Crying Out to G-d

During the week long dialogue between Moshe Rabbeinu and Hashem, Moshe is given the reason why it’s time to redeem the Jewish people.

Hashem tells Moshe that the “cry” of the Jewish nation has reached Him. This cry cannot be ignored, and it must have a response. A similar language was used when the “cry” of the evil perpetrated by the people of Sodom, had reached the Heaven. There, as well, Avraham Avinu is told that this cannot be ignored. It was time that justice be meted out to these decadent people.

We see from here the power of collective prayer, on the one side, and collective evil and immorality, on the other.

The Orchot Tzaddikim speaks of how the Jewish people are one family, and one entity. We must never rejoice at the misfortune of any of our people- including those that we do not have positive feelings toward.

We must pay closer attention in our prayers to include all of the Jewish people. There are thirteen blessings of request in the daily Shmone Esrei. All of these requests are made in the plural. We pray that all of Israel should repent and become closer to G-d. We also pray that all of Israel be granted good health and prosperity.

We are not emphasizing collective prayer and collective requests, nearly enough. We must get far away from factionalizing and elitism. We must love and pray for the welfare of every Jew, regardless of his background. In this way, our collective “cry” can reach the Heavens, and redemption can come to our people.

Very Bad Question

King Pharoah made a fatal mistake when he asked a very bad question. His response to Moshe and Aharon when told that the G-d of Israel has commanded that he let the people go, was a bad one. He asked, , “Who is this G-d? I do not know Him.”

During the “ten plagues,” the text explained the reason for each plague was to make it clear that all Egypt understand that there is a G-d in Israel, who is the One true G-d.

It appears that this foolish question of Pharoah is still being asked today. It is the major reason for the moral breakdown of society. When society ignores the existence of G-d and that He, alone, teaches what is right and moral in this world.

When the question is “Who is G-d? I do not know Him,” anything goes. It gives man, with all of his shortcomings to decide right and wrong.

Today’s definition of right and wrong is “whatever makes you happy or feel good.” The validation of this new philosophy, is that laws are passed that legitimize what was once considered immoral and improper, and remains contrary to the teachings of the Torah.

So many things that were obviously wrong and improper fifty years ago, are now the norm, and were even justified with the passing of laws.

We have seen laws passed that legalize drugs, abortions, euthanasia, and same sex marriages. “Living together” before marriage, was once considered inappropriate.

It should be rather obvious that this shows a serious moral breakdown of society.

It is time to wake up and realize that this very bad question of “Who is G-d,” will soon be answered. Hopefully, this awareness will not have to come with ten more plagues!

Back Stabbers

There is an amazing Midrash that explains Moshe’s words, when he said, “Now the matter is known.” The usual interpretation is that Moshe realized that it was known that he had killed the Egyptian, so he better run away.

The opinion of the Midrash is that Moshe had been wondering for a very long time why only the Jewish people were enslaved by another nation. What could they have done to deserve such a fate?

When he saw that there were ingrates and back stabbers among the Jewish people, he had his answer. Dathan and Aviram were quarreling, and Moshe tried to break it up. They asked him if he was going to kill them like he killed the Egyptian. The Torah continues with Moshe’s realization, “Now I understand.”

The Prophet Isaiah warned that the real destroyers of the Jewish people, would come from within. There would always be those who would betray their own people, and not show loyalty. This reality plagues us to this day.

When one is proud to be Jewish, and openly expresses his faith in G-d and the Torah, he will love his people and love good.

When one is ashamed of his Jewishness and belittles the Torah’s teachings, he can easily become one that destroys and tears down.

It is appalling how those who lost in Israel’s last election behave. They refuse to accept the results of a “democratic” election, and are eager to tear down without giving the new government a chance to prove itself.

Jewish Unity would dictate that we give our blessings to the numerous, young, idealistic, fresh faces, in the Knesset. Let’s see what they can do to effect positive change and dignity to our people.

The rhetoric and demonstrations against a government that has not yet begun to govern, is irresponsible and inexcusable. Sadly, it is a continuation of Moshe’s realization in Egypt, “Now I understand.” At this point in our history, Jews should stand united, and learn the lessons of history.

When the Going Gets Tough

The Torah tells us that the more the Egyptians afflicted the Jewish people, the stronger they got. This was a lesson for future history.

Somehow, the Jewish nation has shown amazing resiliency when we were forced to suffer a long, bitter, exile. Despite the persecutions and hardships, the faith of the Jew carried him through these difficulties. Some of the most amazing books, such as the Talmud, were written during such times.

It has long been my contention that the biggest problem we have faced in the last thirty years or so, is too much leisure time, and too much money.

As the work day has become shorter, people are left with too much free time. And the affluence of this past generation, gives many individuals extra cash to do what they want.

The combination of the two has spelled trouble. It leads to an exaggerated self indulgence, that is often accompanied by depression.

Contrast this with our ancestors who worked extremely hard, and did not have these problems. They even managed to shine under the most difficult circumstances.

The Rabbis recommend that one fill his day with earning a livelihood and the study of Torah. This will save an individual from sin, as his day will be filled with a positive use of time.

We need to create our own challenges that will make good use of our time, by giving to others. We will feel a sense of fulfillment that will give our lives meaning. It will prepare us for whatever Hashem sends our way. And if it looks like we are faced with insurmountable hardships, we only need to think of our ancestors in Egypt. The greater the difficulty, the stronger they got.

Batya Protects the Savior

The question was asked regarding Batya, the daughter of Pharoah, who saved the life of Moshe, when he was in his basket in the Nile. How could it be that nobody suspected that he was the savior of the Jewish people.

The reason for the decree to kill Jewish baby boys was because Pharoah’s magicians saw that a boy would be born who would take the Jews out of Egypt. How did Batya convince them that Moshe was not the future leader?

The Torah tells us that Batya went to the Nile to bathe. She was accompanied by her female servants. The Midrash fills in the missing information by explaining that these servants were killed by an angel. There would be no one who would tell exactly what Batya did. And the “bathing” that Batya did was actually her ritual dipping in order to convert and become part of Am Yisrael.

She could then make up a story that she found some random Egyptian baby, and her true story was safe. Pharoah did his famous hot coals and diamonds test, just to be sure that this baby was not too intelligent. The angel moved Baby Moshe’s hands to reach for the coals. This saved his life, but left him with a speech impediment.

The Midrashim are very fascinating, and help to fill in information that is not mentioned in the text. In this case, it becomes more clear what a great woman Batya was, and the role she played in bringing about Israel’s salvation.

Jewish Heroines

The story of the exodus from Egypt, had many instances of מסירות נפש. These were the individuals who risked their lives in order to save Jews.

The Torah gives the example of the two midwives, named Shifra and Puah. The Baal Haturim figured out that the Gematria of the word, “ המילדת,” the midwife, is equal to, יוכבד בת לוי. It is understood that Puah was Miriam and Shifra was Yocheved.

There is an explanation that “Puah” represents the sound of “poo poo” that one would say to comfort an infant.

The name Shifra implies that she is משפרת, or improving the newborn. The Baal Haturim says that the name implies a שפופרת, or tube. Often the babies needed to have oxygen blown into them so that they would wake up and breath on their own.

Shifra and Puah risked their lives by saving Jewish babies, and defying the decree of Pharoah. They were among many Jewish heroes that would emerge who would do anything necessary to strengthen the Jewish people.

Surviving the Exile

The Torah reading for Yom Kippur afternoon warns that we must not act כמעשה מצרים, like the actions of the Egyptian community. The Rambam elaborates on this, and makes it clear that Egypt was an extremely decadent place.

With this in mind, it is all the more remarkable how the Jewish people survived as slaves in this horrible environment, and maintained their unique identity.

The Rabbis tell us that the Jews in Egypt were careful not to change their names. They were proud of their heritage, and they were similarly careful to continue using Hebrew as their primary language.

We are also told that they remained very chaste. There was only one incident during their 210 year stay in Egypt where there was immoral behavior. This was the incident of Shlomit Bat Divri, who was violated by an Egyptian, who Moshe eventually killed.

There is also an opinion that they did not speak Lashon Hara against one another. And they continued to circumcise their baby boys.

This is a good message for Jews living in the Exile. If they would be careful with these same things, they would also be able to overcome the temptations that have plagued us for two thousand years. We would then merit our freedom that would lead to the final Redemption, speedily in our day.

Timing is Everything

The Haftarah of last Shabbat, contains an important message for all of us. King David calls to his son, Shlomo, to give his final instructions before leaving this world.

David reviews with the new king a number of individuals who were either loyal to him, or had betrayed him. There was unfinished business that David wanted Shlomo to take care of.

In certain instances, David tells his son to use his wisdom in determining how he would execute justice. There are the cases of Yoav and Shimi Ben Geira. They had both betrayed David in their behavior. Yoav had killed David’s allies. Shimi had cursed him in a most disrespectful manner.

David was explaining to Shlomo that the timing wasn’t right for him to deal with these two individuals. It would not have been good for the nation for him to act. But after his death, it would be perfectly in order to punish them as deserved. And, of course, David insisted that those who were loyal to him, should be rewarded.

The Rabbis teach us that we need to be smart enough to understand when it is the right time to say certain things. But we need to be equally wise to know when our words will not be heard.

Timing is everything. We must learn to have the patience to know when it is the correct time to speak up. This comes with age when we realize how counter-productive it might be to raise an issue.

The obvious time never to speak is when either side is angry. It is also important to take into account when it would be beneficial to talk about something. King David taught this lesson to his son, and certainly wanted everyone to learn this lesson as well.

Yosef’s Wisdom

The Gemara in Masechet Sota indicates how clever Yosef was in his dealings with Pharoah. Although their relationship began on the right foot, Yosef clearly understood with whom he was dealing.

He caught Pharoah at a weak moment when he realized that the king knew all of the languages of the world except for Hebrew. The king made Yosef swear that he would not reveal this lack of knowledge to anyone.

Seventeen years later, when Yakov passed away, Yosef used this oath to his advantage. He told Pharoah that his father made him swear that he would be buried in Eretz Yisrael. When the king was hesitant to grant Yosef’s wish regarding his father’s burial, he was reminded of their earlier oath.

Yosef told Pharoah that if he does not need to honor his father’s oath, he, likewise does not need to honor his oath to the king. And this is the reason why they were able to give Yakov a proper burial in the Cave of Machpeilah.

Yosef was teaching us that you need to understand with whom you are dealing. Sometimes it becomes necessary to outsmart the foxes. And there are many foxes out there!

Be Like Efraim and Menashe

We were introduced to the fatherly blessing of one’s sons, from Yakov Avinu’s blessing of Yosef’s two sons.

Unlike the blessing for daughters, where we hope that they resemble Sara, Rivka, Rachel, and Leah, the sons are to become like Efraim and Menashe.

There are many explanations as to why Efraim and Menashe are mentioned, and not the Patriarchs. The one that made an impression on me, is the following:

The Baal Haturim noted that the Gematria of Reuven and Shimon, is equal to the numerical value of Efraim and Menashe. This was to show that they were to be viewed equally as two of the twelve tribes of Israel.

It is also worthy of note that Efraim and Menashe spent their entire lives in Egypt, the center of decadence. The fact that Yakov found them deserving to be called “tribes of Israel,” is most impressive.

It is for this reason that we give this specific blessing to our sons. As they go out into the world, and are faced with challenges that might shake up their faith, they should take an example from the sons of Yosef. They were able to overcome all of the temptations of the Hedonistic life of Egypt.

We similarly pray that our sons will be strong in their commitment to Judaism and not allow themselves to be led astray. If Efraim and Menashe, could succeed, so could they.

Why People Age

The Gemara in Baba Metzia tells how Yakov Avinu asked to become weaker in order to prepare his family for his death. Until Yakov, people did not really get sick before they passed away.

Yakov understood how difficult it would be to have to say good-by to his loved ones. He wanted to lighten the blow, so that his family would be prepared for the inevitable.

Rav Avigdor Miller wrote that the aging process existed for this purpose. It is a much slower progression where we see grey hairs appear, the need for reading glasses, muscle pulls, etc. All of this, is to remind ourselves and our families, that our stay on earth is not forever.

Aside from being a preparation for our ultimate demise, it should also serve as a wake up call. We must appreciate how precious time really is. It is our responsibility to use our time wisely and productively. It is a sin to waste time.

There is so much that we all have to give, once this becomes a priority. We certainly gain great satisfaction through the study of Torah. When this study translates into action and good deeds, it is a sign that we are making the most of life.

Yakov Avinu was not only concerned that his parting should not be too difficult. He also wanted to make use of every breath we have, during our stay on earth.

Why the Brothers Suspected Revenge

The Midrash often sheds light to the narrative in the Torah, that clarifies a certain behavior. An example of this, was the behavior of the brothers, after Yakov’s burial.

The Midrash tells us that Yosef took a detour after the funeral was completed in Hebron. He went back to the pit that his brothers mercilessly, had thrown him inside.

He stopped to say the blessing for one who had witnessed a miracle in that place. He was giving gratitude to G-d for having been saved from the snakes and scorpions.

Thanks to the Midrash, it now made sense why the brothers suspected that Yosef would now get his revenge, for what they did to him.

Yosef, of course, reassured them that he did not intend to act in place of Hashem. They were able to mend their relationship, and their remorse was accepted, and they lived harmoniously. They did not become slaves, until the last of the brothers, Levi, had passed away.

The Midrash clearly shed light on this story, that helped make it much more understandable.

Fatherly Advice

The final Parsha of the Book of Bereishit is called, סתומה, or sealed. It is the only place in the entire where one Torah portion for one week, does not have a separation in the Torah scroll.

The explanation for this is that Yakov Avinu wanted to reveal many things to his children before his death, but it was sealed for him. He was not permitted to tell some of the things that he intended to tell. Most notably, he was going to describe the Messianic period, but could not.

There is a message to be learned here for parents. We try very hard to protect our children so that their lives will be easier than ours. We want them to learn from our mistakes, and we hope that they will surpass whatever we have achieved in this world.

But there are some things that we do not reveal. These are the lessons that they must learn for themselves. It might be that even if we try to tell them things, they won’t listen, anyways. Or, they want to go with their own instincts, for good or for bad.

The Rabbis tell us that just as we have a responsibility to say that which will be heard, we also have a responsibility not to say, what will not be heard.

Yakov may not have been able to disclose the “end of days.” But he did manage to give some serious rebuke to his sons before his death.

We must pray for the wisdom to know how to reach our children. We must never stop showing them that there is a correct path to take in life. And with a combination of love and rebuke, we will follow the example of Yakov Avinu.

Secret to Longevity

It was very clear that Pharoah was very impressed when he met Yakov Avinu. It was well known that Egypt was blessed with the presence of a holy man like Yakov.

Our commentators felt that Yakov made a serious error in the way he answered Pharoah in describing his life. He was only asked his age. But instead, he apparently complained about his difficult life.

Yakov said that his years were מעט ורעים, “few and bad.” He should never have become bitter and negative, despite all of the difficulties he went through in his life. He lived significantly less years than his father and grandfather. (Yakov lived 147 years, Yitzchak 180 years, and Avraham 175 years.)

We are never supposed to feel sorry for ourselves because of the challenges placed before us. We are to embrace these challenges and accept that they are meant to shape and strengthen us.

I have been privileged to know a number of relatives who have reached their mid-nineties, and are still going strong. What they have in common is a very positive outlook towards life. They are upbeat, positive people, that have learned to see the good in every situation.

Perhaps there is a connection with Yakov Avinu. His life was shortened because of his bitterness. While others seem to be blessed with longevity, for being positive and appreciating every breath of life.

Galut is a Curse

After all of the excitement of the arrival of Yosef’s family, it was determined that they would live in the land of Goshen. There is a Midrash that says that this was actually a gift from Pharoah to Sara after learning she was actually married to Avraham.

The Torah tells us that when they moved to Goshen, they “took hold of it,” as a possession. The commentators explained that they even tried to increase their territory. They mistakenly believed that life in the land of Goshen was good. It was their intention to make it their permanent home.

They failed to understand that the presence of Jews outside of Israel, is temporary. We are guests of the country that allows us to live there.

The lesson of history has been that every place that Jews lived in the Exile, was temporary. It always ended either in assimilation, expulsions, or annihilation. It never bodes well for Jews when they get too comfortable in a specific place. They are failing to understand the lesson of history.

The “Exile,” or Galut, is a curse. The intention of the Torah was for all Jews to live in Israel. If they did not live according to the Torah, they were banished from the land.

The situation in Egypt was no different. It started out as a comfortable situation, but ended with horrible bondage. It would be wise for us to learn these lessons of history.

Caring Deeply for Others

When Yosef was reunited with his brothers, his embracing Binyamin, was particularly moving. The Torah describes this reunion by telling us that

Yosef fell on the shoulder of Binyamin, and Binyamin wept on the shoulder of Yosef.

Rashi tells us that each brother saw into the future that a Temple would be built in their territory, and later would be destroyed. Yosef’s territory had the Mishkan in Shilo for 369 years, and Binyamin’s territory houses the two Temples.

According to the מעינה של תורה, this was an indication of the deep love between the brothers. They cared more about the other’s loss more than their own.

They understood that Jews would suffer because of causeless hatred in the future. They wanted to combat this with אהבת חינם, unconditional love.

We need to be much more in tune with what others are feeling. Caring deeply for others, goes a very long way.

Liars Lose Credibility

It is interesting to note that when the brothers originally came with the news that Yosef was alive, Yakov did not believe them. It was only after showing real proof, did Yakov celebrate the good news.

It may not have seemed so significant to let us know that at first they were not believed. The Rabbis pointed out an important lesson here. This is the punishment of a liar; even when he is telling the truth, he is not believed. The implication here is that the brothers had lost their credibility with their father, based on their past behavior.

We are confronted with many liars in our every day life. When we feel that we have been lied to many times, we lose our trust in that individual. It is particularly troubling if we lose such trust in our spouse or our children. And we certainly must be careful that we, ourselves, are not loose with the truth.

It is a very heavy price to pay when we are not trusted at our word. We become outcasts to our peers and have difficulty functioning. We must work very hard to regain our credibility and trustworthiness.

The Rabbis emphasize over and over again that there is a connection between Shalom, peace, and Emet, truth. One cannot attain a sense of peacefulness when he lives with lies. Yosef’s brothers learned this lesson, and so must we.

Rabbi Eliezer Cried

The Gemara in Chagiga, tells how Rabbi Eliezer reacted upon reading of Yosef’s revealing himself to his brothers.

When he reached the verse that said that the brothers were dumbfounded, and could not speak, he cried. He said that if the brothers could not answer Yosef, who was a man of flesh and blood, how will we answer Hashem on the day of reckoning.

Rabbi Eliezer realized the extent of what the Day of Judgement, will mean for every human being. Everything is written down in Heaven, and ultimately, there will be true justice. We will be rewarded for our good deeds, and especially those deeds that took the most effort on our part. And we will need to answer for our indiscretions and misdeeds.

It is ironic that a holy rabbi like Rabbi Eliezer, realized this truth. He probably did not have to worry about whether or not he would pass the test. And the ones who really need to wake up and live a more pious life, are oblivious to this reality.

There is a Pasuk in Parshat Kedoshim that says, מפני שיבה תקום. The simple translation is that we are to rise for the elderly and show them respect. It was suggested that the wording should have been, לפני שיבה תקום. This would mean that before we become old, we should wake up.

The process of self awareness and working on self improvement, must begin now. We study the stories of the Torah because of the profound lessons they teach us. This lesson may be one of the biggest of all.

An Emotional Custom

Parshat Vayigash is one of the most emotional Parshiot in the Torah. It discusses the reunion between Yakov and Yosef, after being separated for twenty-two years.

Yakov was hesitant, at first, to leave Eretz Yisrael again. He knew that Egypt was a very decadent place, and was afraid of the negative influences there.

He needed Hashem’s assurance that he would not be stuck there, and that his descendants would come back to Israel in the future.

Yakov does receive these assurances from G-d. He tells Yakov that he will go down with him, and protect him.

He even tells Yakov that Yosef will place his hands on Yakov’s eyes. In essence, he was being told that Yosef would outlive him.

The Torah is making a subtle reference to the custom in Israel, that the offspring of the deceased place their hands on the eyes of their parent. They place sand on the eyes as well, and recite the verse that man is from the earth, and shall return to the earth.

This is meant to be an acceptance of the will of G-d, by taking a loved one from us.

In Yakov’s case, it was a reassuring promise that his Egyptian experience would be positive. And, indeed, the last seventeen years of his life, were the happiest years of his life.

Bad Labeling

The Baal Haturim has a different explanation in connection with the first meeting between Yosef and his brothers.

The traditional explanation as to why the brothers did not recognize Yosef, was that he now had a full beard. When they last saw him, he was a seventeen year old with only a stubble on his face. Now he was a grown man of thirty, and he did not look anything similar to the brother that they remembered.

The Baal Haturim questions this interpretation. He felt that the real reason that Yosef was not recognized, is that they never believed it was possible that their brother could have risen to such a position of prominence.

The Midrash tells us that they did search for Yosef around Egypt. But they looked for him in places of the lower class, hoping they might find him there.

It is not realistic that they would not have noticed some kind of familiar family trait in Yosef, had they really looked. They clearly negated any possibility that this could really be Yosef.

It is not uncommon for families to label a sibling or family member in a certain way. When that individual surpasses these expectations, they are in a state of shock. We must always see the good and potential in everyone. G-d has His plans, and we never know who might be blessed with wealth and success. And we are often surprised when an apparently apathetic student, eventually blossoms to become a great scholar.

Yosef’s brothers certainly placed a negative label on their brother. They learned the hard way, that they should never negate one’s potential. Had they been able to do so, they would have realized that the great Egyptian leader intimidating him, was really their brother!