Torah Teasers
Parshas Vayechei
1. Unlike every other Parsha, there is no break between the end of Parshas Vayigash and the beginning of Parshas Vayechi. Why? Ans… The Medrash brings several reasons for this. Rav Shamshon Rephael Hirsh offers his own explanation for this as well. Parshas Vayechi starts with Yaakov settling in Mitzrayim. These were the best and only peaceful years in Yaakov’s strife filled life. He watched his family grow and learned Torah with his children and grandchildren. Surely, this deserves a Parsha by itself. However, says Rav Hirsch, the opposite is true. All of Yaakov’s troubles laid the foundation for the building of Bnei Yisrael. Every tragedy he suffered was another building block in the future of Klal Yisrael. His time in Mitzrayim may have been enjoyable, but did not add to the future legacy of the nation. These years were a reward for his lifetime of avodah in the face of the turmoil. This is why, says Rav Hirsch, Parshas Vayechi is not a separate parsha. It is merely the epilogue of Yaakov’s life and is attached to the parsha before, and the conclusion of his life. We are not here on this world to coast, says Rav Hirsch. It is only through our suffering that we can accomplish anything.
2. V’Einei Yisrael Kavdu MiZoken Lo Yuchal Liros – Yaakov was no longer able to see.” (Parshas VaYechi 48:10) Chazal tell us various reasons why Yitzchok became blind, but why did Yaakov become blind? Ans…Rav Shlomo Zalman Zelaznik zt”l, the Rosh Yeshiva of Eitz Chaim, explained that in Yaakov’s case, we find two people whose eyes suffered on account of him. The first was Yitzchok, who Chazal say became blind so that Yaakov would be able to fool him and take the brachos. The second is Leah whose eyes were swollen because she was destined to marry Eisav. Either of these two occurrences, says RaV Zelaznik, were enough to warrant Yaakov losing his eyesight, despite his complete innocence of any wrongdoing. If such is the Midas HaDin when we are completely innocent of any wrongdoing, certainly, if we actually play a part in the suffering of another person, we are in huge trouble.”
3. “Bicha Yivarech Yisroel Leimor Yisimcha Elokim K’Efraim V’ChiMinashe.” (Parshas Vayechi 48:20) Rashi says that every father will give his child a Bracha to be like Efraim and Menashe. Efraim and Menashe were considered by Yaakov like Reuven and Shimon, but what made them so special that they are every father’s dream for his son? Ans…A Rav explained that we know that each generation becomes weaker in Yiras Shamayim and Avodas Hashem than the generation before. We all wish our children would live up to the standards that we grew up with and not lower themselves to the level of the current generation. Efraim and Menashe, said Yaakov, were like Reuven and Shimon. This was quite an accomplishment for these two, to reach the level of their older uncles. This is the bracha we give to our sons as well.
4. When Yosef brought Menashe and Ephraim to Yaakov for a Bracha, Yaakov asked “Mi Eileh; Who are they?” Yosef answered, “Banai Heim; They are my children.” Rashi says that Yosef showed Yaakov his Shtar Eirusin and his Kesuba. The Sifsei Chachomim explains that Yaakov was afraid they were mamzeirim and not worthy of a bracha. The Shalal Rov asks from the Baal Minchas Yitzchok, “What would these documents prove? Maybe Yosef married a woman who was illegitimate? Also, it was before Matan Torah, so what kind of Mamzeirus was there? Yaakov himself married two sisters outside Eretz Yisrael.” Ans… The Minchas Yitzchok answers that Yaakov wanted to know who their mother was, and why they were worthy to receive a bracha. Who was this Osnas, the daughter of Potifera, anyway? Chazal tell us that Osnat was the daughter of Dina born from Shchem and sent away from the house of Yaakov. Yosef brought the Kesuba where Osnat’s real identity was revealed in order to show Yaakov that she was a worthy woman, straight from the house of Yaakov.
5. The Medrash asks, “From where were we zocheh to Krias Shema?” It answers that when Yaakov was about to depart this world, he questioned whether all his children were loyal to Hashem, and they answered, “Shema Yisrael.” Why does the medrash ask this about this particular mitzva? Ans…The Maharsham answers with the Gemara in Chulin (98b). The Gemara says that Bnei Yisrael are greater than Malachei HaShares. Malachim say Hashem’s name after saying, “Kadosh,” three times. Bnei Yisrael say Hashem’s name after two words, “Shema Yisrael,”. Why, asks the Medrash, are they greater than Malachim?” The Medrash answers that we got this from Yaakov who fought with a Malach and proved to be superior. This is why we say. “Shema Yisrael.” With the name Yisroel, that was given to Yaakov by the Malach to commemorate his superiority, we say Hashem’s name with greater access than the Malachim.
6. Yosef lined up his children in order of age before Yaakov to receive their bracha. The bichor, Menashe, was placed to Yaakov’s right with Ephraim to Yaakov’s left. Yaakov, having other plans, crossed his hands and placed his right hand on the younger Ephraim. Why did Yaakov not just realign them and put Ephraim on the right? Ans…Rav Shimon Schwab answers that Yosef encompassed two great attributes, excellence in Torah and excellence in leadership. These traits were passed on to his two sons, with Menashe being the great politician, and Ephraim, the learner. Yaakov wanted to show Yosef that although both are important, Torah learning is favored, and therefore, Ephraim gets the right hand. Not to diminish the importance of leadership, Yaakov did not remove Menashe from his right side.

A talmid chacham in Bnei Brak was preparing to publish a sefer, and he scheduled an urgent meeting related to the publication in Yerushalayim. The man he was meeting firmly told him that he could meet no later than 7:00 P.M. The talmid chacham,
who was a Rosh Kollel in Gush Dan, usually finished his studies at 5:30 P.M., and returned to Bnei Brak by 6:00. From Bnei Brak, he could catch the bus to Yerushalayim, which was approximately an hour’s trip to the central bus station. He considered leaving kollel early that day to insure his promptness at the meeting. However, as the Rosh Kollel, he was hesitant to leave early. In addition, the avreichim would miss out on the shiur he normally gave during that time. He decided to remain in kollel until the end of seder, and trust in Hashem that He would help him arrive at his urgent meeting on time.
The Rosh Kollel proceeded as planned, but the yetzer hara was hard at work, trying to make him regret his good intentions. First, the ride to Bnei Brak from Gush Dan was delayed because of a traffic jam. When he arrived at the bus stop in Bnei Brak, he was dismayed to see that the bus to Yerushalayim had just left the bus stop. He had missed it, and the next bus was not until 6:20, which would not bring him to Yerushalayim in time for his meeting. In fact, he would have to take a second bus to the meeting’s location once he arrived at the central bus station in Yerushalayim.
As the talmid chacham stood at the bus stop, contemplating his dilemma, an expensive looking official car pulled up to the bus stop. The driver opened his window and said to the Rav, “If you would like to join me on the trip to Yerushalayim, you’re invited.” The Rav, who clearly saw the Yad of Hashem in this incident, entered the car. Once inside, he realized that the car belonged to the American Foreign Minister, James Baker, who was currently visiting Israel. The man who sat behind the steering wheel was one of the top aides of the minister, who coincidentally was also a Jew. When he saw a talmid chacham standing at the bus stop, he decided to offer him a ride. The car, which had a blue revolving light usually reserved for police cars, was able to drive to Yerushalayim at a speedy pace. In addition, the Jewish driver brought the talmid chacham directly to the location of the meeting. The time was 6:58 P.M. (Source: Aleinu Leshabeach)

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Rav Tzvi Chanoch Levin of Berdin was the son-in-law of the Sfas Emes. He was renowned for his diligence in Torah, his toil for the sake of the community, and most of all, for his unconditional love for every Jew.
Once, when he was the head of the rabbinical court of Berdin, he held an important meeting at his home for all the rabbanim in the area. In the course of the meeting, a stranger appeared at the door. R’ Tzvi Chanoch greeted him in his usual warm fashion, and inquired whether he was hungry. When the man replied in the affirmative, R’ Tzvi Chanoch excused himself from the meeting and asked his wife to prepare a meal for the guest. While his wife was busy preparing, R’ Tzvi Chanoch himself set the table. He then sat at the table with the guest while he ate and conversed with him. Finally, the guest went on his way.
Rav Tzvi Chanoch was about to return to the rabbanim who had been waiting for him all this time, when his rebbetzin turned to him with a question. “Who was that visitor? He must have been an important man if you kept all those important rabbanim waiting because of him.” R’ Tzvi Chanoch replied, “Just a fellow Jew. I’ve never met him before.”

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At the beginning of the Communist control in the Soviet Union, many Jews tried to flee to Romania. Once in Romania, the possibility existed of escaping to other countries, and even to Eretz Yisrael. However, the risk was not minimal; anyone caught trying to escape from the Soviet Union was either executed or exiled to Siberia, a fate sometimes worse than death. Russian soldiers were posted on the border to minimize the chances of anyone escaping.
During this era, R’ Eliezer Zussia of Skulen lived in Chernowitz, which was close to the border, and he constantly risked his life to help Jews who were caught escaping from Russia. The colonel in charge of the border guard was visited more than once by the Rebbe to beg for his intervention in releasing these Jews. Once, when R’ Eliezer visited the colonel on a mission of mercy, the colonel blew up. “I’ve had enough of you and your begging! If I see you here again begging for these criminals, I’ll kill you!”
Shortly later, a large Jewish family was caught trying to escape across the border. This time, R’ Eliezer tried to utilize other means to release them, including bribing other officials in power, but to no avail The colonel was the only one with the power to release the family. R’ Eliezer’s family was afraid for his life and reasoned with him that he wasn’t obligated to risk his life, but the Rebbe did not agree. The colonel had threatened him but it was not a certainty that he would carry out his threat. However, the fate of the family was certain death or exile if nobody interceded for them.
R’ Eliezer bravely approached the colonel once again, and the colonel’s reaction was not a calm one. He became furious, and threw the Rebbe down a flight of steps. The Rebbe was injured, but managed to pick himself up. Unbelievably, he did not despair and decided to brave the colonel’s wrath once again. He gingerly dragged his aching body up the steps and knocked on the colonel’s door again. The colonel was astounded to see him again, and this time, he actually remained calm. The hardened colonel could not help but be moved by the Rebbe’s courage and sacrifice, and he agreed to release the family. (Source: Stories My Grandfather Told Me)

“Hitler did not have the right to ask for forgiveness.”
A polish resident upon viewing a new statue of Hitler y”s kneeling in prayer, placed in a courtyard in Warsaw, Poland.

“There is not enough time to describe the (poor) conditions in the prison.” Yaakov Ostreicher, after finally being released from a Bolivian prison this week.

“They wanted to give all they had to the Creator of the Universe”. Rav Shmuel Rabinovitch, when told that a man davening for parnasa had found an envelope leaning against the Kosel, containing over 500 checks – each for over $1M.
Who Knows One
Q. Who wrote the Shulchan Aruch? Answer: Reb Yosef ben Ephriam Caro
Q. The Dubna Magid, Rav Yaakov Kranz, was born in what year? Answer: 1741
Q. Who wrote the first compilation of the Mishna? Answer: Rav Akiva
Q. What famous sefer was written by Rav Avrohom Danzig that deals with everyday conduct? Answer: Chayei Odom
Q. Which sefer on the weekly parsha was written by Rav Chacham Yosef Chaim? Answer: Ben Ish Chai
Q. What is the lowest place on earth (below sea level)? Answer: The Dead Sea
Q. The first Hebrew printing press was founded in what city? Answer: Prague, Czeck Republic
Know Your Gedolim…

Talk the Talk — Walk the Walk

A Rav and his gabbai were cleaning up the shul office. The Rav came across a box he didn’t recognize. His gabbai told him to leave it alone, it was personal.
One day the gabbai was out and his curiosity got the best of him. He opened the box, and inside he found 3 eggs and $600. When the gabbai came back, he admitted that he opened the box, and he asked him to explain the contents to him. The gabbai told him that every time the Rav gave a bad drasha, he would put an egg in the box.
The Rav interrupted, “In twenty years, only three bad drashas, that’s not bad.”
His gabbai continued…… and every time I got a dozen eggs, I would sell them for $1.”
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A little old Jewish man, calling Mount Sinai Hospital, said, Hello, I vud like to talk mit the person who gives the information regarding your patients.
I vant to know if the patient is getting better, doing like expected or getting worse. The voice on the other end of the line said, “What is the patient’s name and room number?”
He said, Yes, he’s Moshe Finkel, in Room 302.
The operator said, Oh, yes, Mr. Finkel is doing very well. In fact, he’s had two full meals, his blood pressure is fine, his blood work just came back as normal, he’s going to be taken off the heart monitor in a couple of hours and if he continues this improvement, Dr. Cohen is going to send him home Tuesday at twelve o’clock.
The man said, Thank G-d! That’s wonderful! Oh! That’s fantastic! That’s such wonderful news!
The man on the phone said, “From your enthusiasm, I take it you must be a close family member or a very close friend!
He said, “I am Moshe Finkel in 302! Cohen, my doctor, tells me nothing!”
The Geula — What to Expect
The Ultimate Reward When Moshiach Comes
There is a fundamental difference of opinion between the Rambam and the Ramban, regarding the duration of the Messianic Era.
The Rambam contends that the ultimate reward for our good deeds will be in the spiritual Gan Eden, to be experienced by souls alone. The finite physical body, he explains, is an impediment to the soul’s infinitely larger capacity to experience unimaginable spiritual delights. As such, the Resurrection Era will be temporary. Eventually all those created from dust will return to dust, and all souls will return to Gan Eden where they will remain for eternity.
(Although it is not the ultimate reward, the resurrection is still necessary–and Rambam himself lists the belief in the resurrection as one of the Ani Maamin -Thirteen Principles of Faith. Apparently this is because the body and soul are partners in all good deeds performed. They must both be rewarded accordingly.)
The Ramban strongly disagrees. Armed with various proof from Gemaras, he argues that — despite its loftiness and the intensity of the pleasure it affords the souls it houses — Gan Eden is merely a “holding block” for souls until their ultimate reward, the Messianic Era, arrives. At that time, all souls will be reunited with their bodies, never again to be parted.
The kabbalistic and chassidic chazal have concurred with Ramban’s view. The reasoning is as follows:
The divine energy that emanates from Hashem is more manifest and revealed in the higher spiritual worlds (such as Gan Eden). Yet Hashem is referred to as “hidden from all who are hidden,” because His essence transcends the highest and lowest creations equally, for all are equal in His presence. Nevertheless, it is His choice to reveal Himself specifically in the realm where His nation lovingly toiled and sacrificed for thousands of years to create a dwelling place for their Creator.
Who Will Get Up?
“All of Yisroel have a portion in the World to Come, as it is stated, ‘And your people are all righteous; they shall inherit the land foreverer…”–Mishnah, Sanhedrin 10:1.
Our service of Hashem in this world is rewarded in two ways: a) After a soul departs its body, it is rewarded for all the good it did in
Gan Eden, wherein souls are treated to spiritual delights that the physical mind cannot begin to comprehend or appreciate. b) The ultimate reward, the Messianic Era, the “World to Come,” when all souls will descend once again into the bodies they once inhabited, and all mankind will live together in harmony in a utopian age.
Not all souls have an equal share in Gan Eden; the more righteous the person was in this world, the more sublime its soul’s abode and the greater its reward in the next world. In rare instances, certain souls do not earn any share in Gan Eden at all. The World to Come, however, is different. Every Jewish soul that ever lived will be resurrected. The two reasons why every soul will be resurrected:
1. “Even the empty ones amongst you [Israel] are filled with mitzvot as a pomegranate [is filled with seeds]”–Gemara Berochos 57a.
The soul of every Jew is a “veritable portion of Hashem,” and as such, is eternal and indestructible.
Im Kol Zeh Achakeh Lo B’Chol Yom SheYavo!
2.
Hal Halacha Trivia ­ Does a Baal Tshuvah Follow the Minhagim of His Non-Relgious Father?

Rav Moshe Shterbuch was asked about a Ba’al Tshuvah whose roots were from a Chasiddishe family, whose father strayed but the son has found his way back, whether he was beholden to his father’s minhagim or since his father doesn’t keep these minhagim,
the chain is broken.
Rav Shterbuch (1:354) states the Pischei Tshuva (YD 214) and says that if the son never kept these minhagim, he need not start.
The Tshuva MeiAhava (2:259) argues and says he is beholden to his ancestor’s minhagim.
Rav Shterbuch says that this person is beholden to the minhagim of his Rebbe’im, who are like his father in this respect. He furthermore brings a Gilyon Maharsha in the name of the Chavas Ya’ir who says that minhagim are not dependent on a person’s father, but rather the place and Kehila that one is part of.
This Week in History….
20 Teves: Yahrtzeit of the Rambam (1135-1204) (an acronym for his name, Rav Moshe ben Maimon).
21 Teves: In 1485, the first printed edition of Rav Yosef Albo’s Ikkarim was published — an exposition on the Jewish
fundamentals of faith.
22 Teves: In 1798, mobs attempted to torch the Jewish ghetto of Rome, but rains put out the fire. The day was then
designated as a holiday by Roman Jews.
23 Teves: Yahrtzeit of Nathan Straus (1848-1931), an American merchant and philanthropist who was was a co-owner of
R.H. Macy & Co., yet he never amassed personal wealth because he was always used his money to help people.
24 Teves: Yahrtzeit of Rav Eliyahu Eliezer Dessler (1892-1953), an influential rebbe of mashgiach of talmidim at the
Ponovezh Yeshiva in Eretz Yisroel. Rav Dessler’s legacy is recorded in the six-volume Michtav M’Eliyahu.

This week’s Torah is B’Zchus: Those who bench their sons every Shabbos night that they should be like Ephriam and Menashe.
Distributed by the Chevre Marbitz Torah D’NMB

Created By Rov Allen Sherman