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THE WEEKLY PARSHA

VAYISHLACH

[ Dvar Torah ] [ Passages on Prayer ]
[ Stories of the Sages ] [ Education ]

(Taken from a weekly publication of Hammaayan Institutes.
Translated by Rabbi Shabtai Teicher)

THE WEEKLY PARSHA
"And Ya'akov came whole to the city of Shechem..." (Genesis 33:18). The word "whole" -- in Hebrew, shalaim -- indicates, according to Chazal, that Ya'akov was complete in all aspects. His physical body was whole because it was healed from the wound in his side which he received fighting with the angel on the bridge over the river Yabok. In the aspect of property he was complete and whole because he was not missing anything despite the fortune in gifts which he had sent to appease his brother Esau. His Torah was complete because he had not forgotten anything that he had learned although he had been in the house of Lavan fourteen years.

What Chazal said about wholeness in property needs clarification. Certainly, he was missing. He had sent Esau a great fortune. Even if you will say that it was insignificant to Ya'akov because of his vast wealth, the concept of "wholeness" is nevertheless out of place here, in a matter which can be endlessly added to.

When Ya'akov fought with the angel it is written that "Ya'akov was left alone." Chazal explain that he had already moved his property and family over the bridge, but he went back for some small vessels that he had forgotten.

What was so valuable about these small vessels?

The commentators have explained that property is a very valuable tool for the service of G-d. It provides the opportunity to fulfill the Will of G-d in the world. The righteous tzadikim look upon everything in the physical world as a means to fulfill the Will of G-d, but one of the most powerful instruments for this is money. The righteous will handle their money in such a way as to increase the sum total of good deeds, charity and Torah in the world; and there is no limit to the possibilities. The monetary value of any thing is important to them because it can be turned to the use of serving G-d.

Whenever anything is used to serve its purpose, or it has been used to complete its purpose, then it cannot be said about that thing that it is missing or wasted. For example, if food is eaten, then we do not say that it was wasted or spoiled. It has fulfilled its purpose. The same is true of anything of monetary value which has served its purpose. It was not wasted.

Ya'akov was obligated to use his own wits and strengths to save himself from Esau's evil designs. The Torah did not permit him to rely upon a miraculous salvation. One means of self-reliance at his disposal was to try to appease Esau with gifts. He had to use his money to try to save himself, but he had to use exactly the right amount. If he used too little, then he would have been depending upon a miracle. And worse, if he used too much, then he could have been considered lacking in faith, trusting in money rather than in G-d to deliver him.

Therefore, when Chazal tell us that he was whole in the aspect of property, they are telling us that he used exactly the right amount of wealth trying to appease Esau. He did not waste any by giving away too much. Thus, his property fulfilled its purpose, and he was not missing anything. And perhaps when they said that he was whole in his Torah they were also implying that he did not rely upon miracles, nor did he exaggerate in his self-reliance or his dependence upon money, but he trusted in G-d.

THE PRAYERS OF OUR MOUTH

The Amidah Prayer in its present form consists of nineteen blessings. The first three comprise a group, and likewise the last three. The thirteen blessings in the middle comprise one group which contains the essence and the substance of all that we are asking from G-d.

Rabbi Shimshon Refael Hirsch (Chorev) writes that we see all our future in these intermediate blessings. We see that they are gifts from G-d, and since they come from Him alone, we must think that they are gifts which are given in order to serve Him with them. And for this very reason they are your future and the future of your people, all its desires, hopes and strivings....

"knowledge" ...the gift of Spirit,
"repentance" ...the heart,
"abundantly forgiving" ...healing the spirit and the heart which were weakened by sin,
"who redeems Israel" ...healing the sick physical existence of the nation,
"who heals the sick" ...healing the sicknesses of all the bodies,
"who blesses the years" ...the onward march of natural time in its seasons,
"who gathers the outcasts" ...and in the body of the nation,
"charity and justice" ...and in its spirit,
"breaks the enemies" ...that our enemies should not succeed in doing evil,
"the trust for the righteous" ...that the vital institutions of our nation in its exile should be strengthened and supported,
"who builds Jerusalem" ...ressurection of the national bounty in its external aspect,
"the glory of salvation" ...and its perfection on the spiritual plane,
"who hears prayer" ...finally we place our hopes for all these requests into the hand of G-d -- to fill our needs in the spirit of pity and love.

Each of these gifts should be seen as an instrument for serving G-d, and that is what they should be used for.

STORIES OF OUR SAGES

Rabbi Elchanan Wasserman z"l visited in the city of Riga. When he was leaving the hotel he asked his cousin, Rabbi Hirsch Wasserman z"l, about the custom of leaving the chambermaid a tip, which at that time in that place was called "whiskey money."

"How much `whiskey money' should I leave her? Is one small coin enough?"

His cousin was obviously amazed by his intention which might seem stingy. The Rav explained, "When Ya'akov sent gifts to his brother Esau, he commanded his servants to maintain a distance between each of the flocks in order that the gift should seem greater and more satisfying in the eyes of that wicked one. Apparrently, we might ask why Ya'akov was so stingy? Why didn't he just add animals to the flocks in order that the gift would be truly greater?"

The Rav answered his own query. He said that Esau was an idolator. Therefore, Ya'akov did not want to transgress the law of "lo techanaim," to give away to an idolator more than he absolutely had to.

(Aur Elchonon)

EDUCATING OUR CHILDREN

Guarding His Mouth and Tongue

A person must be very careful to guard his mouth and tongue. He should not say any disgusting thing in front of his children, and certainly not to do it. No matter how disgusting the thing is, if he speaks it, or does it, in front of his children, it is much worse because his children will learn to do as he does. Then, if he says to them, "Why did you do such and such" they will say to him, "But you did such and such!" Concerning this we have understood the words of the prophet (Zefania 2:1) as a warning: "Adorn yourself first, and then adorn others."

If a father hears about something disgusting which was done, he should denounce it in front of his children. He should exaggerate his objection to it, and say that a curse should come upon those that did such a thing and upon any that would do something like that. In this way the children will despise it and distance themselves from anything like it.

If he hears of a laudatory act which someone else has done, in learning, writing, etc., then he should praise it in front of his children. He should speak about how nice the thing is which the other person did, and that he will achieve high levels because of it. He should exaggerate his praise in order that his children will desire to do good things like that also.

In conclusion, he must try to distance his children from unbecoming things while drawing them close to the traits of the upright and saintly. For example, when the father arises for the morning prayer he should take his son with him to synagogue. When he goes to do acts of chesed such as visiting the sick, attending a funeral, helping other people, etc., he should take his son with him in order to accustom him to also do the mitzvah of chesed and caring for others.

Once, a saintly man whose son was standing next to him, was arguing with another person in the entrance to the court where the sages were sitting. The other person began to curse him, and to describe his deeds in a terrible way and say all kinds of disgusting things about the man. Consequently, the man's son became angry and he wanted to quarrel with the other one.

When the saintly man realized that his son was also getting angry, he said to him, "Why are you angry? If these things that he is saying about me are true, then why should you quarrel with him? If I did such disgusting things, then I did unjustly, and I deserve to hear reproaches and curses. And if I did not do the disgusting things that he is saying about me, then why should you be concerned about the nonesense which he is speaking? Let him say it. G-d knows hidden things, and He knows that I did not do them. He knows that I am innocent of all these accusations and that this man is speaking falsehood and vanity."

(Raisheet Chochmah, Chapter on Raising Children)

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