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In Eretz Yisroel there was no mabul, so why not send Noach and his family there? Maybe he had to earn his keep by feeding the animals.
The Chezkuni has a very interesting pshat on above kashye in believing in Hashem. Vayachsheveho lo tzedaka means that Avraham considered it a favor for himself, thinking that he is not worthy of it.
Also, the mazal is not in his favor, as children are dependent on the mazal. Hashem added a heh to Avram and changed Sarai making their name Avraham and Sarah both becoming a different individual on whom the mazal has no control. The yud of Sarai was applied to Hoshea making his name Yehoshua bin Nun. According Rebbi Reb Heshel the shvo for the yud was taken from ben making it bin.
This above needs some explanation. We don’t make things up on our own but folow tradition, the mesorah. The Chasam Sofer explains that a chidush is a divine revelation, siyata dishmaya to reveal the hidden secrets of the Torah usually through a question. Every individual is assigned from Heaven to reveal his designated part of the Torah.
Serving of Hashem through the different technique of Avraham, kindness, Yitzchok, strength, Yaakov, beauty, Torah, against the three pillars on which the world stands, Torah, avodah, gemilas chasodim lies in the Torah. They add up to the same gematria of 611, תורה, יראת, גמילות חסדים.
They say that Rivka Imenu grew up in the house of Lavan, so she was able to see through Esav recognizing who really deserves the brachas.
When Yitzchak Avinu wanted to bentch Esav but he sounded like Yaakov, so why did he bentch him? The Beis Halevi explains that thinking that Yaakov might fool him, Esav made an agreement with Yitzchak that he will speak sounding like Yaakov figuring that Yaakov will speak like Esav but Yaakov did not change his voice.
Originally, Esav came to Yitzchak wearing the hear shirt, from Adam Harishon whicb he acquired from Nimrod, and gave it afterwards to Rivka for safekeeping. Rivka gave it to Yaakov. When Esav returned, he could not find it and went to his father without it, so he smelled like the gehinam.Hashem wanted that Yaakov Avinu be fooled in order to get down to mitzraim. The holy Alshich explains the meaning of the pasuk arami oved avi vayered mitzraim. If Yaakov would not have been fooled, then he would have married Rachel first, Yosef would have been the bechor, there would have been no place for jelousy to sell him and no reason to go down to mitzraim.
I think your explanation above is similar to the Targum Yonathan. Rachel says, you will not be able to deal with him because he is a trickster, Yakov answers I am also a trickster and smarter from him and Hashem will not allow him to do bad to me.
The Rabbenu Bachaya in Parashas Vayechi explains that Yaakov refers to the physical whereas Yisroel the spiritual, so both are true.
Yaakov + Satan = 182 + 359 = 541 = Yisroel. Yaakov by fighting the Satan encompasses his power.Reb Moshe ztz’l says that the first day the nes was just the fact that oil burns.
The Binah Leitim Darush 18, interprets Pharao’s dream differently. Who asked Yosef to find a manager on Mitzraim to make sure that grain is collected for the seven skinny years? He says the seven fat years also contained seven skinny years as some tevuah was set aside and vice versa, the seven skinny years was seven fat years as the collected grain was dispersed. What needs an explanation the question about the repetion which seems to be necessary for each of the seven years.
When Paraoh tells the dream to Yosef, he adds the word I stand by sefas hayeor, by the riverside but at the original dream is it not mentioned. Pharaoh wanted to test Yosef if he also knows the dream itself. So to the Bnei Yesoschor, Yosef said, שפת לא ידעתי אשמע I hear a sefas which I don’t understand.
Could be the Chasan Sofer explains the expression as eishes Potifar encouraged Yosef day by day, he did not listen to her. This is a reflection of the yetzer hara, bad inclination, who nudges a person constantly to sin by encorages him with all kinds of justifications, whereas the yetzer tov, good inclination, does not need to nudge as he has good merchandise which speaks for itself. Yosef thought that she had honorable intentions, but then she does not need to talk so much. Maybe, Yaakov Avinu taught Yosef to watch out for this and don’t follow the advice which comes from the yetzer hara which Yosef remembered when the father’s face appeared infront of him.
Our responsibility in this world is to reach our potential. It is said, everyone can be like Moshe Rabbenu by reaching his potential.
I thought this thread was about my wife.
The Jews are like the moon. There greatness appears in cycles. Sometimes they are up and sometimex tney are down. The Chasam Sofer says that the moon was willing to make itself smaller that the stars should be seen. The Hafloah says tbat a rebbi should be seen like a malach who is stationary in his edification to show and reveal the greatness of his talmidim in order to learn from him. The Rabbenu Bachaya on the parasha says from the Rabbenu Chananel that the calculation is what we rely on when determining the new moon. Tbe observation must agree with this calculation.
We make a bracha yotzer hamoros to ask Hashem that tbe moon should reacquire its original size and new light (having its own light) of creation being equal to the sun as explained by Rashi in Breishis on the pasuk.
The Ksav Sofer asks why give two crowns when we must hear before we can do? The crown was given because of the precedence. However, there was only one precedence, so why two crowns? If they would have said, נשמע ונעשה, hear and do, then no two crown would be given, but they said נעשה ונשמע, do and hear, but you cannot do before you hear, so נשמע over here means to understand and for that an extra crown is deserved. The precedence caused the change of meaning through which a crown was provided.
The chitzonos, the outside action in performance of the mitzvos, should reflect on the penimiyos, the inner feelings and closeness towards Hashem.
An intential murder with admonition by witnesses has no kapara. A shogeg, no admonition but witnesses, goes to arei miklat. so this was a crime of passion where if he thought it over a head of time
would not have commit it as the meil, long shirt was made with proper measurement. Similarly, the mishkan wss made to exact specification. The Ben Ish Chai compares this to an architect who has to create a blue print for his test. He lives out a dot. He ends up failing the test but its only a dot. He is told that the dot is a representation of the king’s palace. Everything in the mishkan represents the mikdash above in the heavens, so it required exact measurements.There is an argument when it comes to doing a mitzva, what is better, do it right away, zrizus or doing lt later in a nicer fashion, hiddur mitzva. It is interesting that the nesyim. leaders, where held responsible for waiting to contibute by seeing what is required because nothing might be required but maybe they could have added, if required, afterwards to their contribution. Also by a mitzva, if not you doing it then who except for contributions where others can precede you.
It says in the Parasha of Vayikra אדם כי יקריב מכם קרבן it should have said כי יקריב אדם מכם קרבן this is telling us how to sacrifice a korban like Adam Harishan by sacrificing himself together with the sacrifice. The holy Alshich explains the meaning והבל הביא גם הוא Havel brought himself with the korban. The Ramban explains the meaning of a korban that a person should think that everything done to it should be done to him. The right thought is very important because the Rambam explains that by itself the bringing of a sacrifice is a barbaric act which was done to an a’z.
It says זבחי אלגים רוח נשברה a true sacrifice is a broken spirit לב נשבר ונדכא אלקים לא תבזה a broken and humble heart Hashem does not foresake.
Obviously above should be אלקים.
היא העולה על מוקדה the one who elevates himself deserves to be on fire, but והרים את הדשן we elevate the one who cleans up the ashes.
This is the most beautiful conversation I’ve ever seen in the coffee room!! Mi Kamcha Yisroel!!
We get a reward for the preperation of a mitzva. The Chasan Sofer interprets the pasuk את קרבני לחמי לאשי ריח נכוחי תשמרו להקריב לי במועדו we should not get a reward for a sacrifice as tbe bread of the sacrifice really belongs to me, Hasbem, but my enjoyment is the anticipation, waiting to do tbe sacrifice in its time.
The Sefer Hachinuch explains sefiras haomer to show tbe enthusiasm and exuberance to reach kabolas hatorah by counting the number of tbe days towards it. There is a relationship between Yetzias Mitzraim and Kabolas Hatorah. Hashem took over our servitude from Phataoh by sanctifying us through the Torah and thereby we had no responsibility to Pharaoh to return after three days.
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