Giving Thanks

One final point worth mentioning about פרשת ויצא is Leah’s response to giving birth to a fourth child, Yehuda. She said הפעם אודה את ה׳, this time I will give thanks to Hashem.

The Talmud says in the name of רבי שמעון בר יוחאי that from the time Hashem created the world, there was nobody who thanked Hashem as Leah did. Rashi explains that Leah understood that Yakov had four wives and he was to have twelve sons. She realized that she received more than expected as she thought each wife was to have three sons. She now had four.

Rav Elazar Abuchatzeira זצ״ל once said that others gave thanks for things that were למעלה מן הטבע, above nature or miraculous. Leah was the first to realize that even טבע, what is natural like having a baby is really למעלה מן הטבע, above nature, and a miracle.

Leah taught us that we must give thanks for everything and nothing should be taken for granted.

Insane Lavan

Rabbi Soloveitchik makes a distinction between פרעה and לבן. He says that while פרעה was a slave driver, לבן was criminally insane. He was a mad man. He clearly was a Jew hater.

It took a dream from Hashem Himself to convince לבן that he better leave Yakov alone. He tells Yakov that he did have the power to do them great harm if not for the Divine warning he received.

Lavan’s hatred could have allowed him to hurt his own children and grandchildren. Only a madman is capable of not wishing well to his own family. We must certainly be aware of such individuals who cover up their disdain for us with their smooth tongue.

Another lesson from this is that it is not normal for any parent not to wish their children. When parents are jealous of the success of their children, something is terribly off. A “normal” parent loves all of his children unconditionally and is thrilled if their children surpasses. Anything else, is simply not normal.

Lavan was beyond not normal but valuable lessons can be learned from his extreme behavior.

רחל אמנו

Shavua Tov. Today’s Parsha has great emphasis on Rachel Imeinu. Her act of Chesed towards her sister, Leah, was one of the greatest acts of kindness in the entire Torah. Leah would have been a laughing stock and not been counted among the matriarchs of Israel.

When she cried out to Yakov that she must have children, and if not, מתה אנוכי, I am like a dead woman, was more than a cry for motherhood. She was demonstrating her desire to be a mother in Israel. She wanted to have her place in helping to establish the Jewish nation.

Rachel Imeinu was the only one chosen to be worthy of the prophecy of Jeremiah that we read on Rosh Hashanah. Her deep love for her children, and her sadness at seeing them go into Exile, left her crying relentlessly. Jeremiah comforts only her and tells her to stop her crying. There is reward for her actions. She will again witness her children returning to their sacred land, as our long and painful Galut is finally ending.

פרשת ויצא

Parshat ויצא begins with Yakov Avinu leaving the holy city of Beer Sheva on his way to חרן. He is directed to the place of הר הבית where he has the very  exciting dream of the ladder and angels going up and down. He is rejuvenated as he realizes this is the future site of the Beit Hamikdash and that Hashem is with him.

Rabbi Soloveitchik points out that there are several instances of revelation during times of crisis. Crying out to Hashem from the depths of despair and distress, is a basic principle of Judaism. Hashem does not reveal Himself to a contented soul.

Yakov came close to Hashem in a dream. Moshe Rabbeinu came close at the burning bush, and Yechezkel at the River Kevar. Hashem reveals Himself through tragedy and suffering.

The message is crystal clear. When we cry out to Hashem from the depths of our hearts, He will not forsake us. As we say in תהילים, מן המעמקים קראתיך ה׳, From the depths, we call out to Hashem. No matter how difficult a situation might be, Hashem will always answer our sincere prayers. Shabbat Shalom

ראובן

Another example of how the Talmud adds more information to biblical stories, comes from this week’s Parsha, ויצא. The incident involves Leah’s naming her first son, ראובן.

The Torah seems to indicate that Leah was longing for Yakov to love her like he loved Rachel. Hashem answered her prayers by giving her Yakov’s first son. She said, ראה ה׳ את עניי, that Hashem saw my affliction, and she named him ראובן.

The Talmud has a different take to the story. It says the name ראובן is really two words, ראו בן, see what a son I have. Leah allegedly said, “Look at my son, Reuven. He’s not like my father in-law’s other son, Eisav. He willingly sold the birthright and then complained about it. My son, Reuven, had the birthright taken from him ( with the incident of moving Bilha’s bed) and he did not complain. He even tried to save Yosef when he was thrown in the pit!”

This accounting of what transpired, seems to allow to get more of an understanding of our saintly ancestors and their struggles.

שמעי בן גרא

One of the purposes of the Talmud is to help fill in certain missing details found in Tanach. One such story involved שמעי בן גרא.

In the Book of Shmuel we learn that שמעי cursed King David and threw stones at him. He was aligned with the family of Shaul. When David was on his death bed, he tells Shlomo that שמעי was not to reach old age. After David’s death, Shlomo makes a deal that he won’t kill שמעי as long as he never leaves ירושלים.

We later learn that שמעי broke his promise searching for his donkeys. Shlomo finds out and has him put to death.

The Talmud lets us know that שמעי בן גרא became Shlomo’s rebbe. The Gemara teaches that one should live near his rebbe, for as long as שמעי was alive, Shlomo did not take foreign wives. It is ironic that it was Shlomo who was forced to kill his rebbe. Nevertheless, in the process of telling this story, we learn more than what was written in the Tanach. And we learn that living near one’s rebbe, helps keep him in check.

The Talmud continues to amaze as one of the truly incredible pillars of Judaism.

Four Cubits of Halacha

There is a statement that is found numerous times in the Talmud. It says that from the time the Beit Hamikdash was destroyed, אין ל קדוש ברוך הוא בעולמו אלא ארבע אמות של הלכה, that Hashem has nothing in this world except for the four cubits of Halacha.

This statement is interpreted in different ways but its main meaning is as follows: The act that seems to give G-d the most satisfaction in this world is not merely the study of Torah. Delving into Chumash, Midrash, Mishna, and Tanach, are certainly worthy ventures. However, when one takes his study a step deeper, by investigating HOW we arrive at the Halacha by way of studying the Gemara and Poskim, he is attaching himself more deeply to Hashem’s very essence.

The Ramchal says that the study of Talmud, is an exercise in the pursuit of truth. The four cubits of Halacha reflect a desire and willingness for an individual to connect to the knowledge of Hashem’s will. This gives Hashem the most satisfaction.

The Synagogue

The Talmud in מסכת ברכות speaks about the important role that the בית כנסת, the Synagogue, is meant to play in Jewish life. One who lives near a synagogue and does not enter it to pray, is called a שכן רע, a bad neighbor.

The Gemara says that it is better to pray in Shule alone, rather than pray in one’s home. One should have a מקום קבוע, a set place to sit, each time he enters a synagogue. It is improper to pray by the entrance as it looks like one is anxious to leave as soon as he can. One should not use the בית כנסת as a short cut to get to another destination.

Once Rav Yochanan saw a group of elderly men from Bavel. He wondered how they were worthy of living a long life when the Torah say למען ירבו ימיכם על האדמה, that a long life is granted to one living in the Land of Israel. He was told that these men were the first to come to Shule in the morning and the last to leave in the evening.

In the future all of the synagogues in the Diaspora will be transplanted to Israel in the time of Mashiach. We must never minimize the importance of the Synagogue.

Crooked Eisav

Shavua Tov and Chodesh Tov. Eisav was outstanding in כיבוד אב, respecting his father. Many explain that this is how he deceived his father, Yitzchak.

The Mitzva of כיבוד אב is explained in מסכת קידושין as one who gives food and drink, clothes and covers, and מכניס ומוציא, brings in and takes out. Eisav excelled in these areas.

However, we are also commanded to fear our parents, as the Torah says, איש אמו ואביו תיראו. Fearing parents means not to sit in his parent’s place and not to contradict them. Rav Soloveitchik says that Eisav was terrible in the יראה department as he married Canaanite women against his father’s will and threatened to kill his brother after his father’s death. This certainly is not יראה.

It is interesting how the Torah teaches the laws of proper care for parents by way of a biblical story. And we see just how crooked and conniving Eisav was.

Eisav-Western Man

In פרשת תולדות, we are introduced to the character known as עשו. Rabbi Soloveitchik makes some interesting observations about this biblical character.

From birth, עשו was unusual in that he looked like a mature adult. And from birth, he already had the inborn hatred of Yakov. The Rav said that this principle of הלכה בידוע שעשו שונא את יעקב, this known principle that Eisav hated Yakov, was really a fight between the holy and profane. This enmity began well before the Arab conflict with the Zionists.

The Rav further said that Eisav has a great deal in common with modern, Western man. As an איש שדה, he was driven by a desire for wealth, luxury, and fame. He was interested in affluence and he did not believe in Providence.

He denied עולם הבא when he said, הנה אנוכי הולך למות, behold I am going to die. Yakov, on the other hand, was the opposite and was interested in the pursuit of holiness by way of simplicity and faith in G-d. We are to recognize this contrast and pursue the path of Yakov. Shabbat Shalom

What’s in a Name

The Gemara in Brachot makes a reference to the significance of giving a child a name. It refers to the name ראובן and the name רות.

In the case of ראובן, Leah was suggesting that the name meant, ראו בן, that is, look at my son how amazing he is. When Eisav lost the birthright, he complained that he was cheated. But even though ראובן lost his birthright when he sinned with בלהה, he showed no hard feelings to Yosef, and even tried to save him from his brothers.

In the case of רות, the root of the word (no pun intended) comes from ריוהו which means, “sated”. The reference is to her descendant, David, who sated Hashem with songs and praises.

When parents name a child, G-d inspires them to select a particular name that has significance not known to the parent. Many years later, the appropriateness of that name may become apparent to all.

What’s in a name? A lot more than we realize!

The Power of a Bracha

Many people are familiar with a song called, “Tanya” that turned Avraham Fried into a star. What many do not know is that the lyrics come from מסכת ברכות.

The Kohein Hagadol, Rav Yishmael Ben Elisha tells the story of a prophetic vision he had while in the Holy of Holies on Yom Kippur. Some say that it was Hashem Himself that appeared to Rav Yishmael, and He asked the Kohein Hagadol to bless Hashem.

His Bracha was that Hashem should never be angry with עם ישראל and He should always judge us with רחמים, mercy, and never with דין, harsh judgement. Hashem likes the Bracha and nods His head in approval.

The lesson from this story is that we are never to take someone’s Bracha lightly, even if it is from a child or a Gentile. King Darius blessed Daniel that he should succeed in building the second Temple. And King David was blessed by Arnavta after selling him the land that was the site of the Beit Hamikdash.

We must never belittle anyone’s Bracha that is directed towards us. The good intentions with which it is made, comes with positive energy and love. And that can go a long way.

More on Welcoming Guests

Rabbi Soloveitchik claims that Eliezer was looking for more than Chesed as the character qualities necessary to be worthy of being Yitzchak’s wife. He was particularly looking to see how Rivka was when it came to הכנסת אורחים, welcoming guests.

In Parshat Vayeira, the Rav said that giving צדקה shows sympathy while הכנסת אורחים shows a certain equality with the guest.

He expands this idea in חיי שרה by explaining how welcoming guests presents different challenges. The first is that having guests in our home requires a great deal of patience. We are to be generous in sharing all of our possessions with our guest. A second point is that having guests in our home means having strangers in our home. We need to be more on guard knowing these visitors are with us. And the third point is that we need to welcome these guests while they may have strange mannerisms and opinions.

Eliezer set the bar pretty high for Rivka, but she passed with flying colors.

Self Correction

There is a statement in מסכת ברכות that is very fascinating. Rabbi Yochanan says in the name of Rav Yossi: טובה מרדות אחת בליבו של אדם יותר מכמה מלקיות, that one’s personal regret in his heart, is worth more than many sets of lashes.

The Gemara is telling us that the most effective Teshuva that one can have, is  when one recognizes on his own, the need to fix his deeds. It is nice when one is able to be moved by the rebuke of a holy Rabbi.

However, if one suddenly realizes on his own that he needs to get his act together, and he cannot go on living as before, it is as if he’s been to court and he received lashes. Reish Lakish adds that such self introspection is as if he received 100 lashes.

The Pasuk proving this, comes from Mishlei where it says, “Chastisement frightens an understanding one, more than smiting a fool one hundred times.” The Pasuk is referring to self-chastisement which is the most effective way of Teshuva.

Age is Just a Number

Shavua Tov. An important message of today’s Parsha, is truly the idea that “you are as old as you feel.” We learn this from the way the Torah describes the years of Sara Imeinu.

Instead of simply saying that Sara was 127 years old, the Torah says that she was 100 and 20 and 7 to tell us that she had the youthfulness of a twenty year old when she was 100.

The Talmud says that there are seventy-five year olds that act like twenty-five year olds, and there are twenty-five year olds that act like seventy-five year olds. It’s all in the mind and how one views the world.

The Talmud also tells us that Kalev and Yehoshua were the same age. When they were both eighty-five, Yehoshua became an old man as זיקנה קפצה עליו, old age overtook him. But Calev still remained youthful when he was eighty-five. So we see that “age is just a number” and that we should have the wisdom of an elderly sage, and the feeling of youthfulness of a young man. Youthfulness represents idealism and we must never stop being idealists.

חיי שרה

There are two unusual commentaries brought by Rabbi Soloveitchik in פרשת חיי שרה. The first involved Eliezer’s meeting with Rivka. After she passed the test by showing good character and Chesed, the Rav claims that Rivka kept Eliezer up all night asking him to tell her stories about Avraham.

She had heard so much about this mysterious man who left his father’s house to pursue his role in teaching the world about monotheism. She was fascinated by Avraham’s vision and very much wanted to help Yitzchak keep these dreams alive.

The second point involved Devora, the nurse-maid of Rivka. The Rav claims this Devora was a very special woman who raised Rivka and inspired her to strive to achieve spiritual heights.

The proof of Devora’s greatness was that the Torah mentions her death later but does not mention the death of Rivka or Leah. This Devora is deserving of special notoriety for her place in helping form the Jewish nation. Shabbat Shalom

Specialness of Tannaim and Amoraim

The stories in the Gemara about how the Rabbis dealt with adversity are both moving and inspiring. Several Rabbis who were critically ill regretted that the illness prevented them from immersing themselves in Torah.

The story of Rav Yochanan is especially touching. He had to deal with the death of ten sons. He carried a small bone of the tenth son with him at all times. He used as a source of comfort to others who were mourning for loved ones. He told them that despite his enormous loss, his faith in Hashem was unshakable. It was rare that anyone suffered as Rav Yochanan did.

It is also interesting how Rabbis such as Rav Yochanan had incredible healing powers. When he visited Rav Elazar, who was ailing, the Talmud tells us that he simply held Rav Elazar’s hand, he was cured.

The faith, holiness, and scholarship of the Tannaim and Amoraim is the reason why we cannot dispute their views. It is difficult to fathom such Kedusha, but it was there. We are left to learn from these Rabbis and try to emulate their way of life.

צדיק ורע לו

The age old question of צדיק ורע לו ורשע וטוב לו, or, why do bad things happen to good people, while the wicked prosper, is dealt with in מסכת ברכות.

The term used in the Gemara is יסורים, or suffering. There is a lengthy discussion of the subject with a Pasuk from Mishlei quoted, saying that Hashem rebukes only the ones he loves. While this is little consolation for one who is going through a serious illness or loss of money, there is still a lesson to be learned.

We are taught to believe that everything Hashem sends our way is for our ultimate good. Either He wishes for us to repent, or He desires to give us greater reward in the manner in which we accept that which we are forced to deal with.

It is difficult to give absolute answers to this question of why good people suffer. However, one thing is clear from the Gemara’s discussion. No matter how trying and uncomfortable the situation is, we must never become negative or bitter or full of self pity. If we can overcome this, in the end we will certainly realize that everything we were confronted with was for our benefit. And we will be rewarded greatly for this acceptance.

Qualities of a Jew

The Talmud in מסכת יבמות points out that there are three character traits of the Jewish nation. They are רחמנים, merciful, ביישנים, shy or modest, and גומלי חסדים, they do acts of kindness.

The trait of גומלי חסדים is learned from Hashem’s conversation with Avraham in connection with the destruction of Sodom and Amora. It sounds as if Hashem is talking to Himself when He says that he cannot cover up from Avraham what He plans to do. Because it is obvious how Avraham will educate his children לעשות צדקה ומשפט, to do acts of justice and charity. The Gemara says that this is the source for the Jewish people being גומלי חסדים.

This passage shows the uniqueness of the Jewish people. This explains why when we see cruel and unkind behavior in an individual, we wonder if he’s really Jewish as he does not possess those qualities that typify the Jewish people.

באשר הוא שם

The Talmud in ראש השנה relates that when ישמעאל was faint when he was sent away with Hagar, the angels in Heaven made an argument with G-d. They pleaded with Him not to answer the prayers of the young lad and he should not find a well of water for sustenance.

After all, they argued, Yishmael’s descendants would harm the Jews in many ways, including starvation. The Gemara then quotes a passage in the name of רב יצחק: We are only permitted to judge a person for his actions at that moment.

This was learned from the Pasuk in the Torah: כי שמע אלוקים אל קול הנער באשר הוא שם, that Hashem heard the voice of the youth in his present state.

In general, this is the ruling. That is, we don’t punish sons for the sins of the fathers, and not the fathers for the sins of the sons. We judge as things are now right in front of us.