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mi`veid Volume XII - Issue 6

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This week’s issue of

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‫דברים היוצאים מן הל"ב‬

is sponsored by the Scheinman
The Ultimate Bracha family ‫לזכר נשמת אסתר פיגה בת‬
‫הרב משה זלמן ע״ה‬, whose shloshim
By David Freilich, Editor in Chief, 12th Grade will be completed on ‫ט״ז כסלו‬.

At the start of the Parsha, the Passuk says that Yaakov sends messengers to
Esav procalaiming ‫עם ָל ָבן ַגּ ְר ִתּי ָו ֵֽא ַחר ַעד ָע ָֽתּה‬,
ִ that he had lived with Lavan until now.
Rashi explains that Yaakov was telling Esav that it wasn’t worthwhile for Esav to hate
him as a result of receiving the brachos, since Yaakov was described as a sojourner,
PARSHAS VAYISHLACH
someone who lacks importance and wealth. Yaakov emphasizes that the brachos were
13 KISLEV, 5771
not fulfilled in him, as he was not more powerful than his brother. This brings to mind NOVEMBER 20, 2010
the question: were the brachos ever fulfilled? The brachos describe Yaakov and his All Zmanim are calculated by myzmanim.com for
children ruling over Esav’s descendants, but a perfunctory glance at world history will Woodmere, NY (11598)

show that the Jewish people have almost never ruled over Esav’s descendants! Candle Lighting: 4:16 pm
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Another simple question can be asked from an occurrence quoted in a Rashi ‫ שבת‬Ends: 5:18 pm
from last week’s parsha, Vayeitzei. Rashi explains that Yaakov was penniless when he
showed up at Lavan’s house, as Eliphaz, a son of Esav, was sent to kill Yaakov, but
ended up leaving him alive but taking his money, as Yaakov reminded him of the hala-
cha that a poor person is comparable to a dead person. This just begs the question that
the halacha that ‫ עני חשוב למת‬is very nice, but its not what his father had instructed him
to do! Esav told Eliphaz to kill Yaakov, not to take his money! Additionally, it is also ToThis
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the halacha that if one doesn’t have children he is also not considered living. If so, why c"kv in ohtmuhv ohrcs
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(Continued on page 2)

Appreciating Gifts from God

By Elisha Ishaal, 11th Grade

After Yaakov Avinu took his family across the river, the pasuk says “Vayivaser Yaakov Levado”- that he remained alone. Rashi
comments and says he remained alone because he went to retrieve some small jugs he left behind. Rabbi Zelig Pliskin (in Growth
Through Torah) quotes the Biurai Hamekubalim Beniglah in which the Arizal is cited to have said that Yaakov Avinu’s reasoning was
that he realized everything Hashem gave him was indispensable for his welfare and could not be wasted. The lesson we can learn from
this is amazing, as many think that they have the right to treat their possessions however they wish. However, it’s not right to do this, as
we learn from Yaakov Avinu that everything we own is a gift from Hashem, and He wouldn’t give these gifts to us unless they were ab-
solutely necessary to help us live our lives. We must learn to truly appreciate what Hashem has created for this world, for everything is
for our own benefit. This lesson can also be learned from David Hamelech who disrespected Shaul’s clothing (by cutting off a corner of
his cloak) and in the end of his life lacked the ability to enjoy the warmth provided by clothing. Though clothing are inanimate objects
and don’t have feelings, one still may not disrespect them, as by doing so he destroys Hashem’s precious gifts.
When we understand that everything Hashem gave us is for our own benefit, we can also understand that Hashem has given us
only that which we absolutely need and that we need no more. When Yaakov Avinu and Esav met and Esav wished to decline the gifts
Yaakov sent him, he said “yesh li rav”-I have a lot. In response Yaakov insisted Esav take the gifts saying “yesh li kol” – I have every-
(Continued on page 4)
2 ‫דברים היוצאים מן הל“ב‬
Torah Teasers
By Rabbi Moshe Erlbaum
‫פרשת וישלח‬
Questions
1.a) In what context is the number 400 mentioned? b) Where
else in ‫ ספר בראשית‬is the number 400 referred to? (2
times)
2. Where do we find a question used as an answer? (2 times)
3. Who asks the question "‫י־א ֶלּה‬ ֵ ‫ " ִמ‬- “Who are these?” b)
Who else in the Torah asks "‫י־א ֶלּה‬ ֵ ‫”" ִמ‬- “Who are these”?
4. What happened "‫ישׁי‬ ִ ‫ " ַבּיּוֹם ַה ְשּׁ ִל‬- “on the third day?” b)
Where else in ‫ ספר בראשית‬does an event happen ‫" ַבּיּוֹם‬
ִ ‫ ַה ְשּׁ ִל‬-“on the third day”? (4 answers)
"‫ישׁי‬
5. Who died during childbirth? b) Where in the ‫נביאים‬
‫ ראשונים‬did a woman die during childbirth?
6. Name two descendants of ‫ עשו‬who share a name with
relatives of ‫משה רבנו‬.
7. Name a grandson of ‫ עשו‬who shares a name with a
grandson of ‫יעקב‬.
Answers
1. a) The ‫ מלאכים‬returned from ‫ עשו‬and informed ‫ יעקב‬that
‫ עשו‬was coming with 400 men (‫ז‬:‫)לב‬. b) ‫ אברהם‬bought
‫ מערת המכפלה‬for 400 silver pieces (‫טו‬:‫)כד‬. At the ‫ברית בין‬
‫ הבתרים‬Hashem told ‫ אברהם‬that his children will be in a
foreign land for 400 years (‫יג‬:‫)טו‬.
2.After the ‫ מלאך‬changes the name of ‫ יעקב‬to ‫ישראל‬, ‫יעקב‬
inquires from the ‫ מלאך‬to divulge his name. The ‫מלאך‬
responds with a question: "‫ " ָל ָמּה זֶּה ִתּ ְשׁאַל ִל ְשׁ ִמי‬- “Why
then do you inquire of my name?” (‫ל‬:‫)לב‬. After ‫יעקב‬
berates ‫ שמעון‬and ‫ לוי‬for killing the city of ‫שכם‬, they
respond "?‫חוֹתנוּ‬ ֵ ‫ת־א‬
ֲ ‫ֲשׂה ֶא‬ֶ ‫" ַה ְכזוֹנָה ַיע‬- “Should he treat our
sister like a harlot?” (‫לא‬:‫)לד‬.
3.When ‫ עשו‬sees the family of ‫ יעקב‬he asks ‫י־א ֶלּה?" יעקב‬ ֵ ‫ " ִמ‬-
“Who are these?” (‫ה‬:‫)לג‬. b) In ‫פרשת ויחי‬, when ‫ יעקב‬sees
the children of ‫יוסף‬, he asks ‫ יוסף‬the same question -
- "?‫י־א ֶלּה‬
ֵ ‫“" ִמ‬Who are these?” (‫ח‬:‫)מח‬.
4.On the third day ‫ שמעון‬and ‫ לוי‬killed out the city of ‫שכם‬
(‫כה‬:‫)לד‬. b) In ‫פרשת וירא‬, the ‫ עקידה‬occurred on the third
day of from when ‫ אברהם‬and ‫ יצחק‬set out on their
journey (‫ד‬:‫)כב‬. In ‫פרשת ויצא‬, on the third day after ‫יעקב‬
ran away, ‫ לבן‬was told about it (‫כב‬:‫)לא‬. In ‫פרשת וישב‬, on
the third day after the chief butler’s and chief baker’s
dreams, ‫ פרעה‬made a birthday party ((‫כ‬:‫)מ‬. In ‫פרשת מקץ‬,
on the third day, ‫ יוסף‬released his brothers from jail (
‫יח‬:‫)מב‬.
5. a) ‫ רחל‬died when she gave birth to her son ‫בנימין‬
(‫יח‬:‫)לה‬b) The wife of ‫ פנחס בן עלי‬died in childbirth when
she gave birth to ‫איכבוד‬.(‫כא‬:‫)שמואל א' ד‬
6. ‫ רעואל‬and ‫ קרח‬are both descendants of ‫ רעואל‬.(‫ה‬-‫ד‬:‫עשו )לו‬
was another name of ‫ יתרו‬the father-in-law of ‫משה‬
(‫א עיין רש"י‬:‫)שמות יח‬. ‫ קרח‬was the cousin of ‫ משה‬who
rebelled against ‫ משה‬in the ‫ מדבר‬.(‫א‬:‫)במדבר טז‬
7. ‫ זרח‬was the son of ‫ רעואל‬the sonof ‫יג( עשו‬:‫)לו‬. ‫ זרח‬was
also the name of a son of ‫יהודה‬, the son of ‫ל(יעקב‬:‫)לח‬
Thus, both ‫ עשו‬and ‫יעקב‬had a grandson named. ‫זרח‬
Alone
By Jeremy Teichman,
10th Grade
The Passuk says “Vayevaser yaakov levado Veyabek Eish
imo ad alos hashachar,” which Rashi explains to means that Yaakov
remained by himself while he fought with the malach of Eisav. Was
it a good thing that Yaakov was levado? There are two trains of
thought. The Gemara in Chullin says that it was bad that Yaakov
was alone, as he was putting himself in possible danger. However
the Medrash explains that it was praiseworthy that the Torah says he
was levado, because this shows Yaakov’s similarity to Hashem who
is levado as the single Master of the Universe.
The Torah says that Yaakov injured his Gid haneshe during
his quarrel with the malach of Eisav. Due to this, it is prohibited to
eat this specific part of an animal in remembrance to the fight be-
tween Yaakov and the malach. The Minchas Chinuch says that the
significance of this struggle is that it represents the struggle between
Am Yisrael and the Goyim from that point and on. Another explana-
tion for the significance of the struggle between Yaakov and the
angel is given by the Malbim and the Zohar, who explain that the
struggle is symbolic to the struggle between all of us and the Yetzer
Hara.
It is said that the more different we are from the Goyim, and
the more levado we are as a nation, the better it is and the more suc-
cessful we will be. This is because of the fact that we can not allow
ourselves to assimilate with these nations. When the Medrash says
that Hashem is completely levado and that Yaakov is levado as well,
it’s saying that we should be levado in regards to staying away from
the other nations, which coincides with the teaching of the Minchas
Chinuch who said that the symbolism of the fight between Yaakov
and the Malach was similar to the fight between the Jewish nation
and the Goyim. We see from this that it is of the utmost importance
to our success as a nation to set ourselves apart from the other na-
tions and to be levado just like Yaakov and Hashem.
However, in regards to the approach of the Zohar and the
Malbim, the Gemara in Chulin is relevant. When someone is strug-
(Continued on page 7)
(David Freilich—Continued from page 1)
chos so coveted by the both of them. The Chasam Sofer explains
that Yitzchak envisioned Yaakov and Esav having a Yissachar–
Zevulun relationship, whereby Esav’s dominion over this world
would be used to enable Yaakov’s spiritual pursuit. Rivka, on the
other hand, realized that Esav would never end up supplying Yaa-
kov’s needs, and would therefore severely limit Yaakov’s learning.
This fits in with a Rashi on the very first description of
both Yaakov and Esav. Rashi, when the passuk describes Yaakov
(Continued on page 5)
Dvarim Hayotzim Min Halev
Much More Than a
Wrestling Match
By Daniel Stroh, 10th Grade
In Vayishlach, we read the story of the Angel wrestling
with Yaakov all night. Rav Elchanan Wasserman asks a great ques-
tion on this story. Why did the Angel only start up with Yaakov
Avinu? Where was the Angel when it came to Avraham or Yitz-
chak? They were also great tzaddikim!
Rav Elchanan Wasserman answers by stating that Avra-
ham’s main trait was chesed, which can be considered as charity,
benevolence, and hospitality. However, that trait does not threaten
the Satan. If that’s all the Jews have as a zechus, the Satan is not
threatened. Goyim also have charity, hospitals, and institutions of
kindness. Yitzchak represented sacrifice, or tefilah, such as Syna-
gogue attendance, which also does not threaten the Satan. The Satan
said that although praying is important, if all Jews will do is pray
then there is also no challenge. Synagogue attendance cannot hold
up the Jewish nation and stop assimilation. The Reform and Conser-
vative Jews also have Temples, and they assimilate – up to 50% of
Reform Jews assimilate and their children intermarry.
However, Yaakov Avinu represents Torah. Here the Satan
meets his match. If Yaakov’s midah would be passed through to
future generations unscathed, then Jews will have an existence. It is
only Torah that has kept the Jewish people united and non-
assimilated all of these years. Any sect that abandons Torah ulti-
mately abandons their religion. Reform and Conservative Jews as-
similate even though they do Chesed, even if they are affiliated with
a Temple. They don’t learn Torah, and that’s why they assimilate.
This does not minimize the other 2 Middos, but without Torah study
we are doomed. The Reformists started prayers in German, even
though throughout history of the Jewish nation prayer was only said
in Hebrew, even if it wasn’t understood. In Bronshweig, there was
a “Sanhedrin” of the Reform in the 1800’s, and their “Rabbis” got
together and voted unanimously that it was ok to marry a Christian
because we are all monotheist, passing a ‘law’ to legalize intermar-
riage.
Was the Satan successful in battling Yaakov Avinu? Yes,
but not to the full extent which he would have wished. But what did
he do? He gave Yaakov a shot in the thigh, in the sciatic nerve. The
Torah says Yaakov limped away from that and because of that Jews
cannot eat the Sciatic nerve in the animal, which is usually the best
meat. The T-bone steak and the sirloin steak, which come from this
area, are the best meat in Goyish restaurants.
What does it symbolize? The thighs hold a person up;
thighs are the support of mankind. The Satan couldn’t defeat Torah
study, so instead he went after the supporters of Torah. The Zohar
says that the Satan said “if I cant get the Learner or the Rabbi him-
self, let me go after the wealthy man that supports Torah.” And
that’s why, until today, it was very rare to see a Yeshiva that’s very
profitable and “in the Black.” There is no yeshiva studying Torah
that has too much support. That’s from the blow of Esav, and that
was the Satan’s plan and attitude.
After the fight with the angel, a very mysterious conversa-
3
tion takes place as well. After Yaakov Avinu wins the fight, the
angel asks him for his name. He answer Yaakov, and the Angel says
“Your name is no longer Yaakov, it is now Yisrael.” Yaakov then
asks the angel for his name. The Angel says, “Why are you asking
me my name?” We can ask one simple question on this: why is Yaa-
kov even asking what his name is?
Rabbi Mansour answers that Yaakov Avinu was really try-
ing to find out something very important when he asked the Satan
the question. He was trying to ask him about his “essence,” what
his secrets and tricks are. He’s asking, “What trick do you use to
fool people to sin?” Chazal says the name of a person describes his
essence. Yaakov was hoping he could get this information and pass
on to his children how to defeat the Satan. The Satan understood the
question, and answered Yaakov “It doesn’t matter.” That’s because
the Satan has many names and many tricks. And the tricks he uses
for one generation are different from what he uses on another gen-
eration. It didn’t matter if he would reveal his names and tricks or
not.
Sometimes Satan appears in the form of idolatry. There
was a time in Jewish history that the biggest lust and Yetzer Hara
was for idolatry. Nowadays we don’t understand what big allure
there is to worshiping idols. The Talmud (Sanhedrin 64a), describes
that the Sages of over 2,000 years ago fasted and prayed to Hashem
to abolish the temptation for idol worship. Idol worship had become
such a powerful force that it was virtually an impossible challenge to
withstand. The Sages request was granted, and thanks to that there is
no longer a desire to worship idols present in the world. In another
generation the Yetzer Harah took the form of “Enlightenment” of the
1700’s and 1800’s. When the Reform movement started, it came in
the form of intellectualism, communism, and socialism. The Yetzer
Harah uses different tactics for every generation.
Today, the biggest attraction is likely the form of material-
ism, including the desires for toys, money, shopping, and amassing
huge wealth. In other generations there was not as large an allure for
materialism, but today there is. Racham Ben Tzion says the Satan
fools us into thinking that buying something new is going to make us
happy. After you buy it, you are excited, but the next day it wears
off. The item that was supposed to bring ultimate happiness doesn’t
bring you anything after the first day. When we are 5, all we want is
a Yo-Yo, at 10, we want a bicycle, at 16, a car, etc. We must thank
Hashem that we now know the Satan’s trick for this generation. I’m
not suggesting that we shouldn’t buy anything frivolous, rather that
shopping will not bring ultimate happiness. Material objects don’t
make people happy, only things that feed the Neshama and Soul
bring ultimate happiness. May we learn from Yaakov Avinu who
fought the Angel of Esav and won, and may this act of Yaakov Av-
inu be a Siman LabBanim for us. May Hashem strengthen us and
allow us to win our fights with the Satan.
Good Shabbos.
4 ‫דברים היוצאים מן הל“ב‬

Bad Brother
Evil Esav
Weekly insights by members of our By Yitzchak Ginsberg,
Yeshiva Gedolah affiliate, Yeshivat Lev Hatorah 11th Grade

Hakaras Hatov Parshas Vayishlach begins with Yaakov

By Jacob Sherman,
Member of Yeshivat Lev Hatorah
In Parshas Vayishlach (32:6), Yaakov says “I have
aquired oxen and donkeys”. However the word “Oxen” in the
passuk is written in the singular tense as was the word
“donkeys”. Rashi there says that it was “derech eretz” to call
many oxen an ox. Rashi, by saying it was derech eretz, seems to
be implying that there was some positive quality Yaakov had by
saying the “oxen” in the singular.
The question is, though, what positive trait is there by
calling oxen an ox? One could suggest that Yaakov, even though
he had immense riches, nevertheless thanked Hashem for each ox
he received. What is the greatness of thanking Hashem for every-
thing he receieved? The greatness was that he had an understand-
ing that everything was from Hashem and nothing was made
from himself. If Hashem wanted to he could have taken every-
thing away from Yaakov, therefore Yaakov had constant grati-
tude.
That can help us understand the previous verse where
Yaakov said “I have everything” and Esav said “I have a lot”.
Yaakov understands that Hashem gave him everything and thus
realizes that what he had was enough. Esav, who thought he
made his own parnassa, was not able to realize that what he had
was from Hashem and for this reason says “I have a lot”.
Have a great Shabbos!
coming back from the house of Lavan Ha’arami to
his homeland, and hearing that his brother Esav is
coming towards with four hundred men. Yaakov is
uncertain of his brother’s intentions so he prays to
Hashem to help him, as it says in the pasuk
“Hatzilani Na Miyad Achi Miyad Esav” (32,12).
Rashi comments on this passuk and says that the
request seems very redundant, as Yaakov only has
one brother! Why then, when he asked Hashem to
be saved from his brother, is it necessary to say
“save me from Esav”? Who else could Yaakov have
been referring to?
Yaakov did not really know what the inten-
tions of his brother were. Esav could have been
coming to make up with Yaakov and ask him to live
with him peacefully or coming to kill Yaakov and
his Family.
When Yaakov asked Hashem “save me from
my brother, save from Esav” this is what he meant.
If Esav has come to live with Yaakov, Yaakov is
afraid that Esav will have a bad spiritual effect on
Yaakov and his family; they may adopt his evil
ways. This is why he said “save me from my
brother”. On the other hand if Esav was coming to
kill Yaakov and his family and wipe them out physi-
cally, that is why Yaakov said “save me from
Esav”.
Have a good Shabbas

(Elisha Ishaal—Continued from page 1)

thing. Rabbi Pliskin quoted the Chofetz Chayim who noted the difference between Yaakov and Esav: Esav recognized that he had a lot
but even then he always wanted more, whereas Yaakov recognized that however much he had was all that was necessary for him, and
nothing more was needed. This is because Hashem always gives us the perfect amount of what we need and would not allow us to be
lack a vital neccesity. Though it may seem that we can always use more, if we fail to receive that which we want, then it isn’t necessary
for us to have. And that could be why one of the Aseres HaDibros is the prohibition of jealousy: because, though it is an emotion hard to
control, we must learn that is basically claiming you don’t appreciate what Hashem has given you, because you know better than Hashem
and know that He did not give you enough (which is probably one of the most disrespectful things a person can say to Hashem).
Therefore a person must always learn and appreciate that all of our resources are gifts of Hashem and not products of our own
efforts. If we needed less then Hashem would give us less. We should also learn that we must use and not waste that which we have
(whether it is money, genius, charisma, a good voice, etc…). This is a paramount lesson we can learn from Yaakov Avinu and if one
truly ponders upon this it would be more difficult to fall in aveiros or bad middos and easier to do mitzvos while living a life of Avodas
Hashem.

Have a wonderful Shabbos!

Dvarim Hayotzim Min Halev 5

Chasidic Views on the Parsha

The Guises of the Yetzer hora
Avi Moisa, 12th grade

In his commentary on Parshas VaYishlach, Rebbe Sholom
Noach Berezovsky, zt”l, the Nesivos Sholom, addresses the follow-
ing question. How should we view the tone of Yakov’s voice in the
message he sent his brother, saying “With Lavan I dwelled
(“garti”)…”?
Rashi offers two explanations of Yakov’s intent. First, the
word garti may convey its root, ger. Yaakov would be saying that
Esav need not regret the loss of their father’s berachah, as it did not
translate into the kind of success that Esav was interested in. Yakov
remained a ger, a wanderer and stranger who did not succeed in
putting down roots. Yakov’s mood would then be subdued and
restrained. Alternatively, garti may be taken as an anagram for
taryag, the 613 commandments of the Torah. Yakov’s message
would then be one of confidence and triumph: I am not one to trifle
with. I spiritually held my own against all odds, surviving with my
ruchniyus intact in the house of Lavan. I survived him, and I will
survive you.
These explanations seem to be mutually exclusive. If we
examine this episode for its avodah-instruction to us, we realize
that it is all about our battle with our yetzer hora. The struggle is
never easy – but it at least seems possible to withstand the wiles of
the yetzer hora when it conducts a conventional campaign, tempt-
ing us with all sorts of desires and lusts. When the yetzer hora
comes after us in two completely different guises, we might easily
despair of holding our own. We might think of fighting a battle on
one front, but find ourselves crushed by the prospect of a multi-
frontal assault.
Yakov alludes to such an assault. “Save me, please, from
the hand of my brother, from the hand of Esav.” Yakov speaks of a
two-pronged battle. Esav here represents pure yetzer hora, urging a
person to taste all sorts of forbidden pleasures. The temptation can
be strong – but we have proven strategy of meeting evil with good.
We can accomplish turning back from evil, through increasing our
involvement with good. The poison of the yetzer hora has an anti-
dote in Torah. Every mitzvah that we perform further weakens the
power the yetzer hora holds over us.
To offset this, however, the yetzer hora embraces a very
different strategy, coming to us not as Esav, but as a “brother.” It
offers no resistance to our performance of mitzvos, preferring in-
stead to blemish them. It tries to lessen the effect of our avodas
Hashem by cheapening it, by lacing our Torah and our service of
Hashem with pride and ulterior motives. By thus perverting our
Torah and mitzvos, their power to protect us from the more direct
overtures of the yetzer hora is nullified in the process.
We can understand Yakov’s dividing his camp in two
along these lines. In the struggle against the yetzer hora (as sym-
bolized by Esav), some would expend much effort in deepening
their humility, in order to better resist the yetzer hora’s attempt to
contaminate their mitzvos with pride and ulterior motives. Others –
a second camp – would assume the opposite stance. They would
stand up to the yetzer hora, directly battling its seductive appeal to
base desires.
Which of these two approaches – unbending strength, or
self-effacing humility – is the more important? In truth, every per-
son must employ both. This might seem strange. The two ap-
proaches would seem to draw on opposite qualities that cannot co-
exist within the same personality.
While it might seem that way, it is important to know that
this is not true in regard to spiritual quests. In all other regards,
ahavah and yirah cannot reign at the same moment within the same
person. When it comes to the service of Hashem, however,
“Anochi” and “Lo yih’yeh lechah” were stated together. In con-
ventional pursuits, all things have their own goals and purposes,
often making them incompatible with each other. In the pursuit of
ruchniyus, however, the goal is always to get closer to Hashem.
Here, ahavah and yirah do not annihilate each other, but serve as
different means to the same end, an end which unites them rather
than separates them. When a person meekly yields himself up en-
tirely to Hashem, the yetzer hora loses his power over him – and he
is freed up to become the very opposite: strong, confident and di-
rect in battling the yetzer hora.
This is what Yakov meant by the double entendre of garti.
He definitely meant both. “I lived simply and discretely, like the
ger. I did not become haughty and self-important.” This humility
made room for him to boast that he had remained true to the 613
mitzvos, that he was indeed a force to contend with.
Having come thus far, we can also state that Yakov’s two
camps may not refer to two different groups of Jews. Rather, they
could be reffering to our need to divide our internal forces between
these seemingly opposing strategies that in striving for spiritual
advancement are not contradictory at all.
Have a wonderful Shabbos!

(David Freilich — Continued from page 2)

and Esav fighting within the womb of Rivka, explains that they were fighting over the two worlds available. Yaakov wanted to
ensure that he would receive a portion of Olam Habah, while Esav was just focused on Olam Hazeh, this world. It is obvious
that Esav’s pursuit of Olam Hazeh was an end in and of itself. He wanted to engage in worldly pursuits to gratify himself and
his pleasures. On the other hand, Yaakov wanted Olam Hazeh solely to serve his creator. The Maharal describes Yaakov as be-
ing totally separated from Olam Hazeh, a being who was simply an ‫ישׁב ֽאֹ ָה ִלֽים‬
ֵ ‫אישׁ ָתּם‬.
ִ
This is hinted to in Hashem’s first appearance to Yaakov. When Hashem appeared for the first time to both Avraham
(Continued on page 6)
6 ‫דברים היוצאים מן הל“ב‬
The
Missing
Child
By Yitzie Scheinman,
9th Grade
‫ת־אַחד‬
ַ ‫ת־שׁ ֵתּי ִשׁ ְפח ָֹתיו וְ ֶא‬
ְ ‫ָשׁיו וְ ֶא‬
ָ ‫ָקם ַבּ ַלּיְ ָלה הוּא וַיִּ ַקּח ֶאת ְשׁ ֵתּי נ‬
‫ַבֹּק‬ֽ ‫ֲבר י‬
ַ ‫ָע ָשׂר יְ ָל ָדיו ַוֽ ַיּֽ ֲעבֹר ֵאת ַמֽע‬
“And Yakov got up on that night and took his two wives,
his two handmaids, and his eleven children, and he
crossed the Yabbok” (Bereishis 32:23)
Rashi asks on this: Where was Dinah, Yakov’s
daughter? As an answer, he brings down a Midrash that
Yaakov placed her in a chest and closed it over her so that
Esav wouldn’t see her and want her for a wife. The
Midrash notes that Yaakov was punished for doing this
because had Esav taken Dinah as a wife, she may have
caused him to do Teshuvah; she therefore fell into the
hands of Sh’chem.
The Gra asks: why does the Midrash assume that
Dinah was the missing child? The Pasuk only says that
Yaakov took eleven children across the Yabbok. Perhaps
one of the brothers was missing, and Dinah was included
in the eleven children!
To answer this question, the Gra cites the Targum
Sheni on Megillas Esther, which relates how Haman tried
to convince Mordechai to bow down to him. Haman told
him that just like Yaakov, Mordechai’s grandfather, bowed
down to Haman’s grandfather, Esav, Mordechai should
also bow down to Haman. Mordechai replied, “It is true
that Yaakov bowed to Esav. But I trace my lineage back to
Binyamin, who had not yet been born at the confrontation
with Esav. Therefore, Binyamin never bowed down to any
human. I follow the practice of my ancestor Binyamin.”
The Targum continues to say that Binyamin’s re-
ward for never bowing down to a human was that the place
of bowing down to Hashem, the Bais Hamikdash, would
be built mostly in his portion of Eretz Yisrael. The Gra
explains that this indicates that Binyamin must have been
the only one of the Shevatim that did not bow down to
Esav, for if another brother had been missing and hadn’t
bowed to Esav, he should have merited to have the Bais
Hamikdash in his portion as well! Why would Binyamin
have been rewarded more than another brother?
For that reason, it is clear that all of the eleven
brothers were there, and they all bowed down to Esav with
Yakov. Therefore, the one child who could have been
missing was Dinah, who, as a daughter, did not receive her
own portion of Eretz Yisrael. This, says the Gra, is how
the Midrash knew that Dinah was the missing child.
Have a great Shabbos!
Enjoying G-d’s Reward
in Both Worlds
By Ben Watman,
10th Grade
ָ ‫ַויּ‬ ‫ ַע ְב ֶדּ ָך‬-‫ָשׂי ָת אֶת‬
ִ ‫ֲשׁר ע‬
ֶ ‫ ָה ֱאמֶת א‬-‫ וּ ִמכָּל‬,‫קטנְתִּי מִכּל ַה ֲח ָסדִים‬
“I am diminished by all the kindness… that You have bestowed
[upon] Your servant…” (32:11)
Whenever a person, even a tzaddik, receives special treat-
ment from G-d, it diminishes his “spiritual assets” in Heaven. There-
fore, having been blessed with a wonderful family and great wealth,
Yaakov humbly fears that he no longer has the zechus to withstand
Eisav.
The Talmud (Shabbos 53b) recounts that when a certain
widower could not afford a wet nurse for his infant son, he miracu-
lously developed a mother’s breasts and nursed the baby himself.
Abaye remarked, “How lowly is this man for whom the order of
creation was changed.” R. Yaakov Orenstein, in Yeshuos Yaakov
(Orach Chaim 218), notes that the Hebrew word for “lowly” literally
means “diminished,” for such a miracle must have reduced the wid-
ower’s merits.
Based on this idea, we can understand why, when one re-
cites the blessing of HaGomel, thanking God for His goodness, the
congregation answers: ‫ הוּא יִגְ ָמ ְל ָך כָּל טוב ֶסלָה‬.‫ מִי ֶשׁגְּ ָמ ְל ָך כָּל טוב‬.‫אָמֵן‬
Amen, may He who has bestowed every goodness upon you continue
to bestow every goodness upon you.” Apparently, saying Amen is
not enough here! Rather, we pray that although G-d has been so good
to this person, depleting some of his “assets”, he should continue to
enjoy G-d’s blessings.
Likewise, in the fourth berachah of birkat hamazon, after
enumerating G-d’s manifold kindness, we conclude, “ ‫וּ ִמכָּל טוּב לְעוֹלָם‬
"‫ אַל יְ ַח ְסּרֵנו‬and of all the goodness of the [other] world, may He not
deprive us.” For because He has already been so good to us, we pray
that we have not diminished our share in the World to Come.
Adapted from R. Yaakov HaKohen Beifuss.
In this verse (32:11), Yaakov demonstrates his exceptional
humility: the only individual whose image is engraved in G-d’s
Throne of glory feels “diminished”! The Vilna Gaon points out that,
according to the Midrash, a scholar should have only one-eighth of
pride, implying that we should all have more pride than Yaakov had
in this eighth verse of the eighth sidrah of the Torah!
Adapted from There Shall Be Light Rabbi Yitzchak Meir Goodman
(David Freilich- Continued from page 5)
and Yitzchak, he gave them the bracha of ‫ ַו ֲֽא ָב ֶר ְכ ָך‬, which Rashi
describes as promising material wealth. However, when Yaakov
sees Hashem for the first time there is no mention of material
wealth at all. Hashem promises to watch over Yaakov wherever
he travels, and to return him to the Holy Land. Yaaakov then
makes a neder contingent on Hashem’s promise, wherein he says
“ ‫הוֹל ְך וְ ָנֽ ַתן ִלי ֶל ֶחם‬
ֵ ‫וּשׁ ָמ ַרנִ י ַבּ ֶדּ ֶר ְך ַה ֶזּה ֲא ֶשׁר ֽאָנ ִֹכי‬
ְ ‫ִאם יִ ֽ ְה ֶיה ֱאלֹקים ִע ָמּ ִדי‬
ֶ ‫ל ֱֽאכל‬,”
‫וּבגֶד ִל ְל ֽבֹּשׁ‬ ֶ “and if Hashem will be with me and watch me
(Continued on page 7)
Dvarim Hayotzim Min Halev
(David Freilich — Continued from page 6)
on the way and give me bread to eat and clothes to wear.”
Yaakov only asks for the bare necessities from Hashem, as
he wanted nothing other than to sustain his pursuits of serv-
ing Hashem!
Rav Nissan Kaplan, quoting his father-in-law R’
Gurovitz, used this idea to idea to explain the puzzling ex-
change between Yitzchak and Esav after Esav discovers that
Yaakov received the brachos meant for him. The passuk de-
scribes how Esav had to ask Yitzchak twice for a bracha af-
ter Yaakov took his, as Yitzchak refused to give a bracha to
Esav originally. Rav Gurovitz explains that when Esav re-
quested a bracha, Yitzchak explained to him that since Yaa-
kov already had the brachos and was therefore self-
sufficient, Esav was not needed to provide for Yaakov. It
was only after Esav told Yitzchak that he wanted the Olam
Hazeh for its own goodness and not for Olam Habah that
Yitzchak gave Esav a bracha.
We can now easily answer the above questions. It is
obvious that the brachos were certainly fulfilled. Despite
never having conquered the world, the Jewish Nation has
always been self sufficient, never dependant on Esav’s dona-
tions to serve our creator. We have always found a way to
sustain ourselves, just as Yaakov himself did. This also ex-
plains why Eliphaz took Yaakov’s money instead of killing
him. Esav would never have agreed that someone without
kids is considered dead, as he viewed children as not being
very rewarding to parents. On the other hand, a person with-
out money is someone who would apparently have abso-
lutely no ability to enjoy this world, which according to Esav
is the one that counts.
We have entered the month of Kislev, in which Cha-
nukah takes place. During this time, some highly dedicated
members of Am Yisroel fought back against the Greeks and
recovered the Bais Hamikdash. The focal point of the chag is
not about winning independence for a short time, but it is
about regaining the ability to do the mitzvah of lighting the
Menorah in the Bais Hamikdash. The Menorah spread light,
and as Chazal say, light symblolizes Torah. The chag is try-
ing to teach us that the most important job for us is to spread
Torah to the world, thereby sanctifying the Olam Hazeh and
allowing more people to receive portions in the Olam Habah.
Have a great Shabbos!
(Jeremy Teichman—Continued from page 2)
gling with the Yetzer Hara, it’s important to have companions
or a Rabbi who you are able to go to seek guidance to guide
you away from succumbing to the evilness of the Yetzer Hara.
It is essential to have people you can turn to for help, rather
than being levado. This isn’t only in regards to our Yidishkeit,
but it is relevant to all matters in life as well. Therefore, it is
crucial that we surround ourselves with people who we could
trust to help us at all times of need for instance friends, fam-
ily, or a Rabbi.
Have an awesome Shabbos!
7
Yaakov’s Struggle
To Survive
By Shmulie Reichman,
10th Grade
In this week’s parshah, Yaakov encounters an “‫ ”איש‬on
his way to retrieve some of his small jugs which he left behind.
This “‫ ”איש‬fights with Yaakov until dawn, and then asks to be let
go.
There are many questions that can be asked on this short story in
our parshah. Firstly, who was this “‫ ”איש‬who fought with
Yaakov? Secondly, why did he choose to fight with Yaakov at
this particular time? Finally, why did the “‫ ”איש‬ask to be released
specifically at the crack of dawn?
I saw a beautiful ‫ כלי יקר‬that gives an interpretation that
answers all of these questions.
The ‫ כלי יקר‬explains that this “‫ ”איש‬was really the ‫שר של‬
‫עשו‬, the angel of Eisav. (He is also known as the Yaitzer Harah,
the Satan, and the Malach Hamaves.) This malach’s name was
‫סמאל‬, which comes from the word which means blindness (‫)סמא‬,
as the angel tried to blind Yaakov from his belief in Hashem.
The Yaitzer Harah is compared to a fly. A fly can’t pene-
trate the skin of a man by itself, but if there is existing opening,
then he can widen it. So to, the Yaitzer Harah cannot attack a
tzadik, because a tzadik leaves no opening of sin to be opened.
However, if a man makes an opening for the Yaitzer Harah, then
the Yaitzer Harah strikes immediately, and tries to make him do
more sins. His objective is to make him sin so much that he won’t
be willing or able to do teshuva.
Until this point Yaakov was perfect in his observance of
Torah and in his character. However, once he showed a little
greed by going back for just a few of his jugs, then and only then
was the malach, ‫סמאל‬, able to strike Yaakov and try to make that
hole bigger.
However, we still have the problem of why did the ma-
lach have to leave at dawn? The ‫ כלי יקר‬says that the malach left
by dawn because he knew that once dawn came, he had no chance
of turning Yaakov away from his belief in Hashem. This is be-
cause the root of Avraham’s belief in Hashem came from the sun.
Once Yaakov would see the sun ,he would be reminded of
Hashem, just like his grandfather, Avraham. So therefore once
dawn came, the malach saw no further reason to stay, and there-
fore he left.
We can all learn something very important from this
idea. Although every Jew is kind and righteous, we must all un-
derstand that it is that first sin that ultimately leads to further sins.
In order to fight off the Satan, we must never let our guard down,
because once you do that first aveirah, the Satan will attack you
and convince you to do other aveiros. However, if we keep our
defenses up and refrain from doing that first aveirah, then we will
be able to avoid the attack of the Satan.
May we all merit to be as great as Yaakov, and only have
to fight off the Satan once.
Good Shabbos!!!!!
8 ‫דברים היוצאים מן הל“ב‬
PUBLICATION
STAFF
STORIES OF GREATNESS Editors in Chief
David Freilich
TOLD OVER BY: YEHUDA ISAACS Yaakov Feldstein
Associate Editors
Parshat Vayishlach relates that most night Dina had a dream that she was standing Judah Max Abittan
of the Avot and Emot are buried in Ma'arat at the gate of the Cave of Machpelah. There Dani Scheinman
Hamachpelah. This week's story, adapted she was, holding the keys to the gate. A Yitzie Scheinman
layout editors
from one on chabad.org, connects the power woman dressed in white came up to her. The
of this special burial ground and its spiritual woman had a face filled with light like the Yechiel Auman
rabbinic articles
powers that have endured to this day. Good sun. The woman raised her hand and touched
Shabbos! Dina's hair. She said to Dina, "This big chain Adam Goldstein
Avrumi Blisko
Many years ago, at a time when Jews with these keys to this holy place should be student articles
had full control of the Cave of Machpelah in your necklace at your wedding. This necklace Andrew Mermelstein
Hebron, the one in charge of the keys to the holds a hundred times more merit than any director of production
gate was a man by the name of Yitzchak. necklace of gold and jewels." Then the woman Production Staff
Yitzchak was a poor widower. He had an only disappeared. Dina awoke and remembering Nison Basalilov
daughter named Dina, a kind-hearted and her dream, decided not to tell anyone about it. Jeremy Bienenfeld
Benjamin Watman
beautiful girl. The wedding day finally came and
The time came when Dina reached Yitzhak's face was gray with dread about what ‫סופרים‬/Authors
Benny Aivazi
marriageable age and was betrothed to a fine would be. Dina's friends came to help her get Yonatan Aivazi
young man. Yitzhak worked hard to save ready for the wedding. After Dina dressed in Ariel Bagley
money for his daughter's wedding needs. He her wedding clothes, she called her father Dan Bamshad
David Beer
bought her a trousseau and an assortment of over, asking him if she could have a word Marc Eichenbaum
finery for her wedding day. with him alone. Jonathan Eidelstein
But then, Yitzhak remembered that the With a broad smile on her face, she Yered Elisha Ginsberg
Yitzchak Ginsberg
traditions of their community demanded he said, "Father, please give me the keys to the Shmuli Gutenmacher
provide Dina with a gold necklace to wear at Cave of Machpelah. They will be my wedding Yaakov Hawk
her wedding. However, he did not have necklace. They have much more merit than Elisha Ishaal
Aaron Joseph
enough money left to buy one. Yitzhak be- any gold or jewels." Yoni Kadish
came very sad. This adornment was a great Yitzhak was surprised and relieved. Barak Klammer
matter of pride among the women of the com- He ran to fetch the keys and gave them to his Eli Lonner
Avi Moisa
munity, and poor girls lacking the proper attire daughter. Wearing the iron chain with the Yonatan Mehlman
had been known to weep for shame on their keys of the Cave of Machpelah, Dina was ra- Gavi Nelson
Adi Pasternak
wedding days and some even ran away so as diant. People exclaimed the she was more Jonny Perlman
to avoid the embarrassment. Yitzhak was be- beautiful with the necklace of iron than brides Shmulie Reichman
side himself about what to do. He didn't tell of the past with gold and jewels. From that Shalom Rosenbaum
Yigal Saperstein
Dina anything, for he did not want her to feel day, Hebron's brides wore this special David Silber
sadness earlier than she had to. "Necklace of Iron" instead of gold and jewels Alex Selesny
As the wedding day approached, one at their wedding. Daniel Stroh
Jesse Steinmetz
Jeremy Teichman
Benjamin Watman
David Weitz
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