Why does Rashi feel we need a mashol to understand this concept?
Shabbat Shalom and Happy Chanukkah!
This week's parsha course unravels the sale of Joseph and discusses the implications "blame." Where does responsibility begin? And most importantly, how do I make moral decisions?
Tosafos points out that this answer is not fully satisfactory since there are other mitzvos, such as affixing a mezuzah, that require having a house.
Like Yosef, the Chashmonaim were dreamers. Chanukah is the story of dreamers: defeating a mighty army, recapturing and rededicating the Temple, finding a single jar of ritually pure oil in the rubble
How could Ya’akov make the same 'mistake' as his father, to favor one child over another after all the troubles that plagued him resulting from Yitzchak favoring Esav?
What is the hint in this week's parsha?
How do we reconcile Jacob's behavior, tricking his brother and lying to his father, with our vision of Yaakov as an ish emet, a man of truth?
In Esav's world, thoughts follow action. Do first, think second.
Firstly, why did Hashem communicate His loving Presence specifically with oil instead of anywhere else along the way?
The Ramban adds that although Yaakov knew that when his sons told Shechem and Chamor to circumcise the entire city that they were not intending on actually marrying in with this city.
Though Hashem's incredible gift of the State of Israel (despite its flaws), we have truly entered into a new level of interaction with and relationship to the world around us-- "The Isaac Covenant.”
Jacob's power was powerless until it was used to empower his children. Talmud's great power to nurture complex thinking is powerless until it is used to empower us to think, question, and challenge
Rabbi Hirsch: "The goal of history is not that Jacob should be forced to merge into the mass of nations, but the reverse. The nations must come to understand that..."
The actual tale of Rivkah and Esav is of a mother who continued to care and love a delinquent child who became a problematic adult, proving she will always be his mother and he will always be her son.
For many years Rachel knew she was to marry Yaakov and be a matriarch of the Jewish people.
I want to suggest that although ma’ariv is a voluntary tefillah in its essence, it differs from a nedavah.
Laban’s behavior is the paradigm of anti-Semites through the ages. It was not so much what Laban did that the Haggadah is referring to, but what his behavior gave rise to, in century after century.
Like Rivkah before them, neither Rachel nor Leah created the situation that was about to have extraordinary influence on the rest of their lives and, ultimately, on the lives of countless others
Without vast preparation, one cannot even think of going to outer space.