Vayehi Achar (the Akeida), Yeshiva Version, Class One. This class gives deep and accessible insights into the enigmatic story of The Akeidah. A great resource for gleaning personal applications from the final and most challenging test of Avraham Avinu (Our father Abraham). We introduced it briefly, and read most of the Akeida inside and translated it and offered brief commentary. Class length (41:05)
Vayehi Achar (the Akeida), Yeshiva Version, Class One.
Vayehi Achar (the Akeida), Yeshiva Version, Class Two. In this class we completed the reading of Vayehi Achar inside and offered a variety of reasons why this is said each morning. Class 2 length (36:54)
Vayehi Achar (the Akeida), Yeshiva Version, Class Two.
Vayehi Achar (the Akeida) (Short Version, Flatbush). Monday 9 Elul 5772, August 27 2012. Akaidas Yitzchok, why we say it in the morning (and before davening) and why was it not said until the last few hundred years. A power that wakes us up. This class is dedicated LeIlui Nishmas Hayeled in Tzivos Hashem Avrohom Dovid A”H ben Schne’er Zalman and in honor of his wonderful parents Sheyichyu.
Vayehi Achar (the Akeida), Class One. WEDNESDAY 26 MARCHESHVAN 5775/ NOVEMBER 19 2014. Vayehi Achar Class One. The story of sacrifice. This class learns the entire Vayehi Achar inside and divides this story into nine parts. 1) Command, test, 2) Preparation, 3) revelation that Yitzchok is the Korbon, 4) Akaida, tying, 5) Shechita (slaughter) and denial, 6) replacement Ram, 7) Renaming Jerusalem, to see and be seen, 8) New Blessing, 9) returning to life.
Vayehi Achar (the Akeida), Class Two. WEDNESDAY 4 KISLEV 5775/ NOVEMBER 26 2014 Vayehi Achar Class Two. There are many reasons to say VaYehi Achar and though the idea has been around since the Zohar, it was not said until the last few hundred years or so. This class explores why it has been recently incorporated into the regular Nusach and the various reasons given for its recitation: 1) It reminds us of our ancestors, 2) it inspires our readiness for Mesiras Nefesh, 3) for dealing with Hashem’s tests, 4) it protects us from all harm. The Arizal gives three reasons: 5) It heals the lower parts of Z”A NeHI and two thirds of Tiferes, thus Yitzchok was 37 during the Akaida, 6) It heals the opposite of life, 7) It heals the death of Hevel (Gimatria 37) who died from too much exposure to GOdliness. This class explains primarily the three Arizal reasons, that Yitzchok’s Gevuros are tempered by Avrohom (actually) giving him life (not death as the Akaida is understood in convention).
Vayehi Achar (the Akeida), Class Three. WEDNESDAY 11 KISLEV 5775/ DECEMBER 3 2014. This class introduces the reading of this Parsha Possuk by Possuk. It begins with the RaShbaM who explains that the Akaida follows Avrohom’s peace treaty with Avimelech which Hashem looked at dis-favorably. Thus we have three readings of the Akaida as a whole: 1) A test, 2) A correction of Yitzchok, 3) a correction of Avrohom. All three can be read into the same words. The keys are 1) Lech Lecha to leave your place and go to 2) the land of Moriah, for Avrohom this is up, and for Yitzchok this is down, 3) And raise up an Olah, for Avrohom this means going higher still and for Yitzchok this means going back up after the correction, 4) Avrohom (sometimes) refers to the very essence of the Neshama (Yechida) that is called forward to affect the corrections that Akaida needs to achieve.
Vayehi Achar (the Akeida), Class Four. WEDNESDAY 18 KISLEV 5775/ DECEMBER 10 2014. The Preparations for the Akeida: Avrohom takes the animal, the servants, and then Yitzchok in that order, from the lowest to the highest, as would be the normal order of a Korban, first sacrifice the animal then elevate the man. But that is where the similarity ends: in this case Avrohom and Yitzchok go alone, as the animal is not being sacrificed to help the man emerge, but the man is being sacrificed (or so they think) to reveal the essence.
Vayehi Achar (the Akeida), Class Five. WEDNESDAY 25 KISLEV 5775/ DECEMBER 17 2014. The actual Akaida takes place. Yitzchok is tied up, drawn into a point (not a man that’s opened into three (kavim) columns, but a point, like the fetal position.) Avrohom tries to ‘Shecht’ him, raise him up from man to essence, and Hashem interferes through a Malach. A real change in form takes place at this point. Rather than Hashem being called ‘Elokim’ which (in this story) alludes to His highest essence (Helem Haatzmi) above all, he suddenly is Havaya, Godliness in a revealed way. Hashem reveals to Avrohom that now that Yitzchok achieved Mesiras Nefesh he must live, bring Godliness down. The ram that replaces Yitzchok is as if Yitzchok himself were sacrificed.
Vayehi Achar (the Akeida), Class Six. WEDNESDAY 9 TEVES 5775/ DECEMBER 31 2014. The end of the Akaida, Avrohom names the place, calling out the idea of God being seen and feared. (Chesed with Gevurah shines as opposed to Chessed alone). The Angel calls again and blesses. What is in this blessing? 1) The Jews are forever, 2) The power to do T’shuva and more. They return to the Donkey, and bring along what the Akaida gave them into their regular life.
