Delight in Hashem

As we begin the second book of the Torah, the Netivot Shalom points out the importance of the גלות-גאולה relationship. The Jewish people were the purpose of creation and there was a specific mission meant for them. Apparently, the suffering of the גלות מצרים, was necessary in order to appreciate the גאולה that followed after 210 years of slavery. This destiny was already shown to Avraham Avinu when he was put into a deep sleep at the ברית בין הבתרים. He was informed about the slavery as well as the exodus with “great wealth.” It is the role of Israel to teach the world about the knowledge of G-d and the importance of serving Him. Without this, man’s existence is meaningless. The מסילת ישרים, points this out by saying that man was created for the sole purpose of להתענג על ה׳, delighting with G-d. For this is the true pleasure and joy from all other types of pleasure and joy that is available to man. This is the introduction to the Book of Shmot that we begin reading this week.

Jews Should Keep a Low Profile

There is a very important lesson learned from Yakov Avinu in the instructions he gave his sons. When word spreads about a world wide famine, and it reaches Canaan, Yakov tells his family, למה תתראו, “Why should you be afraid?” Our commentators tell us that while others were without food, Yakov still had food and sustenance. He was telling his family that need not fear as long as they keep a low profile and not arouse the jealousy of their gentile neighbors. Yakov was giving instructions to all future generations as well as to his immediate family. When living among non-Jews, keep a low profile and don’t flaunt your wealth and prosperity. This will create negative feelings that could translate into bad tidings for Jews. This message is more relevant today than ever.

השתדלות and בטחון

Shavua Tov, Chodesh Tov, Chanukah Sameach. Parshat מקץ emphasizes the dilemma we have between the idea of השתדלות, which means actually trying to create real avenues towards achieving the desired end, and בטחון, putting our faith in Hashem and asking Him for our desired result. In Yosef’s case, he apparently made an error in judgement by putting too much faith in the butler. Many opinions hold that he had to stay two more years in prison because he should not have relied on man, but on G-d. The question was whether we view Yosef’s case as the standard we are supposed to model ourselves after, or, more was expected of Yosef because he was a Tzaddik. Regardless of the outcome of such a discussion, we are to be aware of this balance. We must have absolute faith in Hashem and realize that all success comes from Him. But we are also not meant to rely on miracles and we must do our part to make things happen. This is what is learned from Yosef and the butler.

Hallel on Chanukah

There are two indirect references to Chanukah from פרשת וישב. The first is related to Yosef being thrown into the pit. When the Torah says that the pit was empty, we are told that it did have snakes and scorpions. The Talmud in מסכת יבמות says that if a woman hears that her husband fell into a pit filled with snakes and scorpions, she can assume that he passed away and she can remarry. This proves that Yosef was miraculously saved. Perhaps he was saved in the merit of ארץ ישראל. This is why we say Hallel on Chanukah and not on Purim. The other reference is related to Yosef and his overcoming the temptations of Potiphar’s wife. The Torah says, “וינס החוצה”, that Yosef ran outside. Part of the Hallel prayer has the words, ״הים ראה וינס״, that the sea saw and moved (split). So we see the word וינס is mentioned in the Parsha as well as in Hallel. On Chanukah, we say a full Hallel for eight days. There are only ten other days in the year, when a full Hallel is said: Eight days of Succot and the first day of Pesach, and Shavuot. And don’t forget that this Shabbat we read three Torahs for Chanukah, Rosh Chodesh, and Shabbat. Chanukah Sameach

Removing Impurities

A major theme of Chanukah is the idea of purification. The Greeks not only defiled the Temple, but they also strongly influenced the sanctity of the Jewish people in a negative way. They put too much emphasis on the power and intellect of man. They reduced man’s dependence on G-d. They believed that man can solve all of his problems if he would only tap into his intellect. Such attitudes demoralized the holy Jewish nation. It took strong spiritual leaders to expose the falsehood and corruption of such views. Often, the biggest challenge in dealing with טומאה and שקר, is to reveal it and show it for what it really is. We have such challenges in our lives as well. We must learn to separate from lies and impurities. We must uncover the falsehoods and insincerity of the טומאה that surrounds us. Like the Maccabees, we must not be afraid to confront the negative people in our lives. We will find that small, pure, cruse of oil and surround ourselves with holiness as we cleave to Hashem in truth.

The Talmud on Chanukah

It is interesting to note that the Gemara in מסכת שבת, speaks about Chanukah. The reason why it is found in מסכת שבת, is because there is a discussion as to which oils are appropriate for Shabbat candles and Chanukah candles. The Gemara goes on to explain that we are more strict with Shabbat candles. The oil or wax used for Shabbat candles needs greater care to be sure they do not give off a bad odor. Their wicks and flame should be with more care than Chanukah candles. It is also interesting to note that the Talmud speaks very little about the military victory, and much more about the miracle of the small pitcher of oil that burned for eight days. The reason for this was because the Chashmonaim leaders later took more upon themselves than allowed. Many proclaimed themselves as kings, which was against the Torah. A Kohein could not be a king. For this reason, there are no Kohanim descended from the Chashmonaim. This is how the Talmud expands on the Chanukah story.

Book of Maccabees

The Book of Maccabees relates the brilliant military strategy of the Jewish fighters in the Chanukah story. Places like WestPoint University and other strategists have studied the brilliance of the Chashmonaim and have tried to apply it to modern day warfare. Nevertheless, the Book of Maccabees was never canonized to become one of the books of Tanach. This is probably because prophecy had ended a few hundred years before. (There were still prophets during the holiday of Purim.) And although there was a Sanhedrin still functioning at that time, the book was not judged as having רוח הקודש. This means that the other twenty four books, do possess רוח הקודש. It is still a good idea to study ספר המכבים, as it allows us to marvel at the great miracles that happened at that time, and we are still witnessing today.

להודות ולהלל

The message of Chanukah emphasizes the words, כדי להודות ולהלל, in order that we give thanksgiving and praise. The threat of Chanukah was different than that of Purim. Unlike Purim that posed a physical threat of survival, Chanukah was very much a spiritual threat. The Syrian-Greeks tried to undermine our religion by making it difficult to practice Judaism. Many were lured into Hellenism, and they chose the Greek way of life over Jewish practices. As we are witnessing today, often the spiritual threat is more difficult to overcome, than the physical. The heroism of the Maccabees, allowed us to return to the ways of holiness and to drive out the defilement of our Temple and Land. This victory was not to be taken for granted. It was nothing short of miraculous. Therefore, we are to focus on giving praise and thanksgiving to Hashem for allowing us to overcome that threat. As Rav Yakov Emden once said, “A greater miracle than the exodus from Egypt, is the survival of the Jewish people during such a long and painful Galut.” The כדי להודות ולהלל is certainly in order.

Man Was Meant To Struggle

Shavua Tov. The Midrash on today’s Parsha, gives an explanation as to why new troubles came upon Yakov Avinu.

The Midrash says, בקש יעקב שלוה, that Yakov asked for serenity. He was told that the time for such serenity is in the next world. And man was meant to struggle as is written in the Book of Iyov. Immediately following this, came the incident with Yosef and his brothers.

In Joseph Telushkin’s book, “The Rebbe”, he relates a story about a rabbi who asked for the Lubavitcher Rebbe’s blessings as he planned to retire. To his surprise, the Rebbe forbade him from retiring. He was told that the the time for retirement is in the next world.

I am not sure if this was a blanket decision for everyone, or only for rabbis who were still teaching Torah and inspiring their communities. However, the message is clear that we must struggle to live productive lives where we can make a difference. This is what the Midrash is teaching about Yakov Avinu, and it is equally true for us.

No Free Will

The Netivot Shalom has a novel way of explaining the numerous puzzling events of פרשת וישב. He writes that it does not make sense that Yakov Avinu and his sons should act in a way that is so contrary to their nature of being great Tzaddikim.

Starting with Yakov’s error in showing favoritism towards Yosef, there were other behaviors not fitting for this holy family.

Yosef should not have aroused so much jealousy from his brothers, by telling them of his dreams. And the brothers certainly overreacted by thinking of killing him and ultimately selling him. They cruelly dipped his coat in blood and sent it to their father.

Yehuda and Tamar was another story that made no sense. How could Yehuda sink to the low level of paying for the services of a harlot?

The conclusion to all of this, is that Hashem temporarily took away their free will and caused these events to transpire. This was part of the Divine plan of bringing Mashiach and the Geula. If we were not to look at things this way, it would, otherwise, make no sense at all. This is a very interesting explanation of the Netivot Shalom

No Favoritism

The Gemara in מסכת שבת gives some parenting instructions. לעולם אל ישנה אדם בנו בין הבנים, that one should never treat his child distinctly from his other children.

The Gemara goes on to say that on account of a tunic of fine wool, the weight of two sela’im, which Yakov gave to Yosef... his brothers became envious, and the matter led to our forefathers going down to Egypt.

This is an important message for parents that they should not show favoritism between children.

There should be a deep inborn love that a parent has for all of his children. There is something highly abnormal if a parent honestly feels more love for one child over the others.

While Yakov’s behavior is difficult to understand, and perhaps his treatment of Yosef was consolation for the loss of his beloved Rachel, there is no doubt that he loved all of his children.

Someone once said that it is our duty to give unconditional love to our children, even though we might enjoy the company of one child over the other. We must be clear to make that distinction between loving and enjoying.

It appears that Yakov made a regrettable mistake with Yosef. The Torah is teaching us to learn from his mistake.

Shimon and Levi

The behavior of Shimon and Levi and their wiping out the city of Shechem, leaves many questions. The biggest question is how such behavior could be justified. They took the law into their own hands, but were reprimanded more for their anger than the action itself.

The Rambam discusses the justification for what they did in his discussion of the Seven Noachide Laws. There was a death penalty attached to the violation of any of these laws, including tearing the limb off of a live animal and stealing.

Dina was kidnapped or “stolen” by Shechem the son of Chamor. The rest of the town knew about this and were accomplices to the crime. They were all guilty in allowing such a grievous crime to take place.

In addition, the Rambam continues, they were obligated by the Noachide Laws, to set up courts of justice, and try the criminals. They were also collectively guilty for this.

For the reasons mentioned, the Rambam felt that Shimon and Levi were justified in bringing the death penalty on all of the males of that city. And they were both thirteen years of age (less than a year apart), when they did this!

Three Disputed Cities

After Yakov Avinu’s incident with the angel, the Torah mentions a very brief and significant Pasuk. Referring to Shechem it’s written, “ויקן את חלקת השדה מיד בני חמור אבי שכם.” The Torah is telling us that Yakov purchased a portion of the field from the sons of Chamor, the father of Shechem.

This is the source that the Torah documents the purchase of the city of Shechem. Parshat Chayei Sara documents Avraham’s purchase of the city of Chevron. And King David purchased Jerusalem from the Yevusim.

These three cities in particular are mentioned in Tanach as belonging to the Jewish people. It’s no wonder that these three cities carry with them the most challenges and controversy.

It is important that we know the truth and are able to know and quote the sources proving our rights to Eretz Yisrael.

ויבוא יעקב שלם

After Yakov wrestled with the angel, he traveled in the direction of the city of Shechem. The Torah says that Yakov arrived שלם, complete, to Shechem.

Rashi comments on the word, שלם, complete. He was שלם בגופו, שלם בממונו, שלם בתורתו. He was complete בגופו, in body, in that he was now cured from his injury sustained in his wrestling match. He was שלם בממונו, with his property, in that he was still solid even after giving Eisav a very generous gift. And he was שלם בתורתו, in that he did not forget any of his Torah during the whole time he was with Lavan.

This is certainly the goal for all of us facing various challenges in life. We would hope to remain strong physically, financially, and still have our Torah study intact.

Yakov’s Concerns

Shavua Tov. Another well known statement connected with today’s Parsha, are the words, “שמא יגרום החטא”. These words were uttered by Yakov Avinu in explanation as to why he was so afraid of his confrontation with Eisav.

These words express that Yakov was afraid that he lost his rights to Hashem’s promise of protection, because perhaps somewhere along the way, he was afraid that he may have sinned. He thought that such a sin could remove his merits,

The Netivot Shalom has a different understanding of Yakov’s concerns. He claims that Yakov was never at peace with himself for the scheme he and his mother did in taking away the Bracha from Eisav. He lived with constant doubt as to whether he did the right thing or not. And he was now concerned that his confrontation with Eisav was where this act of deception might really cost him.

Ironically, the Netivot Shalom explained that had Yakov received the Bracha directly from Yitzchak, the Jews would never have gone into exile.

Yakov’s fears were unfounded. Hashem had a much bigger plan for the Jewish people.

התבטלות

Continuing on the theme of Yakov’s bowing to Eisav, the Netivot Shalom expands on his unique interpretation. He explained that Yakov did not exactly bow to Eisav, but bowed to the שכינה, the Divine Presence.

Yakov’s bowing showed התבטלות, self nullification. When one bows, he is nullifying himself before Hashem. This is why we bow before Hashem on Yom Kippur.

The Rebbe of Avritch זצ״ל, lived in Tzephat when there was a great earthquake that caused extensive damage. The Rebbe viewed the quake as a surge of power of the סטרא אחרא, the side of evil. He instructed the entire Jewish community to bow or do השתחויה, by stretching themselves directly on the ground. This subdued the forces of evil.

Yakov Avinu taught us the strength of התבטלות, when he confronted the evil, Eisav. This self nullification is definitely a trait that we all need to work on. It brings with it, great protection and closeness to Hashem.

Bowing to Eisav

One of the more problematic incidents in the Torah is the meeting between Yakov and Eisav. There are many opinions that feel that Yakov should not have humbled himself to such an extent in front of the wicked Eisav.

Aside from the numerous gifts that Yakov gave Eisav, it was his bowing before him seven times that seemed to have really not been necessary.

There are those that felt that Yakov paid a price for this bowing and was subservient to eight kings that came from Eisav.

The Netivot Shalom has a completely different take on this incident. Based on the Zohar, he claims that Yakov saw the שכינה, Divine Presence, alongside him as he approached. Yakov was bowing to the שכינה, and not to Eisav at all!

This act of reverence towards Hashem is what caused Eisav to melt and genuinely show love for his brother.

It is interesting how Chazal can view the same incident from so many different angles.

Two Tzaddikim Argue

We learn from the אבות, Patriarchs, how we are to become true עבדי ה׳, servants of G-d. Avraham, Yitzchak, and Yakov, each developed his own special relationship with Hashem.

The Netivot Shalom relates an argument that once happened between two great Chassidic masters, the Noam Elimelech, and his brother, Rav Zusia.

The discussion was focused on what should be the starting point when one sincerely wishes to worship G-d. One said that the primary focus should be on Hashem’s exaltedness, and the other said to concentrate on one’s own insignificance.

The debate became so heated, that the two brothers traveled to the Great Maggid of Mezeritch, to settle their dispute. The Maggid listened and answered with אלו ואלו דברי אלוקים חיים, that both opinions reflected the words of the living G-d.

This is very sound advice. We should constantly remind ourselves of Hashem’s exaltedness and our own significance. This will set us on the path of becoming true servants of G-d.

עשר תעשרנו

Rav Shlomo Mann זצ״ל commented on Yakov Avinu’s words, אשר תתן לי עשר אעשרנו לך, that he told Hashem that he will give ten per cent of all that Hashem gives him.

Rav Mann says that Yakov was teaching the importance of הכרת הטוב, recognizing the good that was done for him. One must always remember that as soon as he receives a wage or reward, he must immediately think of helping the poor and downtrodden. He must never think that he has received what he deserves.

Yakov is teaching the importance of being appreciative for all that one has done for him. If one’s wife goes to the trouble of preparing a nice meal, the husband should show appreciation and say thank you.

We learn this from Yakov Avinu. He is promising Hashem that from whatever he receives, he will share with others. This is הכרת הטוב.

ואנוכי לא ידעתי

Rav Shlomo Mann, זצ״ל, brings an interesting interpretation to the Pasuk where Yakov acknowledges that Hashem is in that place and he didn’t even realize. The Torah uses the words, ואנכי לא ידעתי, “And I did not know.”

Rav Mann points out that the conceited individual is very much despised by Hashem. The word, אנוכי, can also be interpreted as one who is selfish, or full of himself.

In terms of understanding what Yakov meant, it can be explained depending on where we place the punctuation. If we first write ואנוכי לא, and then ידעתי, it would mean that if one views himself as לא, insignificant, then he will ידעתי, know that he is in a holy place.

But if we punctuate it as first ואנוכי, that it’s all about me, then it will be followed with לא ידעתי, he will not know that he is in a holy place.

Only the truly humble are able to perceive the spiritual and holy. The haughty are too full of themselves to be able to see anything but themselves.