Yeruchem Eilfort-Rabbi

The Cohanim (priestly class) were given a very strict commandment to wash their hands and feet using the laver before entering the Holy Temple to do their service. The implement that they used to wash was called the Kiyor, and it was made of copper. The commentaries mention the source of the copper used, which in and of itself is interesting, as only a couple of the sources for the materials used in construction are traced back to their origins. This indicates that there is something significant in the source of the material In the case of the Kiyor the source, we are told, was the mirrors used by the Jewish women to beautify themselves during the times of the Egyptian slavery. The men would return from a day of back-breaking labor in the fields. They were physically and emotionally exhausted. These selfsame people had seen their babies murdered. Marital intimacy was the last thing on their minds. In fact, they were reticent to have any more children at all, lest they too become victimized by the evil tyrants. [Rabbi Yeruchem Eilfort]

This week’s portion is titled, “Shemot,” which translates as, “Names.” It is the first portion in the second book of the Torah, the Book of Exodus. The name of a portion is always indicative of its content and the same thing goes as far as the name of one of the Books of the Torah. In this case we can therefore assume that the theme of the entire book is hinted at in its name, which incidentally is, “Names.” [Rabbi Yeruchem Eilfort]

This week’s portion is titled Va’Yechi, which means And He Lived. The portion begins by discussing the final 17 years of the life of Jacob, third, and in many ways greatest, of the Patriarchs. It is ironic that the portion that talks about Jacob’s death is called, “And He Lived.” [Rabbi Yeruchem Eilfort]

This week’s portion is titled VaYigash, which translates as “And He Approached.” Contextually this portion takes place after Benjamin is accused of having stolen the chalice of Joseph. Of course we know the truth – the chalice had been planted in Benjamin’s sack on Joseph’s orders. Joseph had purposely framed his brother (who did not yet realize that the Viceroy of Egypt was actually his older, full-brother) as a way of testing his older half-brothers. He had to ascertain if they had changed their ways and if they had repented for their betrayal of him some 20+ years previously. [Rabbi Yeruchem Eilfort]

As the sun sets tonight Chanukah merges into Shabbos. It is therefore incumbent upon us to seek a meaning in the juxtaposition of this auspicious holiday and this particular Shabbos. [Rabbi Yeruchem Eilfort]

The portion (Va’Yeshev) began by telling us that Yaakov was (finally) settling in to the Promised Land. By the end of the portion he is suffering in a way that only a parent who has lost a child can fully grasp. What lesson is there for us in this turn of events? [Rabbi Yeruchem Eilfort]

This week we read of the brotherly reunion of Yaakov and Esav after their long separation. As a brief reminder Yaakov (Jacob) hurriedly left the house of his righteous parents Yitzchak (Isaac) and Rivka (Rebecca) due to the homicidal rage of his (evil) twin Esav who wanted to murder him. Why did Esav want to murder his twin brother? He was enraged that Yaakov, through stealthy means, acquired his father’s blessing instead of him. Ultimately, everyone agreed-including Esav himself-with Rivka’s assessment that the potent blessing would find an appropriate vessel within Yaakov rather than Esav. [Rabbi Yeruchem Eilfort]

The portion (Va-Yetzei) starts by telling us where Yaakov left, something we already knew. Why didn’t it just say, “And Yaakov went to Charan?” Rashi, the great classical commentator, explains a specific lesson from the seemingly extra phrase. When Yaakov, great Tzaddik (righteous man) that he was, departed Be’er Sheva it made an impact. Likewise, when he arrived in Charan it made an impact. That is what happens when a saintly person leaves a place and arrives somewhere else; it makes an impact. The influence of the holy is profound and enduring. [Rabbi Yeruchem Eilfort]

This week’s Torah portion is titled ‘Toldot’, which means generations. The portion begins, “And these are the generations of Yitzchak the son of Avraham, Avraham gave birth to Yitzchak.” Not only does this wording seem redundant, but it is repeating itself. If Yitzchak is the son of Avraham, obviously Avraham gave birth to Yitzchak. What is the Torah trying to tell us here in addition to Yitzchak’s lineage? [Rabbi Yeruchem Eilfort]

Everything accomplished by the Patriarchs and Matriarchs is a signpost for us going forward. They demonstrated the correct path and help us along it by having been trailblazers. Sarah didn’t truly die because her progeny are still alive. Sarah had a glorious career during which she and her life partner brought the awareness of the One G-d to a scattered and morally bankrupted populace. She helped changed the world. This can be seen because she successfully reared Yitzchak. Yitzchak would do Avraham and Sarah proud – he carried on with their legacy, successfully passing it on to Yaakov, father of the 12 Tribes of Israel. [Rabbi Yeruchem Eilfort]

In this week’s portion the Torah continues the narrative of our righteous Patriarch, Avraham. When we study his devotion to G-d we are truly awestruck by his profound connection and his willingness to do ‘whatever it took’ to fulfill the desires of the Master of the Universe. Avraham became known to all subsequent generations because of the enormous tests that he successfully navigated. Put into modern American terms, “Avraham batted 1,000.” [Rabbi Yeruchem Eilfort]

We started reading the Torah for the new cycle on Simchat Torah. The first portion, Genesis had some sobering sections, including the expulsion of Adam and Eve from the Garden of Eden among others. Last week we read Noah, that likewise had a difficult message for all of us, as we recounted the destruction of humanity and the animal kingdom, save for Noah and his family in the Ark. Finally, we come to our portion, Lech Licha, a portion that concerns itself with the Father and Mother of the Jewish people, Abraham and Sarah. The Rebbe comments that this makes this portion particularly joyful! [Rabbi Yeruchem Eilfort]

By the time ten generations had passed Noah lived in a world where people were constantly at each other’s throats. Raping, pillaging, murder were all abundantly prevalent. The profound immorality had even penetrated the animal kingdom, where there were ubiquitous instances of cross-species breeding, something which goes against nature itself.
Noah and his clan were different. The Torah attests that he was a Tzaddik / a saintly person in his generation. They stood on an island of virtue in a sea of depravity. [Rabbi Yeruchem Eilfort]