The situation in Egypt was precarious at best. Hard labor and oppression were the bread of affliction that our forefathers endured for generations. Battered by their taskmasters and bereft of leadership to inspire them life was difficult and challenging. Then a decree was proclaimed that the children, our future and legacy, should be tossed into the Nile and drowned.
Amidst all the revelry of Chanukah, the donuts, latkes, parties, and Chanukah gelt we sometimes might forget what it is all about. Of course, we light the Menorah for eight days commemorating the miracle that the oil lasted for eight days.
Although literally words themselves do not murder others, however, the power of speech is undeniably true. When Lavan pursued Yaakov to retrieve his idols that Rochel stole, he commented to Lavan that the one who has those idols should die.
When Yaakov and Eisav reported back to their father Yitzchok after his request to have a meal before he extended his blessing it is interesting to note the differences between their language. Yaakov spoke in a more direct fashion to his father while Eisav spoke in third person.
Eliezer was on a mission. Avrohom sent him back to his origins to find a wife for Yitzchok. Rivka appeared and seemed to fit the bill because she was so helpful and sincere which was exactly the wife that would suit Yitzchok. They went back to her house and were greeted by Lavan, certainly not an outstanding individual but Rivka’s brother.
Perhaps one of the biggest questions of life is why are some people blessed with wealth while others struggle financially. Are those who have difficulty making ends meet necessarily evil people that don’t deserve an easier life? Or is there a more profound answer to this question?
The flood was a global devastation. Mankind was fundamentally eradicated. Only a few select people survived that horrific situation. Yet can we blame the people of that generation? Did they realize the extent of their sins or even imagine the eventual punishment that they would incur?
This week we are introduced to the mitzvah of bringing the first fruits to the Beis Hamikdash. The farmer brings them and places the basket brimming full of his produce by the altar expressing his thanksgiving to Hashem for his bounty. He articulates a litany of previous episodes in our history regaling the kindness of Hashem throughout our past.
We are allowed to offer voluntary sacrifices in the Beis Hamikdash. After our decision to self-obligate then we must fulfill our mandate. Postponing that commitment is prohibited and if one does delay its fulfillment after a certain period of time, than he transgresses the mitzvah of a self-imposed vow.
We are commanded not to plant any type of tree including one that is used for idol worship near the altar upon which we sacrifice our offerings. Why would such an innocuous act of planting a tree near the altar be prohibited? Also, how would one come to plant, of all things, a tree used for idol worship amidst the area that we utilize to serve Hashem?