Four Weepings

The Torah mentions four times that Yosef cried during the episode of his brothers coming to Egypt. Two of the events were in Parshat Miketz, and two more times in Parshat Vayigash. These are very emotional Parshiot.

The first time Yosef was unable to control himself, was when the brothers expressed remorse for his sale. They said that all of their troubles were because of their callousness. They confessed that they were guilty of not hearing Yosef’s pleas when they threw him into the pit. “He called out to us, and we did not listen.”

Yosef was similarly moved to tears when his younger brother, Binyamin, came down to Egypt. Yosef asked his little brother if he had any children. He was told that he had ten sons and he named each of them in memory of his beloved brother. This was before he realized he was talking to his brother.

The climax of the story was when Yakov was united once again with Yosef. These were tears of joy after not seeing one another for twenty-two years.

The final emotional moment was when Binyamin realized his brother was alive. They both cried on each other’s shoulders as they both saw a prophecy. The Mishkan in Yosef’s territory and the Beit Hamikdash in Binyamin’s territory, would be built and destroyed. Each one felt the other’s pain.

One of the character traits of a Jew is that they are רחמנים, they show pity and mercy. We see from these stories the deep love and caring that existed when our nation began.

The Leaders of the Tribes

The definite leaders of the tribes of Israel, were Yosef and Yehuda. This was not only demonstrated in Egypt when Yosef revealed himself to his brothers, but in other instances as well.

The scene at the Red Sea, had Nachshon Ben Aminadav, from the Tribe of Yehuda, the first to jump into the water. He showed the faith and courage that was needed at that time.

The Rabbis wrote that the sea split in the merit of the bones of Yosef that they were carrying. Another point made was the use of the word, וינס, which means, “to move away.” The same word was used when Yosef “ran away” from the efforts of Potiphar’s wife to seduce him. This was another reason why it was said that the sea split in the merit of Yosef.

The terrible sin of the spies, came from the representatives of ten tribes. The tribes of Yehuda, led by Calev, and Yosef, led by Yehoshua, did not participate in giving an evil report about the Land of Israel.

The Mishkan, the portable Beit Hanikdash, built in the desert, found a resting place in Shilo for 369 years. This was in the territory designated for Yosef.

The Temple in Jerusalem, was in the territory of Yehuda, although parts of it were also in Binyamin’s territory.

It is also worthy of note, that Yehoshua did emerge as one of the great leaders of Israel. David and Shlomo descended from Yehuda.

Rav Kook made these observations to show that Yehuda and Yosef had a special role in guiding the Jewish people. They each had their unique approach in doing so, but they succeeded in helping the Jewish people survive, and ultimately, thrive.

Defying History

The rise to power of Yosef, was an indication that the Jewish people are not like any other nation on earth. This was not even permitted according to Egyptian law that a slave could even wear royal garb.

Yosef was taught seventy languages by the Angel Gabriel, and his wisdom impressed Pharoah to such an extent, that the rules were changes so that Yosef could be appointed to his position.

Rav Kook wrote that this was the beginning of a trend that would show that the rules of history do not apply to Am Yisrael. It was also an indication that the Jewish people are למעלה מן הטבע, above nature.

This would mean that throughout our history, the laws of nature would change for us. The sea would split, the sun would stand still, horrible plagues would visit our enemies, fires would come down from the sky, etc.

This is what prompted Rav Yakov Emden to say that a greater miracle than the splitting of the Red Sea, has been the survival of the Jewish people, after a long and bitter exile.

The holiday of Chanukah, celebrates similar miracles. The cruse of oil that lasts eight days, instead of one; the great military victory of the few over the many, are examples of this uniqueness of the Jewish people.

We add the expression, בימים ההם בזמן הזה, referring to Chanukah and to the present time. “As it was in those days, so it shall be in these days.”

How great it is to be a part of this great nation. Am Yisrael Chai!

Learning To Be Grateful

The “Duties of the Heart” makes an interesting observation about human nature, and the manner in which Hashem created the world.

There is no commandment in the Torah that instructs parents that they must care for their newborn baby. This is built into their essence. It is an obligation that G-d places in them, so that there is no doubt that they will learn to place their child’s needs before their own.

However, it is not a built in emotion to give thanks to parents for their devotion. It was necessary to have a commandment given on Mount Sinai, that we must honor our fathers and mothers. Without this instruction, we might come to the conclusion that it is our right to be cared for, by our parents.

We must also be taught that we must show appreciation for any kindness that anyone gives to us. Nobody owes us anything. This sense of entitlement is a form of arrogance. The ability to notice and appreciate every kindness showered upon us, shows real humility.

The entitled, arrogant, individual thinks he’s special and deserving of acts of kindness. While the humble feel overwhelmed with gratitude when something nice is done for them.

We constantly need to work on ourselves to acquire that which is not given to us by nature. Recognizing the good and saying “thank you,” goes a long way. It is also an indication that we have achieved a certain level of goodness in our own personalities. This is not something to take lightly. We are “entitled” to give ourselves a small “pat on the back!”

Humble Pie

The rise and fall of Yehuda is a fascinating story in itself. We see at the beginning that he had influence over his brothers. They listened to him when he made the suggestion to sell Yosef as a slave.

Rav Kook wrote that this terrible decision led to the deaths of the Ten Martyrs that included Rabbi Akiva. They were told that they would pay the price for the kidnapping of Yosef by ten of his brothers.

The Torah tells us that Yehuda was demoted. He lost the respect of his siblings when they saw how much grief it caused their father.

As fate would have it, during that state of banishment, he fathers twins with Tamar. From them the Mashiach descended.

Yehuda was destined for greatness and as it is with many great leaders, they go through a period of humility and even degradation, before they emerge.

Yehuda was reinstated when they had the dilemma of having to bring Binyamin to Yosef. He gave his personal guarantee of his safety. He was not afraid to confront Yosef as the spokesmen of all of the brothers.

When they went down to Egypt, Yehuda was sent first. He needed to prepare the land of Goshen, as a place where they could thrive as Jews.

There are certainly patterns when we examine great people and how they ultimately achieved greatness. One of the important recipes towards achieving this greatness, was being able to consume a large piece of “humble pie.”

Two Messiahs

The idea that there will be more than one Mashiach does not come up that often in Jewish writings. We are referring to the Mashiach Ben Yosef, and the Mashiach Ben David. Most are familiar with the Davidic Messiah, and many are not aware that there is a second Messiah descended from Yosef.

Rav Kook spoke about this quite openly as he saw the coming redemption of the Jewish people. The role of the Mashiach Ben Yosef would be very much like Yosef himself. He would lay the physical groundwork for the people so that they would be prepared for the coming of the Mashiach Ben David.

The problem we have is that we are not given a clear description of who this Yosef Messiah will be. We are told in Masechet Succah that he will die, and will have a massive funeral. There will be great mourning for the loss of this great leader.

Strangely, the Mashiach Ben Yosef is brought up incidentally. The Talmud was explaining they created a separate gallery for the women in the Second Temple. The reasoning for the necessity of such a gallery is as follows: If at the funeral of Mashiach Ben Yosef where there was no levity, but only sadness, they, nevertheless, separated the men and the women, how much more so must there be a separation on Succot, when there is great levity.

Many have speculated who this person is. Some have even suggested Theodore Herzl! Others felt that it was more of a concept rather than a real person.

I do not recall this idea of Mashiach Ben Yosef brought up in the Yeshiva fifty years ago. The fact that it is coming up more and more often is a true sign that the Redemption is near. We are living in truly amazing times!

The Great Debate

The debate that caused great strife between Yosef and his brothers, involved their status while living in Canaan, before the Torah was given.

The brothers felt that they were already a very distinct Jewish nation. Yosef felt that they were still guests as the Torah was not yet given.

We see this in the explanation regarding Yosef’s speaking badly of his brothers. The Midrash says that Yosef told their father that his brothers were violating אבר מן החי, tearing the limb off of a live animal.

The Rabbis explain that certainly the brothers were not guilty of such a terrible sin. It represented a debate in the interpretation of this law. This law applied to both Jews and non-Jews, and was one of the Seven Noachide Laws.

The rules for non-Jews was more strict than for Jews. This was true of some of the other Noachide Laws. For example, stealing was punishable by death for the Noachide, while the Jew paid a fine.

In this case, a non-Jew must wait until the animal has completely stopped shaking after slaughter, before one can begin cutting up the meat. A Jew can begin the process after Shechita, even when the animal is still shaking, מפרכסת.

The brothers argued that they were already the Nation of Israel, and they followed the latter procedure. Yosef argued that they were not yet the Nation of Israel, and the Noachide Laws also applied to them.

We need to look at our Jewish biblical heroes from different eyes. There is a deeper explanation than that which might even seem like superficial quarreling. All of the brothers knew that they shared a special destiny. They only had some disagreement as to how to get there.

Yehuda and Yosef

It is clear from the story of Yosef and his brothers, that the most dominant among them were Yehuda and Yosef.

Rav Kook saw the two of them as having a different perspective as to the role of the Jewish people. Yosef seemed focused on the ability to influence all those around him. He wanted to see the entire world rise to greater spiritual heights.

Yehuda, on the other hand, felt that the way to influence, must come from within. The budding Jewish nation needed to insulate itself and remain separate. They first needed to grow in this state on their own. It would become known of their uniqueness, and people would gravitate towards it.

We see these different approaches to Judaism today. Groups such as Chabad, are very much into outreach and making themselves available to the general public. Other Yeshivot have a similar philosophy. For example, Machon Meir has hired a large truck to be filled with all of the Shabbat needs. They would go to a community with numerous students, and share with them the sanctity of Shabbat.

Others have more of a Yehuda type of approach. They stay in their own neighborhoods and are careful to strictly follow all of the rules of the Torah. The outside world is fascinated to see such devotion, and they are drawn to them.

Each individual needs to decide for himself the type of approach that makes sense to him.

Just as Yehuda and Yosef acted with complete sincerity towards Hashem and the Jewish people, so must we. There are different avenues towards reaching the destination of complete service of Hashem. Whichever path we choose, it must be one that is completely for the sake of Heaven.

Nature and Miracles

Rav Kook pointed out the connection between Parshat Vayeishev and Chanukah. It is not a coincidence that this is the Torah reading right around the time of this holiday.

He gave an emphasis to the term, נס וטבע, which means, “a miracle and nature.” The common feature of the biblical story of Yosef and his brothers, has an element of “NES VeTEVA,” as does the Chanukah story.

The brothers felt justified in treating Yosef badly. They assumed that he was the “bad apple” of the family, just as their Uncle Eisav, and great Uncle Yishmael. Throwing into the pit and eventually selling him, seemed to be the right thing to do.

The “Teva” part of that pit is that it should have killed Yosef. Nobody can survive a pit of snakes and scorpions. The “NES” was that he was miraculously saved and he was unharmed.

The Chanukah story has that small cruse of oil, that by nature should have burned only one day. The miracle was that it burned seven more days.

This simple message of “nature and miracles,” is much deeper than we think. It is our duty to be aware of this phenomenon on a regular basis. What we see as being connected to nature is really miraculous.

It is said of Leah, that when she gave birth to Yehuda, she gave thanks. She was the first to acknowledge that a baby being born was very natural. But at the same time, every baby being born represents the “miracle of nature.”

We need constant reminders that we must never take anything for granted. We must give thanks and appreciation for all of Hashem’s endless blessings. Parshat Vayeishev and Chanukah provides us with such a reminder.

The Miracle of Man

The “Duties of the Heart,” written by Rabbeinu Bachye, around the year, 1100, tries to motivate the reader to develop a recognition of the greatness of G-d.

He brings many proofs that relate to marveling at nature. When one does this, he realizes that there is a Creator, with awesome power and wisdom, far above anything that exists in the universe.

Rabbeinu Bachye suggested that one ponder the amazing creation of the human being. He should first take notice of the parts of the body that are connected to the five senses. Isn’t it remarkable that something created from a tiny drop, can develop into a highly functioning entity? The ability to communicate by way of speech is a function only of man. The interaction of the various parts of the body, each with its own function, is really like a very complex machine.

There is a discussion connected with the intake of food. As it enters the body, it serves to give nourishment and vitality. And somehow the body is capable of eliminating the wastes that have no purpose.

It is also remarkable how man is endowed with the ability to remember and forget. These are necessary for his survival. He must remember what he owns and what he owes and is owed. He must remember various dangers and to distance himself from them. Forgetfulness can be useful in order to get over depression and sadness. These various emotions are part of this creation known as “man.”

Rabbeinu Bachye was also amazed at man’s ability to express his ideas in writing. His letters could even be read in far off places as a form of distant communication.

We are certainly aware of most of these points. But we rarely take pause to reflect upon all of these fascinating details. One can only conclude that the creation of man can only come from the Divine. It should cause us to be in awe of Him, and motivate us to serve Him with greater enthusiasm and reverence.

Tragic Story of Dina

The incident in Chapter thirty four of Bereishit, involving the rape and violation of Dina, is most troubling.Shechem son of Chamor was the perpetrator of this crime.

Dina’s brothers were crestfallen when they heard this horrible news. The Torah describes this as a נבלה, an abomination was done in Israel, and this must never happen.

Two of Dina’s brothers, Shimon and Levi were unable to control their rage. Together they wiped out all of the male residents of that city.

Yakov was concerned that their act would cause him to be hated by the inhabitants of the land. He was afraid that it might lead to an attack against his family. Shimon and Levi replied, “Shall we allow our sister to be treated as a harlot.”

It is important to note that nowhere do we find a condemnation for all of the deaths that they caused. On the contrary, reasons were given for the people of Shechem deserving to be killed.

Furthermore, Shimon and Levi were considered righteous men, just like the other ten brothers. Yakov only cursed their anger that was too strong and out of control. The act itself was not condemned.

This tragic story of Dina still lives right before our eyes. The tragedies of October seventh are beyond our comprehension. But of all of those horrible atrocities, it was the violation of our Jewish women, that has been particularly painful. Dina’s brothers said that such an abomination must not happen in Israel.

This abomination has been one of the motivations of our brave and holy army. With Hashem’s help, we will see that such violations never again happen.

Shimon and Levi’s actions were correct. Despite Yakov’s concerns of a revenge attack, the Torah says as follows.” They traveled and a fear inspired by the Al-mighty was over the cities that were around them, and they did not pursue the sons of Yakov.” When we stand fearless against our enemies, we win their respect and they will not harm us. It was proven by Shimon and Levi, and it is being proven again today.

Man’s Struggle

The struggle between Yakov and the angel, is seen as symbolic of man’s struggle with the Yeitzer Hara, the evil inclination.

The Torah tells us that Yakov was left alone at night, when he wrestled with Eisav’s ministering angel. Being alone at night is when the Yeitzer Hara goes to work. It fills people with fears and doubts. They get taken off track and anxiety takes them over. It really is a lifelong task to overcome the seduction of this evil force. In Yakov’s case, he succeeded in winning this battle, but he was injured in the thigh. The thigh represents his descendants that will also have to fight such a battle. They will have to overcome many temptations that might lure them away from the path of Judaism, G-d forbid.

This strange wrestling match in the still of the night, is meant to be a wake up call for parents and grandparents. There has never been so many options and different ways of life, as there are today. Young people can so easily be led away from Judaism and its values.

Extra efforts must be made to educate our young people and show them what is right and holy. They must be given love and they must find excellent role models. They must learn to emulate righteous individuals and see the value of being principled and honest.

Yakov may have succeeded in overcoming the Yeitzer Hara. But our work is challenging and important. There might not be anything more important than fulfilling this task of guiding and educating our youth.

The Power of Torah Observance

There is a Rashi that I remember learning as a child, that puzzles me today. Yakov tells Eisav, עם לבן גרתי, that he lived with Lavan.

The commentary of Rashi said that we need to rearrange the word, גרתי, and make it תריג. In essence Yakov was telling his evil brother, that although he lived with the corrupt Lavan, he observed the Taryag, 613 commandments, and was not influenced by Lavan’s profane way of life.

The puzzling part of this commentary, is why should Eisav care that Yakov was still the same innocent and G-d fearing person that he always was. It is possible that he was saying to his brother that if he were to think he was just like his father in-law, it won’t work. Eisav was an expert at outsmarting other that acted like he did. If Yakov became as tricky as Lavan, it would be easy to bring him down.

Instead, Yakov was playing a kind of mind game with his brother. He was hinting that his innocent and saintly personality, outwitted him on two previous occasions. He bought the birthright and received the blessing of the first born.

This was actually a message for the ages for all of Israel’s enemies. When the Jewish people are steadfast in their faith and observance of Mitzvot, no force on earth can defeat us. This is the source of our strength. When we observe the commandments and put our faith in Hashem, we are victorious.

This is why Yakov made a point of telling his brother that he continued to observe the 613 Mitzvot. He was, in effect, telling him that he will lose if he tries to harm him or his family in any way.

Yakov’s Treatment of Eisav

There is great debate among the Rabbis, regarding the way Yakov dealt with his brother, Eisav.

There were those who felt that he was setting an example for future generations, as to how we are to confront our enemies. But there was also a strong sentiment that Yakov humbled himself far more than he should have.

Rashi says that Yakov prepared himself in three ways for Eisav’s potential attack. These were, דורון,תפילה ומלחמה, gifts, prayers, and war. The gifts were intended to soften up Eisav, and hope that he would act more like a brother than an enemy. Prayers were certainly in order, as they are always necessary in times of need.

Others felt that Yakov should have shown more strength and resolve, and not take away his dignity before a Rasha, evil person, like Eisav. He should have followed the example of Yehoshua when he conquered Eretz Yisrael.

He approached the thirty-one kings living in Israel with three choices. They could leave Israel, become “Ger Toshav,” resident strangers, observing the Seven Noachide Laws, or make war. Thirty of the thirty one, chose war, as only the Givonim tricked Yehoshua.

Since the founding of the State of Israel, and especially in recent years, Israel has offered undeserved gifts, for the sake of peace. The Arabs could have had what they claim they wanted, but they refused.

Clearly, we are in the stage of war and prayers. The only way to defeat our enemies is through strength. With Hashem’s help and the bravery of our holy soldiers, we have seen remarkable and miraculous results.

We must continue forward to achieve real peace and security. It is obvious that our enemies are not acting as brothers. No more gifts, but only prayers and strength. With Hashem’s help, all of our enemies will fall.

Angels As Messengers

The main theme of Parshat Vayishlach is the confrontation between Yakov and Eisav. It is symbolic of future struggles between the Jewish people and the descendants of Eisav.

Rashi comments that when the Torah said that Yakov sent messengers to Eisav, the word, מלאכים, which also means, “angels,” was used. He wrote that these messengers were actual angels.

Rav Kook questioned this possibility because a messenger sent by a Jew, must be Jewish. This is learned from the laws regarding the separation of Tithes. The wording of the Torah teaches, מה אתם בני ברית אף שלוחכם בני ברית, “Just as you are sons of the covenant, so must your messengers be sons of the covenant.” This means that they must be Jewish, and angels are not Jewish.

Rav Kook further explains that the world before the giving of the Torah on Mount Sinai was very different. Even though we say that the Avot observed the Torah, it was still not the commanded Torah of Mount Sinai.

There was a major change to the world when the Jewish people exclaimed, “We will do and we will hear.” At that time, there was much more orderliness to the world.

The Jewish people understood and accepted their special calling. They needed to teach the world morality and goodness. They were the guarantors that the world would not self destruct into chaos.

Before Mount Sinai, there were certain very holy and special individuals. Because the Torah had not yet been given, these sacred human beings were able to communicate with the angels. Yakov Avinu was one of those unique people. Therefore, when Rashi said that the messengers were actual angels, it is perfectly in order to accept such an interpretation.

Strengthening Faith Via Creation

Many Jewish philosophers dealt with the question as to what could be done to strengthen one’s belief in G-d. Inevitably, the beginning of such a discussion starts with observing nature.

The idea here is the importance of taking pause, and marveling at the beautiful world that could only have been created by Hashem alone.

Rabbeinu Bachye outlines this idea more clearly by suggesting that there are seven aspects to the natural world. Each one should be isolated and studied. The end result will not only be an acknowledgement that there is an Almighty G-d behind all of this, but it should inspire us to serve Him with every fiber of our being.

The first aspect involves the four elements of the earth that are in proper balance with one another. The earth, wind, air, and fire keep to their appointed place. Particularly, the oceans constitute such a high percentage of water. They do not overflow their boundaries. This is amazing.

The second and third observations of nature, is the human being. He is the culmination of the order of creation. We marvel at the formation of man, the structure of his body, and the faculties of his soul.

The fourth is the mark of wisdom manifest in the species of the other living creatures. These species range from the smallest to the largest. There are those that swim, fly, creep, and walk on all fours. Animal life is truly fascinating.

The fifth reflects Divine wisdom in plants and minerals, and the benefits man is able to extract from them.

The sixth reflects the ability of man to use the elements in creation in incredible ways. Aside from the creations of man, he also finds a way to take from creation and earn a living and sustain himself.

After studying these first aspects of the natural world, one will turn to the Torah, to realize the Divine wisdom contained in it. The end result of one using his intellect to contemplate all of these important realities, is that he will have a better understanding of his place in the world. It is his duty to act in a way that is pleasing to the Master of the Universe.

Bringing Spirituality Into the Physical World

Rav Kook pointed out how the Avot, Patriarchs, merited the presence of angels in various situations. They appeared in the dream of the ladder of Yakov. They acted as messengers, and they escorted Yakov when he left Israel, and when he returned.

This was a proof of the high spiritual level that the Avot possessed. It was a reflection of the inherent holiness of the Jewish people, as opposed to the nations of the world.

Rav Kook went on to explain that Judaism allows the potential to bring spirituality into the physical world. He claimed that the other religions of the world are unable to make that connection. They may pray and worship in their own way, but there is a separation between times of worship and interacting with the physical world.

The Jewish people are taught to find spirituality in every single act. Aside from their being specific commands such as building a Succah, or making Matza, which are physical acts that become spiritual, our thoughts of spirituality, should be with us at all times. A student once came to me very excitedly, to give me important news. He told me that he didn’t just brush his teeth to have clean teeth. He brushed them so that his mouth would be cleaned when he uttered words of prayer.

We don’t eat or sleep for the sake of eating or sleeping. But we do these acts so that we will have healthy, rested bodies, better able to serve our creator.

The Rambam wrote that the Torah instructs us to “Walk in the ways of G-d.” This means, “to walk,” and not crawl. If we remember to think about G-d in all of our daily activities, we are elevating all that we do to a higher level.

This might be something that distinguishes Jews from the other nations. But, in any case, it is a worthwhile way to live our lives and “Be holy.” And, who knows, if we continue on this path, we might even have dreams about angels!

Love At First Sight

It is perfectly okay to describe Yakov Avinu’s first meeting with Rachel, as “love at first sight.” The text of the Torah clearly describes how deeply Yakov felt towards Rachel.

Some commentators have a problem explaining why Yakov kissed Rachel after meeting her, and immediately cried. The more extreme view is that Yakov cried after he realized that he violated being “ שומר נגיעה,” when he wasn’t supposed to show physical affection before his marriage. A more “normal” explanation was that he cried because he knew that he would not be buried with her in the future. (Rachel was buried in Bethlehem and Yakov, in Chevron.) And an even more normal explanation was that he kissed her because he loved her, and his crying, was an expression of happiness that he found his mate. They were tears of joy.

This leads us to realize the extent of Rachel’s incredible act of kindness towards her sister, Leah. Despite the great bond between her and Yakov, she would not allow her sister to be humiliated. Had she revealed Lavan’s trickery, Leah would have been terribly shamed. Rachel would not let this happen.

This was one of the greatest acts of Chessed mentioned in the entire Torah. Falling in love and finding our soulmate, is a wonderful thing. But we must always be aware that we must avoid causing others pain and humiliation. This is one of the most moving stories in our holy Torah.

Honoring Parents

Rav Kook gives an interesting explanation to justify Yakov leaving Israel to go to Charan. He addresses the problem of being away from his parents, that did not allow him to perform the Mitzva of honoring his parents.

Yakov was away for a total of twenty-two years. This was the same number of years that Yosef was separated from him, when he was sold as a slave to Egypt. The additional fourteen years that he spent studying Torah, were not considered a violation of not honoring parents.

Rav Kook felt that there was a justification to be away from his parents, because of the danger that Eisav threatened. Because of this danger, Yakov was aware that the Torah commands us, וחי בהם, “And you shall live by the laws.” The negation of כיבוד אב ואם, honoring parents, was not one of the laws that one had to risk giving up his life.

There are references where Yakov did express remorse that he was separated so long. He was not aware of the extent of Laban’s deception and dishonesty.

Many people who have made Aliya, have been troubled with a certain degree of guilt for leaving their parents behind. The positive commandment to live in Israel, outweighs the Mitzva of honoring parents.

It is a good idea to reiterate from time to time, that honoring parents is a special Mitzva. We have an obligation to show gratitude to our parents for all that they do for us. And it is our responsibility to care for our elderly parents, when they can no longer care for themselves. They are partners in creation with Hashem.

We must not take our parents for granted. We must always show them respect, and give them their dignity. This is a very difficult Mitzva that we must cherish. We should be grateful if we have parents that we can show our love and appreciation. We should hope that we are not confronted with a Yakov and Yosef situation, where we are separated for a lengthy period of time.

Impact of a Tzaddik

Rashi comments on the usage of the word, ויצא, “And Yakov went out.” A more appropriate word would have been, וילך, “He left.”

The “going out” of Yakov from Beer Sheva to Charan, was significant. An important lesson is learned here about the impact a righteous person can have on his entire community.

Rashi continues to explain that when he lived in Beer Sheva, he was the glory of that place. He was able to uplift all those that were around him. The entire city was on a higher level when he was there. When he “went out,” the loss was felt by everyone.

In recent years, the same could be said for Rav Elazar Abuchatzeira, of blessed memory, and his brother, Rabbi David Abuchatzeira. When Rav Elazar moved to Beer Sheva in the eighties, he managed to uplift the entire city. He founded schools and Kolels, and thousands of Jews from all over the world, came to seek his advice and blessings. His son, Rabbi Pinchos, has carried on his work, after his father’s tragic passing.

The same could be said for Rabbi David Abuchatzeira in Nahariya. That beautiful town has also been transformed, by having a Tzaddik, living in their midst. Rabbi David is one of the leading and most influential rabbis in the world.

Rav Kook said that each Jew is an עולם קטן, a small world of his own. He is meant to impact the עולם הגדול, the greater world. We must never minimize or underestimate the influence each of us can have when we set the example of living a sanctified life according to the dictates of the Torah.