Efraim and Menashe

A question that is asked regarding the fatherly blessing to sons, is why not mention Avraham, Yitzchak, and Yakov, just as we mention Sara, Rivka, Rachel, and Leah, for our daughters. We ask Hashem to make our sons like Efraim and Menashe because they were the symbols of being G-d fearing Jews in the most adverse situation. When Yakov blesses Efraim and Menashe before his death, he asks Yosef, מי אלה? Who are these guys? This is strange because he had been living in Egypt for seventeen years. The Netivot Shalom says that the words, מי אלה, have all of the letters of Hashem’s name אל-הים. Yakov was astonished at how close his grandsons were to Hashem, even while growing up in the decadence of Egypt. This is the hope of every father for his son. No matter where he goes or chooses to live, he will never lose his closeness to Hashem, just like Efraim and Menashe.

גאולה ופרנסה

In yesterday’s Parsha, Yakov Avinu says two statements that look like they could be mistaken. He first says, האלוקים הרועה אותי, the G-d who was my shepherd. This is followed by המלאך הגואל רותי, the angel who redeemed me. It looks like when the discussion is about פרנסה, it is Hashem that brings the help in earning a livelihood. But when it comes to redemption, this is carried out by way of an angel. It seems the opposite should be true. Our Rabbis teach that for Hashem, when the Jewish people are ready for גאולה, it׳s not a big deal, and an angel can be sent for the mission. Parnassa, earning a livelihood, comes directly from G-d. We need to be worthy in His eyes and put our trust in Him that He will provide for us. Only then will it come. Interesting that גאולה comes from a מלאך, but פרנסה is from Hashem directly.

Why So Much Hardships

The Netivot Shalom points out that it seems strange that the majority of our history was spent with hardships. It has been 3,332 years since we left Egypt, and yet, we have only had a Mishkan or Beit Hamikdash functioning for 1,310 of those years. The question is why has it been necessary to go through such a long Galut? On the one hand, it is quite miraculous that we survived all of these years despite the horrible conditions we faced. But on the other hand, it has been so very long. The Netivot Shalom says that hardships and difficulties are necessary in order to cleanse us from sin. These difficulties are the very thing that shapes and molds us. Egypt is the perfect example. We would never have become a great nation had we not suffered the slavery. It is a well known idea in Chassidut how the negative experiences are the springboard for the positive. It is never good when things come to easily. This is really a difficult question and even more difficult to answer.

Settling the Score

Shavua Tov. I often refer to today’s Haftarah as the “Godfather Haftarah.” King David realizes that he is about to die, and gives instructions to his successor, Shlomo. He enumerates those individuals who were loyal to him, and should be treated well. But he also points out that he had some unfinished business with Yoav Ben Zeruya and Shimi Ben Geira. In a godfather like manner, David tells Shlomo to be certain that they do not reach old age. Shlomo got the message and took care of these two who disrespected his father. The obvious question was why didn’t David take care of these two himself. Why did he leave it for his son? The answer is that timing is everything. There is a right time when a response will produce results. If it is the wrong time, it can bring disastrous results. David had to balance his kingdom and such decisions had to be made carefully. The same is true in personal relationships. We have to know when a response will bring results. For example, an argument can never be settled when one of the parties is angry. We also need to be smart and find the right time, when the other side will be receptive to fixing things. All of this can be learned from David and how he settled matters.

Specialness of Yakov

This week’s Parsha, ויחי, is called a פרשה סתומה, a closed Parsha. One reason for this name is that there is no separation in the Torah scroll at the end of last week’s Parsha and this week’s. Usually there is at least a space of one letter. The second reason is related to the first. The Parsha teaches that when Yakov Avinu died, נסתמו עיניהם ולבם של ישראל, that the hearts and eyes of Israel were closed. The Netivot Shalom explains the huge loss of Yakov’s passing had on the Jewish people. As long as he was alive, the people were elevated and were able to “see” their place and purpose. When he died, they were in a state of loss and confusion. The main attribute of Yakov that made him so special was his קדושה. The Netivot Shalom again points out that the name יעקב has the word, עקב, or heel in it. The letters of עקב unscrambled, have the phrase, קדש עצמך במותר, sanctify yourself with which is permitted. The magic and inspiration that Yakov provided, was in the way he was able to turn the mundane into holiness. He could go about his daily affairs and turn them into acts that showed his closeness and service to Hashem. Few were able to do this. When one is living with someone like Yakov, who lived this way, his loss closed the eyes and hearts of עם ישראל. The Rabbis realize it is difficult to reach the level of Yakov Avinu, but we are meant to try.

Kuzari on Yakov’s Family

As the Jewish people prepared for their going down to Egypt, the Torah gives us an accounting of the seventy souls that comprised the entire Jewish nation. The Kuzari gives an interesting explanation as to why Yakov and his family were chosen to become עם ישראל. Rav Yehuda Halevi, author of the Kuzari, claims that twenty-two generations preceded Yakov Avinu from creation until his birth. Every generation had offspring that were tainted until Yakov Avinu. When the Torah records the generations, it gives us the best of each family. But each generation had children who were far from righteous. Even Avraham fathered Yishmael, and Yitzchak fathered Eisav. Yakov Avinu was the first person in history who had all of his children unflawed. It was this family that was deemed to be worthy of becoming the “chosen” people. This is how the Jewish people began.

Tevet Sadness

These days in the month of Tevet, are very solemn and historically tragic. Perhaps this is the reason Asara B’Tevet was chosen as יום הקדיש הכללי, the day to say Kaddish for those who fell in the Holocaust. This refers to the holy Jews that we do not know their exact date of death. Moving backwards, the ninth of Tevet was once included as a day of fasting because the Great Ezra and Nechemia, both passed away on this date. The eighth of Tevet was also a day of fasting because it marked the date when King Ptolemy ordered the Torah to be translated into Greek by seventy two sages. Although miraculously all of the translations were identical, Ptolemy’s intention was to mock and find flaws with the Torah. An additional reason why this event is looked at sadly, was because the Torah is not the same when it is translated. Even the best translation does not do justice to the true meaning of Torah, that only comes from studying from the Hebrew text. Certainly these days were meant for introspection and Teshuva. Understanding what transpired, should lead us to our own spiritual growth.

Decadence of Egypt

We learn from the Parsha that Yakov Avinu had real apprehensions about going down to Egypt. It wasn’t that anywhere outside of Israel was problematic. That reason was certainly a concern, but Egypt was even a bigger concern. The Rambam in הלכות איסורי ביאה, deals with the question as to whether a Kohein is permitted to marry a woman who was once a lesbian. The Rambam describes lesbianism as ״מעשה ארץ מצרים״, an act that symbolizes the decadence of Egypt. While he permits the Kohein to the former lesbian, he goes on to describe the extent of the behavior in Egypt. The Rambam wrote that the Egyptians were so decadent that men married men and women married women! It was the place that had all forty nine levels of impurity. This was Yakov’s major concern. And this is why he needed strong assurances from Hashem that all would be well in the end.

Good Mussar

Parshat ויגש is one of the most emotional Parshiot with Yosef’s revealing himself to his brothers and being reunited with his father. However, this Parsha seems to have the strongest Mussar of any Parsha, as well. The Torah tells us that the brothers were in shock when he revealed himself to them and ולא יכלו לענות, that they were unable to answer him. It may have also been a great deal of embarrassment that they felt at that moment. Our Rabbis tell us that the great Mussar to be learned here is that if brothers were unable to answer to another brother, how are we going to be able to answer to Hashem at the end of our lives? This is a very powerful reminder of our own accountability for all of our actions in this world. Everything is written in Heaven and we will need to answer for everything we have done during our lifetimes. Parshat ויגש is a kind of wake up call to all of us. Perhaps we need to work a little harder in our עבודת ה׳. The Torah says מפני שיבה תקום, which literally means to stand and show respect for an elderly person. Some explain it as לפני שיבה תקום, before you become an elderly person, תקום, wake up! A very important lesson learned from our Parsha.

Interesting Custom

Shavua Tov. I learned an interesting custom this morning at the Kotel. Being that the weather was very cold, I asked, half in jest, if I could leave my gloves on for the ברכת כהנים, the priestly blessing. I was informed by the head of our Minyan, Rabbi Gabi Sheinin, that this is actually a serious question. Gabi has worked with the Chevra Kadisha, burial society, for forty years. He did the “Tahara”, ritual washing of the body, for Menachem Begin and Rav Mordecha Eliyahu, זצ״ל. The custom in the Chevra Kadisha is that shrouds are prepared for all of the deceased. However, when a Kohein passes away, in addition to the shrouds, gloves are placed on the hands of the Kohein. This is in order to show extra respect respect to the hands that blessed the Jewish nation, and the Shechina, Divine Presence, that passes through the Kohein’s hands. A very interesting custom, indeed.

The Shechina in Galut

After Yakov is reunited with Yosef, he is told by Hashem that he is to live the remainder of his life in Egypt. In actuality, these last seventeen years of his life, proved to be Yakov’s happiest years. Nevertheless, the request to leave Israel for the decadence of Egypt, was met with a great deal of apprehension. The Torah tells us that Hashem told Yakov, not to be afraid of going down to Egypt. Because he is reassured with the words, אני ארד עמך מצרימה, that Hashem is telling Yakov that He will go down with him. From here, we learn the idea that when the Jews were in Galut, the Shechina, Divine Presence, was with them, to help through all of the difficulties. Four exiles were predicted even in Avraham’s time: Babylonia, Persia, Greece, and Rome. While many believe we are still in the Galut of Rome, many others believe that since the Geula, Redemption, has begun, the Shechina has returned to the Land of Israel. This is a clear sign that the Galut is ending. It is time for all Jews to come home to Israel, as they can again bask in the glory of the Divine Presence. Hashem is making this clear through world events, including anti-semitism. It is clearly time to go home.

Yehuda’s Prayer

There are numerous interpretations regarding the impassioned plea of Yehuda to Yosef. Some view it as a confrontation of two powerful personalities. While others see Yehuda as humbling himself before Yosef, with the hope that Yosef will be moved by his sincerity and change his decision. The נתיבות שלום has a little different take to this whole episode. He claims that Yehuda was showing us how one must pray to Hashem. Yehuda exhibited warmth to Yosef in the way that we are to beseech Hashem with warmth. This is why the Chassidim would wait an hour before praying so that they are in the right frame of mind while praying. Sincere prayers allow Hashem to feel our pain. This was the strategy of Yehuda. His sincerity in taking responsibility for his little brother, and his efforts not to cause his father grief, would certainly be felt even by the Egyptian ruler. The power of prayer is never meant to be taken lightly. Yehuda was the one who taught us this lesson.

Sweetness of Torah Study

The נתיבות שלום quotes the אור החיים הקדוש, in trying to express how sweet and special it is to be immersed in the study of Torah. The quote is from the commentary on the Torah in Devarim 26:11. The Ohr Hachaim writes: If people could only realize the sweetness and pleasure of Torah study, they would be crazed with an eagerness to pursue it. Somehow Torah scholars are viewed as boring and square. They don’t really know how to enjoy life’s pleasures. The opposite is true. It is the Torah scholars who don’t understand how people can really believe that mundane pursuits will bring one a sense of satisfaction. In short, there is no pursuit in this world that can bring an individual to the highest levels of joy, as Torah study. It takes hard work to get there, but when one does get there, he has uncovered life’s greatest treasure.

Pharoah’s Dreams

The נתיבות שלום has an interesting interpretation of פרעה’s dreams. The fat and lean cows, as well as the two types of sheaves, represent two opposing forces. One side represents the aspect of קדושה, holiness, and the other, the side of defilement. The dreams represents man’s struggle in this world. The forces of evil try to take away one’s good traits until they can no longer be seen. The reason for the two dreams is symbolic of the two main lusts that good draw a person away from Hashem. They are the lust for food as well as the lust for sex. Sometimes the word לחם, bread, is a hint to physical lust. This was said about Yosef where the Torah uses the words הלחם אשר הוא אוכל, the bread that he is eating, referred to Yosef controlling his passion. There is so much written in holy books about the war we have with the יצר הרע. It is always coming up with tricks to make us fall. The symbolism of the dreams is another example that symbolizes this struggle.

Orthodox Rabbis Should know Better

One of the great tragedies in the Jewish world, is the incredible ignorance of a great number of Jews. Rav Yakov Kuli, also known as the Meam Loez, claimed that there was a period of 850 years in our history, where every Jew knew all Five Books of Moses by heart. Today, we would be surprised if most could even name what the Five Books are. Yet, the assumption is that the ones who continued to study Judaism most intensely, were the Orthodox Jews, with their numerous Yeshivot, houses of study. A further assumption would be that the Orthodox rabbis represent the highest level of Torah scholarship.

I realize this to be a generalization and there are exceptions, but the demands for rabbinic ordination in a recognized Orthodox institution, are very great. An ordained Orthodox rabbi is supposed to have a good grasp on all aspects of Judaism and Jewish life. Somehow I fear that some of the most fundamental teachings of Jewish History and Judaism for that matter, are not being taught by these esteemed rabbis to their congregations and constituents. This may be because of ignorance, fear, or complacency. Regardless of the reason, a Jewish tragedy is emerging.

One of the most basic facts of Jewish History is that there is a concept called, “Galut”, or exile. It represents a punishment for not having obeyed the commandments. On every festival, this is recited in the Mussaf service. “Because of our sins, we were exiled from our land.” While in Galut, we were guests in a country that did not belong to us. And wherever we traveled, our stay ended in either, expulsion, assimilation, or annihilation. The only home for the Jewish people was Israel. Once we returned in mass, as we are witnessing today, we will never leave our beloved homeland again. A good rabbi would remind his congregation of this fact on a regular basis.

Another fact that is basic to Judaism, is the longing to return to Israel. Thrice daily in our Amidah prayer, we ask G-d to, “allow our eyes to see the return to Zion in mercy.” Today this great longing can be fulfilled by simply making a plane reservation. Many Torah scholars list living in Israel as one of the 613 commandments. It is also clear that even today, more Mitzvot can be observed in Israel than anywhere else in the world. Shouldn’t this be taught by our learned spiritual leaders of today?

The Talmud teaches that one of the most grievous sins in the Torah is “Chillul Hashem”, desecrating the Name of G-d. It is the most difficult sin to atone for, as one is guilty of making the Al-mighty look weak, and His laws foolish. As an Orthodox rabbi, and founding rabbi of the Young Israel of Century City of Los Angeles, I was tormented by a verse in the Book of Ezekiel. In Chapter thirty six, the prophet rebukes Israel by telling them that their very presence outside of Israel, is a desecration of the Name of G-d. The prophet explains why; “When they (the Gentiles) will say to you, ‘You are G-d’s chosen people, but you are sent out of His Land.'”

The prophet was teaching that even if one lives a pious life in the Exile, G-d is made to look weak as if He did not have the strength to bring his children home. It was this verse that motivated me thirty-six years ago, to end my personal desecration and move to Israel. Today, Israel’s achievements and the fulfillment of numerous prophecies, are remarkable. The gift of the Land of Israel, that eluded our ancestors, is available to every Jew. For those of us who live here, walking in the streets of Jerusalem and marveling at the beauty of this G-d given country, fills us with an intense feeling of joy and pride.

Rejecting this gift of Israel, and turning life in Galut as acceptable, seems so wrong. I have heard all of the explanations and justifications, but they do not make any sense. I cannot think of a greater insult to the G-d who helped us through this long and bitter exile, than to reject His kindness and mercy, and not partaking of the home He has given us. In Israel,Jews feel safe and content to be living among their brothers in the only place where they are welcome and wanted. I know that we are taught not to judge, but I just cannot see any justification why rabbis do not scream out the truths that I have outlined.

If the Orthodox rabbis don’t have the courage to speak out and lead by example, who will teach right and wrong? Can it be that they, too, do not have the courage to disconnect from the comforts and easier life, rather than leading by example? The latest act of anti Semitism in Monsey, New York, motivated me to write this article. It is Chanukah and we need our Orthodox rabbis to stand in a Matityahu like manner, and shout out, “Whoever is for the L-rd, come with me. It is time to go home.” Such rabbis will bring great honor to our people and lead as they were ordained to do. And they not only will be saving numerous Jewish lives, but they will bring a great sanctification to the Name of G-d.

No Bible-No G-d-No Morality

The holiday season has ended this past week, and there is a return to normalcy and regular routines. The Jewish calendar calls for restarting the weekly Torah readings. We begin again from the Book of Genesis, telling the story of creation, followed by Noah and the Flood. There appears to be a striking similarity between the generation that preceded the Flood, and the modern world today.

If we examine the text of the Bible, we learn that there were no real enforceable rules that existed at that time. People acted according to whatever made them “feel good” at a particular moment. If this meant taking another man’s wife, or stealing what didn’t belong to him, it became the norm of the society. The drive to feel good, led to a complete breakdown of any moral values. The corruption became so great, that it even affected the animal world. The Midrash tells us that animals attempted to mate with other species.

One of the lessons emphasized by the Rabbis, is that there is no way to avoid being influenced negatively, when surrounded by an atmosphere lacking in spiritual pursuits. There is a pervading spirit of lusting after self gratification, with each individual acting according to “what is right in his own eyes.” Those who attempt to live a more disciplined and moral life, find it very difficult to rise against the prevailing attitudes. They need to be strong enough not to be pulled in to acting like everyone else, and they need to be able to overcome the ridicule and pressure they will receive, for daring to be different.

G-d, Himself, observes this behavior, and comes to an important conclusion. Man, when left alone to act as he sees fit, will not be able to make the right choices. Man’s evil inclination is too great to overcome. There is a strong chance that he will choose evil over good. The level of evil that existed at that time, forced G-d to destroy the evildoers, and start again with Noah. Only this time, man had to live by a system of basic rules, known as “The seven Noachide Laws.” There would now be accountability for misbehaving. People needed to respect the possessions of others. There was to be a basic code of sexual morality. Idol worship and blasphemy would not be tolerated. Likewise, murder and barbaric mistreatment of animals, was also unacceptable. The conclusion was that without these statutes in place, communities would self destruct.

These seven laws needed some heavy backup in order to be able to be implemented. Abraham, and his descendants, were charged by the Al-mighty, with raising the bar a little higher. They were to help make the world a better place, by showing man the enormous potential he has. Abraham taught how far acts of kindness can go. Giving for the sake of giving, raises the spirits of those in need, and brings great contentment to the giver. While the Bible instructed the Gentile to be righteous, it instructed the Jew to be holy. The Jew was able to achieve holiness by strictly adhering to the 613 commandments, as enumerated in the Bible, and defined by Jewish sages.

It became abundantly clear that any society that did not have a belief in G-d as its foundation, and did not have a set of rules indicating a moral compass of behavior, would not be able to survive. As the prophet once lamented, “Whoa to a generation that calls darkness light, and light darkness.” It is so common in today’s world to mock those who believe in G-d and the Torah. They are accused of not being able to think for themselves. And they are made to feel foolish for clinging to ancient, outdated ideas. Such fundamental beliefs of getting married and having children, are no longer cherished.

I wonder if all of these “enlightened” thinkers, have taken time to project what the world would like in the future, if what they believed was right, was to be implemented. What would become of families? What values might exist when “feeling good” might reach lower and lower levels of depravity? What mechanism will exist to punish evildoers, when the belief is that there is no such thing as evil? Is it realistic to believe that crime will decrease as long as the criminals receive enough love and economic opportunities?

It is always a good idea to marvel at the wisdom of our sages, and to acknowledge what works. Beginning the reading of the Torah every fall, is a good idea. Each time we see new relevance to the holiest book ever written. And we can marvel at the Jewish people and how we managed to survive in the worst situations under the worst influences imaginable. Now that we’ve come home, and Israel has close to seven million Jews, we are better equipped to fulfill that which our Father Abraham began. We can teach the world right and wrong and elevate man to the level where he can reach his potential in helping make the world a better place. Without G-d and the Bible, there can be no sanctity, and there can be no morality.

אות קין-אות שבת

The נתיבות שלום speaks a great deal about the power of Shabbat observance. Upon discussing the sin of Cain against his brother, Abel, we are told that Cain was concerned that as a wanderer, he could easily be killed by anyone who would meet him. Hashem places an אות, a sign on Cain’s forehead that whoever kills Cain will be punished sevenfold.

The נתיבות שלום says that the word “אות” is also used in connection with Shabbat, as is written, אות היא ביני וביניכם, that it is a sign between Hashem and the Jewish people. From here it is learned that Cain had a reprieve on Shabbat, where he had rest from his wandering.

Similarly, it’s written that those serving their sentence in Gehinnom, are allowed a day off on Shabbat. We must never minimize the magical effect of Shabbat and its observance.

Seth Line-Cain Line

Shavua Tov. Thanks to a discussion with my wife, and the help of Rav Shimshon Rafael Hirsh, an often misunderstood point in the Torah, was clarified.

The Torah gives us the chronology of two different lines. There is the קין, or Cain line, and there is the שת, or Seth line.

Both lines have a חנוך and a למך. The Seth line’s למך, was the father of נח, and was ninth generation from Adam. The Cain line’s למך, was seventh generation from Adam, and as Hashem had predicted, he ultimately killed Cain.

It is also interesting to note that Noach’s wife, Naama, is mentioned in the Parsha, and she was the daughter of the למך from the Cain line.

If one looks at the text, this will be shown to be true.

If one opens the book of דברי הימים, Cheonicles, it only gives us the Seth line, as does the appendix of the Artscroll Chumash. This is because the Cain line perished in the flood, while the Seth line continued, thanks to Noach.

I hope this clarifies matters.

Qualifications to Initiate Change

A great deal is written on the need for change in the way that Judaism is being practiced. Some feel that a complete overhaul is needed, as so much of what we observe is outdated and has no relevance.

There are others who are so bold that they challenge the authenticity of the Torah itself. They find it difficult to accept that the sacred scroll from which we read four times a week, cannot possibly be the exact words G-d gave to Moses on Mount Sinai.

And a further branch of detractors question the teachings of the Rabbis and the transmission of the Oral Law. Aside from being so brazen as not being willing to observe our faith according to the teachings of our sages, they believe that they are qualified to make the necessary changes that will “fix” the irrelevancies and make Judaism more attractive.

When one studies the Talmud, he is presented with a sea of wisdom and ethics not available in any other book. He will see how the authors of the Mishna and Talmud, the Tannaim and Amoraim, painstakingly investigated matters of Jewish law. They tried to present the law to the common Jew in a way that was clear and understandable.

Often, the Tannaim and Amoraim, would base their rulings on a “given” in terms of human nature and the ethical level of the general community. Such generalizations about how people would behave, was extremely useful in settling disputes between individuals as well.

There are five such examples related in the Talmud that come to mind. The first two are related to loan agreements. The Rabbis felt that during the Talmudic period, the following was true: A Jew would never dare to deny that another Jew lent him money. He may argue about the amount of the loan, but would acknowledge the debt in some form. Therefore, if he claimed that he never borrowed money at all, he would not have to pay anything.

Similarly, the premise that the Rabbis worked with was that a Jew might flee from where he lives, because he has too many creditors. However, he will ultimately come back because no Jew would ever be derelict in his financial obligations.

Our third and fourth examples are related to fields and orchards. Two principles that the Rabbis worked with: One, no Jew would ever pick fruit in another Jew’s orchard without permission. If he was caught picking fruit, it had to be with permission. And secondly, if a Jew is found cutting down a tree in another’s property, it had to be that he had rights to do so.

Our fifth example is how the Rabbis assumed what were the moral standards of a Jew related to his sexual behavior. They worked with the assumption that the average Jew had very high moral standards. He would never engage in having relations with a woman that the Torah forbade at that moment. Therefore, the Rabbis were able to make assumptions that the woman in question was permitted to the man. This would negate any rumors questioning such behavior.

These examples were brought to show the kind of purity and high moral and ethical standards that Jews once possessed as a community. Today, it is not likely that any of these statuses of the typical Jew applies. Obviously, there are many saintly Jews who still live by these standards. But we would not be able to make decisions applying such assumptions in today’s world.

The point I am trying to make here is that one should take great caution before he discards such a rich and cherished past. The intense study and investigations that went into establishing Jewish law and its practices, is unsurpassed anywhere and at any time. We are not on a level to challenge our holy sages.

The likely mistake that the scoffers make in wanting to make change, is that they have not been properly exposed to this rich treasure of the Oral Law and its teachings. It seems virtually impossible to have studied and then reject. In the words of the great Ramchal, the study of Talmud is an exercise in the pursuit of truth. And truth always wins in the end.

Ingratitude

There is an aspect of Judaism that is viewed by our sages as a prerequisite to Jewish practices. This is called “Derech Eretz” in Hebrew, and “Mentchlichkeit” in Yiddish.

These two words cannot adequately be translated into English. An attempt to explain this would mean that one needs to work on his character before attempting to pass himself off as an observant Jew. He must study that which will cause him to treat others with respect and kindness.

Much has been written on the subject. The Talmud calls one who is dishonest and disrespectful to others, as one who desecrates the Name of G-d. One must work diligently at improving his character flaws so that he can learn to be aware and considerate of others.

The Rabbis list various negative traits that one must work on conscientiously. Anger, conceit, and haughtiness, are usually at the top of such lists. Jealousy is also emphasized as a serious flaw in how one interacts with others.

If one is aware and works on these items, he will be happier and more loved by others. Inevitably, he will also treat people better.

Aside from jealousy that raises a red flag, warning us to distance ourselves from the envious individual, ingratitude is right up there as a highly problematic and even dangerous negative character trait.

Repeatedly, Judaism teaches the requirement to recognize and appreciate the kindness one shows us. We are certainly supposed to feel overwhelmed with thankfulness for the abundance we receive from the Al-mighty every single day. But we are taught never to forget a favor or kindness shown to us by another human being.

I have had the pleasure of working with newly religious and converts for several decades. In my classes on teachings the foundations of Judaism, I tried to teach how one first needs to be a “Mentch” before all else. Until recently, I was not aware how ingratitude speaks volumes about the character of an individual. The inability to show appreciation, brings with it so much negativity.

The ingrate feels he is entitled to whatever is given to him. He deserves everything. This causes him to feel he is better than others and it affects his service of G-d. Haughtiness and conceit are the byproducts of ingratitude.

On the other hand, one who shows gratitude feels that what he received is far beyond anything he deserves. If someone is there for him in time of sickness, family tragedy, or financial distress, he will never ever forget such goodness.

This is how the Torah expects every Jew to behave. We must view every single item we receive as far beyond what we deserve. We are overwhelmed and moved by such gifts.

This leads to the subject of the gift of the State of Israel. After nearly 2000 years of exile, G-d miraculously allows His children to come home to the Promised Land. We no longer need to wander from place to place and we no longer need to suffer humiliation at the hands of the Gentile.

The doors are open to Jews from all over the world to come and be part of this incredible act of kindness. Yet, many Jews who should know better, belittle and reject Israel. This is a horrible act of ingratitude. It’s bad enough that Jews choose not to come home, but to speak negatively of Israel, is inexcusable. And to justify such ingratitude by using rabbinic sources, adds to the shame of such ingratitude.

We must be aware and diligent in overcoming ingratitude on a personal and national level. If we can learn to be more appreciative, the world will become a better place. And we will achieve that level of “Derech Eretz” and “Menchlichkeit” that will allow us to begin practicing Judaism in the way that G-d intended it way back on Mount Sinai.