Shabbat Parashat Vayigash 5772
Vayigash | 5 Tevet 5772 | 12/31/2011
On the eve of Bnei Yisrael’s journey to Egypt for an undetermined (but not short) time period, Yaakov took the following step: “[Yaakov] sent Yehuda before him to Yosef l’horot (to show?) before him to Goshen, and they came to Goshen” (Bereishit 46:28). There are many explanations of the word l’horot. Rashi’s first explanation is to “clear the place and show how to settle there,” which seems to focus on technical preparations, including matters such as acculturation. Various other commentators bring similar ideas. Rashi’s second explanation, based on a Midrash Aggada, is that he sent Yehuda to prepare a house of study, from which rulings would come forth. According to this, Yaakov was concerned with the spiritual needs of his family/nation and that he felt that Yehuda was the most qualified to carry this out. The Radak and Chizkuni explain that Yaakov was looking for a way to go to Goshen without having to pass through the heart of Egypt. The Abarbanel has a novel idea: Yaakov had already arrived in Goshen but sent Yehuda to tell Yosef precisely where he was, so that Yosef could come greet him.
There are various things regarding Kaddish after Kri’at Hatorah (laining) that I do not understand. I saw your past response stating that it might be alright for a mourner to recite the Kaddish after Kri’at Hatorah (laining), but that some poskim believe the ba’al korei should do so. Why would I think that it should it be done by the ba’al korei? I also wonder: since the Kaddish on Shabbat morning is to separate the seven regular aliyot from the Maftir, why is it recited on Mondays and Thursdays when there is no Maftir? (After all, at Mincha of Shabbat, since there is no Maftir, there is no Kaddish.)
Why was the dove specified [among the different birds]? It is because the Congregation of Israel is compared to a dove, as the pasuk says: “The wings of (kanfei) the dove, coated with silver” (Tehillim 68:14). Just as a dove is saved by its wings, so Israel is saved only by means of mitzvot.
The defendant (=def), a teacher and respected member of a community, found two boys, including the plaintiff (=pl), in a heated argument. Pl threatened to hit the other boy, who told def that pl had already hit him. Def demanded that pl leave the area. After pl refused several times, def shoved him. Pl, who it turns out, had surgery on his inner ear a week earlier, sustained damage to his ear as a result of def’s rough contact and required substantial medical care. Pl and his parents demand payment for direct and indirect expenses and for pain.
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Rabbi Shlomo Merzel o.b.m,
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