Don’t Be Hasty

When Yakov gave his blessings to his sons, he singled out Reuven as פחז כמים, which is loosely translated as one who acts too hastily.

He made a bad judgement call with the incident of Bilhah which caused him to be absent when Yosef was sold by his brothers. Instead of saving his younger brother, he was busy with his sackcloth in repentance for his Bilhah sin.

Such behavior did not make Reuven fit to be king. A king had to know how to act in a thoughtful and careful manner, before making decisions. This was where Yehuda had far surpassed Reuven in his royal worthiness and leadership.

It is a good lesson for us to learn how to take great care before making major decisions in life. A thoughtless, hasty, decision could have terrible consequences for which we may end up paying for, our whole lives. A good lesson learned the hard way from Reuven.

פרנסה

There is an interesting quote from מסכת פסחים, regarding פרנסה, earning a livelihood. When Yakov blesses Yosef, he tells him that Hashem who was my shepherd at all times, and the angel who redeemed me from all evil, should bless the lads, Efraim and Menashe.

The Talmud notes that Hashem was the shepherd concerning פרנסה, and the angel was the messenger when it came to redemption. The conclusion is that one’s פרנסה is more difficult for Hashem to provide than גאולה. It is further stated קשים מזונותיו של אדם כקריעת ים סוף, Parnassa is as difficult for Hashem as the splitting of the Red Sea.

The תורה תמימה beautifully explains these puzzling quotes. In essence, nothing is difficult for Hashem. The

difficulty is finding זכות to show we are deserving of Hashem’s abundant blessings. They needed to show Hashem in Egypt and we need to show why we are deserving of פרנסה today.

May we all be זוכה to receive שפע and ברכה from Hashem.

No עין הרע for Yosef

Shavua Tov. The Talmud in מסכת ברכות that Yosef was blessed in that he was not subject to the destructive, עין הרע, or evil eye. Certainly his brothers initially had it in for him and wished to kill him. Nevertheless, he managed to survive and flourish.

The secret to Yosef’s gift is found in the Bracha that Yakov gave to Yosef’s sons, Efraim and Menashe. Instead of giving them the standard פרו ורבו, be fruitful and multiply blessing, they were given a unique Bracha.

They were told וידגו לרב בקרב הארץ, to multiply like fish. Just as the fish of the sea are protected by the water, Yosef’s seed is protected from עין הרע.

For this reason, we add המלאך הגואל אותי as part of our night time Shema, so that we are similarly protected.

Yakov Avinu- The First Jewish Grandfather

Rabbi Soloveitchik makes an interesting observation about Yakov Avinu in this week’s Parsha. He comments on the words, אפרים ומנשה כראובן ושמעון, that Efraim and Menashe are to be considered as equal to Reuven and Shimon.

The Rav notes that Yakov is referred to as זקן in several instances. Yehuda says to his brothers that when the זקן calms down, we will speak to him about bringing Binyamin to Egypt. Yosef asks how their זקן father is doing. The Rambam writes that the זקן, Yakov, composed the ברוך שם כבוד מלכותו prayer. All of this is strange when Yakov died at 147 and Avraham and Yitzchak made it to 175 and 180.

The reason why Yakov is referred to as זקן and in some Jewish literature, ישראל סבא, is because he is the only one of the patriarchs who had a real relationship with his grandchildren. He was the first Jewish סבא. He taught Efraim and Menashe as well as his other grandchildren. He began the chain of והגדת לבנך ובן בנך, to tell it to our children and great grandchildren.

Throughout our history, this grandfather-grandchild relationship was very unique. All of this began with Yakov Avinu. This also explains the phrase בני בנים כבנים. Shabbat Shalom

Egypt in Messianic Times

There is a difference of opinion between רבי אלעזר בן עזריה and the חכמים as to whether or not we will mention יציאת מצרים at the time of Mashiach.

This argument is based on a Pasuk in the book of ירמיהו where he says that in the future we will praise Hashem for having taken us from the north and redeeming us, and Egypt will no longer be mentioned.

The חכמים felt that we would continue to mention Egypt even though the miracles when Mashiach will make the miracles in Egypt look insignificant. While רבי אלעזר בן עזריה said that we are to take Jeremiah’s prophecy literally and we need not mention Egypt in the future.

Some say that the miracles we have witnessed over the past seventy years already surpass the miracles of Egypt. We only need to open our eyes to marvel at Hashem’s kindness in that so much has been accomplished in such a short time.

ציצית in שמע

The Gemara discussed the importance of mentioning our exodus from Egypt both in the morning and evening. It was determined that the chapter on Tzitzit was the most appropriate because it both included Egypt and had other important messages as well.

In the Tzitzit paragraph, aside from Egypt and, of course, the commandment to put fringes on four cornered garments, there are other laws to go with it.

There is a Mitzva of לא תתורו אחרי לבבכם ואחרי עיניכם, not to turn after our hearts and eyes. This refers to the prohibition of reading heretical publications that might turn our hearts away from Hashem. It also includes the prohibition of having lustful thoughts in the way one may look at women. We are to guard our eyes from such thoughts that could lead to forbidden actions.

The final idea is the acceptance of the yoke of the Mitzvot, in general. This is learned from the words, למען תזכרו, in order that you remember.

Although there are other places in the Torah where Egypt is mentioned, it is understandable why ציצית was incorporated to be part of the Shema.

Reunion of Yosef and Binyamin

The final bit of drama from פרשת ויגש was the reunion between Yosef and Binyamin. In this case, both brothers cried on each other’s shoulders.

Rashi tells us that each cried because of future בתי המקדש that would be destroyed in each one’s territory. The two Temples were in Binyamin’s territory. And the Mishkan was in Shilo for 369 years in Yosef’s territory in Shilo.

The מעינה של תורה explains that the two brothers realized that this destruction would come about because of שנאת חינם, causeless hatred. The cure for such hatred is mutual love that is so strong that one feels his brother’s pain stronger than his own pain. They hoped that such love would be the תיקון for the destructiveness of שנאת חינם.

Honesty and Yosef and His Brothers

The second commentary from yesterday is an unusual one regarding Yosef’s revealing himself to his brothers.

When Yehuda made his big speech to Yosef, and told him how he personally guaranteed the safe return of Binyamin, Yosef was not moved. When he continued and told Yosef about the special attachment between Binyamin and Yakov, (ונפשו קשורה בנפשו) Yosef had heard enough.

When the the Torah said, ולא יכול יוסף להתאפק, that Yosef could no longer hold back, it meant the following:

Yosef said, “I am Yosef. Is my father still alive?” In essence, he was saying to Yehuda to stop with the hypocrisy and drama.

If you cared so much about your father, you never would have sold me in the first place! This was the real rebuke. Own up to your sin and show real remorse, and then we can move on and make amends. Flowery speeches won’t do it. Honesty and sincere Teshuva will pave the way to heal and start fresh.

Another take on probably the most emotion packed Parsha in the Torah.

Rebuke and Yosef and His Brothers

Shavua Tov. There are two interesting commentaries regarding Yosef’s revealing himself to his brothers. The first comes from the Gemara in מסכת חגיגה that comments on the brothers being unable to respond to Yosef.

The Gemara says that when רבי אליעזר came to this Pasuk, he cried. He said “Rebuke of flesh and blood was followed with, ‘They were unable to answer because נבהלו מפניו, they were embarrassed from his face.’ The rebuke that we will receive from Hashem, how much more!”

This is very strong Mussar, that we are accountable for our deeds. We will, one day, stand before Hashem and be judged for the way of life and choices that we made.

The incident of Yosef and his brothers shook up רבי אלעזר. It is meant to shake us up as well.

(Second commentary tomorrow בע״ה)

Reunion of Yakov and Yosef

One of the most dramatic and moving stories in the Torah, is the reunion between Yakov and Yosef after twenty-two years.

The Pasuk tells us that Yosef fell on his father’s neck and cried, but it did not say that Yakov cried. Rashi tells us that Yakov was reciting the Shema at that very moment.

Rabbi Soloveitchik adds that a kiss from Yakov would have meant that he was acknowledging Yosef as king, when this was reserved for Yehuda. Shmuel kissed Shaul as a sign of anointing him as king.

The Rav further explains that Yakov was teaching another important lesson. The only absolute permissible love, is our love for Hashem. This love is to take priority over any other love that we might have in this world-including the derp love between father and son. Shabbat Shalom

היש לכם אב

This week’s Parsha begins with Yehuda’s speech to Yosef. It starts out with Yehuda reminding Yosef that he asked the question היש לכם אב, which literally means, “do you have a father?”

Rabbi Soloveitchik tells a boyhood story from White Russia where his Chabadnik Rebbe expounded on these words.

He began by asking what sort of question is this. Doesn’t everyone have a father? What was it that Yosef was really asking his brothers? The Rebbe’s answer that left a lifelong impression was as follows. Yosef wanted to know if the brothers cherished their father’s teaching and way of life. Have they abandoned his righteous way of life for something else that may have left them feeling more “enlightened.” Yosef was asking if Yakov’s teachings were the foundation of their existence.

This question is so strong today when young people go astray thinking that the traditions and beliefs of their fathers are archaic and no longer applicable. The truth that rings out is that there is no truth but Hashem, the Torah and the teachings of our ancestors. The question היש לכם אב is a very strong and often painful question. We all need our father’s teachings.

Ten Commandments and Shema

The Talmud Yerushalmi says that the Ten Commandments are actually alluded to in the three paragraphs of Shema. So even though we do not say the Ten Commandments formally, it’s principles are right there in the Shema.

The first commandment of “I am Hashem Your G-d”,is found in the words שמע ישראל ה׳ אלקינו. “You shall have no other gods” is found in “ה׳ אחד”. Not taking Hashem’s name in vain is found in, “You shall love Hashem with all your heart.” Remembering Shabbat and למען תזכרו, in order that you remember. Honoring parents and למען ירבו ימיכם as honoring parents gives long life. Don”t kill and ואבדתם מהרה, you will perish quickly. No adultery and “do not turn after your heart. Do not steal and “Gather your grain” and not someone else’s grain. Bearing false witness and אני ה׳ אלוקיכם אמת, G-d is truth. And don’t covet comes from על מזוזות ביתך ובשעריך, a Mezuza on your door and not your friend’s door.

Might sound a little far fetched but pretty clever, nonetheless.

Importance of פרשת ציצית

The reason why we recite the paragraph of ציצית in the evening Shema, is because it makes a reference to יציאת מצרים, the exodus from Egypt in both morning and night.

The Gemara asks why we didn’t put the prohibition against taking interest or the commandment to take proper weights and measures in the Shema. These Mitzvot also mention יציאת מצרים.

The answer given by the Gemara is that the paragraph regarding ציצית has other important important ideas aside from יציאת מצרים. They are: Accepting the yoke of the Mitzvot, וזכרתם את כל מצוותי, the Mitzva of ציצית, as well as the need to beware of heretical opinions, sinful thoughts, and idolatrous thoughts. These are learned from the words,לא תתורו אחרי לבבכם ואחרי עיניכם, do not turn after your eyes or after your heart.

For this reason, the paragraph of ציצית was chosen to be part of the Shema.

Embarrassment from Sin Leads to Forgiveness

The Gemara in מסכת ברכות says that when one shows embarrassment for his sins, he will surely be forgiven. There are two examples of this from the Tanach.

The first was Yosef’s brothers who demonstrated real shame for what they had done. The Pasuk says, אבל אשמים אנחנו על אחינו, but we are guilty because of our brother. It was important for Yosef to see that they were really sorry about what they had done.

The second example was with Shaul Hamelech at the end of his life. He was guilty of having eighty five Kohanim killed by Doeg Haedomi. As he approached his final war with the Plishtim, he was so desperate that he consulted a sorcerer who brought Shmuel’s soul to speak with him. Shaul was too embarrassed to admit that he could not get an answer from the אורים ותומים on the Kohein Gadol’s breastplate. This embarrassment allowed Shmuel to tell him that, “Tomorrow, you will be with me.” His embarrassment and falling in battle would be a complete atonement and allowed him to go down in history as בחיר ה׳, the chosen one of G-d.

Why Did Yosef Cry

Shavua Tov and Chanukah Sameach. Today’s Parsha tells us that Yosef needed to leave his brothers to cry, on two occasions.

The first was when he saw remorse for their actions. He heard them say that all of their troubles were happening because of what they did to Yosef.

The second time was when Binyamin was brought to Egypt. Yosef had Binyamin sit with him as each brother had a partner except for him.

When Yosef offered to be Binyamin’s partner, he asked him how many children he had. Binyamin answered that he had ten sons. He asked what their names were. Each son’s name had to do with him longing for his brother, Yosef.

For example, he said his first son was בלע, because he disappeared among the nations. One was named בכר because Yosef was first born to their mother. And another was חפים, because he did not see my  Chuppa and I did not see his.

All ten son’s names were connected somehow to his big brother. Yosef was overcome with emotion, and had to go out and cry.

מקץ-Jewish Unity

This week’s Parsha, מקץ, speaks of the rise of יוסף to go from prison slave to the viceroy of Egypt. He is confronted by his brothers and devises a scheme to see if the brothers have remorse for their terrible crime of selling him.

Rabbi Soloveitchik makes an interesting observation about the entire saga. He says that Egypt was the first of many exiles that the Jewish people would be confronted with. And every exile either ended in expulsion, assimilation, or annihilation. All of these exiles could have been avoided if there would not have been divisiveness among Jewish brothers.

In short, all of our problems come from our inability to get along among ourselves. If we would have אחדות, unity, nobody from the outside could ever harm us. This is a very sobering statement that should motivate us to find love and brotherhood among all Jews. It is not an easy task but one that is essential for the well being of our people. שבת חנוכה שלום

Message of Chanukah

There is an underlying idea about Chanukah that is often not emphasized. We always speak about the victory of the few over the many, and the miracle of the cruse of oil that lasted eight days. However, there is another message worth mentioning.

Before the confrontation between the Maccabees and the Greeks, a transition was taking place among the Jewish people. It all began with the meeting between Alexander the Great and the Kohein Hagadol, Shimon Hatzaddik, many years earlier.

Although Alexander was impressed with the High Priest to the extent that he promised that he would not harm the Jews, he did bring Greek culture into Israel. Over time, many Jews became Hellenists and abandoned their Jewish values. Therefore, the real message of Chanukah was that we needed to stand firm in our faith and not give in to the temptations of other cultures. חנוכה שמח

Ten Commandments

The Talmud asks an interesting question regarding the Ten Commandments. If they are so important and they represent fundamental beliefs in Judaism, why are they not incorporated into our daily prayers? A suggested place would be to recite the Ten Commandments right after the morning Shema.

The reason given by the Gemara was that because of the arguments of the heretics, the Torah would be undermined. The uncensored Rashi describes these heretics as גוים תלמידי ישו, meaning Gentiles, the students of J.C. They will claim that only the Ten Commandments are true as they were given directly by G-d to the Jewish people. But the rest of the Torah is false,(G-d forbid).

The Rabbis determined that it was better to leave them out so as not to fan the flames of heresy and falsehood.

Hashem Creates Good and Evil

The Bracha that we say each morning is very significant in terms of certain leftist beliefs. The exact words are, יוצר אור ובורא חושך עושה שלום ובורא את הכל, that Hashem creates light and darkness and creates “everything”. The Talmud teaches that the word הכל should really have been the word, רע.

In other words, this blessing is based on a Pasuk from Isaiah 47 that says that Hashem also created רע or evil. It is a clear proof that evil exists. The Talmud says further that הכל substituted רע so as to use a “nicer” language.

One of the leftist arguments is that evil does not exist and the only reason why crimes or terrorism is committed, is due to the frustration of the perpetrator . If he received more love or hugs or economic opportunity, he would behave.

It is amazing that our daily prayers contradict this foolish notion.

Hashem created evil in order to reward the righteous and punish the wicked. It’s all about choices and man needs to choose good or evil.  If he chooses good, he is a Tzaddik and will receive abundant blessings. If he chooses evil, he will be punished and will fall. It’s as simple as that.

אבר מן החי

One of the difficulties in understanding the saga of Yosef and his brothers, was the לשון הרע that Yosef spoke about them. The Midrash says that Yosef accused his brother of eating אבר מן החי, tearing the limb from a live animal.

Obviously, such an accusation is absurd. The Rabbis try to explain this by saying that it was more of a philosophical difference of opinion than a practical one. There are two answers that are given.

The first answer is that there is a difference in the law of אבר מן החי for Jews and for Noachides. The Jew is allowed to begin cutting up the animal for consumption even when it is still shaking after slaughtering. The Noachide must wait until the animal stops moving completely. The brothers felt they were already עם ישראל while Yosef felt they were still strangers and the Noachide laws applied to them.

The second answer involved the law of בן פקועה that applies only to Jews. If a pregnant animal is slaughtered and the fetus comes out alive, it is considered to be slaughtered with its mother. According to Torah law, this animal would not need שחיטה and אבר מן החי would not apply to it for Jews. (The Rabbis did require שחיטה.) The same argument applied here between Yosef and his brothers. Were they עם ישראל already or not?