Meir Panim’s Tiberias Free Restaurant not only provides warm meals, but the opportunity to socialize as well.
These are the generations of Yaakov, Yosef being seventeen years old….
Seventeen years old? We are struck by this information. Why would the Torah deem it necessary to inform us about Yosef’s age? No word, no pasuk, no paragraph is out of place in Torah, so we know the information is necessary and important. But what is its importance? What do we gain by this kernel of biographical information about Yosef?
To understand, it benefits us to first examine the conclusion of parshat Toldot, where Yitzhak advises Yaakov to escape from his brother, Eisav, by fleeing to Padan Aram. In commenting on this passage, Rashi notes that here we learn Yaakov sojourned in the House of Eiver for more than fourteen years studying Torah and only then, at the conclusion of his study, did he continue on to Padan Aram.
Again, we gain a glimpse of biographical information without yet understanding its value to us. Why inform us as to the length of Yaakov’s sojourn? And why was it even necessary for Yaakov to stop at Eiver’s home in order to study Torah? There can be no doubt that, as a child growing up in Yitzchak’s home, he learned and absorbed Torah, chesed, morals and positive values. Indeed, the Torah identifies Yaakov as a scholar.
So why the additional fourteen years of study?
The answer comes when the Torah shows Yaakov wrestling with the angel of God, earning the name Yisrael and demonstrating that we all must wrestle with Torah. From this we understand that to learn Torah demands not only the pure and sanctified environment of a Bais Yitzchak but that to truly “wrestle” with Torah is to absorb it – and transplant its teachings and precepts – in the world at large.
In his father’s house, Yaakov had superior training in pure Torah, in Torah that had meaning in the rarified world of his home and other, likeminded, scholars and students. However, in parshat Toldot, as Yaakov prepares to flee his brother and his father’s house – leaving the protected environment of his home – he would be entering a foreign and threatening world. To survive and flourish in the intimidating environment of Charan, he needed first to wrestle with Torah in Bais Eiver, a place not nearly as safe and nurturing as his own father’s house.
So too, Yaakov foresaw that Yosef would also find himself among gentiles, Egyptians, in a large, intimidating and menacing society. To assure that Yosef would remain steadfast in all the Torah he had taught him even in the most threatening circumstances, Yaakov determined that Yosef, like himself, must be exposed to the same Torah in “foreign” territory. Therefore, all the Torah Yaakov learned in Eiver’s academy he taught to Yosef for fourteen years.
And so we return to the Torah’s biographical note regarding Yosef. Yosef began learning Torah at three, when every child must begin to study Torah. Thus, the Torah speaks of the point at which Yosef was prepared to confront life’s many challenges – at seventeen.
Like Yosef, we must all at some point leave the warmth and comfort of our home; we must all attain the age of “seventeen.” And, like Yosef, we must be prepared to willingly and lovingly communicate Torah in an open, “Torah-less” society.
Torah is a glorious jewel, but it is not a fragile one. It will not only survive beyond the safety of our academies, it will thrive.
A Jew’s ability to live a Torah life beyond the safety and security of “Yaakov’s tent” is the ultimate test of Torah. Like any test of worth, it is not an easy one. A prominent Torah educator from Jerusalem was asked why he pursued and attained higher academic degrees in prominent universities whereas his sons were discouraged from continuing their general education beyond high school.
About the Author: Rabbi Dr. Eliyahu Safran serves as OU Kosher’s vice president of Communications and Marketing.
If you don't see your comment after publishing it, refresh the page.
Comments are closed.
No tweets found.
With the passage of time, fewer and fewer people are left to testify about life and death in the camps at the hands of the Nazis.
A fascinating Biblical echo
So much of the struggle between Israel and the Arabs continues to concern space.
Like Chamberlain, Obama sued the ayatollahs for peace, insisting the only alternative to appeasement is war.
I have frequently drawn up lists of what I love most about Israel, and Arik Einstein has ranked high.
This new mood among Christian Arabs has worried the communists and Arab nationalist.
After nearly five years in office it should be clear that President Obama has always been a man on a mission to change America and the world. To be sure, we couldn’t disagree more with his vision – and in this we think we speak for most Americans.
We find it noteworthy, if not surprising, that with all the well-documented systematic human rights abuses committed by governments around the world – including, but not limited to, China, Cuba, Egypt, Pakistan, Russia, Saudi Arabia, Sri Lanka, Sudan and Zimbabwe – not one resolution condemning any of them is planned by the UN General Assembly.
For his latest book, City College’s William Helmreich walked 120,960 blocks – in other words, nearly every block of New York’s five boroughs.
Throughout the past week we have thanked Hashem for the improbable defeat of the powerful Seleucid forces by a small, untrained band of Jewish fighters. We also celebrated the story’s one open miracle, when the menorah’s lights burned for eight consecutive days following the Temple’s rededication.
“We will not allow boys and girls to live together in state-owed student residences… All kinds of messy things are happening.”
Debate: Should “West Bank” and other politically charged terms be used by a Jewish website such as the JewishPress.com
This was the mainstream of democracy and democratic opinion: The “vital center.”
No matter where we look, our lives are touched by miracles.
A fisherman living near the banks of a river was making his way home one evening, exhausted from his long labors. As he trudged along the path, he dreamed of what his life might be like if he were suddenly rich. Just then, his foot brushed against a leather pouch. He picked it up only to discover it filled with small stones. Falling back into his reverie, he absent-mindedly began throwing the pebbles into the water.
One of the beautiful customs of Rosh Hashanah is to eat an apple dipped in honey and other sweet foods as a way of asking Hashem to make things sweet for us in the coming year. People also wish each other a healthy and sweet New Year. However the best way to make the year sweet for ourselves and for others is to become “sweet” people, remembering to smile and treat each other in a sweet and friendly way.
If you want to move de line, you have to let go of hurt and anger.
Almost every person viewed Yom Kippur and Tisha B’Av in a different light from the minor fasts.
A Jerusalem chassidic rabbi banned uniformed IDF soldiers from his group’s study halls, synagogues and yeshivas.
To eat is to live – to keep our physical bodies alive. For without the body, there is nothing. No experience. No memory. No joy and no hardship. But man, unlike animals, eats to live and to enjoy. So how should a Jew respond when he is challenged as to why he imposes upon himself not just ceremonies dedicated to the enjoyment of eating but even more to the limiting of what he can eat?
Printed from: http://www.jewishpress.com/indepth/opinions/a-graduate-of-eiver%e2%80%99s-yeshiva/2011/11/23/
Scan this QR code to visit this page online: