Kal Va’Chomer

One of the ways that Jewish Law is established, is called, “Kal Vachomer.” This is referred to as a fortiori reasoning.

An example of such reasoning is found in a conversation between Moshe Rabbeinu and Hashem. Moshe argues with this method by saying, “If the Jewish people don’t believe in me, how will Pharoah believe me, when I am heavy of tongue.”

An example in Halacha of this principle is used in connection with Yom Tov. If something is forbidden on Yom Tov, a fortiori, or Kal Vachomer, it will be forbidden on Shabbat.

If the prohibition applies in a lesser situation, it will certainly apply in a more severe situation.

Another example from the Torah teaches that a Kohein may not marry a Jewish woman who has had relations with a non-Jew. Such a woman is forbidden to eat Teruma, the sanctified food reserved for Kohanim.

A Kohein’s daughter, if she is divorced and is childless, she may resume eating Teruma in her father’s house.

If a Bat Kohein divorcee, is not permitted to marry a Kohein, (as divorcees are forbidden) and yet she can eat Teruma, then Kal Vachomer the woman who is forbidden to eat Teruma, is forbidden to marry a Kohein.

There are numerous examples where we apply this reasoning. But we first saw its application with Moshe Rabbeinu’s conversation with Hashem.

The Role of the Patriarchs

Parshat Va’era contains the first seven of the Ten Plagues. Hashem prefaces his actions with an explanation of the role of the Patriarchs.

He tells Moshe how Avraham, Yitzchak, and Yakov, laid the foundation not only for the Jewish people, but for the world. Each of the Avot, made their own special contribution.

Avraham Avinu taught the world to recognize the Creator, and to spread His Name throughout the world. Yitzchak sanctified G-d’s Name, by his willingness to be offered as a sacrifice. He showed that G-d is actively involved with the world.

Yakov taught the importance of innocence, simplicity, and truth. Man would be successful if he remained humble in his service of Hashem.

The Patriarchs managed to infuse spirituality to a world that needed to start over again after the devastation of the flood.

In Egypt, a new phase had begun, where people could learn how to “know G-d” on a different level. He would be less abstract when they were able to see His mighty hand. There would be no doubt that the world is completely controlled by G-d. We are so small and insignificant compared to the Al-mighty. This was the purpose of the Egyptian experience. Through Moshe’s leadership, the knowledge of the One true G-d, filled the earth.

Mind and Body

The “Duties of the Heart” makes a very pointed explanation as to how we must conduct ourselves in this world.

We are referring how one should act on a physical level and how one should act on a spiritual level. It looks like a fairly simple remedy, but it requires a great deal of work.

On a physical level, the obstacle created involves overindulgences in what we might assume our bodily needs. We need to eat, drink, and sleep, in order to sustain ourselves. However, when these are exaggerated to extremes that involve unnecessary pampering, they take us away from our spiritual pursuits.

These so called needs become the major emphasis in our lives. It leads to laziness, and self absorption, that are not conducive to connecting with Hashem.

The explanation of acting correctly on the spiritual level refers to how one works on his character traits. He must not follow the ways of the rest of society

He must realize that worry, jealousy, and arrogance, are deterrents to spirituality, just as the pampering and self absorption is. If we are concerned about “looking good” in the eyes of our peers because of our competitiveness or low self esteem, we become blocked from attaining the peace of mind and contentment, that closeness to G-d affords us.

It was quite brilliant how Rabbeinu Bachye in “Duties of the Heart,” summed things up so succinctly. We would be wise to follow his sage advice.

The Study of Midrashim

The story of the Exodus from Egypt, carries with it many strange Midrashim that are difficult to accept in a literal sense.

For example, if the two midwifes named Shifra and Puah, were really Yocheved and Miriam, then Yocheved would have been 130 years old at that time, and Miriam, six years old!

The Midrash describes Moshe and Aharon as being extremely tall. Pharoah, on the other hand, was described as a בריה משונה, “a strange creature,” who was so short that his beard was as long as he was tall.

The Jewish women multiplied to such an extent that they each had sextuplets in only six months. When the Red Sea split, all of the waters in the world also divided.

It goes on and on with hard to believe descriptions. There is a famous quote regarding Midrashim, “Anyone who believes them is a fool. Anyone who does not, is a heretic.

The Ramchal suggested that we should approach Midrashim in such a way, that if they are plausible, we should accept them. If they are difficult to believe, then we should see them as symbolic of something else. They must be trying to teach us a deeper lesson.

The study of Midrashim is certainly entertaining. The study of other subjects in the Torah may be more tedious, but they are more necessary.

I tell my students that after working hard at learning the basics of Judaism, they can treat themselves to a Midrash, as a kind of “desert” as a reward for a job well done.

There are so many aspects to the study of Judaism. Midrashim are one type of fascinating study, but must be approached with caution, so that they increase our faith, rather than diminish it.

Eternal Nature of the Jewish People

The last year that the Jewish people spent in Egypt, was spent witnessing outward miracles. It culminated with the splitting of the Red Sea and the Revelation at Sinai.

Rav Kook felt that the scene at the “burning bush,” was quite significant. It is described as גילוי שכינה, when the Divine Presence was revealed to Moshe Rabbeinu. He was privileged to experience Hashem, like no other human being who ever lived.

The Midrash said that the dialogue between Hashem and Moshe lasted for a week. Moshe was able to learn a great deal about Hashem. He was able to ask many questions about Hashem’s nature.

One of the questions he asked, had to do with the eternal nature of the Jewish people. Only the Jewish people were promised that they would exist until eternity. No other nation has endured from the beginning of time until today, except for the Jewish people. Their secret to success was their strict adherence to the Torah.

Their added responsibilities brought them blessing.

It was necessary for there to be outward miracles in Egypt so that there would be no doubt about the special relationship between Hashem and the Jewish people. No other nation could make such a claim. They realized that we are the “chosen people.”

To Know G-d

The theme of the Book of Shemot is the the idea of learning to “know Hashem.” Part of our service of G-d, is to try to get closer and closer to Him, so that we are able to understand more about the Creator.

Pharoah made the fatal mistake of saying, “I do not know Hashem, and I will not let the people go.” The plagues are prefaced with the statement that, “Now the Egyptians will know that I am G-d.”

Pharoah’s arrogance and stubbornness was so great, that his free will was taken from him. The Rambam wrote that based on what was done to Pharoah, the same is true for other evil doers.

When people are so steeped in sin, they come to a point when they cannot get out of their state of evil. They are destined for suffering and punishment because of their arrogance.

Our job is to use our free will on the right way. We have many paths that we could choose. We are urged to choose life and good over evil. It is only then that we will be able to “know G-d.”

Aharon’s Joy

The story of the reunion between Moshe and Aharon, is very moving. We see the perfect example of brotherly love.

We are taught that there was no jealousy between them at all. When Moshe was promoted to a higher position than his older brother, Aharon was completely at peace.

When Hashem tells Moshe that Aharon was going to meet him, he would be filled with gladness in his heart. (It is also interesting how Hashem was able to speak with both brothers at the same time, each with their own instructions!)

Rav Kook felt that there were two primary reasons for the joy that Moshe felt. The first was the realization that the promises given to Avraham, Yitzchak, and Yakov, were being fulfilled. The Jewish people would be taken out of Egypt, and would be brought to the Promised Land.

The second reason for Aharon’s joy was the merit of the Jewish people in Egypt. Because many remained steadfast in their faith, and followed the examples of their ancestors, they had planted the seeds of the Redemption.

Moshe and Aharon worked together in an extremely well coordinated fashion. Their deep love and trust in one another, allowed the dismantling of Egypt to take place. Through them, “the knowledge of G-d, filled the earth.”

Family Nation

Rav Kook makes a connection between the end of Bereishit and the beginning of Shemot. The second book of the Torah begins with the word, ואלה, “and these.” The “and” is significant, as it connects the two books. This connection is meant to tell us that the “seventy souls” that went down to Egypt, were all righteous.

This goes in line with the theory of Rav Yehuda Halevi in Kuzari. He explains that all of the twenty-two generations that preceded Yakov Avinu, were flawed.

When the Torah lists who begat whom, they are listing the one righteous son of a particular family. The implication was that the other members of that family, were really nothing special.

There were twenty generations from Adam to Avraham. We see that Avraham had a less than perfect son in Yishmael. Yitzchak fathered the evil, Eisav.

Yakov Avinu was the first person after a span of more than 2000 years, that had a family where all of his offspring were righteous. This family was worthy of growing into the Jewish nation.

This is why many refer Judaism as more of a “family-nation,” rather than a religion.

While there are mixed emotions about an agreement that involves the release of terrorists and killers, we must feel the pain of the hostages and their families.

As difficult as the situation is, we still must accept this as Hashem’s will. After all, we Jews are really one big family!

Temporary Dwelling

As we end our studies of the Book of Bereishit, there is one final message that is worthy of note. When the brothers of Yosef met with Pharoah, they told him that they planned to stay in Egypt temporarily.

They used the word, לגור, to live, but in a temporary fashion. When the Torah describes the move to Egypt by Yakov’s family, we are told that ויאחזו בה, they took hold of their home in the Land of Goshen, in a more permanent matter.

The tragic story that ended with bitter slavery, was made even more tragic when we learned that eighty per cent of the Jewish people were so entrenched in Egypt, that they did not want to leave. Despite the incredible miracles that were ultimately witnessed, and despite their slavery, they didn’t want to come to Israel.

This eighty per cent were killed, according to the Midrash, during the plague of darkness.

There is even a fascinating comment of the Midrash Tanchuma that said that Yakov Avinu insisted that only his sons were to handle his coffin. He did not want any of his grandsons touching it, because some had already intermarried with the Egyptians.

Sadly, history repeats itself where many Jews do not see themselves as Jews first, before seeing themselves as citizens of their particular country.

In the last fifteen months we have witnessed miracles of biblical proportions. At the same time, we have seen vicious Jew hatred on the rise. The obvious conclusion is to come home to the only place where Jews are completely welcome, and we feel G-d’s protection every single day. We must learn from history and not repeat its mistakes.

Acquisition Or Inheritance

Rav Kook makes a distinction between the word קנין, which means, “acquisition,” and מורשה, which means, “inheritance.”

He referred to the acquisition of first born rights by both Yakov and Eisav. Biologically, Eisav came out of the womb before Yakov. However, because of his unworthiness, the opportunity arose where Yakov was able to acquire the birthright, for a bowl of lentil soup.

Yakov Avinu had four first born sons from his four wives. Reuven should have been the Bechor, because he was the oldest. He lost this right by showing his own unworthiness. Not only did he act inappropriately by moving his father’s bed into his mother’s tent, but he also demonstrated foolishness.

He tried to convince Yakov to send Binyamin to Egypt by telling his father that he could kill his two sons if he didn’t bring back his little brother. Yakov had to tell him grandsons are like sons.

Yosef proved to be the most worthy. He received a double portion by naming his sons, Efraim and Menashe, as tribes of Israel.

Rav Kook went on to explain that the Torah is also a מורשה, or inheritance for the Jewish people. Nevertheless, in order to make this connection to Torah that much stronger, we must make it a קנין, an acquisition. We must cherish the Torah by studying it daily, and by allowing it to guide our lives.

Acquiring the Torah comes when we firmly see it as a reflection of G-d’s will as to how we are to act in this world. Acquiring the Torah allows us to become true servants of G-d. This explains why Kinyan is a much higher level than Morasha.

Shema Yisrael

Yakov Avinu blessed his sons on his death bed, before he departed from this world. He had the same concerns of every Jewish father towards his children.

Rav Kook mentions that he told them to live pious lives so that future generations would struggle in the study of the Torah. He also hoped that they would not stray from the righteous path outlined by the forefathers, that would be delineated in the Torah.

This is probably the greatest fear of every Jewish father. They want their children to live according to the beliefs of their ancestors, and carry on Jewish tradition.

All of Yakov’s fears were put to rest when his twelve sons recited the phrase that would be the symbol of every Jew’s Jewishness. They were the ones who said, שמע ישראל ה׳ אלוקינו ה׳ אחד. Hear O’ Israel, the G-d of Israel is One, and His Name is One. This was a reassurance that they would never lose their faith in the G-d of Israel.

This was the last phrase that many Jews recited as they were put to death on an evil oppressor. This was the phrase that identified us as Jews.

There was once a story of two very tough Jews who were driving on Pacific Coast Highway, proudly wearing their Kippas. A foolish fellow drove alongside of them and began making fun of their skullcaps. The two proud Jews made this fellow veer off the road. They jumped out of their cars and in an intimidating voice asked this guy why he was making fun of their religion. He begged for mercy by saying that he was Jewish. They told him that he needed to prove his Jewishness, and fast.He quickly recited, “Shema Yisrael.”

They let him go with a warning that he must never make fun of the Jewish people. I would assume that he never did!

Preparing for Death

The death of Yakov was a very emotional experience for his family. It is interesting that for the first time, the Torah precedes Yakov’s ultimate passing, by notifying Yosef that הנה אביך חולה, “Behold your father is sick.”

Our commentators tell us that Yakov was the first person after twenty-three generations after creation, that got sick. It is even written that people would sneeze and then die. This is why we say positive comments to one who sneezes, such as, “G-d bless you.” We do not want that sneeze to have fatal consequences.

Rav Avigdor Miller commented on this in one of his books. He wrote that the aging process was a gift from G-d to prepare the family for what would happen at 120.

It could also be viewed as a wake up call to the aging individual and to his family. We must cherish every moment we are able to spend with our loved ones. We must realize how valuable and fleeting, time is. And we must realize that the day of reckoning will come, and we better get our act together.

All of the stories mentioned in the Book of Bereishit, that we are now completing, carry with them so many important lessons on so many levels. It would be wise on our part, to learn these lessons well.

Closed Parsha

Parshat Vayechi is known as a פרשה סתומה, a closed Parsha. This is the only time that we do not find in the Torah scroll, some kind of spacing between the end of one Parsha, and the beginning of the next Parsha.

On a deeper level, the “closed Parsha,” refers to the fact that Yakov wished to reveal to his children, the ultimate redemption, and it was “closed” for him. In other words, he realized that he was not allowed to give over this information at that time.

There are many explanations as to why this permission was not granted. One answer was that it may have demoralized his family, had they known that the redemption would take such a long time.

There is an important lesson learned from the Rabbis. There is a statement that says that just as there are certain things that must be said by us, there are also certain things that must not be said.

For example, a doctor is only given permission to heal. He is not allowed to pronounce a death sentence on a patient. He can tell the family that their loved one is very ill, but they must not make predictions as to how much longer, his patient will live. He is to conceal that information. If asked, he should say, “I’m a doctor,, not a prophet.”

Similarly, we must learn to be extremely careful with our words. We must think carefully as to whether what we are about to say will be useful and have good results.

Often people do not recover from insults hurled at them, or other demeaning comments, that should have been avoided.

Yakov thought it would have been a good idea to assure his children that the redemption will come. Fortunately, Hashem helped guide him so that no unintended harm would come to the new Jewish nation that was being formed.

True Greatness

It is remarkable that the happiest and most peaceful years of Yakov Avinu’s life were spent in Egypt.

Yakov was unwilling to be buried in that incredible place of impurities. Yet, he was not influenced one iota by all of the decadence of Egypt.

Rav Kook described the high level of holiness that Yakov Avinu had attained. As long as he was alive, the servitude of the Jewish people did not begin. He was able to affect the level of all of the Jewish people.

His death had a huge effect on everyone, including the Egyptians. There was less prosperity after his death.

The “Duties of the Heart” lists the various approaches towards the study of Torah. The lowest level applies to one who merely reads the words of Scriptures, without having any interest in understanding the meaning of the text.

The highest level applied to the Men of the Great Assembly, and the leading rabbis, known as “Tannaim,” until Rav Yehuda Hanassi, the redactor of the Mishna.

The point that needs to be made clear is that we cannot even begin to fathom the high level of some of the Torah giants of previous generations. They achieved tremendously high levels of purity, that bordered that of angels. Their entire essence was holiness.

Avraham, Yitzchak, and Yakov, were also on this kind of level. For most people, it is virtually impossible to live in a place of hedonism and self indulgence, and not be affected. Yakov Avinu was unique in that not only was he unscathed by what went on in Egypt, but he managed to uplift all those that were around him.

Man’s Accountability to G-d

If there ever was a proof of man’s accountability to G-d, it would come from the story of Yosef’s revealing himself to his brothers.

The Torah tells us that he said the following: “I am Yosef. Is my father still alive?” The brothers were dumbfounded and were unable to speak. They could not believe that this was possible. They were filled with guilt and shame.

The Rabbis comment on this incident by saying that if men of flesh and blood are unable to answer their brother, how will be able to answer Hashem on our Day of Judgement?

There is accountability for all of our actions. We believe that each of us have a “book” in Heaven, where everything is recorded. We will be rewarded for our good deeds and punished for our sins.

There will be absolute justice in judging how we lived our lives.

The Talmud in Masechet Shabbat tells us that we will be asked a few questions after we leave this world. Did we deal honestly with our fellow man? Did we set up definite time periods for the study of Torah? Did we anticipate the Redemption by believing that Mashiach will come.

Reward and punishment is one of the basic principles of Judaism. Yosef and his brothers gave us proof of this reality. Time to wake up!

Humble Beginnings

There was great apprehension by Yakov Avinu to the idea that he would once again have to leave Eretz Yisrael. Hashem needed to give him assurances that this was part of the Divine plan.

He is told not to be afraid to go down to Egypt. G-d tells him that he will make a great nation from his descendants. The seventy Jews that went down to Egypt would become 600,000. It is remarkable that Israel’s population was 600,000 in 1948 and in 2024, there are now 7.7 million Jews living in Israel. We are living in miraculous times on so many levels.

Yakov is promised that he will also be brought up out of Egypt. It was necessary for this process of exile and redemption to take place. We needed to begin as a nation in the most humble manner, so that we would always realize that we are Hashem’s messengers.

Every year at the Passover Seder, we recite the words, “We were slaves in Egypt.” And if G-d had not taken us out, we would still be there.

We would do well to remind ourselves of our own humble beginnings. We must stay away from arrogance and haughtiness in the worst way. If we give in to such arrogance, we will fail.

Normally, it is correct to be fearful of having to live outside of Israel. Yakov’s situation was unique and clearly mandated by G-d. We must realize and be reminded that the safest place for a Jew to live is in Eretz Yisrael.

Maintaining Observance

When Yosef revealed himself to his brothers, they could not respond, as they were in a state of shock and disbelief. Rashi tells us that he proved he was their brother because he indicated that he was circumcised.

Rav Kook felt that there was a much bigger message that Yosef was teaching his brothers. Despite living in the most decadent place on earth, he still managed to observe all of the Mitzvot. ( The Rambam wrote that Egypt was so decadent that men married men, and women married women!)

Rav Kook viewed Yosef as the one who was concerned about his relationship with the non-Jewish world. He believed that it was not necessary to separate from the rest of society. It was necessary to show, by example, the beauty of living as a religious Jew. It was Yehuda who was more in favor of making a more drastic separation.

The philosophy of the modern day religious Zionists, was that they take their place in society by working and contributing like everyone else. The ability to interact and be accepting of others, was very important. If co-workers would see the high standard set in the areas of ethics and morality, they would respect and possibly emulate the lifestyle of the Religious Zionist.

It is most troubling to hear the excuses of the Chareidi world for not serving in the IDF. The main excuse during the current war is that if they serve, they will stop being observant. Rav Aviner of Beit-El commented on this and said that if such worries exist, they must not be that solid in their faith.

Each person must be aware of his own strengths and weaknesses. There are definitely challenges by being exposed to the secular world. However, if one has sincere devotion to Hashem, and he makes “fences” for himself, a great sanctification of the Name of G-d takes place, when he conducts himself properly. Yosef demonstrated that this definitely could be done.

Wagons and Torah Study

The initial reaction of Yakov Avinu to the news that Yosef was alive, was met with disbelief. He was very skeptical that such a thing could happen.

The Torah tells us that when he saw the wagons, known as עגלות, he realized that this amazing news was true. Our Rabbis tell us that the Agalot, was a hint to the last topic that Yakov was studying with Yosef before being sent away.

This was referring to the case of עגלה ערופה, where the neck of a calf was broken. This was part of a ceremony where a city took responsibility for the murder of one who had just visited that city.

This hint sent by Yosef to Yakov, was a reminder of the special bond between father and son. Yosef was called בן זקונים, that literally means, “the son of his old age.” We understand it to refer to the son that he taught the most Torah.

This very moving story sheds light on the potential of a unique bond between father and son. The Torah was meant to be transmitted by father to son, as we say in Shema, ושננתם לבניך, “And you shall teach your children.”

Finding the time to set up regular time periods for the study of Torah, creates an unshakable bond between father and son. There might be differences of opinion in other matters, but that centuries old tradition, started by Yakov and Yosef, creates a very deep and unique connection. This connection is one of the secrets of Jewish survival. So start studying with your sons and grandsons are like sons!

Special Bond of the Jewish People

Upon examination of the character of Yehuda that led him to becoming the leader of the family, there is one incident that stood out.

Rav Kook felt that the convincing of Yakov to send Yosef with him to Egypt, was huge. Yehuda told his father that he would be an “Arev” for his brother. Generally, the word “Arev” is translated as a guarantor. In this case, it meant a lot more.

He was expressing absolute responsibility for his younger brother. He was willing to risk losing his share of Olam Haba, the World to Come, if he did not protect Binyamin from harm.

Yehuda was demonstrating how Jews are responsible for one another. As we say in Hebrew, כל ישראל ערבים זה לזה. This became a characteristic that was unique to Judaism.

The Jewish people feel a sense of collective responsibility for one another. The pain of one Jew, regardless of where he might be, is the pain of every Jew. We are a Nation-Family, and we are taught to care for one another.

We do not find this to be true with any other religion. There does not seem to exist that same type of bond. Douglas Murray, the very eloquent non-Jewish journalist, has pointed this out specifically in the Muslim world.

There isn’t a collective sense of responsibility for the plight of the Arabs living in Gaza. Muslims in other neighboring countries, do not see this as their responsibility.

We grew up going to rallies to save Soviet Jewry. We were concerned for the Jews of Ethiopia, Syria, and Iran. Yehuda is the one who taught us that we must learn to be “Areivim” for our Jewish brothers and sisters, wherever they might be. This is but another reason, that makes being Jewish so special.

A Family Mended

Parshat Vayigash represents the story of a family that was very disjointed, but healed. After all of the grief and bad feelings that existed between the brothers, there was reconciliation and forgiveness.

The last seventeen years of Yakov’s life were peaceful and harmonious. Rav Kook mentioned that what began with a major confrontation between the two powerful brothers, Yehuda and Yosef, ended with an unbreakable bond between the two.

It probably was unimaginable that things could take such a drastic turnabout. From bitterly hating their brother and selling him into slavery, the end was filled with warm brotherly love. Yakov managed to forgive his sons as well for causing him unnecessary grief. He accepted that this was all part of a Divine plan.

This story is certainly meant to teach a lesson for all families. There are often major differences that divide family members. At times, the bad feelings created, comes with anger and pain. Sometimes these divisions are not reparable. But if there is a true desire to make things right, and it is made clear how a family member acted wrongly, there should be place for forgiveness.

If real remorse is shown in the way that it was expressed by Yosef’s brothers, there is hope for healing and harmony. We should pray that someone who goes off the path of goodness and chooses a negative, hurtful path instead, should one day repent, and ask for forgiveness.

Yakov and his family showed the way of sincerely trying to mend all of the differences and misunderstanding. The result was seventeen peaceful and happy years for Yakov, surrounded by his loving family.