Parshat Mikeitz/Channuka - Rising to the Occasion

Last week’s parsha concludes with Yosef in prison after having been accused of assaulting Potiphar’s wife. Placed with the Sar Ha’mashkim and the Sar Ha’ofim, he successfully interprets their dreams. Yosef requests of the Sar Ha’mashkim to remember him and mention his name to Pharaoh to be released. However, the Sar Ha'mashkim forgets, and Chazal say that as a punishment for putting faith in the wrong place, Yosef remained confined for an extra two years. Next, Pharaoh is stricken with dreams for which he cannot find a meaningful interpretation. Finally, the Sar Ha’mashkim recalls Yosef and suggests that he be summoned to interpret the dreams.

Pharaoh sends for Yosef, and in a flash he is brought before Pharaoh. Pharaoh gives great honor to Yosef saying, “I have dreamt a dream, but no one can interpret it. Now I heard it said of you that you comprehend a dream to interpret it.” Pharoah ascribes a tremendous amount of power to Yosef, that he alone can interpret the dream. Yet Yosef responds, ״בלעדי אלוקים יענה את-שלום פרעה״ – “That is beyond me; G-d will respond to Pharoah’s welfare.” Rashi explains Yosef's response, “That is beyond me” as:  “The wisdom to interpret dreams is not mine, rather ‘G-d will respond’ that is, He will put a response in my mouth ‘for Pharoah’s welfare.’”

The Mesiach Ilmim (רבי יהודה כלץ), a commentary on Rashi, expounds on this as follows: The word בלעדי does not mean “other than me”; Yoseph did not tell Pharaoh, “I will not answer. G-d is the one who will respond instead.” Yosef was actually saying that although the capability of interpretation comes from G-d alone, Yosef would act as the conduit of G-d in relaying the messages. Rather than remove himself from something he was incapable of doing, he recognized his position as G-d’s messenger.

This is such a powerful idea for us, for so often we are confronted with challenges that may seem impossible, which feel like they can only be overcome by G-d himself! We feel that we cannot muster the strength or the wisdom to know the right thing to do, and to be able to do it. Or perhaps we have lofty goals that we feel incapable of accomplishing. Yet if we let go and ascribe all greatness to G-d, if we recognize that the results are ultimately decided by Him alone and realize that we are merely His messengers, we can overcome any challenge and reach heights of wisdom that we could not fathom to have reached on our own. We should not cower when faced with daunting tasks, but rather view ourselves as second to the All-powerful King for Whom no challenge is too great. In that light, we can do anything with His help.

This is a fitting message for the holiday of Chanukkah, when Hashem “delivered the strong into the hands of the weak, the many into the hands of the few…” Rather than capitulate when faced with the sheer absurdity of the imbalance, both in numbers and strength, the Chashmonaim – scholars of  the Torah – trusted in G-d. Their shortcomings did not cause them to fear, but instead to submit themselves to Hashem’s mission, and they emerged victorious.

This should give us chizzuk in all our endeavors, small and great. With G-d’s help, may we grow and accomplish the so called “un-achievable”.

Shabbat Shalom

Parshat Vayeishev - The Measure of Holiness

In this week’s parsha we learn the tragic event of the selling of Yosef. Yosef shares his dreams of grandeur with his brothers and engenders negative feelings from them. Additionally, Yaakov gives Yosef a special coat signifying Yaakov’s love for him. Fearing Yosef to be a threat, the brothers decide to dispose of him, initially wanting to have him killed. But due to Reuven’s intervention, Yehuda and the brothers decide instead to sell Yosef to merchants heading down to Egypt.

Thus begins the the arduous exile of the Jewish people in the land of Egypt. Yosef is thrown into servitude in the house of Potiphar. Quickly proving himself to be capable, Yosef is appointed to a position of authority of the household. He draws the attention of Potiphar's wife who seeks to tempt him. As is known, Yosef overcomes this test, but in light of the wife’s accusations is nevertheless imprisoned.

There is a fascinating Gemara in Sotah (36b) which contrasts this with another episode from the parsha: that of Yehuda and Tamar. Yehuda, having been tricked by Tamar to father a child to her, openly admits to being the father. He does so despite severe embarrassment, having already sentenced Tamar to death for her actions and subsequently needing to retract his condemnation. Thus he was given the merit that his name יהודה be comprised of G-d’s ineffable name י-ה-ו-ה. The Gemara goes on to say that this differs from Yosef’s name, which only includes part of Hashem’s name: י-ה-ו (This is based on Psalm 81:6, the Gemara explains that the letter ה was added to Yosef's name, spelling יהוסף.) The Gemara then elaborates with great detail the story of Yosef and the wife of Potiphar, how difficult a challenge it was and the extent to which Yosef went not to succumb to temptation. In juxtaposing this with Yehuda’s act of strength, the Gemara seems to imply that Yosef somehow fell short. As such, he was not granted a merit as high as Yehuda’s. On the other hand, the Gemara appears to be praising Yosef for his great accomplishment. How then is that an explanation for why Yosef was not as meritorious?

In discussing the concept of “Yichud,” my esteemed Rosh Yeshiva Rav Aharon Lopiansky Shlit”a once quoted his Rebbe Rav Chaim Shmuelevitz zt”l (famed Rosh Yeshiva of the Mir in Yerushalayim) on the matter: When it comes to the world of avoiding עריות (licentious behavior), the measure of success is not based on falling prey in the moment or not. Rather, the true test is whether or not we have taken the necessary precautions beforehand, not to put ourselves in a precarious position to begin with. Thus, says the Rosh Yeshiva Rav Chaim, this is the depth of the prohibition of Yichud, for it guarantees that a person not even be placed in a challenging situation. One who is careful with these halachot has passed the test.

With this in mind we can now attempt to understand Yosef Hatzadik, who is known throughout rabbinic literature for his holiness and purity, and the Gemara’s apparent critique despite his having overcome his Yetzer Harah. For perhaps we can say (in our superficial understanding of his motives) that Yosef should not have been in the situation at all. The fact that he overcame the temptation, while showing great strength and surely deserving of praise, does not exempt him from making sure he does not find himself in a place where he is tempted. A true showing of success in this area would have been the extent to which he went to avoid such circumstances. This may be what the Gemara is addressing in telling us that Yosef was not so meritorious as to have his name fully reflect that of G-d’s. (In fact, the Gemara (ibid.) quotes an opinion that interprets the passuk, “And it was on that day that he entered the house to do his work” (39:11) – he went to fulfill his needs with her, i.e. to have relations with her. Meaning that he indeed went with the intention of sinning. Even according to the alternate opinion, that he went to do actual work, he still should not have been alone, having known Potiphar's wife had tried to seduce him in the past).*

It is important to reiterate that we cannot fully ascertain the true understanding of both the Gemara and Yosef's actions, but we can take this as lesson to internalize: we must not allow ourselves to be placed in precarious situations where we are likely to be tested. Post facto, if G-d forbid we have indeed succumbed, the correct course of action is not to wallow in sadness, for clearly, once in the situation, it is understandable that the challenge may be too great at that point. We should simply take it as a lesson for the future to make the proper precautions and סייגים to ensure that it will not happen again.

May Hashem grant us the strength to resist any negative temptations that come our way, and may we all have the wisdom to always put ourselves in places that will be conducive to growth, happiness and greater avodat Hashem.

*According the above, one could still ask: Yehuda himself also should not have put himself into the situation with Tamar! So what is the great praise of Yehuda, in comparison to Yosef? Seemingly, Yosef is even more praiseworthy, for he didn't succumb to temptation, while Yehuda did in fact “give in” in being with Tamar. Perhaps we then need to take into consideration the explanation of Yehuda’s actions according to the Midrash and the Da’at Zekeinim, which say that an Angel forced Yehuda, and that it was not by his own will. He is therefore not held accountable. The great act of strength we are highlighting about Yehudah is not whether he gave in to temptation of arayot, but rather the fact that he later admitted to his sin, and for that he is rewarded.

Parshat Vayishlach - A Blessed Life: A Tribute to Rabbi Elchonon Zomber zt”l

This week's parsha describes the tense encounter of Yaakov with Eisav; it is the first time they have met after Yaakov “bested” him, in receiving the blessing from their father, Yitzchak. Eisav, having waited for Yitzchak to die so he could exact his revenge upon Yaakov, collects an army of 400 hundred men and approaches Yaakov. In his fear and anticipation of this showdown, Yaakov prepares accordingly and places his children and wives in separate camps to ensure that there will be at least some survivors.

Yaakov's preparation included gifts for Eisav – a large quantity of animals – in order to steer Eisav away from his rage. Finally they meet. Yaakov is completely self-effacing, bowing towards Eisav in a show of deference. Eisav (as Rashi explains) is overcome with mercy and runs towards Yaakov to embrace him, even kissing him. Yaakov's attempts to appease Eisav do not stop there. He entreats Eisav to take the gifts that he had prepared for him, exclaiming: “Please accept my homage, which was brought to you” (33:11). Interestingly, the Torah uses the word ברכתי as opposed to מתנה or מנחתי – which would be more fitting for the context. Even more curious, is that the Torah previously used the word מנחתי when referring to these gifts (32:14). Rashi, seemingly bothered by this change, explains that in fact ברכתי does mean מנחתי. But still, why change now? What is the significance of Yaakov using the word ברכתי instead of מנחתי?

I believe that Yaakov was trying to send a message to Eisav. In confronting Yaakov, Eisav is faced with the tremendous blessings that G-d has bestowed upon his brother; Eisav sees first-hand Yaakov's great riches, a clear culmination of the blessings of Avraham and Yitzchak, which Eisav felt he was supposed to receive. By using the word ברכתי, Yaakov was trying to reference the blessing. But if so, how can Yaakov seemingly offer up the blessing to Eisav? Did Yaakov not go to great lengths to receive it in place of Eisav? How could he “give it back” now?

This was the message that Yaakov wanted to send: The value of the blessing was not materialistic; it was not a blessing for riches nor for honor. The blessings of Avraham and Yitzchak are so much greater than that. They are a mission: a life of purpose and of meaning for ourselves and for others. Yaakov was, in essence, saying, “Eisav – if you perceive the blessing so superficially as to think the sum of its parts is just materialism, then yes – take it” But in no way was Yaakov giving the blessing away, rather he was sending a message of what it’s true value is.

This message is very powerful for myself and my family, especially now. This past Monday night and Tuesday marked the first Yahrtzeit of my esteemed and beloved brother-in-law, Rabbi Elchonon Zomber zt”l. There is no one I can think of who embodied this message as well as Elchonon. He lived a life of meaning and of giving, above and beyond one of mere superficiality. He submitted himself to a path of true depth: teaching his students, both Torah and Math. Anyone who met him immediately sensed how incredibly talented and capable he was; he could have used his tremendous mind for his own self aggrandizement, or his own pocketbook. Yet he chose to devote himself to something much higher, much deeper, and ultimately more meaningful for a myriad of people. Nothing gave him more fulfillment than to see his students grow, mature, and ultimately succeed, and he cherished being a part of that process. The impact of his untimely death on our own lives is truly immeasurable, yet we take solace in that fact that we can use it as an opportunity to learn from his life and become better people, creating everlasting merit for his neshama.

Yehi Zichro Baruch

Shabbat Shalom

Parshat Vayeitzei - The Loud Sound of Silence

This week's parsha, in continuing the episode of Yaakov and Eisav’s rivalry, tells of Yaakov's journey from Be’er Sheva to Charan. Rashi (verse 10) notes that his leaving was significant because “the departure of a Tzaddik makes an impression, for as long as he is there, he is their magnificence, he is their splendor...Once he leaves, the [city’s] magnificence has gone away, its splendor has gone away...” Clearly both Yaakov's presence in and exiting of the city was impactful.  

One may wonder why Yaakov in particular is used as the illustration for this idea. We have already heard of a few departures of the righteous from their towns, some of the most notable being Avraham from Ur Kasdim and Yitzchak to Gerar to see Avimelech. Surely these also made an impression on their cities, yet we have no mention of this idea in those instances. What is so significant about Yaakov's departure in comparison with the others that warrants this special status?

As we know from the Midrashic sources, in the period between his leaving of his family and his setting off for Charan, Yaakov went to study in the Yeshiva of Shem V’Ever for 14 years. But when and where did this happen? The Meharsha in Megillah (17a) points out that if it is true that he spent 14 years in the house of Shem V’Ever, it would seem to contradict the verse itself – which implies that he left Be’er Sheva and went directly to Charan, without any stops along the way. Furthermore, the Midrash Rabbah and the Gemara in Chullin (91b) explain that the dream of the Ladders and the Angels actually occurred when Yaakov was still in Be’er Sheva, even though it is mentioned after the passuk has already told us that Yaakov was on his way. This would again imply that once Yaakov left Be’er Sheva, there were no detours before his arrival in Charan.

To resolve this issue, the Meharsha gives an answer that is meaningful on many levels. The Meharsha explains that the Yeshiva of Shem V’Ever was actually in the city of Be’er Sheva itself. Therefore, when the Torah says that Yaakov left Be’er Sheva to go to Charan, it was already after the 14 years of study. This is stunning; we know that throughout that time, Eisav was seeking retribution from Yaakov for stealing the Bracha. If Eisav were to find him, he would surely have exacted revenge upon Yaakov. Yet, according to the Meharsha, Yaakov remained in the very same city with the person looking to kill him and was never caught! This obviously bespeaks of the great Hatmada (diligence) Yaakov in his learning – he must not have left the Yeshiva throughout the entire 14 years, for had he done so, he would have been found by Eisav.

According this Meharsha we can now answer our question. Why was Yaakov chosen to illustrate the concept of the impact of a Tzaddik on his city, when we already have prior examples to learn from? As explained previously, for much of the time that Yaakov was in Be’er Sheva, he remained hidden behind the walls of the Yeshiva, and probably did not make much contact with the people outside. Yet even with all this secrecy, the Midrash says “the departure of a Tzaddik makes an impression, for as long as he is there, he is their magnificence, he is their splendor...Once he leaves, the [city’s] magnificence is gone away, it's splendor has gone away...” Yaakov, being a complete unknown, is in actuality “the splendor” of the city, and his departure is marked as a loss despite the complete lack of awareness of the residents! The very presence of a ben-Torah in the town is a merit, even when he does not make an active effort to interact with others. Of course we understand that one who goes out and speaks to the people directly can influence them for the good, but only from Yaakov could we learn that a person who sits indoors and does his avodat Hashem privately, makes a strong impact on the public as well, if not even more so.

What an important lesson for us all - we all want to make our mark and do all we can for K’lal Yisrael. Whether we find ourselves in the public sphere or not, we need to remember that first and foremost, our personal efforts in serving Hashem make the greatest impression.

May we all be able to be a source of merit for the entire nation in all that we do.

Shabbat Shalom

Naftali Kassorla

Parshat Toldot - Yaakov's Truth

This week's parsha tells us of the rivalry and difference of character between Yaakov and Eisav. Yaakov was “איש תם יושב אוהלים”, while Eisav was a man of the field. The Medrash relays how already from the womb, the contrast was stark. When Rivka would pass the Beit Midrash, her stomach would rustle, and when she passed a house of idol worship, the same would occur.

Despite Yaakov’s piety, Eisav was the bechor – the firstborn – and thus was entitled to the blessing for the firstborn son.

 

In what is one of the more difficult episodes in the Torah to understand, we learn of the means to which Yaakov had to resort in order to acquire the blessings in place of his brother. By the command of his mother Rivka, Yaakov presents himself to Yitzchak as though he is Eisav. On a surface level, this is accomplished through trickery and false pretenses – a difficulty which many commentators have dealt with at length.

 

There is a fascinating Gemara in Makkot (24a) which expounds on the verse in Tehillim (15:3):

לא רגל על לשונו זה יעקב אבינו, דכתיב אולי ימושני אבי והייתי בעיניו כמתעתע

“Has no slander upon his tongue” this refers to Yaakov, our forefather, as it is written “Perhaps my father will feel me and I will be in his eyes like a deceiver.”

 

Rashi (In Makkot) explains:

He [Yaakov] initially did not want to lie, thus he said “Perhaps my father will feel me…But his mother [Rivka] forced him, as she had a prophecy..etc.”

The implication here is that Yaakov, in voicing his fear of being caught, is demonstrating his trait of honesty.

 

This concept is truly perplexing; the Gemara is attempting to show that Yaakov always spoke the truth, yet the proof it brings to support its assertion is from one of the most seemingly duplicitous episodes in the Torah! Furthermore, Yaakov appears to be concerned that his father will feel him and “catch him in the act.” From the fact that Yaakov bases his concern on his father possibly discovering his identity, we may infer that were Yaakov assured that he would not get caught, he would have no apprehension. How does this show honesty, and how is this a proof to the Gemara’s point?

 

I posed this question to my rebbe, Rav Avigdor Nebenzahl Shlit”a (former Chief Rabbi of the Old City) and he explained this Gemara based on an idea from the Vilna Gaon in Parshat Chayei Sarah. Every time אולי (perhaps) is written, it is actually an expression of a hope or desire for something to occur. For example: Eliezer, the servant of Avraham, said regarding his mission to find a wife for Yitzchak: ״אולי לֹא־תלך האשה אחרי״. The ksiv (i.e. the way it is written in the Torah) is spelled without the letter vav, so the word can also be read אלי. On this word, Rashi brings the Medrash which explains that Eliezer really did not want Rivka to follow him, and that he was searching for a pretext for Yitzchak to marry his own daughter in place of Rivka (hinted to in the word “אלי” – “to me”). With the word אולי, the Torah is alluding to Eliezer’s inner desire that things would not work out as planned.

 

According to this, says HaRav Nebenzahl, the verse from Toldos is the greatest proof of Yaakov’s complete integrity. In saying “Perhaps my father will feel me,” Yaakov was not expressing fear of being caught – to the contrary! His very desire was to be caught, lest he have to follow through with that which could be perceived as dishonest.

 

Here we see the lengths to which Yaakov was willing to go to avoid lying, even in a permissible situation. He was personally prepared to forfeit the place of the firstborn, and all the spiritual and material benefits that go along with it. This one decision could also affect the entire course of man’s history and the future of the Jewish nation, allowing Eisav to reign with the special rights given to him. Yaakov only acquiesced in deference to his mother’s command, which was based on a prophecy showing that this was the correct way to act.

 

What a lesson in how gravely serious it is to lie, and how much we should be prepared to sacrifice to avoid doing so.

 

 

Shabbat Shalom