Yisro

                                 Yisro

In this week's parsha Yisro (Moshe's father in law) becomes the first person to convert to Judaism.

Rashi (18;11) relates that Yisro had served every single idolatry in the world before converting.

Additionally, Rashi (18;11) relates that Yisro had recognized Hashem in the past, but he now recognized Him even more.

Now, what caused Yisro to recognize Hashem's true greatness?

Rashi (18;11) explains that the Egyptians attempted to destroy the Jews through water (by commanding that all boys be thrown into the water, see: 1;22), and as a result, they themselves were destroyed by water (when they drowned in the Sea of Reeds). Therefore, since Hashem punished the Egyptians "midah keneged midah" (meaning: measure for measure), Yisro came to realize that Hashem is the real master of the world.

However, why was "midah keneged midah" the main factor in Yisro's awakening? Why would it have made a big difference, for example, had Hashem destroyed the Egyptians through fire instead?

Interestingly, the Gemara (Sotah, 11a) relates that the Egyptians were thinking about how they should destroy the savior of the nation of Israel. Rashi (see Gemara) relates that they were inquiring because they knew that Hashem judges "midah keneged midah" and they didn't want to be destroyed. Therefore, the Gemara relates that the Egyptians concluded that they should destroy the Jews with water (instead of with fire or swords), for Hashem had promised not to flood the world. However, the Gemara explains that Hashem's promise was simply not to flood the whole entire world and by the Sea of Reeds He only flooded one nation. Additionally, the Gemara explains that there was really no flood--the Egyptians simply fell into the water and drowned! At any rate, we see from this Gemara how the Egyptians knew that the way of Hashem is to punish "midah keneged midah" and they were therefore very careful in deciding how they should destroy the Jews...But what exactly is the big deal that Hashem punishes "midah keneged midah" that caused the Egyptians to be so frightened?

Furthermore, Hashem stated twice prior to the drowning of the Egyptians (14;4, 14;18) that after the great miracle "the Egyptians will know that I am Hashem." Simply speaking, we could now explain that He knew they would come to this realization because the punishment would be "midah keneged midah." However, once again, why is "midah keneged midah" so great that it would cause a whole nation to finally realize that Hashem is the true master of the whole world?

The Rashbam (18;11) states that the reason Yisro realized that Hashem is greater than all the other "g-ds" is because they don't have the power to take revenge on other nations when their people are oppressed.

However, if that's the case, then Yisro would have realized that Hashem is the true master of the world even had He not punished the Egyptians "midah keneged midah." Therefore, what was the great need to destroy the Egyptians the exact way they attempted to destroy the Jews?

Perhaps we could answer that had Hashem destroyed the Egyptians by any other force other than water then the Egyptians and all the other nations of the world could have still denied Hashem's mastery. And why is that? It could be that punishing the Egyptians "midah keneged midah" was the only way to gain recognition from all the other nations because that way the other nations wouldn't be able to claim that the punishment came from another source. By punishing the Egyptians "midah keneged midah" Hashem was making a clear sign to the whole world that He is the source of the great miracle which occurred.

Similarly, the Rashbam (18;11) should not be taken to mean that the other nations knew that their g-d is unable to take revenge on other nations (for otherwise they wouldn't be able to truly believe in their idols). Rather, whenever a catastrophe would occur to their enemies they would simply attribute the credit towards their idols, when in fact it really came from Hashem. A punishment which is "midah keneged midah", however, is clearly a punishment from the highest source of power (Hashem), for that is the only way to clearly and effectively show the wrongdoers the area in which they sinned.

Summary: Yisro realized Hashem's true greatness because He punished the Egyptians "midah keneged midah" (meaning: measure for measure, see Rashi: 18;11). However, what's so great about midah keneged midah that caused Yisro, who served every single idolatry in the world (Rashi, 18;11), to realize that Hashem must be the real master of the world? The Torah tells us twice (14;4, 14;18) that Hashem caused the sea to split in order so that the Egyptians would know that He is the real G-d. It therefore seems clear that this was the purpose of the miracle. However, why did Hashem specifically have to destroy the Egyptians the same way they sought to destroy the Jews (using water)? It could be that midah keneged midah was the only way to incontrovertibly prove to the nations of the world that Hashem is the real master of the world for otherwise they could have attributed the miracle to a different cause. When one receives a punishment that's midah keneged midah they realize the sin for which they're receiving the punishment and the source is therefore irrefutable. Thus, Hashem undisputedly the source of the drowning of the Egyptians.

　

Beshalach

                         Beshalach

 

In this week's parsha the nation of Israel find themselves running for their lives as Egypt gives chase towards the Sea of Reeds...

 

Rashi (14;10) relates that the nation of Israel adopted the craft of their forefathers (to pray to Hashem for help). However, in the very next pasuk (14;11) the nation of Israel begin complaining to Moshe saying, "Is it because there are not enough graves in Egypt that you took us out to die in the Wilderness?" If the nation really believed in Hashem to save them from the hands of Egypt then why did they immediately begin complaining to Moshe?

 

Additionally, Rashi (14;30) relates that all the dead Egyptians were ejected on the shore. The next pasuk (14;31) then states: "And they had faith in Hashem." However, why did the nation only believe in Hashem after they saw the Egyptians dead on shore? They had already experienced many great miracles--including the 10 plagues and the splitting of the sea!?! 

 

Furthermore, Rashi (15;25) relates that Hashem tested the nation by the "Marah" and they failed (for they should have consulted Moshe with gracious language instead of complaining). However, if this was really considered a "test" then why wasn't it considered a "test" when they complained to Moshe before the sea split instead of using gracious language?

 

I think the answer to these questions lies in the difference between emunah (faith) and bitachon (trust). Simply speaking, emunah is to understand that Hashem controls the world, whereas bitachon means to trust in Hashem that He'll take care of us.

 

The nation of Israel complained to Moshe right after they prayed to Hashem because they didn't have complete emunah in Hashem. They didn't realize that He runs the world. For this reason, the Torah states after the sea split (14;31) "and they had faith ("Vayaminu") in Hashem." Meaning, the purpose of the splitting of the sea was to strengthen their emunah in Hashem.

 

Additionally, the nation of Israel didn't have faith in Hashem until they saw all the Egyptians dead on the shore because real faith (emunah) means to realize that Hashem is the one and only master of the world. Before the nation of Israel saw the Egyptians dead on shore they thought to themselves that perhaps the Egyptians would survive and pursue them further (Rashi: 14;30). For this reason, after Hashem split the sea He needed to perform yet another miracle in order so that the nation of Israel would only fear Him.

 

Furthermore, it was only considered a "test" for the nation of Israel to speak graciously and not complain by the Marah but not the splitting of the sea because the nation of Israel didn't even have real emunah (faith) in Hashem before the sea split! One first needs complete faith (emunah) in order to have trust (bitachon). Therefore, it was only after the nation of Israel truly had faith in Hashem that He "tested" their faith to see if they had learned how to have bitachon.

 

We can learn the power of emunah (faith) from Avraham...

 

The Torah (Bereishis, 15;6) states "And Avraham had faith in Hashem" after he was told he would beget children. However, the Gemara (Shabbat, 156a) relates that Avraham told Hashem that he had "read" the stars and seen that he would not bear children in the future (for his planet was in the west). Hashem responded by telling Avraham that his planet (Tzedek, Jupiter) would be moved from the "cold west" to the "warm east" in order so that he would be able to have children. We therefore see from here how faith has the power to change the laws of nature. Similarly, Rashi (14;15) states that the nation of Israel's faith in Hashem when they left Egypt was one of the reasons why they merited the sea to split for them. Thus, we see how even a weak form of faith in Hashem (for the Jews didn't have complete faith in Hashem before the sea split) has the power to change the laws of nature and cause one to merit tremendous miracles.

 

Summary: When the nation of Israel saw the Egyptians chasing them towards the Sea of Reeds they first prayed to Hashem (Rashi, 14;10) and then they complained (14;11-12). However, how could they complain if they believed in Hashem (as can be seen from their prayers)? The answer is that they didn't have complete emunah (faith) in Hashem, as can be seen from the fact that the Torah doesn't tell us they had faith until they saw the Egyptians dead on the shore (14;31)--even with all the great miracles that happened before then (e.g. 10 plagues, splitting of the sea). Now, how great is the power of emunah (faith)? Rashi (14;15) tells us that the nation's faith when leaving Egypt was one of the reasons for their meriting the miracle of the sea splitting. Thus, we can learn that even a weak form of faith in Hashem has the power to change the laws of nature.

 

Bo

                              Bo 
 
In this week's parsha the Jews get rich as they empty out Egypt of all their wealth (gold, silver, precious stones, pearls, etc.).
 
The Torah tells us (11;2) that Hashem asked Moshe: "Please speak in the ears of the people; Let each man request of his fellow and each woman from her fellow silver vessels and gold vessels." 
 
The question is: Why did Hashem make the nation of Israel ask Egypt for all their wealth--if He was really so concerned to fulfill his promise to Avraham (see: Bereishis, 15;14) there are many other ways He could have made them rich!?! In fact, Rashi relates (15;22) that the nation of Israel got more wealth at the Sea of Reeds (when all the Egyptians died) than they did in Egypt (when we asked them for their gold and silver). Therefore, what was the purpose of having the nation of Israel ask the Egyptians for their gold and silver? Certainly it wasn't to get rich!?! The nation of Israel were about to enter the desert where they wouldn't even be able to use their money!?! Why was Hashem so caught up on having the nation of Israel ask the Egyptians for their gold and silver that He even commanded them twice (11;2 and 3;22)?
 
Additionally, the Torah (11;2) refers to the Egyptians as our "fellows". However, we were just enslaved in their land for 430 years--How could they be considered our fellows?
 
Furthermore, the Torah (11;3) tells us: "Hashem granted the people favor in the eyes of Egypt." However, what was the purpose of this? Why should it matter what the Egyptians think of us?
 
Lastly, the Torah (3;22) tells us that Hashem commanded the nation to request from the Egyptians their garments. However, one of the reason why we were worthy of being freed from the land of Egypt is because we kept our style of dress (Vayikrah Rabbah, 32;5). Therefore, how could Hashem command us to take the Egyptians' clothes?
 
I think the Torah is teaching us the greatness of recognizing Hashem's limitless powers. After Hashem told Moshe everything that He was going to do in Egypt the Torah states (7;5): "And Egypt shall know that I am Hashem." Meaning, the purpose of all the signs and wonders was so that the Egyptians would realize that Hashem controls the whole world. Similarly, after Hashem tells Moshe that He would perform a great miracle at the Sea of Reeds the Torah (14;18) states: "Egypt will know that I am Hashem." Once again meaning that the purpose of the miracle would be to make the Egyptians realize that Hashem is the master of the whole world. Furthermore, the Torah (14;25) relates that the Egyptians said ''It is Hashem who is fighting for them in Egypt.'' We see from there how Egypt came to recognize Hashem through the splitting of the sea. I think we could apply the same idea over here. The Ramban (11;3) relates that the Egyptians actually came to love the Jews because of the plagues. And why is that? The Ramban explains that the plagues caused the Egyptians to realize that they were sinners and that the Jews deserved to be treated graciously by Hashem. Thus, it was important for Hashem to grant the Jews favor in the eyes of Egypt so that they would be viewed as righteous and therefore come to realize their evil ways.
 
Rabbi Yochanan Zweig explains that the Jews took the Egyptian clothing because they were going to "serve Hashem as Egyptians." Meaning, they were going to do kindness for Egypt and allow them to participate in their service of Hashem. However, in order for the Egyptians to properly participate they had to actually give the Jews their clothing. And why is that? Because when one gives towards another they become part of that person. Therefore, Hashem made it a point to have the Jews specifically ask the Egyptians for their clothes (for otherwise they wouldn't have been considered part of our service). This also explains why the pasuk (11;2) refers to the Egyptians as our "fellows"--for due to their giving they became part of us and we were therefore considered friends.
 

Summary: Hashem granted the Jews favor in the eyes of Egypt (11;3) in order so that they would be viewed as righteous and therefore come to realize their evil ways. Additionally, Rabbi Yochanan Zweig explains the Jews were commanded to take the Egyptian clothing (3;22) because they were going to do kindness for them and allow them to participate in their service of Hashem. Furthermore, the Jews were commanded to ask the Egyptians for their valuables because through giving 2 people unite--the Egyptians would therefore be able to participate in our service. Lastly, the Egyptians are referred to as our "fellows" (11;2) because after they gave us their valuables we united and became friends.

Va'eira

                     Va'eira

Phsycologists' researches have shown that grateful people enjoy many advantages, from living happier lives to even sleeping better.

In this week's parsha we learn the greatness of gratitude.

Rashi (7;19) relates that Moshe told Aaron to hit the river (instead of doing it himself) because the river protected him (see: 2;3--Note: Moshe also had to show gratitude by the plagues of blood and frogs). The Midrash (Shemos Rabbah, 9;10) states that we learn from here how one must never harm anything from which he received benefit.

However, why must one show gratitude towards inanimate objects which have no choice or feelings?

Additionally, the Torah tells us (Devarim, 23;8) that we must not show hatred towards the Egyptians because we were strangers in their land. Rashi (23;8) explains the reason to be that they received us hospitably during our time of need. However, we were tormented by the Egyptians with back breaking labor! We were commanded to throw all our males into the river...Why must we show them gratitude?

Furthermore, the Torah tells us (Devarim, 23;4) that all descendants from Ammon and Moab are forbidden to enter our community. The Ramban (23;4) explains the reasoning to be that they failed to show gratitude towards us (for Ammon and Moab each stem from Lot who was saved by Avraham) by refusing to sell us food/water when we were passing through their land (Ammon) and by sending Bilaam to curse us (Moab). However, why does the Torah see it fit to forbid 2 nations from ever uniting with us simply due to lack of gratitude?

The Sefer HaChinuch (mitzvah 33) states that the foundation of the mitzvah to honor one's parents is to show gratitude. Later on the Sefer HaChinuch states that by performing this mitzvah one will come to recognize all that Hashem has done for him. Therefore, when one shows gratitude towards others they're recognizing that Hashem runs the world. Thus, when Moshe showed gratitude to the river he was really showing recognition of Hashem's mastery of the world. Additionally, I think we could answer that were obligated to show gratitude towards the Egyptians because were really showing gratitude towards Hashem. Furthermore, it could be that the reason were forbidden to unite with any desecendants from the nations of Amon and Moab simply because of their lack of gratitude because by not showing gratitude they were really denying Hashem's existence.

Now, the mitzvah of honoring one's parents was given when the nation of Israel were in the desert. At that time children didn't "need" their parents for it was Hashem who would feed them (the "man"), wash their clothes (through the Clouds of Glory), and take care of all their needs. Therefore, we see that one must show gratitude towards others even for things in which they didn't need.

The Gemara (Berachot, 7b) states that Leah was the first person ever to thank Hashem (after she gave birth to Yehuda--Bereishis, 29;35). However, how could it be that Avraham, Yitzchak, and all the other righteous men who lived before never thanked Hashem? The answer is that Leah recognized that she had received more than she deserved (for Yehuda was her 4th child and she knew there was only supposed to be 3 children per midwife) and therefore came to the realization that she had received a lot of things in which she didn't deserve. That is real gratitude. Many times people feel as though everything they're deserving of everything they have. However, that is not the case, for Hashem is constantly displaying mercy by giving things to people in which they don't deserve. Similarly, we should all realize that we constantly receive things from Hashem in which we don't deserve.

Rabbi Yochanan Zweig states that when one shows appreciation towards another he's really telling the recipient that he care about him. Similarly, the Gemara (Shabbat, 10b) states that when one gives a gift to his friend he's obligated to inform him that he was the giver. And why is that? The answer is to show him he cares. Many times people are scared to show appreciation for in essence they're saying "I owe you." However, when one shows appreciation towards another and gives him a sense that others care for him--he's really giving back more than he received!

Summary: Rashi (7;19) notes that Moshe had to tell Aaron to hit the Nile River and perform the plague in order to show gratitude. However, why should one show gratitude to inanimate objects? The Sefer HaChinuch (mitzvah 33) states that the foundation of the mitzvah to honor one's parents is showing gratitude, and through performing this mitzvah one will come to recognize all that Hashem has done for him. We therefore see that through gratitude one comes to recognize Hashem's greatness. Thus, by showing appreciation towards the river, Moshe was really praising Hashem for his mastery over this world. One must show gratitude even for things they don't need--for the commandment to honor one's parents was given in the desert when children didn't need their parents to feed them and provide all their needs (Hashem was doing it). Additionally, we should realize that we constantly receive things from Hashem in which we don't deserve and thank Him even for that in which we do deserve--for that is real gratitude and the reason why Leah is considered to be the first person to ever thank Hashem (Berachot, 7b). Lastly, Rabbi Zweig notes that by showing appreciation one shows the recipient that others care for him and therefore actually gives back more than he received!

Shemos

                          Shemos

Many people ask: What is the most important character trait for a leader?

I think we could answer this question from this week's parsha...

In this week's parsha, Hashem persuades Moshe to lead the nation of Israel out of Egypt.

Rashi (4;10) relates that it took Hashem a full 7 days to persuade Moshe to lead the nation of Israel (a conversation that takes up 36 pesukim in the torah!). However, why did Hashem so strongly insist that Moshe lead the nation of Israel? Interestingly, the Torah tells us (4;14) that Hashem got angry at Moshe for refusing to lead the nation of Israel. Rashi (4;14) relates that because of this Moshe was punished by losing his kehunah (priesthood). However, why didn't Hashem simply choose someone else to lead the nation of Israel? Why was He so caught up on having Moshe be the leader?

Additionally, the Torah (3;1) tells us that Moshe guided Yisro's sheep far into the wilderness and therefore arrived at the Mountain of Hashem. Why does the Torah need to tell us that the Mountain of Hashem was in the wilderness? Of what significance is this fact?

Furthermore, Rashi (4;20) relates that on his journey, Moshe took the same donkey that Avraham saddled for the binding of Yitzchak, and the same donkey that Mashiach will be revealed upon. Why did Moshe receive this great honor?

I think we could explain that the most important character trait in a leader is humility. And why is that? Because we find that many times leaders get caught up in their high position and they abuse their powers. A real leader is one that recognizes that he is merely a messenger from Hashem. For this reason, Hashem specifically chose Moshe, the humblest person in the world (see: Bamidbar, 12;3) to lead the nation of Israel, for He knew that Moshe would only do as Hashem commanded. Similarly, we commonly refer to a Torah scholar as a "talmid chacham" (meaning, the student of a wise person--Hashem), instead of simply saying a "chacham" (meaning, a wise person). We must all realize at all times, even if we are the leader of an entire nation, that we are all "students" of Hashem, no matter what our political or social status may be. Moshe showed this quality--and it was for this quality that Hashem chose Moshe to lead the Jews out of Egypt.

Similarly, the Gemara (Eruvin, 54a) explains that the desert symbolizes humility for it is low, empty and people walk all over it. For this reason the Torah tells us that the Mountain of Hashem was in the desert (symbolizing humility)--for Hashem specifically chose Moshe to lead the nation of Israel due to his unmatched humility. Interestingly, the Baal Haturim (Bamidbar, 1;1) quotes the Midrash (Bamidbar Rabbah, 1;7) which states "one who does not make himself like the desert (humble) will not know Torah and mitzvot." We therefore see that Hashem needed someone who was truly "humble like a desert" to lead the nation of Israel in order for them to truly know Torah and mitzvot (see: Eruvin, 54a).

Rashi (4;20) quotes the pasuk (Zechariah, 9;9) which refers to Mashiach as a humble man. Similarly, by the binding of Yitzchak, Rashi states (Bereishis: 22;1) that the phrase "Here I am" (said by Avraham) is an expression of humility. Therefore, I think we could explain here by Moshe that he got the honor of riding on that same donkey because of the great humility he showed in front of Hashem.

Now, what exactly is humility? If Moshe was truly the humblest person in the world (Bamidbar, 12;3) then how could he lead the nation of Israel?

Rabbi Eli Mansour explains: Humility means acknowledging that one has yet to fully reach his potential. A person should think to himself that someone else with his skills could have far surpassed what he accomplished. Therefore, Hashem wasn't looking for a person with a low self-esteem to lead the nation of Israel...Rather, He was simply looking for someone who recognized his lack of accomplishments and therefore pushed themselves to work harder.

We can now look at the conversation in a different light. For example, when Moshe told Hashem (3;11): "Who am I that I should go to Pharaoh? Am I able to bring the nation of Israel out of Egypt?"--he wasn't looking down upon himself. Rather, he was telling Hashem that he has failed to reach his full potential (despite his greatness) and should therefore not be the one sent to redeem the nation.

However, why then was Hashem specifically targeting this character trait in a leader for the nation of Israel?

I think we could answer this question by noting a big difference between our 2 understandings of humility. Originally we understood humility as looking down upon oneself. Now, why would one look down upon themselves? Simply speaking, because he sees that others are better than him. Now, however, were understanding humility as meaning that one should praise all their accomplishments but nevertheless realize that they could be better. In the first version, a humble person would mean one who judges themselves based on others around him. In the second version were now saying that a humble person is one who pays no attention to others but simply works as hard as he can.

We can learn this lesson from horses. During races, Jockey's place "blinders" on their horse's. These blinders restrict the horse's vision all around them, only allowing them to see straight ahead. The purpose of these blinders is to block out all distractions and keep the horse focused on the race. Similarly, humility requires one solely focus on themselves. Often times people will think that they are good enough and therefore don't need to work anymore. However, when it comes to serving Hashem there is always room for improvement. For example, the Mishna (Pirkei Avos, 5;25) teaches that even after we learn the whole Torah we should learn it again (for everything is in it). Meaning, there's no end to serving Hashem...Our obligation is continuous.

This is the lesson that Hashem wanted to teach the nation of Israel by appointing Moshe as leader. At this time the Jews were enslaved in Egypt and there was no "competition" as far as religion, for they weren't keeping all the laws. Therefore, it took very little effort for one to be greater than their fellow. However, Hashem wanted to show the nation of Israel that their service towards Him should not be based upon competition--rather, they should all only look at themselves and focus on trying to be as best as they can.

Summary: Hashem took a full 7 days in order to persuade Moshe to lead the nation of Israel (Rashi, 4;10) because the most important character trait in a leader is humility, and Moshe was the humblest person in the world (Bamidbar, 12;3). The reason why humility is so important in a leader is because often times people abuse their position of power. A leader, however, must be humble and recognize that he's simply a messenger from Hashem. However, how could the humblest person in the world be a leader? Many commentators explain that humility really means acknowledging that one has yet to reach their full potential and therefore works harder. We can now understand a humble person as being one who only focuses on improving themselves instead of comparing themselves to others. This is the lesson that Hashem wanted to teach the nation of Israel, for they weren't keeping all the laws in Egypt and there was therefore no "competition" to be better than others in serving Hashem. Hashem, however, wanted the whole nation to work as hard as they can, regardless of their fellows. Hashem appointed Moshe over the nation of Israel in order to tell them: FOCUS!

Vayechi

                              Vayechi

In this week's parsha Yaakov dies and is buried in the Cave of Machpelah.

Yaakov believed it was of huge importance to be buried in the land of Israel.

The Torah tells us (47;31) that Yaakov made Yosef swear to bury him with his fathers. However, why did Yaakov make Yosef swear, Yosef had already told him (47;30): "I will do in accordance with your words (and bury you in the Cave of Machpelah)"? Did Yaakov really think that Yosef would allow him to become a pagan deity by being buried in Egypt (see: Rashi 47;29)? Additionally, Rashi (50;5) quotes the Midrash (Shemos Rabbah, 31;17) which relates that Yaakov gave Eisav all his silver and gold for his portion in the Cave of Machpelah. However, why did he have to give up everything (especially to someone who wanted to kill him)? Earlier (32;25) Rashi told us that Yaakov risked his life by traveling alone because he had forgotten some small jars. Therefore, if Yaakov truly viewed his possessions with great importance then why did he just give it all away without even negotiating (Note: Avaraham bought the whole cave and field around it for just 400 silver shekels (23;16), therefore, Yaakov clearly could have received the burial spot for less money)?

Later on in the parsha (50;25) Yosef makes the nation of Israel take an oath to bury him in the land of Israel. We therefore see how Yosef learned the importance of being buried in the land of Israel from Yaakov. However, why exactly is it so important to be buried in the land of Israel?

The Gemara (Kesubos, 111a) states that one who is buried in the land of Israel is considered as though they were buried under the Altar. However, what exactly is the reasoning for its huge importance?

Rabbi Yochanan Zweig explains that burial gives one a place in this world after death. The persons burial spot becomes their share in this world. If one is given a proper burial with the proper amount of respect then their essence remains in this world forevermore. Based on this, I think we could explain that by being buried in the land of Israel one shows that that is their place in this world--there is where their essence belongs. At this point in time the nation of Israel were living it up in Egypt. The commentators explain that the Torah states (47;28) "and Yaakov lived" as opposed to "and Yaakov sojourned" to show how he was finally able to live a life of tranquility once he arrived in Egypt. Therefore, Yaakov was telling the nation not to forget that their place in this world is the land of Israel and that they must not get too comfortable in Egypt.

Additionally, I think we could also explain that Yaakov wanted to show Eisav that even though he wasn't able to live with his parents in the land of Israel, he still viewed that as his place in this world. For Chazal explain (32;8) that Yaakov was scared of Eisav because he had been fulfilling those mitzvot whereas he hadn't. Therefore, by giving up all his money to be buried in the land of Israel with his parents--Yaakov was in effect telling Eisav that he has no reason to be scared of him.

We now see that sefer Bereishis begins and ends on similar notes. Rashi (1;1) relates that the Torah began with the creation of the world (as opposed to the first mitzvah) in order to show the other nations of the world that Hashem owns the world and that he gave the land of Israel to the Jews. Similarly, at the end of sefer Bereishis we see the great importance of showing that the land of Israel is our place in this world (even if we haven't been living there) by being buried there.

Summary: Yaakov made Yosef swear (47;31) and gave all his silver and gold to Eisav (Rashi, 50;5) just so that he could be buried in the land of Israel with his parents. Similarly, we find that the Gemara (Kesubos, 111a) states that one who is buried in the land of Israel is considered to have been buried under the Altar. However, why is it so great to be buried in the land of Israel? Rabbi Yochanan Zweig explains that one's burial spot becomes their place in this world after death. Therefore, I think we could explain that Yaakov gave up all his money to be buried in the Cave of Machpelah in order to send a message to the nation of Israel that they shouldn't forget that their place in this world is the land of Israel--despite how comfortable they may be in Egypt.

Vayigash

                      

                      Vayigash

 

 

Edward Aloysius Murphy Jr. coined the famous phrase known as "Murphy's Law" which states: "Everything that can go wrong, will go wrong." His philosophy was: "Smile...tomorrow will be worse." Even during the good times, Murphy would think to himself: "If everything is going right...something is wrong."

 

In this week's parsha Yosef proves to be a non-believer in Murphy's Law.

 

After Yosef reveals himself to his brothers he tells them (45;5,8): "And now, be not distressed, do not reproach yourselves for having sold me here...It was not you who sent me here, but Hashem."

 

What is Yosef talking about? The brothers agreed to send him away (see: 37;27) due to their jealousy and hatred--How could Yosef now say that it was really Hashem who had sent him away? (Note: This consolation didn't even work, for the Torah relates later on (50;15) that Yosef's brothers thought he wanted to take revenge on them after Yaakov died.)

 

I think the answer is that Yosef believed in Nachum Ish Gamzu's phrase of "Gam Zu Le'tovah" (meaning, "this also is for the best"). The Gemara (Taanis, 21a) relates the following story: Nachum Ish Gamzu was sent by his community to give a treasure chest full of precious stones to the king as a tribute. While staying at an inn on the way, the innkeeper replaced the jewels with earth. The next day, Nachum presented the chest to the king to which the king reacted with anger--wanting to kill the Jews. Nachum then said his famous line-- Gam Zu Le'tovah ("this is also for the best") and immediately Eliyahu HaNavi appeared in disguise and told the king that the earth was Avraham Avinu's miraculous earth to which he turned into swords. The king then tested it at war and it proved successful. As a result, the king sent Nachum back with a chest full of jewels. On the way back, Nachum stayed at the same inn and related the amazing story to the innkeeper. The innkeeper then took a bunch of rubble and presented it to the king--telling him that Nachum's earth came from here. The king was overjoyed and immediately sent the earth to his army. When the earth proved to be plain dirt, the king ordered the innkeeper to be put to death (see also: Berachot 60b, concerning Rabbi Akiva's famous saying, "Everything Hashem does must be for the good" and an interesting story. Also, see Shulchan Aruch, 222;3 which states that one is required to bless Hashem for the bad just as he blesses Him for the good.)

 

However, what is the meaning of this phrase "this also is for the best"? How could everything (i.e. selling your brother) be a good thing?

 

I think the answer is that everything is always for the best because it comes from Hashem. When one realizes that Hashem is in control of the whole world and that He truly cares for everyone then they come to see that everything that happens is for the best. Similarly,  Yosef told his brothers after Yaakov's death (50;20): "Although you intended me hard, Hashem intended it for the good." Meaning, Hashem is in control of everything and he only intends to give to good towards me.

 

However, the brothers were clearly at fault for selling Yosef, for the Torah states (37;27): "Come, let us sell him to the Ishmaelites....and his brothers listened (Rashi: "listened" means "accepted")." Therefore, even though everything is from Hashem, why should the brothers not reproach themselves if they clearly sinned?

 

The Gemara (Bava Kama, 85a) states that if a person wounds his friend then the Torah makes him liable to pay for the medical expenses. Now, the Gemara then explains that since the Torah requires the damager to pay for the medical expenses of the victim then obviously the doctor is permitted to heal him. However, wouldn't the doctor be permitted to heal the victim even if the damager wasn't obligated to pay for his medical expenses? Rashi answers: One might have thought that just as Hashem brought the illness upon him so too Hashem will also heal him, and the doctor should therefore not get involved. Still, nevertheless, the doctor is permitted to heal him. We could learn from this case (where a person wounds his friend) that everything a person does comes from Hashem--for even though he clearly wounded his friend, the sages still consider it as though Hashem was the one who caused the damage.

 

Based on this, I think we could answer that Hashem simply used the brothers as "puppets" to get Yosef to Egypt. Therefore, Yosef was telling the brothers not to worry, for in reality it was really Hashem who sold him to Egypt (they were only at fault for their jealousy and hatred--not for the sale that followed). Thus, even the sale was a good thing.

 

Now, why did Hashem cause Yosef to go through so much suffering in order to become the viceroy of Egypt?

 

The Mishna (Pirkei Avos 4;19) states: "It is not in our power to explain either the tranquility of the wicked or the suffering of the righteous." However, perhaps we could come up with an answer...

 

Now, from where did suffering originate? Interestingly, the Midrash (Bereishis Rabbah, 65;4) relates that there was no suffering until the time of Yitzchak Avinu. Yitzchak then said to Hashem, "If a person dies without experiencing pain, the full strictness of Heavenly judgment will be applied against him. But pains in this world will spare him from punishment in the World to Come." Hashem replied, "I swear, you asked for a good thing, and I'll start with you!" The Midrash relates that Yitzchak then became blind.

 

For this reason, I believe, the Gemara (Erchin, 16b) states: Any person which receives no suffering for 40 days is considered to have already received their share in the World to Come. Thus, Hashem made Yosef suffer because all the righteous require suffering in order to gain merits in the World to Come.

 

However, the Gemara (Shabbat, 55a) also states "there is no suffering without transgression." Therefore, we see that suffering isn't a requirement for the World to Come...Rather, suffering only comes about through transgressions!

 

Rabbeinu Yona writes (Shaarei Teshuva, 2;2-4) that Hashem causes suffering for 2 reasons: 1)To atone for sins, 2) So the evil will repent. Therefore, I think Hashem made Yosef suffer his way to becoming the king of Egypt in order to atone for his sins...As Rashi (37;2) states: "because of the report that he related about them that they call their brothers (the sons of Bilhah & Zilpah) servants, Yosef was sold as a slave." Meaning, Hashem punished him exactly for his sins. Therefore, since he accused the brothers of calling their fellow brothers slaves, Hashem punished him by making him an actual slave.

 

I think we could learn out from here, again, that it was really Hashem who sold Yosef to Egypt (and the brothers were merely used as "puppets" to get him there), for he needed to punish him exactly for his negative deeds.

 

Rashi (37;20) relates that Hashem said, "we shall see whose words will come true whether yours (the brothers) or mine." Meaning, even though the brothers said (37;20) "let us kill him," Hashem had other plans. Therefore, we see that from the very beginning Hashem was planning on saving Yosef, even though the brothers wished to kill him. Thus, perhaps we could learn out again that it was really hashem who sold Yosef and that the brothers were merely used as "puppets"--for we see that the sale was in Hashem's plan the whole time.

 

Summary: Yosef told his brothers (45;8) "It was not you who sent me here, but Hashem." However, the brothers agreed to sell him (see: 37;27)!?! I think Yosef was relating to his brothers the principal of "Gam Zu Letovah" (meaning, "this also is for the best"). Simply speaking, that means that everything comes from Hashem and must be good. However, I think the answer is that Yosef was telling his brothers that it was really Hashem who had sold him, for we find many times that Hashem will purposely cause people to sin in order to get his wishes (e.g. Bava Kama 85a--see above). And why would Hashem cause the brothers to sell Yosef? Perhaps to punish him "midah keneged midah" (measure for measure), for as Rashi relates (37;2), Yosef would tell Yaakov that the brothers would call the sons of Bilhah and Zilpah servants. At any rate, although the brothers wanted to kill Yosef (37;20), Hashem had others plans from the very beginning, as we see from Rashi (37;20--explanation above).

Mikeitz

                                         Mikeitz

In this week's parsha Yosef and all of his brothers meet up in Egypt and get drunk (43;34).

Rashi (43;34) relates that from the day the brothers sold Yosef they never drank wine until that day. Simply speaking, the reasoning behind this was because they were too saddened with regret from their terrible sin.

However, why did the brothers now choose to drink wine? Yosef didn't reveal his identity until later on (45;3)--Therefore, how could the brothers not feel bad about selling him?

Additionally, the Torah tells us twice (43;16, 25) that Yosef and his brothers got together at noon. Interestingly, the Mishna (Pirkei Avos, 3;14) states that one who drinks wine at noontime will be removed from this world. Therefore, how could the brothers get drunk from wine specifically at that time of day?

I think we could answer this question from the beginning of the pasuk (43;34). The Torah states: "He passed portions from before him to them, and Benjamin's portion was greater than the portions of all of them fivefold." The pasuk then states: "They drank and they got drunk with him." I think there's a connection between the 2 parts of the pasuk. The reason why the brothers got jealous of Yosef and hated him was because of Yaakov's favoritism towards him. Over here we see Yosef showing favoritism towards Binyamin and yet the brothers weren't jealous. Therefore, it was specifically at that point in time that the brothers realized that they had properly corrected their character flaws which led to the sale of Yosef. The Vilna Gaon once said: "It is easier to know the entire Talmud, than to fix even one character trait." Thus, this was a real cause for celebration and they therefore had to drink wine, for the Gemara (Pesachim, 109a) states: "There is no happiness without wine."

The sefer Orchot Tzadikim (The Ways of the Righteous) writes that there is no hope for one who hates his fellow because of jealousy. (Interestingly, the sefer Orchot Tzadikim also writes that hatred which comes about through jealousy is even worse than baseless hatred, which destroyed the second Beis Hamikdash--Yoma, 9b!) However, why is there "no hope" for one to overcome their hatred towards another when that hatred came through jealousy? I think the answer is as follows: Regarding both jealousy and hatred one focuses on what their friend has. Jealousy causes one to strive and reach their friend's level, whereas hatred causes one to completely forget about themselves and solely focus on bringing their friend down. When one acquires both of these evil character there is no hope for them because even if they eventually acquire more there will still be hatred. And why is that? Because from the very beginning that person placed their focus on what their friend had instead of themselves. They habitually placed their friend's properties in the spotlight instead of their own. Therefore, even if the "tables turn" they will still focus on their friend's winnings simply out of habit. We therefore see that the brothers had tremendous difficulty in order to overcome their jealousy and hatred towards Yosef. Now that they saw that they had completed the "impossible" they were absolutely ecstatic and just had to get drunk!

Now, how were they able to overcome their character flaws if there's "no hope"?

I think the answer is through humility, for an arrogant person thinks they have no flaws to correct. At first the brothers had a lot of arrogance but after the sale of Yosef they were humbled. The Torah states that the brothers told Yosef (37;8): "Would you reign over us? Would you then dominate us?" The brothers were too arrogant to accept the possibility that Yosef would be greater than them. Now, however, they had completely changed their perspective on themselves and thought of themselves as lowly servants, as the Torah states (42;10,11,13): "No, my lord! Your servants have come to buy food...your servants have never been spies. We, your servants, are 12 brothers...etc." How did they suddenly turn so humble? The answer is by realizing their mistake. Shortly after the brothers said (42;21): "Indeed we are guilty concerning our brother...etc." It was only through humbling themselves that they were able to overcome their character flaws.

Summary: Yosef and his brothers got drunk together off of wine (43;34). Rashi (43;34) relates that the brothers had stopped drinking wine since they sold Yosef (out of regret from their sin). However, they didn't know he was Yosef at that point in time--so why did they drink wine? They should have still felt regret!?! The beginning of the pasuk (43;34) relates that Yosef gave Binyamin 5 times as much as the rest of the brothers. It was this kind of favoritism which caused their jealousy and hatred towards Yosef...However, this time they weren't jealous of their brother. Therefore, they realized that they had truly overcome their character flaws which causes the original sale of Yosef. This was a real cause for celebration, and "there is no happiness without wine" (Pesachim, 109a). However, how were they able to overcome their hatred/jealousy--the sefer Orchot Tzadikim writes that there is "no hope" for one to overcome hatred through jealousy? The answer is through humility, for prior to the sale the brothers were arrogant (see: 37;8), but then they called themselves servants (42;10,11,13) and admitted their mistake (42;21).

Vayeishev

                          Vayeishev

In this week's parsha Yosef's brothers nearly kill him due to jealousy and hatred.

The Torah (37;3-4) states: "Now Israel loved Yosef more than all of his sons since he was a child of his old age, and he made him a fine woolen tunic. His brothers saw that it was he whom their father loved most of all his brothers so they hated him; and they were not able to speak to him peaceably." We therefore see that the whole cause of all the jealousy and hatred was Yaakov's (Israel) favoritism towards Yosef.

The Baal Haturim (37;4) states that because the brothers weren't at peace with Yosef, Hashem decreed that the Jews would be enslaved in Egypt for 400 years.

Rashi (37;3) gives 3 explanations as to why Yaakov favored Yosef. The second explanation is because "he was a wise son to him because all that Yaakov had learned from Shem and Eber he gave over to him."  Therefore, the brothers hated Yosef because he was wiser.

However, Chazal tell us that it's actually a good thing to be jealous of others torah knowledge. For example. the Gemara (Bava Basra, 21a) states that jealousy of the wise increases one's wisdom. Therefore, what did the brothers do wrong that, according to the Baal Haturim, caused the decree to be enslaved for 400 years?  Additionally, why does the Baal Haturim pinpoint the cause as the lack of peace--why not the jealousy or the hatred?

The Torah tells us that the brothers were jealous of Yosef (37;11) and that they hated him (37;4). Simply speaking, jealousy and hatred are very similar, for often times jealousy leads to hatred. We are also told (Pirkei Avos, 2;16 and 4;28) that both of these traits can remove one from this world. However, I think there's a big difference between these 2 traits.

When one is jealous of his friend he strives to raise himself higher and at least reach (if not exceed) his friend's level. A jealous person see's through his friend how he could improve himself and he constantly works to develop himself until he becomes like his friend. On the contrary, one who hates his friend focuses on bringing his friend down instead of raising himself up because he's so caught up in his hatred that he completely forgets that it. For example, in the classical case of baseless hatred, the Gemara (Gittin, 55b) tells us about a certain man who threw a huge party for the whole town and saw his enemy at the party. He told his enemy to leave the party, but he was embarrassed to leave so he offered to pay for his meal in order to stay. The host, however, refused the offer. He then offered to pay for half of the party, or even the whole party, but the host refused all his offers and kicked him out. Why did the host refuse all his offers--wouldn't it be great to have your worst enemy sponsor a huge party for you and the whole town? The answer is that the host wasn't looking for how he could benefit--rather, he was simply looking for the best way to degrade his enemy, and that was through embarrassing him in front of the whole town.

I think we could now explain what the brothers did wrong...

The Torah (37;4) tells us that the brothers hated Yosef because Yaakov loved him more than all the other brothers. Why does the Torah say that they hated him--wouldn't it make more sense to say that they were simply jealous, like the Torah said later on (37;11)? I think we could learn out the brother's mistake from the usage of the word "hate" instead of "jealous." The brothers weren't focusing on trying to reach Yosef's level of Torah knowledge (for that would be "jealousy" not "hatred")--rather, they were only focusing on trying to bring him down. Instead of working on themselves to reach his level they developed a hate for him so strong that they were unable to realize that it's themselves that they should strive to change. At the end of the pasuk (37;4) the Torah tells us the problem again: "and they were unable to speak to him peaceably." When one is jealous of his friend he is still able to speak to him peaceably. However, the brothers weren't merely jealous of Yosef--they hated him! Therefore, even though they were extremely righteous, they were nevertheless unable to speak to him properly.

Summary: The brothers were jealous of Yosef and they hated him. According to one explanation (Onkelos, quoted by Rashi, 37;3) the reasoning for their jealousy and hatred is because he was wiser. However, the Gemara (Bava Basra 21a) states that jealousy of the wise increases wisdom. Therefore, how could the Baal Haturim (37;4) explain that their lack of peace caused the decree to be enslaved for 400 years? The answer is that their problem was their hatred, not their jealousy. The pasuk (37;4) states that they hated him. Although jealousy often leads to hatred, there's a big difference between the two. Jealousy pushes one to become as good as their friend, whereas hatred causes one to completely forget about their own good and only focus on doing their enemy harm. As a result, when one is jealous of their friend there could still be peace between them. However, there can never be peace when there is hatred. Thus, the brothers hatred for Yosef caused the Jews slavery in Egypt.

Chanukah

 

                           Chanukah

In 1897, famous author Mark Twain wrote the following:

 

If the statistics are right, the Jews constitute but one quarter of one percent of the human race.  It suggests a nebulous puff of star dust lost in the blaze of the Milky Way.  Properly, the Jew ought hardly to be heard of, but he is heard of, has always been heard of.  He is as prominent on the planet as any other people, and his importance is extravagantly out of proportion to the smallness of his bulk. His contributions to the world's list of great names in literature, science, art, music, finance, medicine and abstruse learning are also very out of proportion to the weakness of his numbers.  He has made a marvelous fight in this world in all ages; and has done it with his hands tied behind him. He could be vain of himself and be excused for it.  The Egyptians, the Babylonians and the Persians rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greeks and Romans followed and made a vast noise, and they were gone; other people have sprung up and held their torch high for a time but it burned out, and they sit in twilight now, and have vanished. The Jew saw them all, survived them all, and is now what he always was, exhibiting no decadence, no infirmities, of age, no weakening of his parts, no slowing of his energies, no dulling of his alert but aggressive mind.  All things are mortal but the Jews; all other forces pass, but he remains.  What is the secret of his immortality?

 

Let's try and answer Mr. Twain's question...

 

The Gemara (Shabbat 21b) asks "What is Chanukah?"


Rashi clarifies the question: For which miracle did Chazal institute Chanukah?


Two big miracles took place on Chanukah:

1: The Maccabees (although highly outnumbered) beat the Greeks in war.

2: One flask of oil which was expected to last just 1 day lasted for a total of 8 days

 

The question is: Why did Chazal institute Chanukah because of the flask of oil--surely the Maccabees beating the Greeks was a bigger miracle!?! Additionally, even had the flask of oil not lasted 8 days, they could have simply used other oil. However, had the Maccabees lost the war then that would have been the end of the Jews--therefore, surely the miraculous war was a greater miracle!?!

 

I think we could answer as follows...Chanukah took place after the time of the prophets. During the time of the prophets man was able to speak directly to Hashem. However, after all the prophets died they lost that direct connection. They now had to call out to Hashem and pray to be answered in order to re-establish that strong bond with Him. Although they were answered by defeating the Greeks, that was simply a cause of their constant Torah study. At the end of the day, in war the numbers don't matter. The righteous will always beat the wicked. The mitzvah of the oil, however, was completely unnecessary, for they could have used other oil. Hashem, however, wanted to show the Jews that He is always there for them, even when he doesn't speak directly to man through prophecy. Therefore, He made that 1 flask of oil last for 8 days to show the Jews that He will always be there during times of need.

 

Half an hour before one lights the candles, according to many commentators, one is forbidden to learn (unless it's about the laws of Chanukah or a regularly scheduled night class). However, the reason why the Jews beat the Greeks was because of their torah study! Therefore, why is one not allowed to learn after they light the candles? I think we could answer that the basis of Chanukah was that the Jews were able to re-establish that strong bond with Hashem (without prophets). Although it was our torah study which allowed us to defeat the Greeks, it was the miracle of the oil which demonstrated that Hashem would always be there for us. Even after our victory over the Greeks we were still at a loss, for we needed to regain the connection we had with Hashem during the time of the prophets. Without that connection to Hashem we were weak, despite the fact that we had just beaten the Greeks. Therefore, it was the miracle of the oil which re-established our connection with Hashem and gave us the strength to always survive. Thus,   we must make sure to not get sidetracked when the time to perform the mitzvah arrives. 

 

Now we could answer Mr. Twain's question...

 

The Jews have always been connected with Hashem, and the miracle of the oil lasting 8 days was a sign from Hashem that even though He would no longer speak directly to man they could still hold a strong bond. It is this bond with Hashem that has kept us alive through all these years...This bond is the foundation of Chanukah.

 

Summary: Mark Twain asked (1897): What is the secret to the Jews immortality? The secret is the foundation of Chanukah--connecting with Hashem. There were 2 main miracles: 1) The victory over the Greeks. 2) The flask of oil lasting 8 days. Surprisingly, the Gemara (Shabbat, 21a) states that the festival of Chanukah was instituted because of the miracle of the oil, not the war. But why is that? Because the miracle of the oil showed that even though there were no more prophets and Hashem would no longer speak directly to man--the nation of Israel could still have a strong bond with Him. It is this bond that has kept us alive through all these years. This bond is Chanukah.

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