Semuchim M'yad - Connecting Parshas Vayeishev With the End of Parshas Vayishlach

rest. >> Okay, good morning everyone. Okay, welcome. We have amazing material today. Arab shabas parasv you know shabas contains in it all the kadusha of the upcoming week. So this is special shabas. It has in it kaducas kanuka paras vesv going to take you to this week's email because I want to begin by uh sharing with you exciting news. We have not had the opportunity to have our annual uh trips to Makadoshimo for a number of years since October 7th. And this year we have two opportunities in January. The main trip where uh information will be forthcoming, but we're going to have a trip up to the north January 25th to 26th and then uh the 27th to Kevron if you're interested because there are limited spots. They're actually filling up very quickly. mmhygmail.com I hope you're getting the emails if you're not getting the emails go to the site rabbi dg.com and just subscribe then uh in honor of the publishing of the newer a trip to the kev of the ranana January 1st to 2nd it's a th it's a Thursday night Wednesday night something just came up a very once in a lifetime opportunity that you're not going to want to miss. I can't I can't reveal it right now, but uh you could join us in Artis and uh it's amazing. So far we have we have many people who are coming who are even on right now. Okay, we have three shirim today. Here we go. Amazing material. The first we're going to start with is this miadim [clears throat] connecting parasv to paras. Now this week [clears throat] um thanks to rashi the juxiposition is very obvious. Rashi in the beginning of the para brings two approaches to the juxiposition of parasv to the paras. The first one is as follows. >> [clears throat] >> Rashi tells us after the Tory writes all the settlements and the events of the life of Asab in a very short manner because they weren't really of Tashem where they lived and the seer so how they inherited the so the Torah explains the settlement of Yakavinu and his offspring and his happenings in a very long way called Gilguli because they are to Hashem. So in other words, Rash is telling us the juxiposition. We just finished describing in brief detail the events of Asov and now we're going to explain in great detail the life of Yakov Aino. The life of Yakov Aino. Now Rashi says an analogy to this is there are 10 generations from Adam to Nyak and most of the generations the Torah just skirts through. But when Noyak came along the Torah speaks about it at length. Also the 10 generations from Noyak until Ara the Torah speaks about in abbreviated abbreviated form. And once we get to Abraham the Torah speaks about it at length. This is a mashall to a margalis that fell among the sand. A person could be mash be person could search the sand and he could sift it until he finds the margles until he finds the pearl. Anyway, in the same vein, Rashi says the Torah speaks about as in uh abbreviated form and when it gets to the life of Jakobu, it speaks about it in length. The balatur says it uh also similarly that the Pik says in Hashem. It's like a field that was harvested and winnowed and you separate the kernel from the chaff and you throw away the chaff. So to we threw away As. went to his land. We threw him away and now we're focused on Yakov. By the way, the Mizrai points out that more than any other para Rashi is explaining in the opening rashi the juxiposition of the two paras. But then we have in parenthesis another explanation of Rashi. And this is very interesting to me. Another explanation Rashi brings. It comes from Yashan of Yakov. It's like a pishani. It's like a uh seller of flax. His camels entered with linen. So the blacksmith wondered, "Where is he going to put all the linen?" And a smart man responded, "One spark will come out of your bellows and burn the whole thing." So too, Jacob sees all the chieftains of Asov. He wonders who could conquer them. The answer is told Yakov. Yakov is a fire. Yo is the spark and the spark of Yo will consume and consume and fire all of Asv. In other words, we read at the end of Aayesh all of the chieftains of Asov. And now in the beginning of we read about the small spark of Ysef that will extinguish Asov. So I think what what's due and what we need to explain is if y is the spark that destroys as how exactly is y destroying as parasv think about it what rashi is saying is we just listed the whole long family of a of but don't worry y is here and y will take care of him how does y take care of him how is yv in paresv destroying as actually y doesn't even encounter as in parasv. So in what way is he the antidote and [clears throat] I would suggest as follows. We know that the whole kayak of Asov comes from his and especially that Asov would risk his life to honor his father like Asov would say the explains that what Asov was saying is anyway one day I'm going to die hunting for my father. Asov literally would risk his life to honor his father. Asov even wore a special begadim when he would honor his father. Gam would say that I don't come close to Asov in because Asov would wear special begadim when he would honor his father. So, Re Elio Haken of Ismir, who I'm related to because um his great great great great great granddaughter happens to be married to me. um the revel of Ismir. I don't know how that happened exactly because you know he lived in Turkey so I'm not sure how he made his way ultimately to Cedarhurst but in any event he wrote a safer called medish talpio many people see medish talpio they think it's a medish it's not a medish it's a collection of ancient midrashim that are not necessarily found elsewhere and in the medish talpio he says the meaning of is not that made a pim for y. It's y made for himself. Why? To combat Asov. Cuz as always wore a special bag to honor his father. So Yakov need um um excuse me y the antidote to Asov also needs to have special to honor his father. Yo made for himself. Now yo, his avoid is to combat Asov. And what is the of Asov? So how is Y going to do that? Well, Ysef will do whatever he can to honor his father. The only thing is Ysef never really had the opportunity to actually give up his life to honor his father. But on that fateful day when Yakov says, when Jacob tells Y go to which by the way that's a very good thing to do if you could do it but when Jacob tells Ysef go to then Ysef now finally has his opportunity to destroy Asav why because now he's also risking his life to honor his father because he knew the brothers were up to no good he knew knew that he was endangering himself, checking on the brothers without protection. And when Jacob says what does say that's like the same word that used by the Ysef uses and with that Y overcomes as the exceptional K of Y that he was willing to risk his life to honor his father is the how Ysef destroys Asov the explains. It says that they lived meaning they stayed in the land of their inheritance in but Jacob chose to live in the land of his fathers as a g with as a sojourer. Asov said, "No, no, no, no. I'm not wandering around around. I'm going to go and settle in Ser and Yakov said no I would prefer to wander in the land of Israel why to show this is a compare and contrast as wants permanence says I want Israel because I I'm going to choose the and that it should be fulfilled and I don't want as to be the one who fulfills at the Ibanzra also contrasts that by the way a few years ago we were Z to go to the Kev of the Ibanzra in the city of Kaval which is an Arab village we needed special uh I think we had Palestinian police to go there this year don't don't worry we have other very exciting journeys to go on I think we're going to try Should I let it out of the bag it looks like this year we're going to go to the house of the Ishahashunamis. Now, the Ishachunamis' house is in I think it's called Sulam, not to be confused with no it's the stipler would advise people to go there and Kyvski would would um advise people and Kinvski himself went to the house of the Ishachunamis. It's one of the two places that would go. Meron and the house of the Ishachunamis. Anyway, don't message me. Oh, I heard you're going Davin for me. No, come. You should come. Don't send emails the day before. Oh, I can't make it. No, you could make it. You should make it. Okay, but if you can't make it, you could, you know, maybe we could help you out. Anyway, back to the Ezra. He says that by Asov it says that that and in other words it's a contrast but he's explaining the the justosition of the explains of that is mv As of the meaning explains that as lives in then Jacob lived. Why? Because he deserves the mishb cuz he bought it and he deserves to have the promised land. Okay. One more idea from the uh suramar the surar of Sabah explains that why do you think as went to live in har because sear is a land of tum all the people there were mam they're producing mules so as attracted he went to a tim to learn from their bad behavior but compare and contrast Jacob au was the opposite. He went wanted to live the mur of to learn from their deeds. So therefore he went to the land of Cananan. Now in the he says something interesting. It says at the end of and then it starts we know that when are fulfilled we're called when we're called and we find in the Z as well that when the P says whatausaus cause them desire says to have such tranquility and to live in such peace. We know that as lived in great peace in Edim. You know why? It's he even established eight kings. The answer is because Aayish of Yakov because Israel were became too involved in meaning in the physical settlement of their jobs and their careers and they were downgraded to the Madrega of Aayish of Yakov instead of Israel. So that was the cause that um Asov dwelled beh okay. So that is uh some of the if you want to look the Ismir and his has a very lengthy and elaborate explanation of Pario if you want uh the sheet is available and that's there for your study. Okay, that's number one for this morning.