all these?” What is written after  is”These are the generations of Ya’akov – Yosef.” For it is written: “And the house of Ya’akov shall be a fire and the house of Yosef a flame” (Ovadya1:18). One spark issuing from Yosef will burn up all of these descendants of Esav (RashiYashan 37:1). Through the aspect of Yosef  the illumination of the Holiness is drawn from the aspect of Ya’akov (Yisrael) to all the tribes and all the worlds. Rashi says: “Fire without a flame has no effect at a distance.” It is the way of fire to join and attach to everything, making it fire. This a flame is necessary this is why it’s written that “Their father loved him more than all his brothers.” Referring to Yosef,  Yosef , represents the  “tzadik”. A Sadeek by his Divine service  raises up all Yisrael and their  good deeds. The aspect of Yaakov (representing “Katnut”) is as a fire without a flame. The quality of flame was given to Yosef the “sadeek”. A fire without a flame is an abstract concept.  First, let us try to reach a deep understanding of the idea of fire. Fire has several principal qualities. It illuminates, its aspires upwards, it spreads, it radiates warmth, and it consumes. Fire is also a common image in the Torah for Divine revelation. On the one hand, fire radiates warmth and illuminates, whereas on the other hand, it consumes: “For the Lord, your God, is a consuming fire” (Devarim 4:24). Rashi distinguishes between a fire and a flame. All the qualities listed above should therefore be seen as pertaining to a flame, and not to a flameless fire. The first thing that Rashi tells us is that a fire without a flame has no effect at a distance. Also  Rashi shares with us is that fire itself does not spread to burn the stubble of Esav. The flame of Yosef is needed. What follows from these descriptions is that a fire without flame also does not radiate warmth, and perhaps also according to this its capacity to illuminate is extremely limited. A fire without flame is sort of an “internal fire” directed inwards and not outwards. Cold institutionalized religion is not enough to take our Asev from ourselves and the world. But Divine service like  flaming is required like that of a personal nature , as the service of a sadeek, as Yosef.

Most of Yosef’s life was spent in “galut” (exile). Yosef  was forced by his brothers to leave the land of  Israel and go into “galut”Yosef, however, or so it would seem, assimilated in Egypt, while still holding on to his families Holy ways. Yosef goes deep into the “galut” he is found in the house of Potifar, afterwards in jail, and later in the house of Pharaoh. In all these places, Yosef acquires for himself the status of “member of the household.” In the house of Potifar, he is given all possible authorities. In prison, too, the chief jailer puts all the other prisoners under Yosef, and he becomes an attentive ear to all. So also in the house of Pharaoh,Yosef is appointed as viceroy, lacking only the royal crown. And in all these places Yosef cleave to God. The Name of Hashem is always on his lips, he take no credit for himself. The Saddeek like Yosef goes deep into “galut” face many threats of complete assimilation but  Yosef never assimilates. He never loses his connection to the God of his fathers. Whenever he is given the opportunity, the name of God is on his lips: “How then can I do this great wickedness, and sin against God” (39:9), in connection with the wife of Potifar; “Do not interpretations belong to God? Tell me them, I pray you” (40:8), in jail; and “It is not me; God shall give Pharaoh a favorable answer” (41:16), in the house of Pharaoh. The memories of his father’s house which find expression in the names he gives his sons, and the image of his father that stands before his eyes, turn Yosef into someone who successfully descends to the lowest depths and nevertheless remaining connected. Who in Yosef’s situation and spiritual state would not have forsaken his past? Who would not have allowed himself to be seduced by the wife of Potifar? Who would not have forgotten from where he came? Who would not have become totally assimilated in such a situation? Only Yosef the tzadik, foundation of the world, who was able to descend to the foundation of the world and still remain connected to the world of holiness, was able to endure all this. Yosef  was able to descend to the lowest rung of reality and still be joined with Holiness. This is why THE TZADIK IS THE FOUNDATION OF THE WORLD. As his holiness goes all the way from the top of creation to its lowest levels.  Yosef said to his brothers concerning his future death: and that God will surely visit you, and bring you up out of this land to the land of which He swore to Avraham, to Yitzchak, and to Ya’akov. And Yosef took an oath of the children of Israel, saying, God will surely visit you, and you shall carry up my bones from here. So Yosef died, being a hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt (Bereishit 50:24-26)

Your judgments are far above and out of sight” (Psalms 5:10). This is one of the things we can see in our parsha. Similarly its written “your footsteps are not known” (Psalms 20:77). The ways of The God are most mysterious, Blessed is His name.

The midrash says that Yosef’s brothers put him on trial for capital punishment as they thought that his claim of dreaming their father and themselves  all bowing down to him was not good. They thought hat Yosef was as Yishmoyal the bad seed of Avraham and Asev the bad seed of Yitzchak. So they planned to do away with him. They passed a verdict to kill Yosef however Reuven interceded and convinced his brothers instead that that they should leave it up to The God what would happen with Yosef so they Throw him in a pit. MIdrash also tells us that the 10 Martyrs, during the Roman period, were killed as an atonement for Yosef’s brothers sin against him. The 10 Martyrs were “gilgul” (reincarnations) of Yosef’s 10 brothers. Why did Hashem force them to sell their brother and then punished them for their mistake?

“R. Yehoshua ben Levi said: The ten martyrs were killed only because of the sin of the sale of Yosef.” (Midrash Mishlei 1) They were “gilgul” (reincarnations) of them.

 Do not forget, no one ever said it would be easy. In Joseph’s own life we see, not only was he thrown into the pit with snakes and scorpions by his brothers and then sold as a slave but that eventually landed him in prison for 12 years. At the age of 17-18, Yosef was faced with the daily temptation by his master’s wife trying to lure him to have sex with her, but he didn’t give in to his hormones.  Potiphar’s wife tried to seduce Yoseph, Yosef initially resisted. We know from midrash that its written ” In this day Yosef went to work”, as on this day Yosef had finally decided to give in to temptation and He and Potifera’s wife had planned to have have relations. But in the moment Yosef was to do the sin his father Yaakov’s image appeared in the window and said your name was going to be in the breast plate but if you continue with this sin you will only be remembered as a Shepard of harlots. Yoseph’s father  warned him of the spiritual benefits he could loose if he were to give in to this temptation. He dug his fingernails into the ground in order to control himself, and miraculously, the flow of semen issued from his fingers into the ground.

  We see Yosef inflicted by things that seem as tragedy. Yet we see it is these events which lead up to Yosef being put in charge of all Egypt. As Rabbi Akiva said my falling is my rising. One may start in a high place feeling they have all there is in the world. Yosef was most loved by Yaakov, he had the coat of many colors and dream visions. Then he found himself cast into the pit, sold into slavery and put in prison. Then he went on to become the savior of the Hebrew people in Egypt and from his descendants will eventually come Mashiach ben Yosef. May he come soon and not be killed. From this parsha we can see that certainly The God is the just judge. We see the justice of The God’s judgment to some degree from the life of Yosef in our parsha. The parsha starts out saying “Yosef brought an evil report to Yakov concerning his brothers”. Then Yosef finds himself getting into trouble when Yaakov sends him to bring a report concerning how his brothers are doing when tending the flocks. Likewise we see justice acting on Yaakov when his sons tell him about Yosef’s tragedy and show him Yosef’s garment. It was with a garment that Yaacov deceived His father Yitzchak to get his blessings. We should recognize The God’s justice in all that happens and accept all that happens to us properly. Even when something that appears as bad happens to us we must not allow it to make us depressed. As the wisdom of The God in fulfilling his goal of bringing our righteous Mashiach is “far above and out of sight”. The wisdom of the Holy One is certainly beyond our grasp, so are His ways to reach the desired goal. The main knowledge is knowledge of the work of The God (Divine providence). The main thing is revelation of The God within the worlds that He creates, or there is ”hester panim” (concielment from his Divine providence). During exile all אות (wonders) are hidden so the “other side” does not raise up complaints against Yisrael. The God hides his face so that the wicked will not be destroyed, and the world can exist. The unity of The God is hidden from the wicked becouse of their garments of “tuma”. (spiritual impurities)1 Rabbi Nachman of Breslov teaches that patience is associated with Keter. The source of the will of The God and delight. With a good eye one can see that all that happens as good, and with patience the ultimate good will come to be fulfilled. Know, The 70 nations , God forbid, nullify the nanhagot (divine providence) of Yisrael measure for measure (through Yisrael’s errors and lackings). Flow of        הכל אדו”ן upon the creations is according to the arrangement of the stars and mazolot (constellations). Yisrael is above this level of Divine supervision by their Unity with The God through the will of The God in the Torah.2

Yosef is called “Yosef HaSadeek” (Yosef the Righteous) , a “sadeek” is one who does what the God wants of him and sets the example for others. One thing we can notice about “Yosef HaSadeek”  is that he mentions God’s name more than any other person in the Bible. The first time we hear “Yosef HaSadeek” mention God’s name is with the story of Potiphar’s wife when he said :
“…and how can I do this great wickedness and sin against God? ” (Breishit 39:9) Even when “Yosef HaSadeek” was facing the worst temptation the first thing that came to his mind was God.

This all reminds us of Gods mysterious ways. But for those who want to He shows “signs” and gives clues for Yosef his sign was given in by his dreams. Yaakov knew about Divine communication in dreams so it says “He kept the matter in mind “. Know, when a dream is repeated, this is a sign from God, it is 1/60 th of prophesy. The mysterious ways of The God governing His worlds again are shown by the leverite marriage of Tamar to Yehuda. As Yehuda at first did not even know what really occurred. Tamar is the aspect of a rose among thorns , the Shechinah trapped in the “Klipot”. Yuhuda took Tamar out from the klipot to a holy place. For the same reason “aretz Cannan” was first settled by the “Canani”. If Yisrael merits they can raise the Shechina from the klipot by “Misim tovin”. Then there will go out the “canani” from the land, and we inherit it. In this way it happens. 3 When We hear the stories of our ancestors family problem as in the life of Yosef in the Bible it appears like we come from what one might call today a broken home yet the time is coming when our family will finally become whole.  It may appear that since we live in a physical world we must have been created so to engage in things of this world. But this is not the reason we were created in the physical world but so that we could recognize the unity of God in the whole and every part of the creation. The entire history of King David and his offspring who will be Mashiach is wrapped in enigma including the incident of Yehudah’s marriage, his children, and then his “Yibum” (Leverite marriage) with Tamar and the twins birth, is a riddle, shrouded in mystery. In this Parsha is hidden the secrets of Moshiach, but requires tremendous effort to unearth it. We can see that Tamar the daughter-in-law of Yehudah. When Er and Onan are punished and die. Tamar wants to perform “Yibum” with Shelah. Since Yehudah does not allow this, she deceives Yehudah, becomes pregnant from him, which the Ramban explains is “Yibum”. The twins Zerach and Peretz, are the offspring of Yehudah and Tamar. The l birth of Peretz and Zerach is quite bizarre in and of itself. The Torah tells us “When she gave birth, one stretched forth his hand, and the midwife took his hand and tied a red string on it, saying,” This one was born first.” Then he pulled his hand back, and his brother exited the womb first; and she said, “Why are you pushing your way into the breach?”; and called his name Peretz. And after came his brother upon whose hand was the red string, and he was called Zerach. ” What is all this ? Peretz is the forefather of the dynasty of David, as is described at the end of Ruth. But why does Zerach’s hand to come forth first, and after it is withdrawn ? Rashi brings a Midrash that Zerach is the forefather of Achan, who breaks the ban on taking from the spoils of Jericho, and is stoned to death. The hand of Zerach which reaches out to grab what is not his.

From Tamar and Yuhuda’s descendants comes David haMelech and will come Mashiach and may that be in mercy quickly in our days.



HOW TO TOUCH HEAVEN AND HAVE HEAVEN TOUCH “YOU”

 

 

Vyatze

 

Bs”d

 

First Yaakov sees all the angels of God rising from the earth and descending from the heavens. The sages say these were the angels who supervise the nations of the world. While on top of the ladder is God who alone supervises the providence of Yisrael, the whole world and all in it. If they will only draw close to him and follow his will God would give them everything. Next are born the 12 tribes. These 12 sons of Yaacov who entered Egypt with their families numbered 70 in all as listed in Exudus. These parallel the 70 nations of the world listed in Genesis.

 

The ladder of Jacob’s dream is prayer. Jewish prayer (meditation) is a teaching passed down from their Prophets. It is written in the Zohar that the ladder in Jacob’s dream is a metaphor for prayer (Tikunei Zohar #43).In the dream, the ladder represents prayer as the connection between man, situated at the bottom of the ladder, and God who appears at the top of the ladder. The numerical value of sulam, ladder equals 136, the same as kol, voice. The ladder is the voice of prayer rising from the heart of man who is firmly entrenched in the physical world below, till it reaches the heavens and God who is ever present above the ladder. Through the act of prayer man’s consciousness rises from rung to rung, and although standing on the earth, his or her spiritual awareness is truly elevated to the heights of heaven. The Arizal taught that prayer itself is comprised of four sections or rungs on a ladder and that these sections relate implicitly to the four ascending worlds of Kabbalah. The first rung of prayer comprises the preliminary morning blessings until the prayer Baruch Sheamar, which begins the next section. The morning blessings correspond to the world of Assiyah, action. The series of blessings thank God and acknowledge His goodness in providing for all the basic abilities and requirements enabling us to function in the practical world of action.In this section we create a vessel in this physical world for the coming blessings of our meditation. We fix our own physical bodies.

 

The second rung consists of the section of prayer referred to as Pesukei D’Zimrah, Verses of Praise. These prayers are comprised of the psalms of David, inspiring praises to God for creating the beautiful world we live in. This section corresponds to the world of Yetzirah, formation. Nature both reveals and hides God. It is for us to search for God and praise His manifest creation, maintaining a sense of awe even when ”grown up.” This world relates to our emotional attachments and response to the world around us. This section of the meditation fixes the soul level called “Ruach” (Spirit) , the Emotional soul.

 

The next section of prayer is centered around the recitation of the Shema, the ultimate unification of the NAME OF GOD in His creation. This section begins with a description of how the angels daily praise God and leads into the Shema, the revelation of the soul’s understanding of the nature of God’s unity. The beginning of this section represents the angels ascending and descending on the ladder and culminates with man standing humbly, yet elevated, ready to speak directly to the Creator. This once again teaches us that ultimately the soul is rooted in a higher place than even the angels. This third rung corresponds with the world of Briyah, creation and relates to the intellect. This level is the Soul called “Neshama” (soul of Divine intellect). This level of the soul is a part of the God itself. By the Meditation of the “Sma” we unify the Divine name YHV”H with our self and everything in a more revealed way preparing us for the work of the next level.

 

The final rung on the ladder of prayer is the recitation of the Amida, the silent prayer. This corresponds to the world of Atzilut, emanation, where man encounters God who appears above the head of the ladder, in a state of intimate union. At this level a man joins God as a partner in creation. This level is actual “emanation” of the powers of creation. This prayer- meditation is another ladder itself having 18 levels corresponding to the 18 vertebrae of the Spine. It is taught in the Yerushalmi Berachot that one hundred twenty elders and eighty prophets ordained the Amida meditation (the standing prayer). This hints at its awesome depth. Infinite Divine names fill these 18 levels. The simple level of this meditation are known. Its secrets are not taught in public but are only passed down on a one to one basis.

 

While approaching the ladder of Holiness to enter the upper worlds one must elevate this physical world by their actions. Observe, to accomplish the gathering of Holiness of the giving birth to the extended family of the 70 children of Yisrael first Yaakov had to go through great treachery and deceit from Lavan. The greatest revelation of light founding to the world came from the patriarch Yaakov and his wives as they gave us the foundation of the Hebrew people, but at what cost. Such hardship one has to undergo to reveal the Shechina in this world. One cannot expect it to be easy. Its written in Safer Giloyah Razia that the evil forces are always trying to get permission from the supernal court to try to test and trouble one who can or is trying to increase Holiness in this world. On top of all the trouble with Lavan , his own brother Asev wants to kill him.

 

All the sufferings we endure in this world make us stronger. Like a runner who jumps over bigger and bigger hurdles. After each Klipa (obstacle) is overcome it reveals its spark of vitality, its light which then enlivens us. Each time we do good and turn from evil we show to God how much we love him. It is by these ”opportunities” which seem as hardships we can give thanks to God for. As it is by these ”opportunities” that we earn our entrance fee into the world to come, and from such comes our portion.

 

It can be observed from the parsha that that just as Yaakov thought that he married Rachel but in the morning found it was Leah. So to in the time of the morning, time of revelation of new light the true nature of people becomes revealed, and this new nature may make one appear as though they went through a total transformational experience. Then one may have difficulties in their relationships dealing with one who appears to them as a different person then they once knew. But by overcoming obstacles causing confusion they can come to great results as with Yaakov and Rachel. As their first child was Yosef who saved all Yisreal in Egypt and from his descendants will arise Mashiach ben Yosef who will overcome our enemies. Yaakov had to work 7 more years to marry Rachel. Needless to say all the trouble that the wicked sorcerer Lavan inflicted upon Yaakov, and his financial treachery. His daughter Dina gets raped. Then, to top it all off, he spends the next 22 years thinking his son Yosef was killed by wild animals

 

 

But in the end all the deceit that Lavan worked against Yaakov only turned to blessings, as will all the curses in the Torah to those who merit such. As Yaakov saw in his dream that God took great concern for him, and the ordeals that he had to go through in the house of Lavan. God rewarded him greatly as he multiplied exceedingly in good when he left Lavan’s house. He was blessed in a supernatural way. Fulfilling the teaching of the Torah that that the righteous are put to sufferings in a natural way, but their deliverance comes about with signs and wonders.

 

 

 

 

 

The Rabbis note that parsha (Vayetze) does not begin on a new line. Instead it is separated from the previous parsha (Toledot) by only eight spaces. Most parshas do begin on a new line. Out Of the 52 Torah portions, there are very few parsha that do not begin on a new line and these parsha are called “closed”..

 

 

 

 

 

GOD has His reasons for everything He does. Sometimes we can’t figure out why things happen. Yaakov. His life becomes incredibly miserable. Here is a good man, who listens to his mother and does what she tells him to do and all he gets is more than twenty years of headaches, as it appears.

 

Yaakov couldn’t figure anything out in this parsha – from start to finish it was all confusion to him. That it why it is a closed parsha – Parsha S’tuma.

 

 

 

One must not wait for miracles for deliverance from evil, and one cannot expect providence above nature to always protect them. They need to seek a natural way to deal with the trials of this world. Here again we learn the lesson ” one must deal with the wicked with subtly”. In last weeks parsha Yaakov used guile to get his blessings, taking them away from the wicked Asev. In our parsha Yaakov sneaks away from Lavan with his belongings because he feared that Lavan may never let him leave, or take his rightful possessions with him if he were to announce his departure. This is the 2nd parsha in a row this lesson is taught, so we should take heed. ”One must deal with the wicked with subtly”. The crooked cannot be made straight, so they must be dealt with accordingly.

 

Everyone in the world has a unique mission. There are a certain number of missions that have to be accomplished in the world. Our sages tell us that if a person doesn’t address himself to his own purpose and mission in life, the fellow next to him who does, will get his portion and the other guy’s portion in this world and the next as well.

 

Asev sold his birthright, he gave up his “mission”, he lost his blessings. GOD gave Yaakov exceptional strength. He had to be as strong as Esav but using the physical power for God. He would need to apply this strength in various situations – sometimes to bash in heads, sometimes to show superhuman control, and other times to go to war. This is why the Torah has to tell us about Yaakov’s awesome strength.

 

Yaakov comes to the well at the beginning of the parsha, he meets some

 

shepherds who are from Lavan’s territory, and they are all waiting to gather together enough people to remove a huge boulder covering the well. The Torah off handedly tells us that when Rachel comes along, Yaakov turns into Superman and is able to lift the massive boulder off the well as easy as pie. As the Talmud says, it was as easy as removing a cork from a bottle.

 

The blessing Yaakov gave to Yehuda was: “His hands will be against his enemy.” Who was the greatest descendent of Yehuda? King David, who was a red-haired fellow with a ruddy complexion (Asev is called Edom which means red). He killed hundreds of thousands of enemies of the Jewish People. He was the archetype of what Esav could have been.

 

The vast majority of Jews have not assumed the mission they are supposed to. Someone else must pick up these unattended missions. There is much we must and can do. Then we will see the Hands are the hands of Asev and the voice is that of Yakov with the revelation of the Messiah quickly in our days.