Mikeitz

As Yosef predicted to Pharaoh, a famine spread throughout Egypt. Since Hashem had told Yosef through Pharaoh's dream what was going to occur, he had amassed stockpiles of grain that he was now selling to all those who needed. Yaakov sees that there's food in Egypt and instructs his children to go down to Egypt to buy food. The Posuk tells us וירדו אחי יוסף עשרה לשבר בר ממצרים , and the ten brothers of Yosef went down to Mitzrayim to buy food.

Rashi explains the reason the Torah describes them as brothers of Yosef & not the children of Yaakov is to tell us that they regretted selling him, thereby committing themselves to finding him & doing whatever it takes to get him back. The next Rashi then explains why the Torah had to say that there were ten brothers that went down; we knew how many there were. Rashi says it’s to teach us that each one’s feelings toward Yosef was different; there were ten different degrees of love/hate that each one felt for Yosef.
However, regarding going down to buy food, they all had the same mindset.

This Rashi is a little puzzling. In the previous paragraph, he said that they regretted what they had done to him & were all going down to Egypt with the intent go get him back at all costs. Yet, now, he's telling us that their feelings toward him weren't all equal. To go get food, though, they were all equal. Who cares what their intentions were about getting food. Additionally, why does it matter what each one’s personal feeling was, now that they regretted their mistake & were going to make good on it?

The אוצרות התורה tells us that one of the fundamental lessons of Chanuka is the power of the individual. The few and downtrodden, who with their powerful spirit, were not intimidated by lack of strength or manpower. They were prepared to go against all odds to fight for the truth.

The Sefer Chashmonaim says that when Yehuda went with a small group to meet the enemy, his men saw their camp & said how are we going to fight against this mighty enemy with so few of us? Yehuda answered them by saying " Is Hashem’s hand too small to deliver the many in the hands of the few? Will He hold back from saving us if we are many or few? Yehuda strengthened the resolve of his few warriors & together they conquered. One man leading, convincing the others not to fear, led to one common goal with each of the warriors coming to his own decision to join in the holy fight.     

Maybe what the Torah is telling us is that even when we’re doing the right thing & our basic goal is in line with everyone else's, on an individual basis we each have to do it in our way. The way each person does it, the way we understand it in our hearts, is based on one’s own unique abilities, strengths & weaknesses. Just because our goal is the same, doesn't mean the way we go about it has to be the same.  

Getting food is a basic need, so of course their mindset was the same. So, too, as the first Rashi says, they all regretted it in that their mindset was the same. They all knew that they had to get Yosef back; however, the way they would go about it would be different. Each one based on his feelings for Yosef, would go about it in a way that was right for him.

Perhaps the Torah is trying to drive the message home that our goals have to be the same to get closer to Hashem but no two people have the same feelings inside. Each person has to reach that goal in his own way with his own abilities. When we do things on our level & not on someone else's, we will be able to accomplish what we were meant to & ultimately succeed!

Vayeshev

In an attempt to save Yosef, when Reuvain heard the brothers plotting to kill him, he said, “let's not kill him; rather let's throw him in a pit, for he planned on coming back to save Yosef. The brothers listened to him. The posuk tells us ויקחהו וישלכו אתו הברה והבור רק אין בו מים,that, as Yosef approached, they took him & threw him into the pit & the pit was empty; there was no water in it.

When the גר"א was nine years old, one of the rabbis in the Beis Medrish asked this question: why did the posuk first spell the word pit , הברה without the letter "ו" while the next word is also pit,  והבור & it is spelled with a "ו"? No one was able to answer until little Elyahu said that Rashi quotes the gemara which asks why does the Torah continue by saying there was no water in it? From the fact that the posuk said the pit was empty, I already knew there was no water in it. It answers that the Torah is teaching us that, while there was no water, there were snakes & scorpions in the pit.

However, Ramban maintains that the brothers didn't know there were snakes & scorpions in there. Explains the  גר"א that this is what the Torah is telling us; the brothers didn't really know that there were snakes & scorpions in the pit. Therefore, the posuk says ויקחהו וישלכו אתו הברה spelling pit without the  "ו" to show that brothers thought that the pit was without anything.

This answers the obvious question: if Reuvain was trying to save Yosef, why would he throw him in a pit with snakes? Obviously then, the brothers didn't know the pit’s contents. Then, in the next word, the Torah alludes to the truth  והבור רק אין בו מים spelling pit in full with the "ו" to show that it was full, not of water but snakes & scorpions.

One does have to wonder about the significance of the Torah telling us what was in the pit. We know that the brothers tried to kill Yosef & Hashem saved him. What difference does it make to us what was in the pit that we needed all these allusions to what was really inside?

The Even Azel explains Rashi to be teaching us a life lesson. The only way to escape the clutches of the Yetzer Hara is by the study of Torah. One who studies Torah can gain clarity in understanding what He wants us to do, for without Torah, one is vulnerable to the figurative snake. This is what the Torah is teaching us. As we know, the Torah is often compared to water as stated in the gemara אין מים אלא תורה , water is nothing but Torah. The forces of sin, on the other hand, are symbolic of the נחש , the snake. The Torah is therefore alluding to that fact that if there is no מים , no Torah, then there will be  נחשים ועקרבים , snakes & scorpions which are symbolic of sin.

The message is quite clear: the way to keep ourselves away from sin is to immerse ourselves in the Torah. The more time we put into learning the more we understand our purpose & that will be what saves us from sin!

Vayishlach

When Yaakov realized that he must meet his brother Eisav, the posuk tells us ויקם בלילה ההוא ויקח את שתי נשיו ואת שתי שפחתיו ואת אחד עשר ילדיו he got up that night & took his two wives, & his two maids, and his eleven sons. Previously, we were told that he had twelve children so Rashi asks: what happened to Dina? Why was she left out of the count?

Rashi explains that she was put into a box to hide her, so that Eisav wouldn't see her & want to marry her. Yaakov was punished for that since, had Eisav married her, she would have had a positive effect on him turning his life around. Instead she was hidden in a box, Eisav missed the opportunity to change & as punishment to Yaakov, Dina was captured by Shechem.  

The sefer, Nachalas Yaakov, asks how is it that Leah is complimented for not wanting to marry Eisav. The posuk praises her, saying that her eyes were weak from crying because she thought she would end up with Eisav, inferring that what she did was noble & correct. However, Yaakov is criticized for withholding Dina. If Dina could have turned him around for the better, surely Leah could have.

Nachalas Yaakov answers that had Leah married Eisav at that time, she would not have been able to bring him around. He was habitual sinner, transgressing all the cardinal sins. However, now he had softened up a little. As the posuk tells us when he met Yaakov, he was overcome with emotion & kissed him wholeheartedly. At this time, however, there was a chance for him to come back & Dina could have been the one to accomplish that.  

Still, how could we fault Yaakov?
Where do we see that a momentary feeling could have a lasting effect?

One day, a woman knocks on Rabbi Zilberstein's door, telling him a fascinating story that happened at her kibbutz. A few days ago, a hailstorm in our area hit our kibbutz hard with damaging winds & hail. The houses on the kibbutz are built two together attached under one roof. As the hail was coming down, making frightening noises on the homes & damaging the roofs, people were astonished to see one house where the roof on one side was getting hammered by hail while the other side of the same roof was not touched at all!

It was astounding that every home around this one, including the one to which it was attached, was pummeled by hail while this one lone house wasn't touched. The people then realized that a widow lived in that house. Even though this was a secular kibbutz, one of the kibbutzniks remembered that there were pesukim in the Torah that forbade one from causing anguish to a widow. He said "if Hashem himself watches over the widow in such a wondrous manner, it’s a sign that the Torah must be true!"

The woman continued the story. She said that the people from the kibbutz went into the house where the widow herself was astonished at what happened. The widow then told them that just a few days prior she had had feelings of repentance & wanted to change her lifestyle. This showed her that her decision was the right one.

Perhaps we can equate this story to Yaakov. Just as this woman had feelings of repentance followed by a sign that pushed her over to make the move, so too, Eisav had momentary feelings of love for Yaakov. These were, in essence, feelings of repentance. Had he seen Dina at that time, she could have been what was needed to push him to make the complete change. Instead, she was hidden & the opportunity was lost, teaching us not to let an opportunity slip away. If we’re inspired, act on it; if we could be there for someone else, don't hide; accept the challenge & together we could make the world a better place!

Vayeitzei

As Yaakov leaves באר שבע he passes the future place of the Beis Hamikdash and falls asleep. Hashem appears to him in a dream, promises him the land of Israel with children as populous as the dirt on the ground & that He will be with him & watch over him. Yaakov wakes up, incredulous that he slept in such a holy place as the house of Hashem.

The posuk then recounts what happened next: וידר יעקב נדר לאמר אם יהיה אלקים עמדי ושמרני בדרך הזה אשר אנכי הולך ונתן לי לחם לאכל ובגד ללבש. Yaakov swore that if Hashem will be with me & watch me on this road that I am traveling, give me food to eat & clothes to wear, I will return to my father’s house & Hashem will be a God to me. Then this stone shall become His house & from all that He gives me, I will give back a tenth to the poor.

It seems as if Yaakov's faith is conditional," if You will watch over me then you will be a God to me" & then he ends with, “ if it all works out then I will give a tenth back to You by giving to the poor.” How is that the goal of him coming back unscathed? Can Yaakov's faith be conditional? Is charity the ultimate goal if the conditions are met?

A story is told about one of the wealthy men of Jerusalem, מר אורנשטיין ,who lived at the edge of Meah Shearim who always gave generously to help out other people. One day a poor man who was collecting money to marry off his daughter came to him. Expecting a small donation, imagine this poor man’s surprise when the rich man offered to pay for the entire wedding! Seeing that the poor man was taken aback; in order to appease him, the rich man said I will pay on one condition, that you invite me to the wedding. The poor man readily agreed & took the money.

Ecstatic, the poor man went home & told his wife & daughter the great news so they began preparing for the great day. The day finally arrived; everything was prepared. All the guests were there as the chupa was about to start when the father suddenly remembered his promise to the rich man. He realized that, in all the excitement, he forgot to invite him. Not wanting to go back on his word, he stopped the wedding & explained to all assembled what had happened. He then suggested that they all go as a group to the rich man’s house & bring him back to the wedding.

Meanwhile, at the home of מר אורנשטיין ,Arabs had broken into his home, forced him to open his safes & had taken all that was there. However, they weren't satisfied with that & proceeded to tie up מר אורנשטיין & his wife demanding more money & jewelry. As the thieves were about to start beating them, the sounds of trumpets & hundreds of people marching toward the house interrupted them. When they heard the noise, they became frightened & fled, leaving everything behind.

When the wedding party entered מר אורנשטיין 's house, they found him & his wife tied to the beds. They quickly untied them & מר אורנשטיין told them all that transpired, concluding that had they not showed up at that minute, chances are that my wife and I wouldn't still be alive! צדקה תציל ממות.

Yaakov's faith wasn't conditional. No matter what transpired he was going to be faithful to Hashem. Perhaps this is why the goal was צדקה for the gemara tells us that if someone gives צדקה even on the condition that his son should live it’s still considered as complete charity. Even if the person’s son doesn't live, the charity was still given wholeheartedly. We can extend this thinking to Yaakov. He based his condition on charity to ensure that he would make it back, for צדקה saves from death. By pledging to give צדקה no matter what, he showed that his faith was really unconditional which teaches us that giving צדקה will save us from all harm and even if for reasons unbeknownst to us it doesn't turn out the way we want; our faith still has to be unshakable!

Toldos

The parsha starts out telling us that יצחק got married & couldn't have children. He & his wife then davened , were answered & she became pregnant with twins.
As we know, there was constant struggle inside of her causing her to inquire of Hashem through Shem as to what was going on.
She was told שני גוים  בבטנך ושני לאמים ממעיך יפרדו  two nations are in your womb; two regimes from your insides shall be separated.

Ramban explains that Hashem was telling her since these two nations hate each other & will be at war with each other, they are already quarreling in the womb foreshadowing what will ultimately transpire between them as nations. But now, they will rest & she will find peace & tranquility.

It’s a little difficult to understand how, after being told that your children would be separate nations always fighting & hating each other, she should now find peace & tranquility?

The word גוים, nations, is written here as גיים proud ones. Rashi says that proud ones is referring to Antoninus, the Roman emperor, & Rebbi ,the prince, leader of the Jewish people, who were both so wealthy that they were able to have seasonal produce on their tables year round.
Again, it is difficult to understand why Hashem would be telling her about two people who would descend from her children generations later. How does that appease her?

The sefer אמרי שפר explains that Avraham sent Eliezer specifically to his family to find a wife for יצחק because he saw that only from his family would his son have good children; Rivka knew this too.

The midrash tells us that יעקב came from יצחק 's side that was holy & עשו came from Rivka's side that was impure. Once Rivka saw that when she walked by a church עשו tried to come out she thought to herself "what did they need me for if because of me, these kind of children will come to the world?" So Hashem said, "there are two nations in your womb, Rebbi & Antoninus. Despite the fact that Antoninus was from Eisav, he was still a Tzadik.

The gemara tells us that there was a tunnel that went from Antoninus's palace to Rebbi's home & that every day he would go & learn with Rebbi taking two slaves with him. One he would kill when he got to Rebbi's door while the other one would wait for him to go back. Then he would kill that one when he got home so that no one would know that he went to learn with Rebbi or he would have been killed. Not only did Antoninus go & learn with Rebbi but he would serve him as well, catering to his every need.

This is what was originally supposed to occur: Eisav serving Yaakov. Hashem was telling her that even though Eisav was bad, one of his descendants would be good. Only through Rivka could that have happened, for had יצחק married a girl from Canaan, there would have been no good goyim. Now that he married Rivka, there was Antoninus & others that followed him.

Perhaps this is why the Ramban said she could find peace; for even though there would be the fighting now, there would also be a time of rest during the time of Rebbi & Antoninus. Then, the descendant of Eisav & the descendant of Yaakov would finally be at peace & and serve as an example of how it was meant to be. This teaches us that no matter where a person comes from or where he's been, there is always the chance to turn around & know that all will turn out right. Even if it takes generations, it’s never too late!