I recorded the 'Short Vort' this past week for Darche Noam. The only rules are that it has to be on the parsha, and has to be 2 minutes long.
Here is the recording of the vort:
Listen to the Short Vort as streaming audio
Download the Short Vort
On Friday someone told me that he was concerned that people would be offended by it, because I was saying that someone who followed baseball and the world series was not-Jewish and an idolater.
That had not been my intent when I wrote or said the vort, nor do I really see how someone could get that message.
But, as usual, when in doubt, blog it out. What do you think? Could this be misunderstood as an 'antibaseball' (or substitute any other Western cultural norm) d'var Torah? Do you find it offensive?
If you haven't got a spare 2 minutes and 9 seconds to listen to the vort, here is the text of the short vort (before I edited it and shortened it to fit into the allotted 2 minutes:
In the middle of this week’s parsha we find a very strange event. In chapter 34 G-d tells Yaakov to go back to Bet El to fulfil his vow. Yaakov tells his family to prepare for the return to Israel. He says to them, “remove the foreign gods that are among you, purify yourselves, change your clothes. Let us arise, and go up to Bet El.”
He collects all the idols, and the verse continues “Yaakov buried them there under the oak tree” (Bereishis 35: 4).
Why did Yaakov’s family have idols with them at all? And what is the significance of Yaakov burying them under an oak tree?
Rav Shimshon Rafael Hirsch explains that the preparations for Yaakov’s return were similar to the preparations before B’nei Yisrael received the Torah at Mount Sinai. In Shemos 19 we read that “the people purified themselves and cleansed their clothes”. Coming back to Israel was not a physical journey for Yaakov as much as a spiritual one.
Rav Hirsch goes a step further and says that the foreign gods represent the foreignness of Chutz La’Aretz. Removing these gods represents the rejection of the non-Jewish world’s values and ideals. Returning to Israel and to Torah can only occur once those ‘Western’ values have been discarded and buried.
Shechem, where Yaakov made these final preparations, eventually became home to a group of people called Kutim, who were brought there by Sancheriv after he exiled the Ten Tribes, and who converted by force to Judaism. Throughout the period of the Mishnah they have an ambivalent status as not fully Jewish, but not non-Jewish.
The Talmud in Chullin, daf vav, tells us that the final reason that the Rabbis decreed that the Kutim were to be considered not Jewish was that they found a statue of a dove on the top of the mountain that the Kutim were worshipping.
Tosefot there brings a Midrash which says that this idol was made from the idols that Yaakov buried there many centuries earlier, under the oak tree.
Using the explanation of Rav Hirsch we can say that the Kutim not only built a physical statue, but rediscovered the alien values of Shechem that Yaakov had rejected and buried there.
We see then the difference between someone who is coming to Israel with the right intentions, to fulfil G-d’s word, and someone who has other motives. Yaakov prepared for Israel by removing any last vestiges of non-Jewish thinking from himself and his family.
The Kutim, even when they were in Israel, managed to dig up the rejected values of a previous era, and began worshipping them, rejecting G-d and Torah in the process.
May we all strive to be like Yaakov, and prepare ourselves for the spiritual journey we all make of coming closer to G-d.
Shabbat Shalom
Showing posts with label vayishlach. Show all posts
Showing posts with label vayishlach. Show all posts
Sunday, November 25, 2007
Monday, November 19, 2007
Parshat Vayishlach 3
This week’s Torah portion contains within it the story of the rape of Ya’akov’s daughter Dina, and the revenge of her brothers on the perpetrators of that deed. “Leah’s daughter Dina, whom she had borne to Ya’akov, went out to visit some of the local girls. She was seen by Shechem, son of the chief of the region, Chamor the Hivite. He seduced her, raped her, and afflicted her. He became attached to Dina, and fell in love with her...” (Bereishis 34; 1-3). Though his crime was unspeakably horrendous, it does not seem from the text that Shechem was a sociopath, or serial rapist. Were that the case he would not have come to Dina’s father to ask for her hand in marriage, and certainly would not have agreed to circumcision, which was the demand made of him and his village by Shimon and Levi, Dina’s brothers. Through a closer examination of this incident we can gain an insight into Shechem and behaviour (though it is without justification).
Not only was Shechem the name of the son of the Chief of the town, it was also the name of the town itself. It seems that Chamor named the town in honour of his son, to show the world his love for his son. The word Shechem actually means ‘treasure’ or ‘special portion’ (see ibid. 49; 22), so Chamor’s name for his son denotes the special place he had in his father’s heart.
The name Chamor is related to the word Chomer, meaning ‘substance’ or ‘material’. We have a tradition that a person’s name gives us an insight into who they really are, so the Torah seems to be telling us that Chamor was someone who was very connected to the physical world. He showed his affection to his son through materialism, by naming the town after him, and presumably by giving him any worldly possession that he wanted.
We see from Shechem’s request of his father, “Get me this young girl [Dina] as a wife” (ibid. 34; 4) that he was used to asking for and receiving anything he wanted. Similarly, when negotiating with Ya’akov and his sons, Shechem shows that he is used to getting anything that he wants: “I will give you whatever you ask. Set the bridal payments and gifts as high as you like - I will give you whatever you demand of me. Just let me have the girl as my wife.” (verse 12). His assumption is that everything has its price, and his father can afford to purchase anything for him.
Since Shechem considered that his father would give him everything that he wanted, perhaps he assumed that it was already his for the taking. If he saw a woman that took his fancy, he would first take her and rape her, confident that since he desired her his father would ensure that he could marry her. In his mind the whole world was his to do with as he wished, since he was the son of the Chief.
Shechem and Chamor were living in a totally money oriented society. Ya’akov realised this from his first encounter with the place. The Torah tells us that Ya’akov’s first action upon arriving in Shechem was to purchase the land for his tents. We are even told the purchase price of that real-estate, 100 kesitas (33; 19). The focus on money in Shechem is in sharp distinction to the place where Ya’akov had just left. After his encounter with Esav, Ya’akov went to a place named Succot, where he built a house for himself and temporary shelters (succot) for his livestock. By naming the place Succot he demonstrated that he was only going to be there temporarily, and that he was not interested in the permanence of lavish housing or accumulating wealth. When he left that place, he arrived in Shechem Shalem, ‘complete’. Rashi quotes the Midrash which explains that he was complete in his finances and complete in his health. In other words he lacked nothing, and therefore was not interested in money, possessions or acquisitions. He had freed himself from the rat race of chasing after material well being, and was thus free to complete himself spiritually. This is what he had intimated to his brother as explanation for the gifts that he had sent to Esav, “I have all [I need]” (verse 11).
Thus Ya’akov elevated himself above concerns with materialism and possessions. He was unable to understand the world-view of Shechem and Chamor, who treated not only objects, but even people as belonging to them, and having primarily a financial worth. Though Chamor did mention love in his negotiations with Ya’akov for his daughter, his main concern was that this arrangement would bring financial gain to both parties, “The land will be open before you. Settle down, do business here, and the land will become your property.” Ya’akov does not even speak in the negotiations that follow, since he cannot even understand the concept of negotiating for a person as if they were only chattel.
Shimon and Levi did negotiate with Shechem and Chamor, but instead of asking for money they demanded that they must circumcise themselves in order that Shechem be able to marry Dina. Though this may have been only a ploy to weaken the defences of the town so that they could attack, we could also perhaps understand their terms and conditions as trying to explain that their sister was not a physical object for sale. The Rambam explains (Moreh Nevuchim section 3) that through circumcision a Jewish male shows that he does not view sexual relations solely in terms of physical pleasure, but as a spiritual means to fulfil G-d’s will. It seems that Ya’akov’s sons wanted to teach Shechem that women are not merely objects, and that marriage is primarily a spiritual commitment.
Not only was Shechem the name of the son of the Chief of the town, it was also the name of the town itself. It seems that Chamor named the town in honour of his son, to show the world his love for his son. The word Shechem actually means ‘treasure’ or ‘special portion’ (see ibid. 49; 22), so Chamor’s name for his son denotes the special place he had in his father’s heart.
The name Chamor is related to the word Chomer, meaning ‘substance’ or ‘material’. We have a tradition that a person’s name gives us an insight into who they really are, so the Torah seems to be telling us that Chamor was someone who was very connected to the physical world. He showed his affection to his son through materialism, by naming the town after him, and presumably by giving him any worldly possession that he wanted.
We see from Shechem’s request of his father, “Get me this young girl [Dina] as a wife” (ibid. 34; 4) that he was used to asking for and receiving anything he wanted. Similarly, when negotiating with Ya’akov and his sons, Shechem shows that he is used to getting anything that he wants: “I will give you whatever you ask. Set the bridal payments and gifts as high as you like - I will give you whatever you demand of me. Just let me have the girl as my wife.” (verse 12). His assumption is that everything has its price, and his father can afford to purchase anything for him.
Since Shechem considered that his father would give him everything that he wanted, perhaps he assumed that it was already his for the taking. If he saw a woman that took his fancy, he would first take her and rape her, confident that since he desired her his father would ensure that he could marry her. In his mind the whole world was his to do with as he wished, since he was the son of the Chief.
Shechem and Chamor were living in a totally money oriented society. Ya’akov realised this from his first encounter with the place. The Torah tells us that Ya’akov’s first action upon arriving in Shechem was to purchase the land for his tents. We are even told the purchase price of that real-estate, 100 kesitas (33; 19). The focus on money in Shechem is in sharp distinction to the place where Ya’akov had just left. After his encounter with Esav, Ya’akov went to a place named Succot, where he built a house for himself and temporary shelters (succot) for his livestock. By naming the place Succot he demonstrated that he was only going to be there temporarily, and that he was not interested in the permanence of lavish housing or accumulating wealth. When he left that place, he arrived in Shechem Shalem, ‘complete’. Rashi quotes the Midrash which explains that he was complete in his finances and complete in his health. In other words he lacked nothing, and therefore was not interested in money, possessions or acquisitions. He had freed himself from the rat race of chasing after material well being, and was thus free to complete himself spiritually. This is what he had intimated to his brother as explanation for the gifts that he had sent to Esav, “I have all [I need]” (verse 11).
Thus Ya’akov elevated himself above concerns with materialism and possessions. He was unable to understand the world-view of Shechem and Chamor, who treated not only objects, but even people as belonging to them, and having primarily a financial worth. Though Chamor did mention love in his negotiations with Ya’akov for his daughter, his main concern was that this arrangement would bring financial gain to both parties, “The land will be open before you. Settle down, do business here, and the land will become your property.” Ya’akov does not even speak in the negotiations that follow, since he cannot even understand the concept of negotiating for a person as if they were only chattel.
Shimon and Levi did negotiate with Shechem and Chamor, but instead of asking for money they demanded that they must circumcise themselves in order that Shechem be able to marry Dina. Though this may have been only a ploy to weaken the defences of the town so that they could attack, we could also perhaps understand their terms and conditions as trying to explain that their sister was not a physical object for sale. The Rambam explains (Moreh Nevuchim section 3) that through circumcision a Jewish male shows that he does not view sexual relations solely in terms of physical pleasure, but as a spiritual means to fulfil G-d’s will. It seems that Ya’akov’s sons wanted to teach Shechem that women are not merely objects, and that marriage is primarily a spiritual commitment.
Sunday, November 18, 2007
Parshat Vayishlach 2
This week’s Torah portion contains within it the story of the rape of Ya’akov’s daughter Dina, and the revenge of her brothers on the perpetrators of that deed. “Leah’s daughter Dina, whom she had borne to Ya’akov, went out to visit some of the local girls. She was seen by Shechem, son of the chief of the region, Chamor the Hivite. He seduced her, raped her, and afflicted her. He became attached to Dina, and fell in love with her...” (Bereishis 34; 1-3). Though his crime was unspeakably horrendous, it does not seem from the text that Shechem was a sociopath, or serial rapist. Were that the case he would not have come to Dina’s father to ask for her hand in marriage, and certainly would not have agreed to circumcision, which was the demand made of him and his village by Shimon and Levi, Dina’s brothers. Through a closer examination of this incident we can gain an insight into Shechem and behaviour (though it is without justification).
Not only was Shechem the name of the son of the Chief of the town, it was also the name of the town itself. It seems that Chamor named the town in honour of his son, to show the world his love for his son. The word Shechem actually means ‘treasure’ or ‘special portion’ (see ibid. 49; 22), so Chamor’s name for his son denotes the special place he had in his father’s heart.
The name Chamor is related to the word Chomer, meaning ‘substance’ or ‘material’. We have a tradition that a person’s name gives us an insight into who they really are, so the Torah seems to be telling us that Chamor was someone who was very connected to the physical world. He showed his affection to his son through materialism, by naming the town after him, and presumably by giving him any worldly possession that he wanted.
We see from Shechem’s request of his father, “Get me this young girl [Dina] as a wife” (ibid. 34; 4) that he was used to asking for and receiving anything he wanted. Similarly, when negotiating with Ya’akov and his sons, Shechem shows that he is used to getting anything that he wants: “I will give you whatever you ask. Set the bridal payments and gifts as high as you like - I will give you whatever you demand of me. Just let me have the girl as my wife.” (verse 12). His assumption is that everything has its price, and his father can afford to purchase anything for him.
Since Shechem considered that his father would give him everything that he wanted, perhaps he assumed that it was already his for the taking. If he saw a woman that took his fancy, he would first take her and rape her, confident that since he desired her his father would ensure that he could marry her. In his mind the whole world was his to do with as he wished, since he was the son of the Chief.
Shechem and Chamor were living in a totally money oriented society. Ya’akov realised this from his first encounter with the place. The Torah tells us that Ya’akov’s first action upon arriving in Shechem was to purchase the land for his tents. We are even told the purchase price of that real-estate, 100 kesitas (33; 19). The focus on money in Shechem is in sharp distinction to the place where Ya’akov had just left. After his encounter with Esav, Ya’akov went to a place named Succot, where he built a house for himself and temporary shelters (succot) for his livestock. By naming the place Succot he demonstrated that he was only going to be there temporarily, and that he was not interested in the permanence of lavish housing or accumulating wealth. When he left that place, he arrived in Shechem Shalem, ‘complete’. Rashi quotes the Midrash which explains that he was complete in his finances and complete in his health. In other words he lacked nothing, and therefore was not interested in money, possessions or acquisitions. He had freed himself from the rat race of chasing after material well being, and was thus free to complete himself spiritually. This is what he had intimated to his brother as explanation for the gifts that he had sent to Esav, “I have all [I need]” (verse 11).
Thus Ya’akov elevated himself above concerns with materialism and possessions. He was unable to understand the world-view of Shechem and Chamor, who treated not only objects, but even people as belonging to them, and having primarily a financial worth. Though Chamor did mention love in his negotiations with Ya’akov for his daughter, his main concern was that this arrangement would bring financial gain to both parties, “The land will be open before you. Settle down, do business here, and the land will become your property.” Ya’akov does not even speak in the negotiations that follow, since he cannot even understand the concept of negotiating for a person as if they were only chattel.
Shimon and Levi did negotiate with Shechem and Chamor, but instead of asking for money they demanded that they must circumcise themselves in order that Shechem be able to marry Dina. Though this may have been only a ploy to weaken the defences of the town so that they could attack, we could also perhaps understand their terms and conditions as trying to explain that their sister was not a physical object for sale. The Rambam explains (Moreh Nevuchim section 3) that through circumcision a Jewish male shows that he does not view sexual relations solely in terms of physical pleasure, but as a spiritual means to fulfil G-d’s will. It seems that Ya’akov’s sons wanted to teach Shechem that women are not merely objects, and that marriage is primarily a spiritual commitment.
Not only was Shechem the name of the son of the Chief of the town, it was also the name of the town itself. It seems that Chamor named the town in honour of his son, to show the world his love for his son. The word Shechem actually means ‘treasure’ or ‘special portion’ (see ibid. 49; 22), so Chamor’s name for his son denotes the special place he had in his father’s heart.
The name Chamor is related to the word Chomer, meaning ‘substance’ or ‘material’. We have a tradition that a person’s name gives us an insight into who they really are, so the Torah seems to be telling us that Chamor was someone who was very connected to the physical world. He showed his affection to his son through materialism, by naming the town after him, and presumably by giving him any worldly possession that he wanted.
We see from Shechem’s request of his father, “Get me this young girl [Dina] as a wife” (ibid. 34; 4) that he was used to asking for and receiving anything he wanted. Similarly, when negotiating with Ya’akov and his sons, Shechem shows that he is used to getting anything that he wants: “I will give you whatever you ask. Set the bridal payments and gifts as high as you like - I will give you whatever you demand of me. Just let me have the girl as my wife.” (verse 12). His assumption is that everything has its price, and his father can afford to purchase anything for him.
Since Shechem considered that his father would give him everything that he wanted, perhaps he assumed that it was already his for the taking. If he saw a woman that took his fancy, he would first take her and rape her, confident that since he desired her his father would ensure that he could marry her. In his mind the whole world was his to do with as he wished, since he was the son of the Chief.
Shechem and Chamor were living in a totally money oriented society. Ya’akov realised this from his first encounter with the place. The Torah tells us that Ya’akov’s first action upon arriving in Shechem was to purchase the land for his tents. We are even told the purchase price of that real-estate, 100 kesitas (33; 19). The focus on money in Shechem is in sharp distinction to the place where Ya’akov had just left. After his encounter with Esav, Ya’akov went to a place named Succot, where he built a house for himself and temporary shelters (succot) for his livestock. By naming the place Succot he demonstrated that he was only going to be there temporarily, and that he was not interested in the permanence of lavish housing or accumulating wealth. When he left that place, he arrived in Shechem Shalem, ‘complete’. Rashi quotes the Midrash which explains that he was complete in his finances and complete in his health. In other words he lacked nothing, and therefore was not interested in money, possessions or acquisitions. He had freed himself from the rat race of chasing after material well being, and was thus free to complete himself spiritually. This is what he had intimated to his brother as explanation for the gifts that he had sent to Esav, “I have all [I need]” (verse 11).
Thus Ya’akov elevated himself above concerns with materialism and possessions. He was unable to understand the world-view of Shechem and Chamor, who treated not only objects, but even people as belonging to them, and having primarily a financial worth. Though Chamor did mention love in his negotiations with Ya’akov for his daughter, his main concern was that this arrangement would bring financial gain to both parties, “The land will be open before you. Settle down, do business here, and the land will become your property.” Ya’akov does not even speak in the negotiations that follow, since he cannot even understand the concept of negotiating for a person as if they were only chattel.
Shimon and Levi did negotiate with Shechem and Chamor, but instead of asking for money they demanded that they must circumcise themselves in order that Shechem be able to marry Dina. Though this may have been only a ploy to weaken the defences of the town so that they could attack, we could also perhaps understand their terms and conditions as trying to explain that their sister was not a physical object for sale. The Rambam explains (Moreh Nevuchim section 3) that through circumcision a Jewish male shows that he does not view sexual relations solely in terms of physical pleasure, but as a spiritual means to fulfil G-d’s will. It seems that Ya’akov’s sons wanted to teach Shechem that women are not merely objects, and that marriage is primarily a spiritual commitment.
Saturday, November 17, 2007
Parshat Vayishlach 1
“It is not good for man to be alone” (Bereishis 2; 18). With this introduction G-d prepares Adam for the creation of his wife, Eve. The purpose of creation is to imitate G-d, as the Torah tells us that mankind were made in the image of G-d. Just as G-d has no needs, and therefore only gives, so too a person should strive to become a ‘giver’ and not a ‘taker’. For Adam to remain alone would have deprived him of the opportunity to give to another, who has different requirements to him. This is why G-d created men and women with distinct emotional, physical and spiritual needs.
However, ‘aloneness’ is only a negative thing when it deprives a person of the opportunity to give to others. But to be ‘alone’ in the sense of self-sufficient, and not needing to receive from others is also a form of imitating G-d. Yishaya (2; 11) tells us that G-d is ‘alone’, “The L-rd ‘alone’ shall be exalted”. This is the meaning of the verse “One who hates gifts will live.” (Mishlei 15; 27). The goal of self-sufficiency is best described by Ben Zoma in the Mishna (Pireki Avos 4; 1) “ Who is rich? Someone who is happy with their portion.” We see from here that spiritual perfection does not depend on others, but on utilising the capabilities and tools that a person has themselves.
This embodies the difference between Ya’akov and Esav. When they meet and Ya’akov offers his brother gifts (Bereishis 33) Esav responds “I have much”. Ya’akov on the other hand, says, “I have everything.” Someone who has a lot always wants more, but someone who feels that they have everything is ‘happy with their portion’.
“And Ya’akov remained alone” (ibid. 32; 25). Normally we think that the guardian angel of Esav was able to attack and wrestle with Ya’akov because he remained alone, without perfection. However, Rabbi Yerucham Levovitz explains that it was precisely because he had reached the level of spiritual independence and self-sufficiency that is referred to by the Torah as ‘alone’, that he was able to battle and defeat the angel. Ya’akov had spent 20 years with Lavan perfecting himself to be able to return and face his brother Esav. He was only able to survive his encounter with his brother because he had attained such a level of independence that he was able to send a message to Esav saying “With Lavan I remained a stranger (garti), and remained there until now” (ibid. 32; 5). Rashi points out that the word garti has the numerical value of 613, the number of commandments. Despite, or perhaps because of, dwelling with Lavan, Ya’akov was able to remain firm to all the laws and commandments of the Torah.
This quality of ‘aloneness’ was part of Bilam’s blessing of the entire Jewish nation, “This is a nation that dwells alone, and is not considered with the other nations” (Bamidbar 23; 9). Though popular culture changes the value system every few years, the strength of the Jewish nation is that we are not swept away by every passing phase, but are able to remain true to our Torah values regardless of how we are viewed by the rest of the world. We too are able to wrestle with the angels of Esav, and defeat them, because we define ourselves independently of the culture and society in which we live.
However, ‘aloneness’ is only a negative thing when it deprives a person of the opportunity to give to others. But to be ‘alone’ in the sense of self-sufficient, and not needing to receive from others is also a form of imitating G-d. Yishaya (2; 11) tells us that G-d is ‘alone’, “The L-rd ‘alone’ shall be exalted”. This is the meaning of the verse “One who hates gifts will live.” (Mishlei 15; 27). The goal of self-sufficiency is best described by Ben Zoma in the Mishna (Pireki Avos 4; 1) “ Who is rich? Someone who is happy with their portion.” We see from here that spiritual perfection does not depend on others, but on utilising the capabilities and tools that a person has themselves.
This embodies the difference between Ya’akov and Esav. When they meet and Ya’akov offers his brother gifts (Bereishis 33) Esav responds “I have much”. Ya’akov on the other hand, says, “I have everything.” Someone who has a lot always wants more, but someone who feels that they have everything is ‘happy with their portion’.
“And Ya’akov remained alone” (ibid. 32; 25). Normally we think that the guardian angel of Esav was able to attack and wrestle with Ya’akov because he remained alone, without perfection. However, Rabbi Yerucham Levovitz explains that it was precisely because he had reached the level of spiritual independence and self-sufficiency that is referred to by the Torah as ‘alone’, that he was able to battle and defeat the angel. Ya’akov had spent 20 years with Lavan perfecting himself to be able to return and face his brother Esav. He was only able to survive his encounter with his brother because he had attained such a level of independence that he was able to send a message to Esav saying “With Lavan I remained a stranger (garti), and remained there until now” (ibid. 32; 5). Rashi points out that the word garti has the numerical value of 613, the number of commandments. Despite, or perhaps because of, dwelling with Lavan, Ya’akov was able to remain firm to all the laws and commandments of the Torah.
This quality of ‘aloneness’ was part of Bilam’s blessing of the entire Jewish nation, “This is a nation that dwells alone, and is not considered with the other nations” (Bamidbar 23; 9). Though popular culture changes the value system every few years, the strength of the Jewish nation is that we are not swept away by every passing phase, but are able to remain true to our Torah values regardless of how we are viewed by the rest of the world. We too are able to wrestle with the angels of Esav, and defeat them, because we define ourselves independently of the culture and society in which we live.
Vayishlach Summary
Ya’akov (Jacob) makes preparations before facing his brother Esav (Esau). He divides his camp into two, so that in the event of war one half will be able to flee and survive, prays that G-d save him from his brother, and sends Esav gifts. During that night an angel comes and wrestles with Ya’akov and his hip is dislocated in the struggle. Ya’akov forces the angel to concede defeat and to bless him. The angel departs at daybreak, but to this day Jews are not permitted to eat the sciatic nerve in animals as a reminder of this battle.
Esav approaches with four hundred men. Ya’akov bows seven times before his brother, as do his wives and children. Esav doesn’t want to accept the gifts from Ya’akov, but because of his urging he finally takes them. Esav offers to accompany Ya’akov but Ya’akov refuses the offer, preferring to proceed at his own pace. Esav returns to Se’ir, while Ya’akov goes to Succoth. Ya’akov then sets up camp near the town of Shechem, and erects an altar there.
Leah’s daughter, Dina, wanders out to visit the local girls. She is seen by Shechem, son of the chief of the region, Chamor the Hivite. He seduces her, rapes her, and then falls in love with her. Shechem asks his father to get him Deena as a wife. Ya’akov’s sons demand that as a dowry, all the men of the city must be circumcised. Chamor and Shechem agree, and persuade all their subjects to allow themselves to be circumcised. On the third day, when the men are in the greatest pain, Shimon and Levi come and kill the men of the city, including Shechem and Chamor. When Ya’akov chastises them, they reply “Should he have been allowed to treat our sister like a harlot?”
Ya’akov instructs his entourage to get rid of their idolatrous artefacts in preparation for going to Bet-El. When they arrive in Bet-El, Ya’akov builds an altar at the site where G-d had appeared to him when he was originally fleeing from Esav. While there, Rivka’s nurse, Devorah, dies and is buried in a place named Alon Bochot (Weeping Oak). G-d appears to Ya’akov and renames him Yisrael (Israel). He also confers upon him the blessing originally given to Avraham, and promises the land of Israel to his descendants. As Ya’akov and his family approach Efrat, Rachel goes into labour. She gives birth to a son and names him Ben-Oni (Son of my sorrow), but Ya’akov calls him Benyamin (Benjamin, son of the right). Rachel dies and is buried on the road to Efrat.
The Torah gives a complete listing of all of Ya’akov’s sons. Ya’akov returns to his father, Yitzchak, in Kiryat Arba. Yitzchak lives to the age of 180, and when he dies is buried by his sons Esav and Ya’akov in the cave of Machpela. The Torah lists the descendants of Esav, also known as Edom. It also records the descendants of Se’ir, the original inhabitant of Esav’s country. The portion ends with the names of the twelve kings who ruled the land of Edom
Esav approaches with four hundred men. Ya’akov bows seven times before his brother, as do his wives and children. Esav doesn’t want to accept the gifts from Ya’akov, but because of his urging he finally takes them. Esav offers to accompany Ya’akov but Ya’akov refuses the offer, preferring to proceed at his own pace. Esav returns to Se’ir, while Ya’akov goes to Succoth. Ya’akov then sets up camp near the town of Shechem, and erects an altar there.
Leah’s daughter, Dina, wanders out to visit the local girls. She is seen by Shechem, son of the chief of the region, Chamor the Hivite. He seduces her, rapes her, and then falls in love with her. Shechem asks his father to get him Deena as a wife. Ya’akov’s sons demand that as a dowry, all the men of the city must be circumcised. Chamor and Shechem agree, and persuade all their subjects to allow themselves to be circumcised. On the third day, when the men are in the greatest pain, Shimon and Levi come and kill the men of the city, including Shechem and Chamor. When Ya’akov chastises them, they reply “Should he have been allowed to treat our sister like a harlot?”
Ya’akov instructs his entourage to get rid of their idolatrous artefacts in preparation for going to Bet-El. When they arrive in Bet-El, Ya’akov builds an altar at the site where G-d had appeared to him when he was originally fleeing from Esav. While there, Rivka’s nurse, Devorah, dies and is buried in a place named Alon Bochot (Weeping Oak). G-d appears to Ya’akov and renames him Yisrael (Israel). He also confers upon him the blessing originally given to Avraham, and promises the land of Israel to his descendants. As Ya’akov and his family approach Efrat, Rachel goes into labour. She gives birth to a son and names him Ben-Oni (Son of my sorrow), but Ya’akov calls him Benyamin (Benjamin, son of the right). Rachel dies and is buried on the road to Efrat.
The Torah gives a complete listing of all of Ya’akov’s sons. Ya’akov returns to his father, Yitzchak, in Kiryat Arba. Yitzchak lives to the age of 180, and when he dies is buried by his sons Esav and Ya’akov in the cave of Machpela. The Torah lists the descendants of Esav, also known as Edom. It also records the descendants of Se’ir, the original inhabitant of Esav’s country. The portion ends with the names of the twelve kings who ruled the land of Edom
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