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Dear  Naaleh Friend,

This week we feature many classes on Parshat Toldot on our homepage including this NEW one from Mrs. Shira Smiles called Fruitful Fragrance .  In this class Mrs. Smiles discusses Parshat Toldot.  This class is featured in Mrs. Smiles newest series Living the Parsha 5778.

 To watch this class now and to learn more please click on the image below: 
 

This week's edition of our Torat Imecha Newsletter on Parshat Toldot is available on our  Newsletter pageClick here  for the printer friendly version, to share at your Shabbat table! Be sure to visit the homepage as well, for many more inspiring Torah classes! 
Shabbat Shalom!

-Ashley Klapper and the Naaleh Crew
For Tehillim list please click here to view our Refuah Shleima page

Parshat Toldos begins with the verse, "These are the offspring of Isaac son of Avraham -  Avraham begot Isaac." Why the double language? Rashi says that Hashem miraculously made Yitzchak resemble Avraham so closely that the scoffers could not claim that Sarah conceived from Avimelech rather than from Avraham.
 
Dvir Kodsho  asks, since Avraham already had a son, why would the scoffers question his ability to father children? Further, since when does the Torah concern itself with what cynics think?  The Mesilot Bilvovom adds, why are the scoffers asking the question now, when Yitzchak himself is a father, rather than at his birth?
 
Yitzchak's birth was miraculous. Sarah even nursed other babies and proved that she had indeed given birth. But now that Yitzchak himself was a father the people questioned his genealogy. They knew that the righteous Avraham had an evil son Ishmael, but the son's mother was the Egyptian Hagar. Now that Yitzchak had an evil son Esau, the cynics opined that Avimelech's genes must be at work. They conveniently forgot that Rivka herself was the daughter and sister of evildoers. Dvir Kodsho explains that to admit that Hashem had promised and had now fulfilled that promise with the birth of Yitzchak would have forced the scoffers to accept monotheism. The scoffers' goal was to avoid becoming believers.
 
This is the very purpose of cynicism notes Rabbi Frand. Basing his words on the teachings of Rav Hutner, he points out that cynicism is the very characteristic of Amalek and forms the basis of destruction and tearing down everything holy. It is  chillul .  But its counterpoint is  hillul , finding sanctity in everything. There is a bit of cynicism in every one of us that the  yetzer hora uses very effectively. If nothing has any real, pure value, then we absolve ourselves of any responsibility. We need not be inspired to grow and perfect ourselves. This trait of Amalek is the antithesis of everything Jewish.
 
Yet it is so easy to fall into the trap of mockery and cynicism, warns Rabbi Young. And by doing so, we rob ourselves and others of the will to be inspired and carry ourselves and our children forward. If we denigrate a rabbi's words, or mockingly call charity collectors  shnorers , or speak disparagingly of a teacher, how can we inspire respect for Torah or for tzedakah in our children?  To counteract this, Rabbi Frand suggests developing the habit of being positive, being aware of what we are saying, and squelching the desire to make offhand cynical remarks.
                      
The Birkas Mordechai asks, why are we not concerned with exactitude when Hashem says, "Let us make Man?" There can definitely be the implication that Hashem is not the sole Creator but is one God in concert with other gods. But Hashem is more concerned with the feelings of mankind than of His own honor.
 
Hashem wished to remove any possible suffering that Avraham would have and therefore arranged the further miracle that Yitzchak would look like a clone of his father Avraham. If Hashem was so careful of the feelings of Avraham, we must also be careful of the feelings of our fellow man. Rabbi Friefeld relates how Rav Chaim Soloveitchik spent two hours listening to a simple shoemaker pouring out his heart about his troubles. To this great Rabbi, alleviating a fellow Jew's suffering was as important as learning Torah. 
 
According to  Ohr Gedaliah , the scoffers could not understand how Yitzchak's attribute of awe and fear could be inherited from Avraham. It seemed to them to be more closely related to character of the despot Avimelech who understood fear and who relinquished Sarah after Hashem threatened him with punishment. But what the scoffers failed to realize was that although fear of punishment can motivate someone to do what the other wants, love can equally motivate. In that case, the fear is not for self, but for the other, for one does not want to disappoint or hurt the one he loves. This was the quality of the awe and fear associated with Yitzchak. This fear is truly the result of the same  ahavah , love, that generates  chesed , kindness. In this sense, Yitzchak was a true son of Avraham.
           
The scoffers went one step further. According to Rabbi Schorr, they used the very name to imply that Yitzchak was the son of Avimelech. After all, they claimed, laughter is itself mocking and unholy. However, while it is true that laughter can indeed profane the holy, we have the ability to elevate the mundane to holiness, and to experience joy and laughter in doing so. This indeed may be the greatest lesson of Yitzchak and his name, that we stand before Hashem in a physical, mundane world, yet we can recognize Him wherever we turn, and be joyous in His presence.                              


The Cycle of Life Part 2
A woman who is expecting a child should pray that the child be a chacham lev , wise of heart. What does this mean? People associate the heart with emotion however it says " Halev meiven ," the heart understands. Let the child have an understanding heart. A wise man sees the future. Let him see the likely outcome of his choices. A wise man has the ability to learn from every person. Let his mind be open to learn from others. A woman should pray that her child be successful in Torah and mitzvot . Parents sometimes push their children into elitist schools on the basis of their reputation. We all live through our children to some degree.  But forcing children into situations where they are bound to lose is in effect squelching their desire to learn. One should pray that Hashem give them the right conditions to succeed in ruchniyut and that they find pleasure in Torah and mitzvot.

In addition to praying, Rabbeinu Yonah writes that the expectant woman should continually open her hand to the poor. That means keeping small coins in your pocket with you at all times so you don't have to say no or stop to think whether the person asking for charity deserves to receive or not. Give in a way that you don't have to ask questions so that Hashem will in return give you without making an accounting.

In Bereishit the verse says, " B'etzev teldi banim . With sadness, you will bear children." This includes more than actually bearing a child. Rav Hirsh translates etzev as anxiety. It's the psychological and emotional feeling we feel when we have to give up on something. We want to do one thing but we can't because we're doing something else. Part of expecting a child, and certainly after birth, is having to say no to a lot of things that one was used to doing. The sudden realization that one's choices aren't really ours anymore is hard. And in today's world this is probably one of the main reasons people are choosing to have fewer children. Having an orderly house, lots of energy, and a size two figure, all become a thing of the past as more children are born. And when this happens there's emotional pain. A woman's entire life is trading off a lot of her own pleasures and desires for the sake of others and a huge problem in our society is that this is viewed negatively.

Let's look at two respected professions, law and medicine. A lawyer at a good firm works 70 hours a week. Certainly, he's giving something up. He's giving up leisure, family life, and a lot of freedom of movement. But people do it not only for the material reward but because it's prestigious and exciting. The same holds true for medicine. Nobody says that the pleasure of surgery is getting your hands red with blood. It's the money you earn and the satisfaction of healing a patient and the honor you get for being a skilled surgeon. Any kind of rewarding job has a lot more allure than babysitting kids and for this reason more and more people feel martyred when they have to take care of their kids.

Women today aren't trained to find pleasure and excitement in raising children. A mom needs to learn to do that, because when she does, the vitur , the giving up of the other options, is worth it. Another way to translate vitur is self-transcendence, the opposite of self-awareness and selfishness. We all start off with very small selves. As we grow spiritually we become aware of others. This is what being a tzadik is about. And this is what being a wife and mother is about. Hashem imbues us with the gift of inherent love for our children. May we find joy and contentment and true passion in raising them to be loyal servants of Hashem.
Money Matters: Inheritance Part 2

A mother doesn't inherit.  If her child dies in her lifetime, the child's assets are passed to his father or down the paternal line. Two brothers with the same mother and a different father do not share their inheritance.  Each son inherits from his father.  A son or daughter can inherit from their mother. If the father is alive, he inherits his wife's assets. If the woman left no husband or children the inheritance goes to her grandchildren. If there are no grandchildren, the assets revert back to her father and his heirs.

An illegitimate child inherits his father and can even claim a double portion if he is a firstborn. If the deceased left no children and his father is unknown, there is a disagreement among the poskim about what would happen to his assets. Some say they become ownerless and others say that beit din  must preserved them until they can ascertain who his heirs are. Although according to secular law, the wife may take ownership of her husband's assets, according to Jewish law this is considered theft from the children unless the children agree to it.

If all the assets of the deceased are frozen and an order of the court is needed to release it, the wife and daughter can sign over their portion to the sons. Are they allowed to demand money to do this? The Ben Ish Chai says yes. The Minchas Yitzchak says they should be persuaded not to ask, but if they do, the sons may give them something.  There's no fixed sum, some say ten percent. It should be decided by beit din. If there's a local custom how much they should get, that is binding.

A man died leaving a large library of Jewish books to his only son. The son, who wasn't religious, gave it to the local Rabbi.  The Rabbi realized that one book was a rare antique worth a lot of money. It's clear the son wouldn't have given it to him if he would have known. Since the entire library was given to the rabbi as a gift it would seem it belonged to him.  In addition, one might think that since the son didn't know about the book, he never acquired it. But in a case of inheritance the halacha is different. According to Jewish law, the moment the deceased dies all property automatically reverts to his heir. There is no need for intention or for a kinyan (acquisition) . Therefore the book would belong to the son, and since he gave it to the Rabbi without knowledge of its real value,  the Rabbi must return it.  
Featured Classes
Real Truth
Rabbi Yitzchak Cohen
Etymology of Shalom Rebbetzin Tziporah Heller
Parshat Toldot: 
Stolen Blessings
Mrs. Chana Prero
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