Losing Free Will

The Rambam in הלכות תשובה speaks about the idea of free will. He says that this is a basic concept of Judaism. We are responsible for our decisions and actions.

However, he uses the episode in Egypt as proof that there is an exception to this rule. When someone chooses to remain evil, after having been given several harsh warnings, his free will is taken away from him.

Pharoah was hit with numerous plagues, and each time he hardened his heart and would not let the Jewish people go.

The Rambam points out that five plagues were enough of a chance for Pharoah. Because he remained so evil, his free will was taken away from him. The second five plagues were done against his will.

This is what can happen to all sinners that are steeped in their evil ways. At some point, they are treated like Pharoah, and their free will is taken away from them, and they cannot repent even if they want to. They now must be punished severely for their arrogance and stubbornness.

This is an interesting explanation that is unique to the Rambam.

Aging Gracefully

As the tide is finally changing in Egypt, and Hashem is ready to bring about the redemption, we are introduced again to the heroes of the story.

We are told that Moshe Rabbeinu was eighty years old when he stood before Pharoah. Aharon was eighty- three. Avraham Avinu was seventy-five when he began his mission of teaching the world about monotheism.

We see how Judaism gives so much respect to the elderly and the important role they play. There is a difference between שיבה that is a reference to one who is advanced in years, and זיקנה, that refers to being elderly in terms of the Torah knowledge that he has acquired.

We are commanded to show additional respect to both of these individuals who were blessed with שיבה or זיקנה.

However, it is the זיקנה that really stands out. Even in our lifetimes, we have been able to see how revered men like Rav Ovadia Yosef, Rav Kaduri, Rav Shlomo Zalman Auerbach זצ״ל were. Each of these holy Torah giants had funerals with hundreds of thousands of people attending. Every word they uttered, was deeply cherished.

We continue to turn to our elders for guidance and direction. This only serves to prove how important it is to work hard and study Torah diligently. We do not do this for recognition and accolades. But when we have devoted our lives to Torah study, our senior years are filled with the younger generation seeking to glean from our knowledge. This idea is reflected in the psalm of Shabbat, עוד ינובון בשיבה דשנים ורעננים יהיו, “They will still be fruitful in old age, vigorous and fresh, they will grow.” להגיד כי ישר ה׳, “to declare that Hashem is just.”

This is how the Torah views the smoothness of growing old.

The problem with religion and it’s solution

From time to time, it is necessary to emphasize the importance of הכרת הטוב, recognizing the good that one does for us. It is a very ugly trait to be כפוי טובה, an ingrate.

The attitude of מגיע לי, which we would call a sense of entitlement, is contrary to basic Jewish principles.

This idea is learned from the manner in which the plagues were administered to the Egyptians. Moshe was unable to initiate the plagues to the water or the sand, because the water saved him as a baby, and the sand was used to hide the Egyptian that he killed. He was even commanded to show gratitude to inanimate objects.

It is very likely that society would be much better off if people were much more aware of the need to be appreciative and grateful for all that we have. Nobody likes to be taken for granted!

הכרת הטוב

From time to time, it is necessary to emphasize the importance of הכרת הטוב, recognizing the good that one does for us. It is a very ugly trait to be כפוי טובה, an ingrate.

The attitude of מגיע לי, which we would call a sense of entitlement, is contrary to basic Jewish principles.

This idea is learned from the manner in which the plagues were administered to the Egyptians. Moshe was unable to initiate the plagues to the water or the sand, because the water saved him as a baby, and the sand was used to hide the Egyptian that he killed. He was even commanded to show gratitude to inanimate objects.

It is very likely that society would be much better off if people were much more aware of the need to be appreciative and grateful for all that we have. Nobody likes to be taken for granted!

Moshe and Aharon

The beginning of the Parsha gives us the lineage of Moshe and Aharon. The Torah uses the words, הוא משה אהרון, “this was Moshe and Aharon,” the heroes of our exodus from Egypt.

There are places in the Torah where Moshe is listed first, and other times when Aharon is listed first. This is to teach us that they were very much equal in greatness.

It is so refreshing to read a story of unconditional love between brothers, with no jealousy at all. They truly were איש אחד בלב אחד, one man of one heart.

Their joint focus was on serving the Jewish people and bringing about their redemption as quickly as possible. There was no place for perttiness.

Moshe was totally fine with Aharon being the spokesman to Pharoah. And Aharon was fine with his younger brother being chosen to receive the Torah on Mount Sinai.

Too often we get distracted from the lofty goals at hand, and we allow our egos to get in the way of the cause at hand. Moshe and Aharon set the example as to how to avoid this and work together faithfully.

Torah Protects from Pain

Shavua Tov. The Torah tells us that the people had trouble believing Moshe because of קוצר רוח ועבודה קשה, shortness of breath and hard work.

The אור החיים comments that because they were not yet בני תורה, Torah scholars, they were unable to listen to Moshe, because the Torah widens the heart of man.

This “widening of the heart,” enables a person to be strong and tolerate the most difficult situations. One who is engrossed in Torah is not as affected and worried about the problems of the world.

There are stories told about both Rav Elazar Abuchatzeira זצ״ל as well as Rav Ovadia Yosef זצ״ל who both did medical procedures without anesthetic, because they didn’t want to lose that precious time for Torah study.

Their ability to be so focused on their learning, allowed them to be protected from the pain.

This was what the אור החיים meant about the shortness of breath of the Jews in Egypt.

To Know and Love G-d

Some commentators view פרשת וארא as the beginning of our becoming a nation. Moshe Rabbeinu receives the four promises of redemption and the plagues begin to hit Egypt.

These plagues lasted for nearly a year, and each plague lasted for one week, with intervals in between. After the third plague of כינים, lice, the Jews no longer had to work as slaves.

Moshe was told by Hashem that not only would the Egyptians learn that He was the true G-d, but every Jew needed to be aware of the words, וידעתם כי אני ה׳, that you must know that I am G-d.

The Rambam writes that this concept of לדעת את ה׳, to know G-d, as well as אהבת ה׳, are the basic foundations of Judaism.

One must not only be aware of Hashem’s existence, but one must be active in trying to develop a closer connection. No man can truly know G-d, but as we elevate ourselves, we get more and more knowledge of Hashem’s ways. And when we recognize Hashem’s kindness towards us, it helps our love for Him to grow.

In essence, this is what Moshe was instructing עם ישראל. Start working on this lifelong goal of knowing and loving Hashem.

ישמח משה

It is pretty much confirmed by the Midrash that Moshe Rabbeinu really was, “the prince of Egypt.” While he knew his biological mother, Yocheved, who nursed him for two years, and he knew he was a Jew, he did grow up in royalty.

The Torah tells us that ויגדל האיש, that the man grew up. At some point in his young adult life, he was no longer able to bear the mistreatment of Jews, and he emerged as Moshe Rabbeinu.

We are also taught by the Midrash that the Prince of Egypt, gave some good advice to his stepfather, Pharoah. He suggested that he would get much more productivity from his slaves if he gave them a day off each week. Pharoah tried this and it worked! There was more productivity in six days than by working seven days.

Later, when the Torah was given and Shabbat observance became a requirement, Moshe was pleased. It was as if he said, “Hey, I thought of Shabbat on my own, back in my palace days.”

Hence, we say in our Shabbat Shacharit prayers, “ישמח משה במתנת חלקו” that Moshe rejoiced with the gift of his portion.” This was referring to Shabbat.

Lessons from Egypt

The time spent by the Jewish people in Egypt had many lessons for future exiles.

We see how the situation for Jews in a particular place could suddenly change from very good to very bad. As long as Yosef’s brothers were alive, Jews were treated well in Egypt. But after Levi died, ( he lived to the age of 137 ) the situation changed dramatically.

We also see how inexplicable anti-semitism is to explain. Often, when Jews were successful in a given place, this aroused jealousy which led to feelings of hatred for the Jews.

Rabbi Elie Munk in קול התורה, noted that in numerous countries, starting with Egypt, the good treatment of the Jews, helped that country become a super-power. When the Jews left, that country fell apart.

This was true in Egypt, and it was true in Spain. Rabbi Munk felt that America’s success has been largely because of the input of prominent of its Jewish citizens.

The bottom line to remember is that every place Jews lived in the Exile, it always ended in either, expulsion, assimilation, and annihilation. The only country with a real future, is Israel. Thank G-d, we now have an Israel that is home and available to all Jews.

אם הבנים שמחה

There is a Pasuk that we say during Hallel that ends with the words, אם הבנים שמחה, “that the mother of the children shall rejoice.”

This refers to the wedding of Yocheved and Amram, that was attended by Aharon and Miriam. They sensed that this remarriage would lead to the birth of the savior of the Jewish people.

It was a truly miraculous time. Yocheved was the aunt of Amram and she was 130 years old at her second wedding. The Gemara in Baba Batra describes how her youth was restored and she became a young, beautiful woman.

The reason why this was not publicized was because they were living in a miraculous time. If we take into account that there were 22,273 first born males, it is possible that the average mother had fifty children!

If all we knew was that women were giving birth to six children every six months, it wasn’t such a surprise that a 130 year old woman could marry and restore her youth.

In any case, there was room for rejoicing and when we say Hallel this Thursday, and recite the words, אם הבנים שמחה, we now know of its special meaning.

Power of Lashon Hara

Rabbi Elazar Abuchatzeira זצ״ל, commented on Moshe being told by Hashem that it was safe to return to Egypt. Those who wished to harm him, were no longer alive.

Rashi says this refers to Moshe’s primary agitators, Datan and Aviram. They didn’t exactly die, but they became impoverished, and a poor person is like a dead person, and they have no power to harm.

Rav Elazar explains that Moshe didn’t need to fear Pharoah, because he could have been bribed, or his stepmother, Batya, could have convinced her father not to harm him.

It was the power of Lashon Hara that Moshe needed to fear. One who speaks it, is usually, a very arrogant person. And arrogant people are usually wealthy. When someone loses all his money, he is humbled quite a bit.

Hashem is telling Moshe never to minimize the power of Lashon Hara, but in his case, he no longer needed to worry about it harming him.

Pharoah’s Advisors

Shavua Tov. The Midrash teaches that Pharoah had three primary advisers in Egypt. They were Yitro, Iyov, and Bilaam.

These advisors were consulted as to what to do about the “Jewish problem.” The Torah tells us ויקצו מפני בני ישראל. Most interpret ויקצו, as they were afraid of בני ישראל, because they saw how quickly they multiplied, and how powerful they were becoming.

There is another translation of ויקצו, as, they detested the Jewish people. This was our first confrontation with anti-Semitism.

We are taught that Iyov remained silent when asked for a solution to the Jewish problem. Yitro ran away and later converted to Judaism. It was Bilaam who advised the drowning of Jewish babies in the Nile.

Already in Israel’s young history they were confronted with the reality that we were destined to either being admired or despised by the nations around us.

We are meant to remain separate and accept our role as being the moral compass of the world. Our comfort comes with the knowledge that the the day is approaching where the haters will disappear and the whole world will admire the Jewish people and accept Hashem as the One and only true G-d.

Overcoming Obstacles

This Shabbat we begin the Book of Shemot. The impressive character traits the budding Jewish nation had in Egypt. It is all the more impressive when we consider that Egypt was the most decadent and corrupt place on earth.

The Jewish people didn’t change their names or lifestyles and remained faithful to the traditions of their ancestors.

Yosef set the tone for other Jews where he was challenged in an even bigger way. The Torah tells us הוא יוסף, “he was Yosef.” Rashi asks, don’t we know who Yosef was? But it was to tell us that this was the same Yosef as the simple young man that went down to Egypt. All of his wealth, fame, and notoriety, did not change him.

We are to constantly be aware how easy it is for us to be influenced by our surroundings. It is also easy for us to get carried away with our own successes and forget that it was Hashem that enabled us to succeed.

The Jews in Egypt managed to overcome these obstacles. Perhaps living together in Goshen allowed them to stick together. But what went on around them could easily have affected them. The fact that it didn’t, is nothing less than remarkable. We must never minimize these challenges, and be strong like our ancestors and remain committed to the principles of Judaism.

Timing is Everything

I always refer to the Haftarah of פרשת ויחי, as the “Godfather” Haftarah. King David gives instructions to Shlomo how to carry out his unfinished work.

For example, David mentions Yoav as having been disloyal to him, and he killed his son, Avshalom. He is told to make sure he doesn’t die an old man. Shlomo, obviously got the hint.

Similarly, he is told to punish שמעי בן גרא for his abusive behavior towards the king. But when it came to the sons of ברזילאי, Shlomo is told to treat them well, and welcome them to his table.

We learn from this chapter, how important timing is. Young people tend to be impatient and have the tendency to act too quickly. The wise man thinks things through and waits for the appropriate time to act.

King David trusted that his son would complete his unfinished work. And isn’t interesting that this son, Shlomo, wrote in Kohelet, לכל זמן, “everything has its proper time.

Protected from Ayin Hara

The special bond between Yakov and Yosef, was not only apparent in his receiving first born rights, but it was also seen in the special Bracha that Yosef received.

Yakov refers to Yosef as בן פורת יוסף, “the charmed son, Yosef.” This “charm” gave him special protection against עין הרע, the evil eye, that is potentially, very damaging.

We all see a reference to this protection from עין הרע when Yakov blesses Yosef’s two sons, Efraim and Menashe. Their blessing was that ידגו לרב, that they multiply like fish. And just as fish are protected by the water, so too, should Yosef’s descendants be protected from עין הרע.

While we are taught not to be obsessed and worried about עין הרע, it is real. We are to be careful so as not to arouse the jealousy of others by bragging about our wealth and children.

Yosef’s Bracha of protection was very special. Could it be compared to a lifetime guarantee of never getting a virus or hacking of your computer? I think this is a far better Bracha!

Yosef’s Shortened Life

We learn from the Torah that all of Yosef’s brothers lived at least 120 years. Levi lived the longest at 137 years. Yosef, himself, was the exception as he lived to “only” 110.

The explanation for Yosef’s reduced lifespan was that he was involved with “Rabbanut.” This term refers to his having been in a position of leadership.

The תורה תמימה explains exactly what Yosef’s deficiency was. Because of his position, he allowed his brothers to refer to their father, Yakov, as עבדך אבי, “your servant, my father,” ten times, without Yosef protesting. In actuality, it was said five times, but five more times were added, when repeated by the interpreter.

It was a mistake on Yosef’s part, even though he was trying to show his brothers that he was a tough ruler, to allow his own father to be referred to as “his servant.”

For these ten utterances, Yosef lost ten years of his life. This mistake came about because he involved himself with “Rabbanut.”

Parnassa

Yakov Avinu reviews with Yosef the highlights of his life. He tells him of his special relationship with Hashem on two specific levels. He refers to Hashem as “ה׳ הרועה אותי” and “המלאך הגואל אותי.”

When it came to Parnassa, physical sustenance, Hashem is referred to as his shepherd who provides for him. When redemption was needed from his adversaries , Hashem sends His Angel to redeem him.

From here we learn that Parnassa comes from Hashem, which seems like the greater challenge than the redemption that comes by way of a מלאך.

The message here is to give us comfort in connection with our earning a livelihood. Hashem, Himself, is involved in providing for our needs. The תורה תמימה tells us that we should look at the animal world regarding פרנסה.

The animals go about their business with the confidence that Hashem will provide. None of them demonstrate the slightest bit of worry. Therefore, despite our financial difficulties, we should be confident that Hashem will provide.

This was Yakov’s blessing to Yosef’s sons. They should be provided for as he was, by Hashem and His angels.

Power of Prayer

Shavua Tov. In today’s Parsha, Yakov Avinu tells Yosef that he is giving him the city of Shechem that he conquered בחרבי ובקשתי, with my knife and my arrow.

The Rabbis question this statement as it was Shimon and Levi who conquered Shechem. They give an explanation that “ knife and arrow,” are really a reference to the power of prayer.

Yakov was giving a charge to Yosef that he must never underestimate the power of prayer as the key to every success.

King David mentioned this point that we include in our morning prayers. רוממות א-ל בגרונם וחרב פיפיות בידם, “there are exaltations of G-d in our throats, and a double edged sword in our hands.”

We need to be constantly reminded that every success we have, is due to Hashem’s kindness. The power of prayer is so great that it can even conquer cities.

Overcoming Dishonest People

It is interesting that the final Parsha of the Book of Bereishit that speaks of the death of Yakov, is called ויחי, “and he lived.”

This is meant to teach us that צדיקים don’t really die, as their teachings live on.

Yakov showed the power of his faith because during his lifetime, he had major confrontations with Lavan and Eisav, and he needed to deal with the ordeal of Dina and Yosef.

Despite these tremendous challenges, Yakov never lost his faith and reached a level of moral perfection. He is recognized for his truthfulness, as we say, תתן אמת ליעקב, “give truthfulness to Yakov.”

We are meant to learn from Yakov how to stand up to the challenges we face, in an upright and dignified manner.

He also taught us that we need to adapt to the situation before us. This is based on a Pasuk in תהילים that tells us עם נבר תתבר ועם עקש תתפל, “With an honest person, act honestly, and with a perverse person, show yourself subtle.”

Even though we need to adjust our tactics when dealing with a crook, it does not necessarily diminish from our own integrity.

Perhaps this was the greatest lesson of all, learned from Yakov Avinu!

Our Hands Did Not Spill This Blood

The Torah gives us a hint as to why Yakov ultimately believed that Yosef was still alive. The Pasuk says, וירא את העגלות, that he saw the wagons, and then realized that the good news was true.

Yosef was reminding Yakov of the last subject that they studied together before he was kidnapped and sold by his brothers.

It was all about עגלה ערופה. This was the situation where a murdered corpse was found close to a particular city. The members of that city must break the neck of a calf and declare, ידינו לא שפכו את הדם הזה, “that our hands did not spill this blood.” This declaration served to exempt the inhabitants of that city, of any wrongdoing.

Rav Elie Munk pointed out the irony of this whole affair. Could Yosef’s brothers declare that their hands did not spill their brother’s blood? On one level, they were certainly guilty. But from the aspect of the overall Divine plan, this is the way it was meant to play out.