Parshat Mikeitz 5779 - G-d Willing - אם ירצה ה׳

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Rabbi Naftali Moshe Kassorla

Parshat Mikeitz 5779

אם ירצה ה׳ - G-d Willing

The D’var Torah for this week is dedicated in memory of my wife's grandmother:
מינדל בת ישעיה שמואל

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Last week’s parsha concluded 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 פרעה 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, פרעה is stricken with disturbing 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.

פרעה sends for Yosef, and in a flash he is brought before פרעה .פרעה gives great honor to Yosef saying: חלום חלמתי - “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’” (Bereishit 41:15-16).

The Mesiach Ilmim (רבי יהודה כלץ), a commentary on Rashi, expounds on this as follows: The word בלעדי does not mean “without me”; Yoseph did not tell פרעה, “I will not answer. For 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 in relaying G-d’s message. Rather than remove himself from something he was incapable of doing, he recognized his position as G-d’s messenger.

The Malbim as well says that Yosef told Pharoah that the ability to interpret the dream was not dependent on him alone; if G-d wanted Pharaoh to know the meaning of his dream, He would he send the answer through some other avenue, including another person. Again, with his response, Yosef is minizmig his role as the sole, correct interpreter of פרעה's dream. Yet Yosef listens to dreams and indeed offers his own interpretation.

Why does Yosef do this? Why does he first attribute all credit to G-d, thereby lowering his own importance, and even suggest that others could do the job - but yet he continues to interpret the dreams?

Yosef understood inherently that although he was not G-d who carries the power of interpretation, he has a unique position in world history; he was placed in this situation to be a messenger for G-d’s word. Despite knowing that something was beyond him, he nevertheless stepped into the role that Hashem ordained for him.

And because Yosef did this, ascribing everything to G-d alone, the Midrash Tanchuma (4) tells us that G-d proclaimed: ‎ “Since you did not seek to exalt yourself, be assured you will be elevated to greatness and leadership by Me”. Yosef’s lowering of himself was really the catalyst to his being raised up.

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! Or perhaps we have lofty goals that we feel incapable of accomplishing. We learn from Yosef, that if we let go of our fears and recognize that the results are ultimately decided by G-d alone and accept 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. 

Yosef shows us that we should not cower in the face of daunting tasks, but rather view ourselves as agents able to channel the energy of 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 חנוכה, 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 חשמונאים 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. B’ezrat Hashem, with G-d’s help, may we grow and accomplish the so called “impossible.”

Shabbat Shalom

Parshat Vayeishev 5779 - The Measure of Holiness

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Rabbi Naftali Moshe Kassorla

Parshat Vayeishev 5779

The Measure of Holiness

The D’var Torah for this week is dedicated anonymously by a very special person for the רפואה שלימה of:

דוד שמחה בן יהודית פנינה נ״י

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In this week’s parsha we learn of the tragic event of the selling of Yosef, by his brothers no less. This was spurred on by Yosef sharing his dreams with his brothers, which engendered negative feelings from them, as the brothers assumed them to be dreams of grandeur. 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, the brothers decide to instead 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 in the household. Potiphar’s wife is drawn towards him and seeks to tempt him. Yosef overcomes this test and commits no crime, but in response to the wife’s accusations, he is nevertheless imprisoned.

There is a fascinating Gemara in Sotah (36b) which contrasts this episode with another from the sedra: that of Yehuda and Tamar. Tamar cunningly leads Yehuda to father a child through her, and Yehuda 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 in full view of all. Thus he was given the זכות that his name יהודה contain the letters 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 (based on תהילים 81:6, where 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 to have G-d’s name fully reflected in his name?

I would like to provide an answer to this question. In a discussion on the topic of יחוד, Rav Aharon Lopiansky שליט״א, Rosh Yeshiva of Yeshiva of Greater Washington - Tiferes Gedaliah in Silver Spring, quoted his Rebbe the Mirrer Rosh Yeshiva Rav Chaim Shmuelevitz זצ״ל saying: When it comes to the world of עריות (licentious behavior), the measure of success is not based on whether one falls prey in the moment or not. Rather, the true test is to have the wisdom and foresight to plan accordingly to take the necessary precautions, not to put ourselves in a precarious position to begin with. Thus, says Rav Chaim, this is the depth of the prohibition of יחוד, for it guarantees that a person will not even find himself in a challenging situation in the first place. One who is careful with these halachot itself has already passed the test.

With this in mind, we can now attempt to understand Yosef Hatzadik, who is known throughout Rabbinic and Kabbalistic literature and the paragon of holiness and purity, and the Gemara’s apparent critique despite his having overcome his Yetzer Harah. For perhaps we can say (in our incredibly superficial understanding of his motives and actions) that Yosef should not have allowed himself to be in the situation to begin with. 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.

Perhaps this may be what the Gemara is addressing in telling us that Yosef was not meritorious as to have his name fully reflect that of G-d’s.1

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 not beyond the realm of possibility that the challenge may have been too great for us to handle. Rather, at that point the real test is to take a lesson for the future, to make the proper סייגים (precautionary measures) to ensure that it will not happen again.

This message is surely timely with the myriad of accusations of inappropriate behavior in the news daily by supposedly “prominent” public figures. This should spur us to both strengthen our behavior and increase our respect the clairvoyance of our Chazal. 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.

Shabbat Shalom

---

Notes:

1. In fact, the Gemara [ibid.] quotes an opinion that interprets the verse: …ויהי כהיום הזה ויבא הביתה לעשות מלאכתו “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. However according the above, one could 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 דעת זקנים, which says that an Angel forced Yehuda to pursue Tamar, thus by removing his free-will, he is not held accountable. The great act of strength we are highlighting about Yehudah is not whether he gave in to temptation of עריות, but rather the fact that he later admitted to his sin, and for that he is rewarded.

Parshat Vayeitzei 5779 - Two Letters, One Word, and a World of Difference

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Rabbi Naftali Kassorla

Parshat Vayeitzei 5779

Two Letters, One Word, and a World of Difference

The D’var Torah for this week is dedicated in the memory of:

ר׳ אלחנן יעקב זצ״ל בן מורי וחמי ר׳ שמואל פנחס

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In this week's parsha we learn about Yaakov leaving his family, the work he did for Lavan, and the children his wives bore – building the future nation of the Jewish People. 

Yaakov, fulfilling the command of his father and mother, finally reaches Lavan. Lavan excitedly runs out to greet Yaakov, for he recalls how when Eliezer visited the family on his mission, he arrived with a wealth of gifts. Lavan expects that Yaakov will follow suit.

However, as the Midrash tells us, Yaakov gave all his money to Eisav’s son Eliphaz. Eliphaz pursued Yaakov because he had been commanded by his father to kill Yaakov, but Yaakov was wisely able to convince Eliphaz to instead rob him of all his money, since a poor man is likened to a dead man (Nedarim 64b), and therefore fulfilling his father's directive. Thus Yaakov, upon his arrival to Charan, comes with nothing.

Yaakov recounts all this to Lavan, who was apparently dismayed to learn that Yaakov indeed had no gifts for him. Still, he welcomes Yaakov into his home saying: ״אך עצמי ובשרי״ – “Nevertheless, you are my bone and flesh” (Bereishit 29:14). Both the statement and the act are seemingly a great חסד on the part of Lavan – taking a destitute man into his home is no small feat, and receiving nothing for it in return. And Lavan doesn’t just invite him in arbitrarily; he does so on the account of familial ties, displaying a sense of love and brotherhood.

Yet, surprisingly, when we look towards our great Sages to give color and meaning to the interactions and motives of our forefathers, we see this episode in an entirely different light.

Rashi, quoting the Midrash Rabbah, tells us what was really going on beneath Lavan’s words: “‘I have no reason to bring you into the house since you have nothing in your hand, אך (nevertheless), because we are family, I will care for you a month of days.’ And so he [Lavan] did, but even that was not without charge, for Yaakov would graze [Lavan’s] flocks”.

This Chazal is truly astounding. In adding depth to what Lavan said, it changes the entire tone and intention of what was, on the surface, a good deed! How did Chazal extract this interpretation out of what Lavan said? What is it that they saw in Lavan’s words which altered the content so drastically?

The Mizrachi (one of the preeminent commentaries on Rashi) points to Lavan’s use of אך – a word which indicates an exclusion i.e. that Lavan “limite” his offer to take Yaakov in. He was really limiting the chesed, saying that because he was receiving nothing, he had no reason to care for Yaakov. Rather only because Yaakov was family would Lavan care for him.

All Lavan really needed to say when welcoming Yaakov in was: אתה עצמי ובשרי - For your are my family. This would have connoted to Yaakov that despite his having nothing, the ties of family obligated Lavan to care for him. Yet Lavan doesn't do that;  he adds אך. Two letters – one word – that changed the meaning of everything. Lavan, by adding אך intended set up a scenario where he could “get something” out of Yaakov. He sent Yaakov a message: “You owe me.” He wanted to make Yaakov feel guilty for taking from him.

Two letters, one word, small enough to slip right in, but big enough to destroy any semblance of a good deed. Lavan needed to make Yaakov feel guilty for not bringing anything, to make him feel like a burden, and create a debt that should be repaid. This is the antithesis of חסד; it is an evil act dressed up in a pretty bow, and Chazal picked up on this subtle piece which made all the difference.

Though Lavan is known as the epitome of treachery, as we say in the Haggadah ובקש לבן לעקור את הכל. Nonetheless, it would be foolish to think that this type of act is limited solely to Lavan. For how often do we respond the same way – adding in a word, a pause, or something as subtle as a change in tone when we agree to do something? When asked for a favor or an errand, do we hesitantly reply: “Oy...yeah sure… I’ll do it”? How often do we recall to our friends the great act of חסד we did for them, telling them how hard or how expensive it was, supposedly without asking for anything in return? “You don’t even realize what I went through to…” Sure, we’d like to justify these statements as a showing of how much we care for the other person and the great lengths to which we would go to make them happy...but we all know that this is שקר; because deep down we want recognition for what we did. Just like Lavan, in our small way we too are looking for our “payment.”

Through further introspection, a person of sensitivity can objectively realize that all this serves to accomplish is making the recipient feel guilty for not just taking, but for even asking in the first place. As givers, we should do for others without creating any feeling of guilt or debt, and that will be the greatest gift we can give – a true חסד.

Nobody wants to feel like they are a burden, and because of that, it is incumbent upon us to give in way that not only strengthens, but also eases the feelings of the receiver.

My friend Rabbi Tuvia Epstein Shlit”a pointed out to me an incredible הערה: this low level act of “kindness” of Lavan is amazingly contrasted with what we have seen in the previous parshiot. Avraham welcomed in the travelling Angels posing as men, offering them only water and bread, yet provided them with a full meal. But even more so, he was self-effacing when inviting them: ויאמר אם נא מצאתי חן בעיניך אל נא תעבור מעל עבדיך (And he said, ‘My Lord, if I find favor in your eyes, please pass not away from your servant’). Note how Avraham places the focus on their presence as a kindness to him, that it is his honor and pleasure to service them, in no way making the travellers feel that Avraham was doing them a favor!

This is how chesed should be done, not with guilting, not by self aggrandizement, rather simply focusing on others, their needs, their feelings, and their comfort. And the more focused we are on this goal, the more we can be aware of the subtle messages we are sending, and be sensitive to avoid any action which will detract from the great opportunity to do a complete chesed. We should be blessed in our endeavors in attempting to inculcate this lesson.

Shabbat Shalom

Parshat Toldot 5779 - In Father’s Footsteps

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Rabbi Naftali Moshe Kassorla

Parshat Toldot 5779

In Father’s Footsteps

The D’var Torah for this week is dedicated in memory of:

ר׳ אלחנן יעקב זצ״ל בן מורי וחמי ר׳ שמואל פנחס

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When we attempt to glean insight into our great forefather Yitzchak Avinu, we are faced with an insurmountable wall, not just because of our own limitations in being able to fully grasp his (and the other אבות’s) spiritual greatness. But also because the Torah does not give us much material to work with.

Yitzchak’s life seems to jump from birth, to the Akeidah, to his marriage, an episode with Avimelech, and then his impending death and his desire to pass on the blessings of Avraham. This pales in comparison to the detail the Torah records for Avraham, and is doubled by the episodes of Yaakov.

Yet, when we look deeper into the Torah, we can parse out a common theme, which can perhaps be a window into the essence of Yitzchak and his life’s mission.

The parsha begins:

 ואלה תולדת יצחק בן אברהם אברהם הוליד את יצחק

These are the תולדות of Yitzchak. Avraham begot Yitzchak (Bereishit 25:19)

The Torah, rather than delineate Yitzchak’s children, instead points out that Yitzchak was born to Avraham.

The word תולדות in Biblical Hebrew can have a dual meaning, and the context in which it is used often presents a challenge to the commentators to explain its usage. Literally תולדות means “the progeny” or children. Thus, if used accordingly, the next logical line would be a list of the descendants of that person. Yet, we have also seen the word תולדות used in its other form – to convey a message regarding that person or tell his history. Thus we saw previously that the Torah used תולדות in reference to Noach, only to list off his qualities – because the Torah was making a statement about his essence.

I would like to suggest that here as well, the Torah is making a statement about the character of Yitzchak and that is: Yitzchak was, both in lineage but also in ideology “בן אברהם” – the son of Avraham Avinu. He viewed himself in this capacity as the torchbearer of Avraham’s legacy. Once we establish this theme, it becomes more evident that this was the essence of Yitzchak’s life.

We see this in later in the parsha, when a famine strikes the Land:

ויהי רעב בארץ מלבד הרעב הראשון אשר היה בימי אברהם וילך יצחק אל אבימלך מלך פלשתים גררה. וירא אליו יהוה ויאמר אל תרד מצרימה שכן בארץ אשר אמר אליך.

There was a famine in the land—aside from the previous famine that had occurred in the days of Avraham—and Yitzchak went to Avimelech, king of the Plishtim, in Gerar. Hashem had appeared to him and said, “Do not go down to Egypt; stay in the land which I point out to you.” (Ibid. 26:1-2)

Why does Hashem deem it necessary to tell him not to go down? Does the Torah mention anything about him intending to go? The answer is clear: Because Yitzchak was emulating his father, and just like Avraham went down to Egypt, so too Yitzchak intended to go. Thus Hashem had to preempt by explicitly prohibiting Yitzchak from going.

We read further on:

וישב יצחק ויחפר את־בארת המים אשר חפרו בימי אברהם אביו ויסתמום פלשתים אחרי מות אברהם ויקרא להן שמות כשמת אשר־קרא להן אביו

Yitzchak dug anew the wells which had been dug in the days of his father Avraham and which the Plishtim had blocked after Avraham’s death; and he gave them the same names that his father had given them. (Ibid. 18)

Yitzchak goes back to the wells that Avraham dug and re-digs them, but not just that; he gives them the exact same names, just as his father had done. Again we see this common thread – Yitzchak was the consummate son – emulating his father in all his deeds.

Yet, with all this in mind, we have to ask a fundamental question: Each of the אבות had their own unique qualities, and infused the world and their descendants with those qualities for generations to come. It seems however, that Yitzchak was almost a carbon copy of Avraham Avinu, acting exactly as his father did. What was Yitzchak’s unique quality and what did he bring forth to the world? 

As developed here in previous parshiot, we have pointed out that the greatness of Avraham Avinu was his strength in making drastic decisions which would impact him and his family for generations to come, in the pursuit of the truth. Avraham is the archetypal iconoclast¹ – unafraid to stand out from the world around him, a word steeped in degenerate idol worship².

Professor Gregory Berns, a neuroscientist and professor at Emory University and author of the book “Iconoclast: A Neuroscientist Reveals How to Think Differently” explains that human behavior is largely dictated (if unchecked) by fear. But Professor Berns explains “the ability of the successful iconoclast is to overcome those fears and actually persevere and perform under those circumstances.” He explains that a natural iconoclast is someone who isn’t deterred by the fear to be different and the natural blowback it invites.

Yet, being an iconoclast is a double-edged sword. Inasmuch as a person can stand out and be different, it is then a challenge for the iconoclast to remain the same! For some, there is a pleasure in being different and standing out. Perhaps for the special attention it illicits; it feeds into a feeling of uniqueness, even of superiority that they are more knowledgeable, more elite than the mainstream. But upon reflection, there is no value unto itself to want be different – for the sake of being different. Rather the value is to be willing to be different for the sake of the truth.

Thus, if one is constantly “going against the grain,” not due to deeply thought-out principles, then what happens when everyone is like them?  The faux iconoclast inevitably feels uncomfortable and needs to change – again! Why? Because his initial change wasn’t rooted in truth, it was rooted in the simple desire to be different.

Perhaps Avraham was willing to be a renegade and set himself apart because he was a natural dissident? Who is to say that his future progeny, would not do the same! They may simply not have a fear to break away and be different, and then would perhaps act differently from Avraham himself!

The ability to maintain what Avraham accomplished is what Yitzchak brought to the table. Yitzchak, the son of the iconoclast was being the consummate son – attempting to replicate his father in all his actions. But how did he do this? Not by being different; rather by being the same, by sticking with the truth and the message that Avraham gifted the world. 

With this understanding, we also gain a deeper appreciation for the choices and nature of Avraham Avinu. The fact that Yitzchak was sincere in his actions proves that Avraham did not act for the sake of being different. Rather, his choices were borne out of a discovery of truth. It is that truth which him to be different.

The challenge now was to continue to have the גבורה, the strength and will to stick to this truth. This perhaps is an aspect of the גבורת יצחק³ – to remain true to the message of Avraham and not change for the sake of change, but change for the sake of truth.

Shabbat Shalom

1. Ironically the historical definition of an Iconoclast is: “destroyer of images used in religious worship, in particular” (Derived from Greek for "breaker of icons" wittier in Medieval Greek as εἰκονοκλάστης). Avraham Avinu was literally the first breaker of Idols, the supreme iconoclast.
   
2. Perhaps we really don’t stop to fully appreciate what it meant in those days to totally disconnect oneself from his land, his tribe, and direct family members. Outside of losing the general hierarchy and position within your tribe, and the economic shared benefits that nomadic tribes had established for themselves, it also meant possibly being killed as a traitor. Leaving the ingroup was tantamount to rebelling the old order. No wonder לך לך is counted among the Ten trials that Avraham had to endure. See Eichler, Barry L, ‘Nuzi and the Bible: A Retrospective’ in: Dumu-e-dub-ba-a: Studies in Honor of Ake W. Sjoberg, ed. Hermann Behrens, Darlene Loding, and Martha T Roth, pp. 107-19, Philadelphia: University Museum, 1989 for further reading.
   
3. עיין בזוהר חדש פרשת יתרו דף נה: ״יומא תניינא יצחק, דדרגיה גבורה, לקבליה יומא חמישאה, דאיהו הוד, דרגא דדוד״
   

Parshat Vayeira 5779 - Undercover Identity

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Rabbi Naftali Kassorla

Parshat Vayeira 5779

Undercover Identity

The D’var Torah for this week is dedicated for the refuah sheleimah of:
הינדה רייזל בת שרה

If you are interested in sponsoring a D’var Torah in honor or in memory of someone, or for any occasion, please email: ParshaParagraphs@gmail.com

Our parsha this week begins: וירא אליו ה׳ “Hashem, appeared to him in the plains of Mamre” (Bereishit 18:1). Rashi comments that G-d's appearance was for the purpose of ביקור חולים, visiting Avraham who was ill, following his circumcision. Interestingly, the Torah does not name who is actually being visited by G-d. How then do we know this?

Rav Yaakov Kenizel, in his commentary on Rashi, notes this difficulty; how does Rashi know that G-d’s intention was to visit Avraham because he is ill? He explains that Rashi understood that since the Torah does not identify Avraham, it must be that our parsha is a continuation of the previous parsha which left off with Avraham performing a circumcision on himself. Therefore there was no need to explicitly identify Avraham. Thus, by extrapolation we must assume that G-d was both appearing to Avraham, and that it was done with the intention of visiting the sick.

Why does the Torah not formally identify Avraham? Why must we rely on such a seemingly convoluted inference to determine to whom G-d is appearing? Why not just say it straight out?

Perhaps there is a deeper message hidden here. As we know, G-d comes to visit Avraham in his pain. After Avraham undertook the arduous mitzvah of ברית מילה, Hashem came to “perform” the mitzvah of ביקור חולים – visiting the sick, so to speak. The Midrash explains that in order to curtail the burden upon Avraham, G-d even made the day hotter. This would prevent people from travelling and passing by his tent, lest Avraham extend himself to tend to them.

All this was performed with the intention of alleviating the strain on Avraham. We all understand that when a person is sick, they are not “themselves”; they don't feel or look good, and they are not “at their best.” This is true, whether due to a serious illness (G-d forbid), or because of something as simple as a mild headache or toothache. Unfortunately, it is easy to judge or conclude that their behavior, when in pain, is indicative of their true nature, when in truth, it certainly is not.

This idea is born out in a vivid and difficult memory. I knew someone who throughout his life was to me a paragon of sensitivity and menschlichkeit. Unfortunately, he was stricken with terrible illness. I watched painfully as this great man, over the time he received treatments, became bloated and immobile. He lost his hair, and due to his incredible pain, he would lose his temper as well. It was almost as though he was a different person. This person who I adored for so many years and admired for his care and sensitivity to his spouse, was now irritable and moody towards her. It felt so incongruent – how could this be? How could a person undergo such a drastic change? Was this who he really was deep down? How could all those years of sterling character traits vanish in such a short amount of time? I struggled to make sense of my emotions.

That was until I learned this sedra. Then I understood this important lesson in ביקור חולים, and the need for empathy in general. In not identifying Avraham by name, the Torah teaches us that when in pain, a person is not necessarily “himself”; that pain and difficulty can take over a person, and become an impediment to him being the person who he really is. The self is buried under the difficulties that they are bearing. And we, the onlookers, must understand that this isn’t representative of their true, best version of themselves.

However, our message does not end there. When we look further we see that this episode is a testament to the tremendous trait of חסד (kindness) that Avraham possessed. For despite his deep pain, he so desired to perform the mitzvah of הכנסת אורחים (hospitality) and we see, both in the written Torah and in the Midrashim, the great effort that he exerted for it (see Bava Metzia 86b).

With this approach in mind, perhaps we can answer another difficulty in the parsha. As mentioned previously, G-d made the day hotter to stop travellers, lest Avraham over-exert himself in serving guests. Yet the Midrash says that when G-d saw how dejected Avraham became, He sent the Angels to Avraham’s tent. Why, after all of this, does Hashem “relent” and send the Angels? Wouldn’t this be inconveniencing and even hurting Avraham? Hakadosh Baruch Hu literally changed nature in making it unbearably hot to stop visitors, yet now He is sending them? What changed?

I think the answer lies in the the Torah’s intention to demonstrate the greatness of Avraham and the extent Avraham was willing to go to do kindness. He was clearly experiencing greater pain by not having guests than by the physical pain he endured from the Brit Milah. Thus in the end, G-d did send the angels to him.

However, Avraham lived on this high spiritual level and was able to overcome his pain. For us, it is not so easy, we are not Avraham Avinu, and we do not expect that of ourselves – all the more so of others! What we can do though, is strive to better understand the pain and empathize with those who find themselves in these difficult situations.

This should serve for us as a lesson in empathy and love for others around us. And may we continually grow to be the best version of ourselves.

Shabbat Shalom

Parshat Noach - Bleeding Hearts 5779

Parsha Paragraphs
Rabbi Naftali Kassorla

Parshat Noach 5779

Bleeding Hearts

he D’var Torah for this week is dedicated in memory of:

 ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס

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In this week's parsha, we are introduced to Noach, a righteous man in his generation, a man chosen by G-d to save humanity from destruction.

The verse in Bereishit (1:29) says: “Behold I have given to you all seed-bearing plant that is upon the surface of the entire earth,” explains that originally man was only allowed to eat from the vegetation of the earth, but from the flesh of the animals, man was not permitted to eat. Only later, after the flood was Noach and his offspring granted permission to eat meat (Noach 9:3, Sanhedrin 59b).

The Ohr HaChaim gives us a reason as to  why Noach was permitted to eat the animals in spite of a millennia prohibiting their consumption: 

שבאמצעותו מצא ה׳ לקיים המין וזולתו לא היה מקיים מין הרמש בלא אדם ובזה זכה הוא בהם. שהוא טרח בהם ויגע בהם‎

It was because of him [Noach and his family] and for his needs that G-d had spared the animals; were it not for man they would not have been spared, and because he  toiled over them and attended to their needs in the ark.

The Ohr HaChaim says that permission was granted to Noach and his children: 1) Specifically because he was the reason for humanity’s continuation and 2) for the care and toil he gave to the species in the Ark.

At first glance, the connection between the saving of the animals and the permission to slaughter them seems tenuous. How is it logical to say that since Noach and his family saved the animals from their death and extinctions, that their death would be allowed to come from Noach’s hand? Wouldn't it follow, and be more fitting to say, that since Noach saved them from death he would not and could not be the one to cause their death? 

In fact, we find a precedent for this kind of sensitivity elsewhere in the Torah. The first plague that G-d decreed upon Egypt was the transformation of the Nile River into blood. As opposed to many others, this plague came not through the hands of Moshe, but rather by his brother Aharon. As Rashi explains, “since he [Moshe] was saved through the Nile it would have been wrong for him to be the instrument to inflict a plague upon it.” 

Here we see that the relationship between Moshe and the Water made it inappropriate for him to strike it. So too, one could argue that Noach had previously formed a bond and a “relationship” so-to-speak with the animals. The hand that saved them could not be the very instrument in their death.

However, upon deeper reflection, we realize that truly the only ones to whom permission to slaughter the animals could be granted were Noach and his children. Precisely because they displayed such sensitivity to the pain of the animals, they were the most appropriate candidates for such a right. Noach and his family would serve as examples for the coming generations as to how we should relate to G-d’s creations.

Only Noach and his children, who toiled for forty days and forty nights with great care in serving and feeding the animals, could be the first ones allowed to eat from their flesh. Only those so perfectly and sensitively attuned to the needs of the animals could be the ones to kill them.

When eating from an animal it is of utmost importance to remember that we are consuming a living and breathing entity. We cannot lose our humanity through that process. It requires us to re-double our sensitivities to all of G-d’s creations.

This level of sensitivity to animals is echoed by Rav Shamshon Rephael Hirsch:

There are probably no creatures that require more the protective Divine word against the presumption of man than the animals, which like man have sensations and instincts, but whose body and powers are nevertheless subservient to man. In relation to them, man so easily forgets that injured animal muscle twitches just like human muscle, that the maltreated nerves of an animal sicken like human nerves, that the animal being is just as sensitive to cuts, blows, and beatings as man. Thus man becomes the torturer of the animal soul, which has been subjected to him only for the fulfillment of humane and wise purposes . . . (Horeb, Chapter 60, Verse 415)

In connecting the permission for slaughtering and eating animals with Noach’s saving them from extinction, the Ohr HaChaim is telling us something very meaningful: by caring for animals, Noach and his family demonstrated that they were most capable of maintaining their humanity and sensitivity while using animals for their personal benefit.

This idea goes much further. It is not limited to eating meat; rather it applies to all aspects of our life. Too often, due to various constant exposures, we can become jaded and callous to the circumstances of the world around us. Regular experiences become just that - regular. Whether it is the Doctor who (understandably so) numbs himself to crisis, the yeshiva/seminary student who has learned the subject before, or the community Rabbi who has “seen it all,” - we cannot allow the flow of life to detract from our basic humanity.

Hearing the news can make anyone want to close his heart and turn it to stone, but the Torah expects more of us. The world is filled with living, breathing creations who feel pain, and we must maintain an open and sensitive heart to each and every one.

From Noach, we see that the Torah values kindness on every level, and no matter what we are doing, we must act with love and care.

Shabbat Shalom

Parshat Haazinu 5779 - Living in the Past

Parsha Paragraphs

Rabbi Naftali Kassorla

Parshat Haazinu 5779

Living in the Past

The following D’var Torah for this week is dedicated in memory of

ר׳ אלחנן יעקב זצ״ל בן מורי וחמי ר׳ שמואל פנחס

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The pasuk in this week's parsha tells us: זכור ימות עולם בינו שנות דור ודור - “Remember the days of old, reflect on the years of ages past” (Devarim 32:7).  

Rashi, in his second explanation expounds upon what the Torah is suggesting: “If you have not set your attention to the past i.e. You have failed to remember the days of old, then at least consider the years of generations so that you become conscious of what might happen in the future.” Meaning, that we are encouraged to first reflect on the past, but if we do not, we should at least consider the future.

This Rashi needs an explanation. If a person person cannot reflect on the ימות  עולם (days of old), why then is he capable of becoming conscious of the שנות דור ודור (of what will happen in the future)? We generally assume that someone who is able to correctly predict the future is a tremendous חכם, as we find in the Gemara Bava Batra (12a) חכם עדיף מנביא (a Sage is greater than a Prophet). A sage is greater, for he is so wise that he is able to personally intuit the future without direct word from G-d, as a prophet is given. To anticipate future events requires tremendous wisdom, intuition and attention to detail. And yet it seems from our parsha, that on the scale of things, that only once we are incapable of reflecting upon the past, should we resort to something else - to at least (see Siftei Chachamim 5) think about the future. Doesn’t this imply that reflection on the past is a more difficult achievement, and that seeing the future is for those on a lower level, as almost a mere afterthought?

If, as we assumed previously, studying the future is truly of a higher wisdom, then why is the Torah instructing us to first study the past and only once that fails, to study the future? What is so unique about studying the past?

We are familiar with the famous adage that is attributed to Edmund Burke (mistakenly, it was the Spanish philosopher George Santayana): “those who do not learn from the past are doomed to repeat it.” From this one may conclude that it surely makes sense for one to first and foremost, carefully study the past in order to improve his future. However this does not fully resolve our issue. The Torah is telling us that if you did not learn from the past, at least you should study the future. But how will this be of any help? Seemingly, just as he was incapable of learning from the past he will be incapable of learning from the future - a more difficult feat!

Instead I would like to suggest a different approach. While it is a great thing to display foresight, this unto itself really bespeaks nothing of the character of the person. Some people are able to intuitively piece together information and “predict” the future. But in the end that is just a talent, a G-d given skill. It does not necessarily mean that he is most righteous.

However, one who is able to accurately reflect upon and learn from the past is truly exemplary and righteous in his character. For when recounting past events, there is a natural temptation to twist the facts to fit our desired narratives – that instead we “meant this,” or it was actually the other person's fault, or really our failure wasn’t actually a failure “given the context” – but it was the only logical option...

The יצר הרע of seeing the world through the back mirror is a pernicious one, and eventually leads people to their ends. For one who cannot accurately recall events, cannot push away the clouds of willful obfuscations of the facts – he will not learn from past mistakes and is truly doomed to repeat them.

It is said jokingly that the only ones capable of changing history are G-d and the historians. Only someone who is principled and not agenda-driven is able to recount the past with clarity. History is fraught with examples of kings and warlords who erected immense statues and monuments proclaiming the complete annihilation of their enemies; yet we have verifiable archeological evidence which completely disproves them.* Why is this so? These Kings wanted to shape and create their own narrative, their own version of reality. Perhaps in their minds, in their fanciful recollection of history according to their whims, this was the truth.

Judaism teaches the concept of חשבון הנפש: taking spiritual stock of one's affairs and coming face to face with reality. Here, the Torah is emphasizing for us the importance of this exemplary trait – the ability to fearlessly and courageously view the past – not the way we want to see it, but the way it actually was – and use that as our main impetus to improve.

At this time of the year, we come before G-d, our books of deeds before him (Rosh Hashana 32b). He knows our intentions and He knows the Truth. Before Him, there is no obfuscation; there is no ability to twist the facts. Only the bare boned truth stands before Him, and we cannot escape. We can only plead to him to grant us clarity in our lives and the ability to truly learn from our actions.

May we be blessed with clarity this year and may it lead us to a greater sense of fulfillment and connection to Hashem, amen.

Shabbat Shalom

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* For example, see: The Merneptah Stele, where Egyptian King Merneptah claims that “Israel is laid to waste and his seed is not.”  The Tel Dan stele left by King Hazael of Aram, who claimed that he left the “House of David” desolate. The famous Sancheriv Annals prism that claims he shut King Chizkiyahu “like a caged bird” – yet conveniently leaves out the fact that he not only didn’t succeed in breaching the walls of Jerusalem, but was also forced to retreat back to Assyria. All of these archeological remnants can only be laughable to the Jew of today, as we stand on the perch on history, our very existence serving as the punchline.