By Rabbi Pinchos Lipschutz
The stories of Sefer Bereishis are far more than historical accounts. They are the foundational narratives that define our national identity and outline the spiritual contours of Jewish life. They are living arteries carrying the blood of the Jewish soul across time. The axiom of maasei avos simon l’bonim teaches that the experiences of our avos serve as templates for the future. Their interactions with the world, with each other, and with Hashem form a blueprint that continues to guide us through the generations.
This week’s parsha introduces a new stage in that unfolding blueprint: the emergence of Yaakov and Eisov. At first glance, they appear simply as siblings, twins born moments apart. Yet, the Torah quickly reveals that they represent two opposing worldviews whose struggle has shaped human history and continues to influence our personal and communal lives. It is the struggle between depth and superficiality, between yearning and indifference, between sanctity and spiritual numbness, between the voice of Yaakov and the hands of Eisov, between gentle truth and noisy emptiness.
Their conflict is a profound spiritual tension that will persist until the End of Days and is the tension of our time.
Even before their birth, the distinctions between Yaakov and Eisov are evident. Rivkah’s tumultuous pregnancy sends her seeking Divine insight, and she learns that she is carrying two nations, each destined for a radically different path. Chazal describe how the unborn Yaakov was drawn toward places of Torah, while Eisov gravitated toward idolatrous environments. Even before they entered the world, their inclinations diverged. Yaakov gravitated toward kedusha. Eisov was pulled toward noise, spectacle, to the adrenaline of idolatry and the sensory thrill of the surface world.
After their birth, their personalities continue on those divergent trajectories. Yaakov grows into an ish tam yosheiv ohalim, a wholesome, spiritually driven person who finds meaning in contemplation, study, and inner discipline. Eisov becomes an ish yodeia tzayid, a hunter who thrives on action, impulse, and the excitement of the physical world. One lives with deliberate purpose. The other operates on instinct and appetite.
A revealing difference between them emerges through their speech. Yaakov speaks with humility, respect, and sincerity, reflecting the values he inherited from Avrohom and Yitzchok. Eisov, by contrast, delights in manipulative displays of piety that mask his true character. His words may sound clever, even impressive, but they are ultimately hollow. They do not represent conviction. They are merely tools for achieving his goals.
The contrast becomes stark in the sale of the bechorah. Eisov returns from the field exhausted, oyeif, a word the Torah uses not only to describe physical fatigue but also to hint at spiritual emptiness. Seeing Yaakov cooking lentil soup, he demands, “Haliteini na min ha’adom ha’adom hazeh—Pour into me some of this very red stuff.”
The phrasing is crude and revealing. Eisov identifies the food not by taste, purpose, or meaning, but by color alone. The Torah notes that this incident is the reason why Eisov and his descendants are called Edom. The name stems from his fixation on superficial appearance. This moment exposes his worldview: life defined by surface impressions and immediate gratification.
Yaakov, aware that Eisov has no interest in the spiritual responsibilities accompanying the birthright, proposes a trade. Without hesitation, Eisov sells the bechorah. Then the Torah adds, “Vayivez Eisov es habechorah—And Eisov scorned the birthright.” He mocked the very idea of spiritual legacy.
This was not merely a poor decision. It was a rejection of sacred obligation. The bechorah represents continuity, service, and responsibility. Yaakov understands that and is willing to invest in it. Eisov dismisses it as worthless.
Every generation has its Eisov types who mock tradition, trivialize depth, and laugh at meaning.
Later, when Yaakov approaches Yitzchok to receive the brachos, the Torah describes Yitzchok’s confusion. He feels the hands of Eisov but hears something entirely different. “Hakol kol Yaakov—The voice is the voice of Yaakov.”
This phrase becomes an eternal identifier of the Jewish character. Yaakov’s voice is measured, respectful, and sincere. Yitzchok immediately senses truth in it. Just as one recognizes a familiar melody, he recognizes the spiritual “sound” of Yaakov’s words. Even when externally disguised, internally he remains unmistakably Yaakov.
Eisov, by contrast, masters the art of external performance. He knows how to speak in ways that impress and deceive, but his words lack the depth and consistency that emerge from genuine humility and respect for others.
A telling moment comes when Eisov cries to his father after realizing that the brachos were given to Yaakov. His tears are dramatic, but they are for show and do not reflect inner transformation. He is not remorseful for his wrongdoing. He is angry that he lost something he now desires. His tears stem from frustration, not teshuvah or reflection, and not from a wish to improve and become worthy of the brachos.
Gentle, respectful speech reflects humility, compassion, and integrity.
We, as Yaakov’s descendants, are expected to embody these qualities. Our identity as rachmonim, bayshanim, and gomlei chassodim is most tangibly expressed in how we speak to others.
Words are everything to a Jew. Our manner of speech defines us. The way we speak, the words we choose, and our tone all matter. We are to be refined, disciplined, and respectful. We admire people whose words are soft and thoughtful, not brash and irreverent. We respect and elevate men and women of truth, whose fidelity to honesty and tradition grounds them. We mock the loud bullies—those with quick put-downs and glib tongues.
The voice of Yaakov builds worlds. The voice of Eisov destroys them.
Hypocritical words uttered without conviction are hallmarks of Eisov’s legacy. They may sound clever or entertaining, but they corrode the soul and diminish the sacred. Throughout history, nations influenced by Edom have celebrated sarcasm, ridicule, and abrasive rhetoric. Superficiality becomes a cultural virtue, and sincerity is viewed as weakness.
This dynamic remains familiar today. We live in a world saturated with quick put-downs, viral insults, and snide commentary. It is easy to adopt that tone. But the Torah urges us to resist it and preserve the kol Yaakov, speech that reflects depth rather than derision.
Our speech must remain rooted in truth. We should never say things merely because they sound pleasant or persuasive, without the resolve to stand by them. This contrast has accompanied us throughout the generations. Eisov’s legacy is one of empty promises and commitments made only to be broken.
The story of Eisov naming the lentil soup edom also conveys a deeper message. Eisov and his descendants fixate on externals—appearance, color, and surface impressions. This superficiality also influences modern culture, which often prioritizes image over substance. Marketing, advertising, and social media feed on this instinct. People are judged quickly by what can be seen, not by who they are.
The Jewish way is different. It values depth, meaning, and essence. A Jew is defined by soul, not by surface. We are meant to look beyond what is immediately visible, perceiving the Divine spark in every person and the sacred potential in every situation.
One of the most moving aspects of Jewish identity is that our spiritual core never disappears. It may lie dormant, but it never dies. With soft words, patience, encouragement, and sincerity, that inner spark can be awakened. History is replete with stories of Jews who returned to Torah and mitzvos because someone spoke to them with genuine warmth. The kol Yaakov—gentle, sincere speech—has the power to revive a soul.
As descendants of Avrohom , Yitzchok, and Yaakov, we carry their mission forward. We speak and act with dignity, compassion, and purpose. We are tasked with demonstrating that Torah shapes not only our beliefs but our behavior. We are not meant to be abrasive or judgmental, nor glib or dismissive. The world receives enough of that tone from the culture around us. Our role is to remain faithful to the kol Yaakov—steady, thoughtful, and sincere.
Eisov’s defining trait is expressed in the words “Vayivez Eisov.” He mocked the sacred, revealing that he had lost touch with the spiritual legacy he was meant to uphold. We, by contrast, remain loyal to our traditions that govern how we conduct ourselves, how we speak, and how we observe the mitzvos.
There is another subtle but profound distinction between Yaakov and Eisov. The Torah describes Eisov as oyeif, tired. Beyond physical fatigue, this word conveys a spiritual condition. Eisov’s life is fueled by momentary whims, so he constantly needs new stimulation. When gratification fades, he is drained. This is why he cannot appreciate long-term commitment or invest in future goals.
This trait appears again in his phrase “michra kayom—sell me the bechorah for today.” His worldview is dominated by immediate experience. He cannot think beyond the present.
Yaakov, however, possesses a different kind of energy. He sees the future vividly enough to find meaning in the present. He can envision the avodah of the Bais Hamikdosh, the sanctity of korbanos, and the beauty of a life oriented toward Hashem. This vision fuels him with vitality. It is what enables him to study in the yeshiva of Sheim and Eiver for fourteen years without sleep. When someone possesses a sense of mission, fatigue becomes secondary.
The difference between the brothers lies not only in what they value, but in the very quality of their energy.
This principle is visible throughout Jewish history. The Jewish people have endured challenges that defy comprehension. We walked into the fires of Spain during the Inquisition, into the death pits of Lithuania, and into the gas chambers of Poland. And in between those awful times, we faced the quieter but equally difficult tests of assimilation, poverty, societal scorn and the seductions of modernity.
My dear friend, Reb Dovid Klugmann, gifted me the remarkable work, Dew of Revival, by Rebbetzin Esther Farbstein. The book is a collection of letters written by survivors of concentration camps after their liberation. Through their grief, they write of hope for the future. Having experienced the destruction of their bodies and spirit, their words soar as their broken bodies give way to their holy souls. Through agony and pain, their determination and faith shine through.
The letters are heartrending. The writers speak of their dreadful conditions in the camps, of relatives who perished, and of their survival. Through it all, they maintained their faith as they set about beginning a new chapter in their lives.
What sustained them? It was vision, an inner clarity of purpose that kept the flame of faith alive. They saw themselves as part of a story larger than their own lives. That perspective gave them the strength to persevere.
So it is with us. Though Jewish life presents many challenges, our resilience comes from maintaining focus on our mandate: to excel in Torah and mitzvos, to advance the world toward the final redemption, and to embody the kindness, compassion, and moral greatness exemplified by our forefathers and perpetuated by their descendants. With that vision before us, we remain steadfast.
In our time, the struggle takes a different shape. We are surrounded by constant distractions. Notifications, messages, and digital noise pull us in countless directions. The “lentil soup” of our generation is not a bowl of red soup, but the stream of trivial content that interrupts us every few minutes. We may not be running to idolatry, but we are often running from purpose without realizing it.
Screens present endless nezid adashims, digital lentil soup, colorful, tempting, addictive, and empty. Notifications appear minute by minute, dragging our attention into trivialities. Our minds become fragmented. Our hearts become tired.
These distractions make us tired—not physically, but spiritually. They scatter our focus and diminish our capacity to engage deeply with Torah, tefillah, and relationships. To counter this, we must consciously choose meaningful engagement and reclaim our attention. The kol Yaakov is heard only when we create space for it.
The Torah describes Am Yisroel as forever youthful: “Ki naar Yisroel v’ohaveihu.” This youthfulness does not refer to age but to vitality. We retain the ability to renew ourselves, to begin again, to approach mitzvos with fresh energy. This trait comes from Yaakov, who never grew complacent or weary of spiritual growth.
Stories of great Jewish leaders demonstrate this trait vividly. Stories abound of rabbonim gedolim who, though elderly and frail, carried themselves with youthful enthusiasm as they went about working for the public benefit, learning and teaching Torah, and showing people how to live full Yiddishe lives. The awareness of purpose revitalizes a person. Purpose propels them, giving them strength and conviction to carry on.
And even when they are all out of strength, they find the ability to press on just a bit more.
Rav Yitzchok Elchonon Spector, the leader of Jewry in his day, lay on his deathbed, eyes closed, as crowds of talmidim recited Shema around him. Suddenly, the great leader opened his eyes, turned to a wealthy person in the room, and implored him to donate money to help a poor girl get married. With that, he closed his eyes and breathed his last.
Today, we stand near the conclusion of a long historical journey. Many of the prophecies that our ancestors could only dream about are unfolding before our eyes. We sense that the struggle between Yaakov and Eisov is approaching its final stage. The noise of Eisov grows louder, but the whisper of Yaakov grows stronger.
Eisov’s friendships, alliances and promises, are increasingly being proven to be what they are, fictitious and unreliable. We never should have, and certainly can no longer, trust their assurances. The only one we can depend on is Hakadosh Boruch Hu.
We must also remain focused on our ultimate goal. The cumulative efforts of generations have brought us to this point. Now it is our turn to push forward with conviction and reach the goal.
As the descendants of Yaakov, we are called upon to reflect his legacy. We are tasked with using our words wisely, treating every person with dignity, and investing our energy in Torah, mitzvos and other meaningful pursuits. We must rise above superficiality and remain focused on the values that have sustained our people through every chapter of history.
We are close to the finish line. Let us do our part with strength, clarity, and bitachon so that we will we merit the arrival of Moshiach speedily in our days. Amein.
{Matzav.com}
Israel’s Foreign Ministry has disclosed that the Palestinian Authority has sharply increased the funds it sends to imprisoned terrorists and to the families of attackers who were killed, even as Ramallah continues insisting that these payouts have ended. The new figures show a dramatic spike in spending and renewed international concern over the PA’s commitments.
Foreign Minister Gideon Sa’ar publicized the numbers in a post that laid out the scale of the payments. “Last year, Ramallah disbursed $144 million in payments rewarding attacks against Israelis. In 2025, it has already committed $214 million-and the year isn’t even over,” he wrote, making clear just how far the PA has expanded the program.
Sa’ar did not mince words in demanding that the international community step in. “I call on Europe and the world to hold the P.A. accountable for funding terrorism. Stop Pay-for-Slay NOW!” he declared, urging global pressure to halt the funds that directly incentivize attacks.
This revelation follows accusations Sa’ar made last week, when he charged PA chairman Mahmoud Abbas with trying to “fool the world” after dismissing his finance chief, Omar Bitar. According to reports, Bitar was removed for funneling “unauthorized payments” to terrorists and their families.
Some of those reports indicated that Bitar used a financial workaround to route money to convicted attackers held in Israeli prisons, despite the PA’s promise—made under American and European pressure—to revamp the system. The arrangement now labels the payouts as “welfare support” and transfers responsibility from a government ministry to a supposed “independent” foundation, even though the PA continues to control it.
PA leaders have repeatedly made clear that the payouts will never truly end. One of the most explicit statements came from Abbas himself, who has previously described the payments as a “red line” that cannot be stopped regardless of diplomatic or financial consequences.
Israel has responded to these policies in the past by deducting the equivalent sums from the tax revenues it collects on behalf of the PA, attempting to counterbalance the funds Ramallah sends each month to terrorists and their families.
{Matzav.com}
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President Donald Trump revealed on Wednesday that he will host New York City Mayor-elect Zohran Mamdani in the Oval Office later this month, agreeing to a meeting that Mamdani himself initiated.
On Truth Social, Trump underscored who had reached out first and sharpened his criticism of the incoming mayor, writing that the “Communist Mayor of New York City, Zohran ‘Kwame’ Mamdani, has asked for a meeting. We have agreed that this meeting will take place at the Oval Office on Friday, November 21st. Further details to follow!”
Mamdani, who secured the mayoralty earlier in November by defeating Andrew Cuomo and Curtis Sliwa, enters office with a long record of antagonism toward Israel. He sparked outrage when he attacked Israel on October 8, 2023—just a day after the Hamas massacre in southern Israel—and he has refused to repudiate the chant “globalize the intifada.”
His rhetoric has gone even further at times, as he has repeatedly accused Israel of committing war crimes in Gaza and has pledged to have Prime Minister Benjamin Netanyahu arrested if he sets foot in New York City.
Trump himself had tried to block Mamdani’s rise, endorsing Cuomo on the eve of the election and cautioning that the city could face steep federal funding cuts under a Mamdani administration. Months earlier, Trump had warned he would not allow the “communist lunatic” to “destroy New York.”
Following Mamdani’s victory, Trump told Fox News that the incoming mayor “should be very nice to me,” an idea he repeated when asked if he had watched Mamdani’s election-night remarks. “Yeah, I thought it was a very angry speech, certainly angry toward me. And I think he should be very nice to me. You know, I’m the one that sort of has to approve a lot of things coming to him. So he’s off to a bad start.”
Despite the bitterness of the campaign, both men now appear ready—at least for the moment—to sit down face-to-face.
{Matzav.com}
Retired judge David Cheshin — who served as the arbitrator in the major Ponovezh dispute — spoke for the first time about his decision during an interview on Kol Berama’s main news broadcast, addressing whether there is any avenue to challenge the ruling.
Cheshin opened the interview by emphasizing that he is bound by confidentiality. He said he is not permitted to delve into the details of the decision itself, noting that the process was private and that he has deep respect for both sides of the dispute. He expressed his sincere hope that the talmidim on both sides continue learning Torah with strength and peace. According to him, he ruled strictly based on the evidence presented, and he feels completely at ease with the ruling he issued.
When asked outright whether either side plans to appeal, Cheshin said he does not know.
He then clarified the legal framework surrounding arbitration rulings. For many years, he explained, the standard rule in Israel was that an arbitration decision could not be appealed at all. However, it was always possible to petition the district court to cancel an arbitration ruling under very specific conditions — for example, if the arbitrator failed to address a particular claim or refused to hear relevant witnesses.
Cheshin added that the law was changed several years ago, and today, if both parties agreed before the arbitration began that an appeal would be allowed, then an appeal option exists.
Meanwhile, at the Ponovezh Yeshiva itself, learning continues as usual. The sedorim and shiurim proceeded normally today, and with time, more information is expected regarding what the future holds following this dramatic and far-reaching ruling.
{Matzav.com}
New York City’s incoming mayor, Zohran Mamdani, is preparing to reshape the city’s posture toward federal immigration authorities, insisting that once he steps into office, the NYPD will not be part of civil immigration actions.
In an interview with PIX 11, Mamdani explained that he has already begun policy discussions with Police Commissioner Jessica Tisch, who has agreed to remain at the helm of the NYPD. He emphasized his opposition to any return to the approach taken under the current administration. “Well, what I’ve shared with the commissioner and I’ve also shared publicly is the fact that we can never go back to the days where [Mayor] Eric Adams would go on national television and open the door to the NYPD handling civil immigration enforcement,” Mamdani said. “That can never even be entertained.”
Mamdani posted on X on Wednesday that he expects to build a strong relationship with Tisch once he enters office. “I look forward to working with Commissioner Jessica Tisch to deliver genuine public safety in New York City,” he said. “Together, we will deliver a city where rank-and-file police officers and the communities they serve alike are safe, represented, and proud to call New York their home.”
While speaking with PIX 11, he described hearing deeply emotional stories from residents who fear ICE operations. “The other day, I was speaking with a New Yorker who broke into tears as she told me about her aunt who had been visited by ICE [Immigration and Customs Enforcement] at their home.”
He stressed that under his leadership, the NYPD’s mission will be singular and focused. “People are living in fear,” he said. “And what we will ensure is the NYPD will be delivering public safety, not assisting ICE in their attempts to fulfill the administration’s goal of creating the single largest deportation force in American history.”
Asked how he expects Commissioner Tisch to respond if she receives advance warning of federal immigration operations, Mamdani stated plainly: “I want her to ensure that no officers are assisting with the actions of ICE.”
Mamdani added that he plans to make it unmistakably clear to President Donald Trump’s administration where New York City stands on this issue. “This city is also an immigrant city. It’s a city that’s proud of its immigrants’ heritage,” he said. “It’s proud of the fact that so many from across the world find their home in this city. And we will protect those New Yorkers as we protect every New Yorker.”
Mamdani will take office on January 1, inheriting a city where conservative critics argue that his broader platform—ranging from government-run food stores to expanded rent regulation and universal child care—could prompt both families and companies to pack up and leave.
{Matzav.com}
NYPD Commissioner Jessica Tisch sent a message to the entire department early Wednesday, making it clear that she intends to remain in her post under incoming Mayor Zohran Mamdani — and assuring officers that she will continue advocating for them without hesitation. The note, reported by the New York Post, laid out why she agreed to stay even though she openly acknowledges clashing with some of Mamdani’s far-left positions.
Her email explained that she accepted Mamdani’s offer to continue as commissioner after a series of recent meetings with him. Those conversations, she said, left her confident that she could still lead the NYPD with integrity, even with the mayor-elect’s past anti-police rhetoric sparking concern throughout the force.
“I wanted you — the men and women of the NYPD — to hear this directly from me first. Because the reason I have chosen to stay is you. I believe deeply in the nobility of your work, in what you do every day to keep this city safe, in your commitment, and in your sacrifice,” Tisch said.
She did not hide the fact that she and the incoming mayor see the world differently. “Now, do the Mayor-elect and I agree on everything? No, we don’t. But in speaking with him, it’s clear that we share broad and crucial priorities: the importance of public safety, the need to continue driving down crime, and the need to maintain stability and order across the department.”
The announcement fulfills Mamdani’s pledge during the campaign to keep the 44-year-old commissioner in charge — a move his team framed as reassurance to New Yorkers worried about a spike in crime once he takes office. They highlighted the steep drop in shootings and other major offenses under her leadership.
Tisch told officers she valued serving under a mayor who wants a team willing to challenge one another. “I appreciate that the Mayor-elect wants a team with different points of view — a team where ideas and policies are debated on their merits,” she said.
“In those discussions, you can trust that I will be a fierce advocate for you and for this department. You know how I operate: I don’t mince words. When I say something, I mean it. And that is not going to change.”
She also pointed to the NYPD’s current progress. “This year, we are having tremendous success fighting crime — shattering records across the board. It is extraordinary, and it is because of you. But we can never rest easy, and we can never accept the idea that our best days are behind us. We owe the people of New York City more. Let’s meet that challenge together.”
Police union leaders responded quickly and enthusiastically. Patrick Hendry, president of the Police Benevolent Association, welcomed the decision. “We are very glad to hear that there will be stability and continuity in the NYPD’s leadership going forward,” he said, noting that Tisch understands the real-world struggles officers face.
Scott Munro, head of the Detectives Endowment Association, echoed the praise: “This is a great day for New York City Detectives, the NYPD, and the citizens we are proud to serve. Commissioner Tisch will lead us through the challenges we will face.”
Within the department, officers also took note of the commissioner’s choice to notify them before the press release went out. One police source called it “very classy,” adding, “Shows the deep respect she has for the cops and the work they do.”
In announcing the appointment publicly, Mamdani’s team stressed their goal of maintaining safety for both officers and the communities they patrol. Mamdani himself praised Tisch’s record, saying, “I have admired her work cracking down on corruption in the upper echelons of the police department, driving down crime in New York City, and standing up for New Yorkers in the face of authoritarianism.”
He added, “Together, we will deliver a city where rank-and-file police officers and the communities they serve alike are safe, represented, and proud to call New York their home.”
{Matzav.com}
President Trump revealed on Wednesday that he finalized legislation compelling federal authorities to hand over long-sealed materials tied to Jeffrey Epstein, the disgraced financier and convicted pedophile whose case has long fueled public demands for transparency.
In a message posted on Truth Social, the president declared, “I HAVE JUST SIGNED THE BILL TO RELEASE THE EPSTEIN FILES!” He explained that he had urged congressional leaders to move the measure forward, noting, “As everyone knows, I asked Speaker of the House Mike Johnson, and Senate Majority Leader John Thune, to pass this Bill in the House and Senate, respectively. Because of this request, the votes were almost unanimous in favor of passage.”
Under the new law, the Department of Justice must provide Congress with every available piece of Epstein-related information — including all “unclassified records, documents, communications and investigative materials,” along with classified material “to the maximum extent possible.” Lawmakers are required to receive the full trove within a 30-day window.
The legislation faced virtually no resistance on Capitol Hill. The House advanced the bill in a 427–1 vote on Tuesday, and the Senate quickly followed by sending it to the White House through unanimous consent, paving the way for Trump’s signature.
{Matzav.com}