Anomaly

The Sefat Emet points out an anomaly in the manner that Hashem runs the world.

He is so much in control of every detail in the world, that he even gives strength to the Rasha, the evil person, to act against his own will.

We might have assumed that free will means that man is in complete control of all of the decisions that he makes. While this is true to a large extent, the Rabbis wrote, הקב״ה שולט על הבחירה, that G-d is the ultimate ruler of all choices. This is a great wonder of the secrets of creation

Man does have the ability to go against the will of Hashem. It is remarkable that this is allowed by G-d. However, at a point when the choice is pure evil, such as that of Pharoah, this free will is removed, so that the wicked person be punished as he deserves.

The Sefat Emet emphasizes that the intellect of man is incapable of understanding this anomaly. But people of faith accept this as absolute truth. We must learn to submit our will, to the will of G-d.

Sanctification of the New Moon

The first Mitzva in the Book of Shemot, is referred to as קידוש החודש, sanctifying the month. It is only the fourth commandment in the Torah. The Book of Bereishit only had the Mitzvot of “Being fruitful and multiplying,” circumcision, and גיד הנשה, the prohibition of eating the sciatic vein.

Rav Kook pointed out that the process of declaring the moon, had three aspects to it. There was חוש, the use of the senses, שכל, the use of the intellect, and רוח הקודש, Divine inspiration.

The sensory aspect of the Mitzva, was the witnessing of the first slivers of the moon. The first to notice the change in the horizon, needed to testify as witnesses in front of the Great Sanhedrin. The intellect was used to examine the witnesses to be certain that what they saw was actually the New Moon, and not a cloud.

The Divine Spirit was involved in what was known as סוד העיבור, the secret to the additions to the month. This required great Divinely inspired wisdom to know how to establish whether the month was twenty-nine or thirty days.

The Rambam gives a very complicated mathematical formula, where one is able to pinpoint the exact location on the horizon, where the moon is due to appear. He wrote that the use of the formula works forever. This is how the judges knew if the witnesses were telling the truth.

This system of reporting the New Moon and establishing Rosh Chodesh, existed until the Sanhedrin disbanded in the year 358 of the common era. This was when the Sanhedrin was situated in Tiberius.

After this, a set calendar was implemented with seven leap years during each nineteen year cycle. And this is why our English and Hebrew birthdays coincide every nineteen years.

Most people do not realize the intricacies and details involved in the Sanctification of the Month. It is one of the more fascinating Mitzvot in the Torah.

Look Down

The “Duties of the Heart” gives advice as to how one can get closer to G-d, and ultimately find happiness.

He should begin by attributing all of his successes to Hashem. Everything that he possesses is from Above. He should be sincere in his worship and not have expectations of the reward he feels that he deserves.

An extremely important factor towards achieving this connection, and ultimate peace of mind, comes from always remembering to, “look down and don’t look up.”

Rabbeinu Bachye was referring to the benefit of looking down in the sense of recognizing those that are less fortunate than us.

If we focus on how blessed we are, and how we are in a much better position than most, we will feel happy and blessed. If we “look up” at those that seem to have more than us, we will be frustrated and miserable.

There will always be people that are smarter, more learned, or wealthier, than we are. It does us no good to look at what we think are the more fortunate. The only time this is beneficial, is when this successful person becomes a role model for us. He may lead, by example, in the ways of serving Hashem on the highest level.

The other situation where it is good to “look up,”is when we look to Hashem for direction. Praying with sincerity, and relying on Him, is the other beneficial way of “looking up.”

Otherwise, “looking down” at the less fortunate and those that are living with no direction, is beneficial to us. We might be motivated to help the less fortunate, and will find peace of mind, in the realization of how blessed we really are.

Walk With Hashem

There is a phrase found in Deuteronomy 33 that refers to Hashem as רצון שכני סנה, translated as, “Fulfilling the will of the One who dwelled in the burning bush.”

This verse is used to emphasize that it is our duty to fulfill the will of G-d in this world. It should certainly be a priority for every human being to “walk in the ways of G-d.” It should be similarly important that it should be on our minds constantly, that we act in a way that is pleasing to G-d.

The Talmud in Masechet Yoma describes the individual whose business dealings are always honest, who always speaks kindly and gently with all people, and he is ready to serve the saintly men of Israel.

Of such a person Hashem says, “You are my people Israel. Through you, I will be glorified.”

The way to achieve this level of service, is to follow the will of the “One that dwells in the burning bush.” We must carefully study Hashem’s Torah and follow its precepts. All of the guidelines are there for us to live a fulfilling life, and to be able to, “Walk with G-d.”

Back Stabbers

The Midrash gives an amazing interpretation to Moshe’s observation upon seeing Datan and Aviram in a dispute. This occurred shortly after Moshe had killed the Egyptian. Moshe tried to break up the fight and asked the wicked one why he would strike his friend.

The answer was, “Are you going to kill us just as you killed the Egyptian?” Moshe responded with, “Now the matter is known.”

The simple explanation was that Moshe realized that everyone knew that he killed the Egyptian, and he had better run away.

The Midrash says that Moshe was saying, “Now I understand.” For the longest time, he could not figure out why only the Jewish people were enslaved. This did not happen to any other nation on earth.

However, now that he saw the disloyalty among many Jews, and there were even back stabbers among them, he understood why their slavery was deserved.

To this day, we suffer from too many Jews that are not loyal to our people. They do not care that their actions are capable of demoralizing a fragile people during difficult times.

The media has lost credibility throughout the world. They are no longer trusted to give an accurate and fair assessment of the news. The trauma we have been experiencing since October the seventh, was made much worse by the media.

There was very little optimism presented. It was always prophecies of doom, rather than focusing on the heroism and the positive. Very little has been said about the miracles and what we have achieved in the last year and a half.

There is way too much negativity in the media. And this certainly applies to the attacks against our leaders. We must finally learn the lesson that Moshe learned. We must be loyal to one another and be united as one people. When this happens, we are invincible, as Hashem will be with us as never before.

Showing Gratitude

Upon describing the various plagues that fell upon the Egyptians, we learn a very subtle, but extremely important message.

When we examine the text, certain plagues were administered by Moshe, and others by Aharon. The plagues involving water, such as blood and frogs, were not done by Moshe. He could not afflict the water that saved him as a baby.

Moshe was also not permitted to smite the earth, that brought on the plague of lice. The sand was kind to him, and allowed him to bury the Egyptian that he killed.

This teaches that we must even show gratitude to inanimate objects, and certainly to anyone that shows us a kindness.

The Mussar books emphasize this principle very strongly. The one who shows gratitude is called a “Makir Tov.” The one who is an ingrate is referred to as a “Kafuy Tova.”

There is so much that can be learned from the personalities of the Makir Tov, and the Kafuy Tova. The latter is plagued with a sense of entitlement. It is very likely that such a person will be arrogant and inconsiderate.

The Makir Tov will be a kind and gentle person, recognizing and acknowledging any act of kindness sent his way. He will be humble, thoughtful, and caring.

Hashem has little tolerance for the Kafuy Tova. It will be extremely difficult for such a person to get close to G-d. He will be unable to recognize the need to give thanks for His abundant blessings.

The Makir Tov is constantly giving thanks to Hashem. He takes nothing for granted and realizes how fortunate is his lot. He is a spiritual person that is brought closer and closer to G-d.

It is so interesting how our sages were able to learn the importance of Hakarot Hatov, from Moshe and Aharon.

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.