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Dvarim Hayotzim Min Halev
 
"

Volume XIII - Issue 5The DRS Weekly Torah Publication
 
   H    A    L    B
 
          
   H    A    L    B
 
The Two Hands of Esav
By Dani Scheinman, 12th Grade

 

 
P
ARSHAS
 
V
AYISHLACH
 
ISLEV
14, 5772
 
D
ECEMBER 
10, 2011
 
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Ends: 5:13 pm
W
 
e find an interesting conversation that transpired between Yaakov and Eisav. Yaakov had sent a large giftof hundreds of animals to appease his brother, Eisav. After their initial meeting, Eisav said to Yaakovthat he appreciated the gift, however, he had ―
plenty
,‖ and therefore did not need the gift. Yaakov re-sponded by telling Eisav that he should take the gift, since he has ―
all”
that he needs.If one analyzes the terms that the brothers used, one would learn a tremendous lesson in the proper approachto accepting and appreciating the gifts that one gets in this world. Eisav was a wealthy man who controlled a hugearmy, and owned his own country. Yet, as wealthy as he was, he was not satisfied with what he had, and wantedmore. A story is told of a Roman Emperor who was in charge of Eretz Yisrael. He was the great
-
grandson of Eisav.He had asked his servants to prepare a large banquet with every possible delicacy. When he arrived at the party, hewent to examine all the different delicacies that were there. As he walked though the aisles, he became agitated andturned to his servant and asked why he could not find a particular nut. The servant responded that the nut was out of season, and therefore could not be attained. At that moment, the Emperor became furious and turned over all of the
(Continued on page 5)
 
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What Does It Mean to Be Rich? 
By Elly Deutsch, 11th Grade
ושע דימ יחא דימ אנ ינליצה
 
“Rescue me, please, from the hand of my brother, the hand of Esav.”
 
T
 
he Ramban, in his discussions on this Parsha, begins with an introductionabout the lessons we can learn from it. One of the concepts he mentions,known as
Maasei Avos Siman Labanim (the actions of our forefathers are signposts for the children),
seems to be a recurring theme throughout Sefer Bereishis. Everything that occurred to our forefather Yaakov before and duringhis confrontation with Esav will continually recur between Esav’s descendentsand us. It is therefore fitting for us to follow the path of our righteous forefather Yaakov. We should prepare ourselves for confrontation in the three ways he pre- pared himself: prayer, gifts to appease Esav, and preparation for battle if neces-sary.
 
The Ramban notes that the Chachamim use this Parsha as a guide in deal-ing with Esav’s descendents. He cites a Medrash that states that before Rav Yan-nai would have dealings with the government, he would study this Parsha to pre- pare himself. He would specificly study this Parsha because it contains the
(Continued on page 3)
 
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לה ןמ םיאצויה םירבדב
 
The Torah (32:25) tells us that the fight betweenYaakov and the mysterious man took place when Yaakovwas alone, as it states ―
VaYevaser Yaakov Levado
(andYaakov was left alone)
VaYei‟aveik ish imo ad alos HaSchachar 
(and a man wrestled with him until the break of dawn).‖
 
Chazal (Bereishis Rabbah 77:3) explain that this―man‖ was the guardian of Eisav. Furthermore, we see thathe waiting until Yaakov was alone to fight him. Based onthis we could observe that there is a different, and specialdegree a person has when he is alone, for the guardian of Eisav went through the effort to fight Yaakov specificallythen. But what is this unique degree that Yaakov had by being ―left alone?‖
 
On the passuk (Yeshaya 26:4) ―
 Ki b‟kah
(yud hei)
 Hashem Tzur Olamim
(for in God, Hashem, is thestrengths of the world)‖ Chazal explain in GemaraMenachos (29b), that this refers to the two worlds that Ha-shem created, one with the letter ―
hey
‖ and one with theletter ―
 yud 
‖ – this world by ―
hey
,‖ and the World to Comewith a ―
 yud 
.‖ The Gemara goes on to explain that thisworld was created with a ―
hey
‖ because it is similar to an
 Achsadrah
,‖ or a type of porch, which anyone who wantsto leave can leave. Secondly, the reason why
olam
 
haba
 was created with a
 yud 
is that there are very few
tzadikim
 that enter.This Gemara is extremely difficult. Out of the sev-eral, tremendous
tzadikim
that fill our world, only a few of them are going to reach
olam
 
haba
? Moreover, The Mish-na in Sanhedrin (90a) says ―All Jews have a portion in theWorld to Come!‖ It appears from this that all the righteous people of this world should all reach the World to Come,yet Chazal also says in Menachos that only a few reach theWorld to Come?
 
Rav Shimshon Dovid Pincus Tz’l answers with thefollowing explanation: In the World to Come there are dif-ferent levels; Some levels are higher than others. The Pas-suk of ―
VaYevaser Yaakov Levado
‖ is explained by Chazal(Bereishis Rabbah 77:1) to mean that Hashem does to
tza-dikim
in this world that which He plans to do with them inthe future, and just as Hashem is described (Yeshaya 2:17)
(Continued on page 5)
 
Torah Teasers
 By Rabbi Moshe Erlbaum
 
תשרפ
חלשיו
 Questions
 
1. Where do we find a question used as an answer?(2 times)
 
2. a) Who asks the questions ―
הֶֵא־יִמ
-
―Who arethese?‖ b) Who else in the Torah asks ―
הֶֵא־יִמ
-
 ―Who are these?‖?
 
3. a) Who died during childbirth? b) Where in the
םינושאר םיאיבנ
did a woman die during childbirth?
 
4. Name two descendants of 
ושע
who share a namewith relatives of 
ונבר השמ
.
 
5. Name a grandson of 
ושע
who shares a name witha grandson of 
בקעי
.
 
6. a) Which married couple in the
השרפ
have namesthat begin with the same letter? b) Which other married couples in the
הרות
have names that beginwith the same letter? (2 couples
-
one found in
י"שר
)
 
Answers
 
1. After the
ךאלמ
changes the name of 
בקעי
to
לארשי
,
 בקעי
inquires from the
ךאלמ
to divulge his name.The
ךאלמ
responds with a question: ―
לׁִ הֶ הָָל יִמׁִל
-
―Why then do you inquire of my name?‖
 
(
ל:בל
). After 
בקעי
 berates
ןועמש
and
יול
for killingthe city of 
םכש
, they respond ―
נֵתחֲא־תֶא הֶֲעַי הָנזׁכַה
-
―Should he treat our sister like a harlot?‖ (
אל:דל
).
 
2. a) When
ושע
sees the family of 
בקעי
he asks
בקעי
-
 
הֶֵא־יִמ
-
―Who are these?‖ (
ה:גל
). b) In
יחיו תשרפ
,when
בקעי
sees the children of 
ףסוי
, he asks
ףסוי
thesame question
-
הֶֵא־יִמ
?‖
-
―Who are these?‖(
ח:חמ
).
 
3. a)
לחר
died when she gave birth to her son
ןימינב
 
(
חי:הל
).
 
 b) The wife of 
ילע ןב סחנפ
died in childbirthwhen she gave birth to
דובכיא
(
אכ:ד 'א לאומש
).
 
4.
לאוער
and
חרק
are both descendants of 
ושע
(
ד:ול
-
ה
).
לאוער
was another name of 
ורתי
the father 
-
in
-
lawof 
השמ
(
י"שר ןייע א:חי תומש
).
חרק
was the cousin of 
השמ
who rebelled against
השמ
in the
רבדמ
(
רבדמבא:זט
).
 
5.
חרז
was the son of 
לאוער
the son of 
ושע
(
גי:ול
).
חרז
was also the name of a son of 
הדוהי
, the son of 
בקעי
(
ל:חל
). Thus, both
ושע
and
בקעי
had a grandsonnamed
חרז
.
 
6. a)
וש
ע
was married to
הד
ע
(
ד:ול
). b) In
אראו תשרפ
it states that
ןהכה ןרה
א
was married to
עבשיל
א
(
תומשגכ:ו
). Although it is not explicitly stated in the
 ,הרותי"שר
comments that the wife of 
ח
נ
was
המע
נ
, thesister of 
ןיק לבות
(
בכ:ד י"שר
).
 
By Jeremy Teichman, 11th Grade
 
 
Dvarim Hayotzim Min Halev
 
3
 
לארשי ומש תא ארקיו ךמש היהי לארשי םא יכ בקעי דוע ארקי אל בקעי ךמש םיקלא ול רמאיו
 
“And Hashem said to him, „Your name is Yaakov: You shall not be called Yaakov anymore, but Yisrael shall be your name‟; and He called his name Yisrael.”
 
When Hashem told Yaakov for the first time that his name would be changed, he prefaced it by stating,―Your name is Yaakov.‖ Why is this necessary? Surely Yaakov was aware of his own name! Secondly, whenYaakov fought with the angel of Esav and defeated him, the angel told him, ―
 No longer will it be said that your name is Yaakov, but rather Yisrael.
Thus, it would seem that the name change had already taken place. Whatwas Hashem adding at this time?
 
The Rambam explains that that one of these questions provides the answer to the other one. Although theangel of Esav had indeed told Yaakov that his name would be changed, the angel had not been given the missionto actually change it. The angel was merely informing Yaakov that at some point in the future, his name would become Yisrael. Because of this, Hashem began his message here by stating: At this point, your name is stillYaakov, because it was not the angel’s right to change your name. Now, however, I will indeed call you Yisrael.
 
Although the Pasuk seems to say that Yaakov would no longer be called Yaakov, the commentators notethat this is not the case; we find in a later Pasuk that Hashem Himself refers to Yaakov by that name. In addition,although we find in reference to Avraham that once his name was changed from Avram, it was forbidden to callhim Avram, with Yaakov that is not the case; The Chachamim in Masechet Berachos (13a) state that Yisrael be-came the principal name, while Yaakov was the subsidiary name.
 
R’ Dovid Feinstein suggests that this too is hinted at in Hashem’s opening statement in the Pasuk, ―Your name is Yaakov.‖ I.e., Hashem is telling Yaakov: I am not renaming you as I did Avraham, so that your originalname may no longer be used. Rather, your name Yaakov is still usable; I am simply giving you another name as a principal.
 
Have a good Shabbos.
 
―chapter of exile,‖ the source of information for proper conduct in exile.
 
The Beis HaLevi learns a similar lesson from the actions of Yaakov, which is relevant in all periods of Ga-lut. Yaakov prayed to Hashem: ―Rescue me, please, from the hand of my brother, from the hand of Esav, for I fear him, lest he come and strike me down, mother and children.‖ Why, asks the Beis HaLevi, must Yaakov repeat theword MiYad,
 from the hand,
a second time? Yaakov could have simply said, ―Rescue me from the hand of my brother Esav!‖
 
According to the Beis HaLevi, Yaakov understood that Esav’s approach presented two separate dangers, andthat he needed protection from both of them. First, he saw the imminent danger of Esav waging war with him andattempting to kill him. But Yaakov knew that even if Esav could somehow be appeased, he would still present adanger. If Esav were to start treating Yaakov with love, this too would pose a threat, as good feelings and love fromEsav would constitute a spiritual danger to Yaakov.
 
Thus, Yaakov made two separate requests of Hashem: Rescue me from the hands of Esav, the wicked onewho is coming to kill me. Also rescue me from my ―brother‖ – from the loving, caring behavior that Esav might
(Dani Scheinman — Continued from page 1)
 
(Continued on page 4)
 
The Name Game 
 
By Yitzie Scheinman,10th Grade

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