Category: Food for Thought

זכרון ציפה תרצה – The Food for Thought Archives in blessed memory of Celia Rosenberg a”h

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Shemos – Do You Really Care?

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This Dvar Torah was gleaned from a shmuz I heard many years ago, at the turn of this century, from Rav Moshe Chait zt”l.
This week’s torah portion of Shemos, begins the second book of the Torah, describing the growth of Moshe Rabbeinu. “The child grew up, and she brought him to Pharaoh’s daughter, and he became like her son. She named him Moshe, and she said, ‘For I drew him from the water.’ Now it came to pass in those days that Moshe grew up and went out to his brothers and looked into their burdens, and he saw an Egyptian man striking a Hebrew man of his brothers” (Shemos 2:10, 11).

The Yalkut Shimone (167) observes that it says about Moshe in the pesukim that he “grew up,” twice. The first one referring to physical growth and the second is gadlus, spiritual growth, when he went out amongst his brothers.
The Ramban on pasuk 11 says on the words “and went out to his brothers” that they told him he is Jewish, so he had a yearning to see what was going on with his brothers.

What was the gadlus, greatness, in the second “growing up? He went out to his brothers, meaning he was concerned about others; that is true greatness!
What does caring about others imply? The Medrish Rabba wonders when the Torah says “he grew up” doesn’t everyone grow up? The medrish answers that Moshe Rabbeinu grew supernaturally. When he was 5 years old, he had the physical body of a 15-year-old. With his maturity he “looked into their burdens,” as the pasuk literally says. Shouldn’t it have said “he saw their burdens?” Rather what the Torah is teaching us is that Moshe Rabbeinu investigated into the matter to see what is going on and he cried. He wished he could do something for them because of all the hard work with the cement; he would therefore lend his shoulder to actually help every one of them.

Moshe Rabbeinu didn’t just stand by and say it’s a nebuch, it’s a shame, he actually got involved. The idea of caring isn’t just to feel for them or even to shed a tear, but to do something. The medrish continues and remarks that Hashem said, ‘You looked out for the Jewish People, I then will look upon you and will assign you as leader over them.’

The Alter miSlobodka, Rav Nosson Tzvi Finkel zt”l, said that a sigh after hearing bad news is worse because instead of that reaction, one could have reacted in another way, maybe to do something about it. If one has a personal problem and he doesn’t just sigh but does something about it, but when it comes to others, he just sighs, that shows the level or lack of maturity in a person.

Rav Mordechai Gifter zt”l, Rosh Yeshiva of Telz Cleveland, when learning with someone, if he heard a crum svara,  logic that did not sound right, he would get on his case and “start pelting him.” He said he did this in order to help the yeshiva guy because he couldn’t handle just standing by when the student would be making such a mistake. This shows how much he cared!

Rav Dovid Leibowitz zt”l, (one of the prime students of the Alter miSlobodka, founder of Yeshiva Chofetz Chaim, and rebbe to Rav Moshe Chait zt”l), when he heard that one of his student’s father was bleeding ulcers he ran to the bima and started saying Tehillim. He was flowing with tears and put his whole being, and all his kishkes into his prayers. These are examples of greatness in caring for others!

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Vayechi – Putting Your Mind to Going Against the Norm

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This dvar Torah is dedicated in memory of Harav Avraham ben Tzvi Mordechai Kanarek zt”l on his first yahretzeit, this Shabbos, the 14th of Teves. May it be a zechus for his holy neshama.


This week’s Torah portion of Vayechi is the concluding portion of the Book of Breishis. Yaakov blesses all his children, including 2 of his grandchildren from Yosef, Ephraim and Menashe. Though Menashe was older, Yaakov switched his hands for his stronger hand to be on Ephraim as the Torah records:

13. And Yoseph took them both, Ephraim at his right, from Israel’s left, and Manasseh at his left, from Israel’s right, and he brought [them] near to him. יג:וַיִּקַּ֣ח יוֹסֵף֘ אֶת־שְׁנֵיהֶם֒ אֶת־אֶפְרַ֤יִם בִּֽימִינוֹ֙ מִשְּׂמֹ֣אל יִשְׂרָאֵ֔ל וְאֶת־מְנַשֶּׁ֥ה בִשְׂמֹאל֖וֹ מִימִ֣ין יִשְׂרָאֵ֑ל וַיַּגֵּ֖שׁ אֵלָֽיו:
14.But Israel stretched out his right hand and placed [it] on Ephraim’s head, although he was the younger, and his left hand [he placed] on Manasseh’s head. He guided his hands deliberately, for Manasseh was the firstborn. ידו:ַיִּשְׁלַח֩ יִשְׂרָאֵ֨ל אֶת־יְמִינ֜וֹ וַיָּ֨שֶׁת עַל־רֹ֤אשׁ אֶפְרַ֨יִם֙ וְה֣וּא הַצָּעִ֔יר וְאֶת־שְׂמֹאל֖וֹ עַל־רֹ֣אשׁ מְנַשֶּׁ֑ה שִׂכֵּל֙ אֶת־יָדָ֔יו כִּ֥י מְנַשֶּׁ֖ה הַבְּכֽוֹר:

The word used at the end of pasuk 14 discussing switching his hand is   שִׂכֵּל   which is in the past active, forceful tense ((פיעל, literally meaning he put his mind into it. The Radak explains that Yaakov, “put his mind into his hands, as if they did what they did [i.e., the switch] with a mind and with wisdom. For Menashe was the firstborn, and [Yaakov] saw through prophesy that he would be smaller in blessing. This is [using] the mind, for if he would have his right hand on the head of Menashe, what mindfulness would that have been because that is just the way of the world?!” (Click here for Hebrew text.)
The right side is known in halacha and kabbala to be stronger and more important, therefore it makes sense to be placed on the one getting the main blessing, which would normally be the firstborn, in this case Menashe. However, Yaakov saw through prophesy that Ephraim deserved the bigger or stronger force of a blessing, as, for example Yehoshua Bin Nun and other leaders of the Jewish people throughout history came from Ephraim (see Radak on pasuk 19.)

Therefore, he switched his hands to put the right, stronger hand on Ephraim.
Now when the Radak explains why the Torah says this took a bit of wisdom and intelligence to do it is because it doesn’t take too much intelligence to do things in the way of the world, meaning what is normal, meaning it would have been normal to put his right hand on Yosef’s firstborn son, Menashe, but it sounds like it took some effort or an intellectual decision to go against the norm and figure out what must be done which was to switch his hands.

But what seems to be the big deal? What was the challenge Yaakov had to overcome which needed him to actively put his mind (with force) into making the decision that he made? Shouldn’t it have been obvious and simple to Yaakov that he was supposed to switch his hands? He saw  through prophecy that Menashe deserved the smaller blessing, which there is no truer or clearer communication of Hashem’s word; that should have made him arrive at this decision. This also wasn’t the first time that he did something which seemed to have been out of the norm. He himself received the main blessing from his father, Yitzchak, by tricking his firstborn brother Esav. He also had used stealth and trickery to deal with his father-in-law Lavan; so why would this be a hard decision, which needed such detail as putting his mind to it in order to make the right choice? Obviously, the right decision should be made, and figuring out how to apply the prophecy should have been easy to figure out, especially  for Yaakov Avinu who had such a high level of emuna and bitachon in Hashem, as well as such a close relationship with Him that it should have been simple to make a decision like this one to switch his hands if prophesy indicates he should do so!

However, it would seem based on this Radak that on some minutely slight level even Yaakov Avinu could be affected by what’s considered normal and it was a challenge for him to figure out how to do the right thing. And only because he put his mind to it and made an intellectual decision to switch his hand was he able to do so.

We see from here how hard it is to go against what is considered normal, for example societal norms, even when they are antithetical to what is right. However, we also see that there is a tool that can be used to fix the issue, which is wisdom; using our heads to overcome what people say is normal but is in reality  the wrong choice.  It is only by using our heads can we choose to make right decisions and to follow the proper way of life.

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Vayigash – Trying Harder


In this week’s Torah portion of Vayigash, Yosef ensured that his father and family were safely brought down to Egypt in order to take proper care of them. Thus making certain the next step in the destiny of the Jewish people, promised to Avraham, would be fulfilled.

Yet, the medrish, Pirkei diRebbe Eliezer (perek 39) relates, “Rebbe Yishmael says, ten times did the sons of Yaakov say to Yosef ‘Our father, your servant,’ and Yosef heard these words and was quiet, and being quiet is like acquiescing, therefore his life was shortened by ten years.” The Bayis Hagadol explains that because the reward for honoring one’s parents is long life, therefore, G-D forbid, the punishment for disrespect is a shortened life. The medrish continues, “Yosef heard that his father came to the border of Egypt, and he took all the people with him to greet his father. A whole nation usually comes out to greet the king, but the king does not go out to greet any person, but you learn from here that one’s father is like a king.” (Click here for Hebrew text.)
If one analyzes what happened here, it is quite mystifying why Yosef was punished by having ten years subtracted from his life, he should have lived to 120 and instead he lived to 110  even if at first glance it seems to be measure for measure. First off, the Bayis Hagadol points out that only five times does it mention in the Torah that Yosef’s brothers said to Yosef, ‘Our father, your servant,’  once at the end of parshas Miketz (43:28), and four times in the beginning of parshas Vayigash (44: 24, 27, 30, & 31), but because there was an interpreter between them who repeated what they said to Yosef it was considered ten times. So really, he heard his brothers call their father ‘your master’ five times but it was just quoted over again to Yosef because he had to pretend he did not understand what they were saying so that they wouldn’t figure out who he was. Yosef was not ready to reveal himself to his brothers and he wanted to make sure to reveal himself at the proper time so that all his plans would work out smoothly, to be able to properly take care of his father and show him the respect that he was due. So Yosef had to stay silent even though it looked like he was agreeing that his father was his servant, which looked like a sign of disrespect, but no one knew who he was and he was in fact being quiet out of respect for his father since this was all part of the plan to safely reacquaint himself with his father and resettle him in Egypt. Furthermore, he really only heard his brothers talk that way five times and the interpreter, Yosef’s son, who was only acting, was really just a puppet; so what did Yosef do wrong and why was he so severely punished for disrespecting his father? He didn’t actively do anything and his intent, on the contrary, was to prepare for showing tremendous respect to his father which in fact Rebbe Yishmael goes on to show that he did beginning with when Yaakov first came to Egypt. Yosef, the leader of the country, came to greet him, forgoing his position and treating Yaakov like a king because he was his father. Then he sustained and took care of his father and family for the rest of his life; what greater respect is there? So what did Yosef do to deserve a punishment of  his life cut short by ten years?

We must say that Yosef’s intent was to show respect for his father, and in fact he did actively show tremendous respect for his father, and he was concerned about the status and welfare of his father the entire time, and at the time of listening to his brothers and the interpreter his motives were also respect for his father.  However, his lack of action and silence in the face of such a comment as ‘Our father, your servant,’ although he was not ready to reveal himself to his brother, was taken “in the eyes” of Hashem as a disrespect to his father because it must be if he would have really been vigilant at honoring his father he would have found a way to not allow them to talk in such a manner. He could have changed the subject or walked out, as he did when he felt he had to cry a couple of times in last week’s Torah portion, or some other way, whatever way would work. Since he didn’t take that initiative, even  though his disrespect was as passive as it was, on his level, according to what was expected of a Yosef Hatzadik, it was a lack of honor to his father deserving of punishment measure for measure.

We learn from here how careful we must be to measure our actions and even inactions, for even if we might seem to mean well, we still might not be living up to our fullest potential and what is expected of us.

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Miketz – Security Systems


The bulk of this week’s Torah portion of Miketz depicts the confrontation between Yosef and his brothers once Yosef became viceroy of Egypt. One of the lessons the Ralbag learns from this episode is that it is inappropriate for a complete person to take revenge for the bad that was done to him, even if he has the chance. We therefore find that when the brothers of Yosef “fell into his lap” and he had the opportunity to do something bad to them for what they did to him, he didn’t, but rather he watched over them and sustained them. Indeed, even though he pained their hearts in the beginning, this was in order to find out how his father and brother, Binyamin, were doing. It was also to see how they treated Binyamin, for if they hated him and wanted to kill him, like they did Yosef, he would have figured out a way to separate Binyamin from them and save him. For this reason, if he would not have accused them of being spies or some other bad deed, then Yosef would not have been able to investigate and find out if they still had a father or brother, because they were not willing to be so open with him. And when Yosef knew his brother was alive, he put in the effort to at least bring him to Egypt. He made it difficult for the brothers in the beginning and easy in the end. He also said to them that he fears Hashem, for in this way they were appeased, and he removed their very apparent fear. Another reason for Yosef telling the brothers that he was G-D fearing was so that it would not pain their father Yaakov so much at sending Binyamin down to Egypt, since it was known that the master of the land feared Hashem. He jailed Shimon in front of the brothers’ eyes so that they would be forced to bring Binyamin along, and if they would kill Binyamin on the way out of hatred, Shimon would stay under the control of Yosef for the rest of his life, and he would have no means of escape from there. For this reason, Shimon was released from prison immediately upon seeing Binyamin, and he welcomed all of them into his house for them to eat bread with him, in order to appease their hearts even more and also so that he could accuse Binyamin of stealing the silver goblet. He also wanted to show them through this abundant pity for Binyamin and his pardoning of him when Yosef blessed Binyamin and gave him a bigger package more than all the other brothers, in order to appease their hearts so that they won’t be too petrified when he accuses them about this robbery, by entrusting them that the ruler of this land is a kind person, and they are innocent. If not for this Yosef would have been very fearful lest they kill themselves when all these accusations arose, out of much worry, guilt, and loss. Behold, Yosef put in much effort to direct accusations at Binyamin, in order to test his brothers and see how they would treat him; meaning if they hated him they would abandon Binyamin and go their merry way, and if they loved him, they would put all their efforts in to saving him as best as they could. For this reason, we find that when it was clear to Yosef that the brothers were treating Binyamin as a brother, only then did he reveal himself and put in efforts for all of them to move near him, for him to sustain them, so they would not go into poverty. (Click here for Hebrew text.)
It would seem that Yosef, in disguise, really forgave the brothers, and in the end saw that they changed their ways, cared more about Binyamin and were dedicated to do the right thing. For this reason, Yosef was ready and did take care of them. Yet when Binyamin was caught with Yosef’s goblet in his bag and they were all brought back to Egypt, Yosef, it would seem seriously, and not just as a test, said to them, “What is this deed that you have done? Do you not realize that a man like me practices divination” (Breishis 44:15)?

 The lesson the Ralbag learns from this pasuk is that it is appropriate for a person to protect his household when any person enters his house and treat everyone in one’s eyes as if they are bandits and burglars. And if there are many people coming to the house, in a fashion that it becomes impossible to guard from each and every one of them, behold it is appropriate to test the one who is not trusted, and be careful of only him. For this reason, Yosef said to his brother ‘Don’t you know that I know divination and there is no one like me.’ (Click Here for Hebrew text.)
Yosef was teaching us a lesson to never trust guests that might come through your house, and to suspect them like thieves; but what happened to judging people favorably? Where is one’s emuna [faith] and bitachon [trust] in Hashem? Especially if a person has an opportunity to fulfill a mitzvah, as Hashem guarantees that one will not be hurt while fulfilling  a mitzvah (unless being flagrantly dangerous). Especially for this mitzvah of hospitality to guests which the gemara in Shabbos 127a (which we read every day after Birkas HaTorah) lists as a precept whose fruits a person enjoys in this world and whose principal remains intact for him in the World to Come; meaning though one is rewarded for these mitzvos in this world his reward is not diminished in the World to Come. If that’s the case, then why the nervousness and worry? Wouldn’t treating them as bandits and burglars diminish one’s will to properly perform such an important mitzvah?

It is true that the mitzvah of having guests is very important, and as we see in this Ralbag, even the number of guests does not have to be limited. There can be people going in and out of your house constantly if this is the lifestyle you live. However, Hashem expects you to use common sense when performing His mitzvos, and there must be a balance to ensure that one’s household is safe. Therefore, precautions must be taken, security systems set up to ensure nothing goes wrong in the house, or anything is taken. This shouldn’t diminish from the quality of taking care of one’s guests or the quantity of how many guests, but a balance can be made to take care of one’s household and treat their guests with the utmost respect at the same time. And even if one’s guest seems to be suspicious, that does not mean one has to limit his guests. It just means one must take extra precautions to ensure the safety of everyone and everything around him.

Performing mitzvos and protecting ourselves, possessions and our families could be a juggling act which Hashem expects us to master and excel in on all fronts.

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Vayeishev – Not All Tests Are Passable

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The beginning of this week’s Torah portion of Vayeishev tells of the story of Yosef being sold down to Egypt. The Medrish Pirkei DiRebbe Eliezer (perek 38) adds some interesting insights into the storyline: “Rebbe Yishmael says that every youngest son is most beloved by his father, as it says, “And Israel loved Joseph more than all his sons, because he was a son of his old age” (Breishis 37:3). But was Yosef really the youngest wasn’t Binyamin? Rather because [Yaakov] saw through prophecy that he will in the future be a ruler he therefore loved [Yosef] more than all the other brothers and they had great jealousy over him.” The Bayis Hagadol, (a commentary on this medrish and also known as the Beur Maspik,) adds that since Yosef will be a ruler in the future and will support and take care of Yaakov in his old age, that is why he was considered “a son of his old age.”

When Yosef’s brothers convened a court to deliberate whether it was halachically right to kill Yosef for either trying to kill them or, at the very worst, for destroying their Olam Haba, “Reuvain said to them, ‘Don’t murder him, rather throw him into this pit in the desert and he will die there.’ They listened to him, snatched Yosef and threw him into the pit…” What did Reuvain do? He went and sat on top of a hill with the intent to go down by night and take Yosef out of the pit. The nine brothers were sitting around in one place, united with one heart and one idea, and then a caravan of Yishmaelites passed by them and they said, “Why don’t we sell him to the Yishmaelites”. They took him to the edge of the desert and Yaakov, his father, did not hear from him again. They sold him to the Yishmaelites for 20 silvers and each one of them, (including Reuvain) bought shoes for themselves for two silvers each… They said we should make a pact that no one should tell Yaakov Avinu what happened until everyone agrees unanimously to divulge what happened, and anyone who breaks the pact would be excommunicated. Yehuda said to them, ‘Reuvain isn’t here and a pact with excommunication can only go into effect if there are ten.’ What did they do? They had Hashem join the group to make up ten and they declared the pact of excommunication. Reuvain came that night to take Yosef out of the pit and did not find him there. His initial reaction was telling them ‘You killed Yosef, and I was going to come back!’ They told him about what happened and about the pact of excommunication and Reuvain fell silent. Hashem also was silent because of the pact and did not tell a thing to Yaakov, though it writes (in the last pasuk of perek 147 in Tehillim,) ‘He relates His Word to Yaakov,’ but this matter He did not relate to Yaakov, therefore Yaakov did not know what happened to Yosef and he said Yosef must have been torn apart.”

The Bayis HaGadol says that to understand on a simple level why Hashem participated in such a thing, the Mizrachi explains that there was a tradition from the brothers’ forefathers that in the future they would go down to Egypt through the sale of one of the tribes. For this reason, Hashem didn’t want to reveal this secret, for if He would have revealed this to Yaakov, Yaakov would have sent people after him to redeem Yosef, and the decree of the bris bein habisarim would not have been fulfilled. And since all the brothers’ actions were to fulfill the decree of Hashem then Hashem ‘was not able to’ reveal what they did. Once they saw that Hashem agreed to what they were doing and that this was His Will, there was no better partner in these circumstances. (Click here for Hebrew text.)
It would seem that the brothers realized selling Yosef was part of the destiny of the Jewish People as Hashem told Avraham by the bris bein habisarim, as it says, “And He said to Avram, “You shall surely know that your seed will be strangers in a land that is not theirs, and they will enslave them and oppress them, for four hundred years. And also the nation that they will serve will I judge, and afterwards they will go forth with great possessions” (Breishis 15:13, 14). Since this was part of the destiny of Jews, Hashem went along with the plan and Yaakov thought Yosef was killed by a wild animal, because Yaakov would have foiled the destined plans if he would have found out what had happened.
Why couldn’t Hashem tell Yaakov what actually happened, instead of Yaakov living through the misery of thinking his most beloved son was killed? Where is Yaakov’s belief and trust in Hashem? He surely also knew the tradition stemming from his grandfather, Avraham, of what was destined to happen and he also knew through prophesy that Yosef would one day become a leader. So why couldn’t he at least put two and two together and believe that this was all part of Hashem’s master plan, decreed by Hashem Himself to Avraham, and possibly Yosef would wind up becoming viceroy in Egypt and they would eventually leave with much wealth as promised by Hashem?

It would seem that Yaakov’s love for Yosef was so strong that he would not have been able to accept that this was a decree from Heaven and he would have redeemed Yosef, as the quality of natural choice in the world, which would have thwarted the plans of Jewish destiny. But since Hashem does not give a test which is impossible for a person to pass, and Yaakov, based on a miniscule level of emotional sensitivity would not have been able to pass this test of his faith in Hashem, verses his love for his son, therefore Hashem kept it secret from Yaakov to let destiny unfold.

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Vayishlach – Never Give Up on Your Child

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According to calculations based on the Seder HaOlam, by the Tanna Rebbe Yossi ben Chalafta, Reuvain was 15 years old when he switched Yaakov’s bed from Bilhah’s tent to his mother’s, Leah’s, tent. This act was a very immodest gesture and demonstrated a lack of respect to his father as seen from how the pasuk treats its severity, “And it came to pass when Israel sojourned in that land, that Reuven went and lay with Bilhah, his father’s concubine, and Israel heard [of it], and so, the sons of Jacob were twelve” (Breishis 35:22). Rashi explains Reuvain’s defense, “וישכב AND HE LAY — Because he switched his couch, Scripture accounts it to him as though he had actually sinned in this manner. But why did he switch his couch? When Rachel died Yaakov removed the couch to Bilhah’s tent and Reuvain came and protested against the slight thus inflicted on his mother (Leah). He said: “If my mother’s sister was her rival, is that any reason why the handmaid of my mother’s sister should become a rival to her!” On this account he disturbed the couch (Shabbat 55b).”
Though Reuvain had good intentions, they were still misguided; however the Ralbag learns a lesson from Yaakov’s reaction or lack thereof, “which is that it is appropriate for a person to not blow up at his eldest son over the despicable acts he committed, for maybe he might push himself away from him and totally lose him. Rather it is befitting for this person at this juncture to bring his son closer to him in order to guide him onto the right path. For this reason, the Torah related that Yaakov had heard about the terrible act Reuvain had done, and it makes no mention of Yaakov getting angry at him. However, when Yaakov gave orders and blessings at the end of his life, he punished Reuvain for this horrible act by snatching away his birthright and giving it to Yosef.” (Click here for Hebrew text.)
It is fascinating that the proper thing to do is to still punish your child after he has learned how to act appropriately and has done teshuva (repentance), which chaza”l say Reuvain did. Indeed, he even led the way for Yehuda to do teshuva for his wrongdoing of not saving Yosef and bringing him back to Yaakov, when he was thrown into the pit, though he had the chance. Yet Reuvain still deserved punishment and because he understood the wrong he did, because of the proper guidance from Yaakov, there was no worry about him being angry and leaving the family when he lost his birthright to Yosef.

However why does the Ralbag point out this lesson of not being quick to anger and throwing one’s child out of his house for a severe sin he has done, specifically pertaining to the eldest child; wouldn’t it pertain to any child? Imagine if G-D forbid, any child became a drug addict, stole thousands of dollars’ worth of jewelry from his parents and beat up his brother. Would it make a difference whether he was the oldest, youngest or middle child, either way, the parents’ reaction would be either to get angry and throw him out of the house or more appropriately take him in, bring him closer, care for him and help him fix his problem; so why does the Ralbag emphasize him being the eldest child?

It would seem to the Ralbag, that of course the most appropriate thing would be to show patience, love, and compassion for your own child, and to direct him on the right path. But when it comes to the eldest child a parent might have higher expectations for him or her and be quicker to anger, irrationally throwing the child out of the house if he or she does not live up to those expectations. That’s basic human nature or psychology of a parent towards their eldest, therefore the Ralbag goes out of his way to inform parents to not act on human nature and be quick to get angry just because one’s eldest is majorly failing at what his expectations are and rather be patient and show proper love and guidance for this wayward child of theirs.

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Vayetzei – Using Our Emuna Muscle

In the beginning of this week’s Torah portion of Vayetzei, Yaakov takes a rest on the way to Haran and has the famous dream of angels going up and down a ladder. When he wakes up, he realizes he is in a very holy place. “And Jacob arose early in the morning, and he took the stone that he had placed at his head, and he set it up as a monument, and he poured oil on top of it. And he named the place Beth El, but Luz was originally the name of the city” (Breishis 28:18, 19).

Every letter, word, and phrase in the Torah has a reason behind it. Rabbeinu Bachye asks, “The place he [Yaakov] called Beis El is Yerushalayim, and what is the significance of informing us that it was called Luz originally, and what benefit is reaching us from this [knowledge]? It makes sense to say that the pasuk is coming to hint to us with this name that from this place the world started to expand and develop. And behold it is the beginning of creation and its renewal, therefore [the pasuk] revealed to us that the name of the city was originally Luz from the same language as Luz, which is a body part on the spine of a person from where in the future He will awaken, renew, and recreate for the sake of the resurrection of the dead. For just as the incredible innovation [of the creation of the world] stemmed from there, so too the wonder of the resurrection of the dead will start from there. King David already elaborated on this concept and said that the creation of the world and also the creation of the soul and the body all are from the middle which is Zion. That is what it means in Tehillim, beginning of perek 50, ‘God, God the Lord, spoke and called to the earth… From Zion, the finery of beauty… He shall call to the heavens above etc.’” (Click here for Hebrew text.)

The stone that Yitzchak was placed on as an offering by Akeidas Yitzchak is the same stone from which Hashem created Adam, and it is rests in the Beis Hamikdash, and it remains in its place to this day. (Indeed, it is from there that Muslims mistakenly believe that Mohammad ascended to heaven). This place is where all of human life started, and everything evolved. Chaza”l say that Yerushalayim is at the center of the earth, from whence everything is perfected, and it is the epicenter of advancement throughout the ages. Because it is the source of the advancement of mankind, Yerushalayim was originally called Luz, just like the specific vertebrae on the spine where Chaza”l say the resurrection of the dead for each individual will commence and reconfigure the body.

It would seem that this resurrection at the end of days will begin in Zion, Yerushalayim, just as the beginning of mankind began from that same central point, which is the significance for the pasuk to be telling us why it was called Luz originally. But what benefit is there in whether we know or not this knowledge, that the resurrection of the dead will in the future start from Yerushalayim?

The last of the 13 Principles of Faith spelled out by the Rambam is “I believe with complete faith that there will be a resurrection of the dead whenever the wish emanates from the Creator, Blessed is His Name and exalted is His mention, forever and all for all eternity.” The first Mishna in the 10th perek of Sanhedrin, Perek Chelek, lists as one who has no share in the world to come, one who says the resurrection of the dead isn’t in the Torah. The Gemara there explains the reason why he loses his share in the World to Come is because since he denies the resurrection of the dead he will not be resurrected.

Not only is this pasuk a hint in the Torah to the resurrection of the dead but Rabbeinu Bachye is telling us that the Torah wanted to train us to believe in such a concept. For just as we can believe that Hashem fashioned all of creation and created man from this point on earth, so too Hashem will recreate, or resurrect, everyone deserving from that point on earth using their spinal vertebrae called Luz. Because history happened in the past and we presently can’t see what actually happened or take a time machine to find out what actually happened then we must rely on belief in the mesorah, tradition, that is passed down from generation to generation, of what has happened in history from the beginning of time, all sourced from the Written and Oral Torah.

 However, it would seem that this pasuk is giving us an indicator, an aid of how to help us strengthen our belief muscles. It is easier to believe the history of what has happened in the past, especially if there are visual aids and hints that could paste together a puzzle and picture of what must have happened. The future does not have that kind of clarity or even hints, no stories or relics, it is all speculative at best. Therefore a greater leap of faith is needed to believe in something that will take place in the future. However, Hashem made it more tangible for us to understand what will happen in the future by the resurrection of the dead by telling us that it is the same concept from where all of man had started from. So, by working on our belief system of how Hashem originally created the world we can more easily understand and believe what will happen at the end of days so that we will merit to be a part of such an illustrious event.

Hashem has purposefully created a situation where we can use easier more simple beliefs in order so that we can apply them to more difficult, esoteric beliefs to make the belief system more palpable as long as we put forth the efforts into recognizing this system of belief in Hashem.

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Toldos – Defining a Lie

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In this week’s Torah portion of Toldos, Yaakov receives the blessings from Yitzchak in what seems to be a deceptive manner towards Esav and Yitzchak, and Rivka, his mother, even seems to be in on the plot. The Radak brings up an obvious and famous question on the way Yaakov acted. “There are those that ask in wonderment how Yaakov who was a tzadik (righteous) and G-D fearing, could speak a lie? But this is no wonder, for Yaakov knew he was more fitting to receive the blessings than his brother. And the spirit of prophecy that would rest on Yitzchak to bless him would more greatly go into effect by Hashem if [Yitzchak] would bless him and not his brother, because [Yaakov] was more desirable to Hashem than [Esav]. And switching words in circumstances like this is not shameful for a tzadik, for we see that Hashem said to the prophet Shmuel, “[And Samuel said, ‘How shall I go? For, if Saul hears, he will kill me.’] And the Lord said, ‘You shall take a heifer with you, and you shall say, ‘I have come to slaughter (a sacrifice) to the Lord’” (Shmuel Alef 16:2). So to Avraham and Yitzchak said about their wives ‘She is my sister’ and this was not considered for this reason speaking a lie because out of fear they said what they said. And so, by Yaakov when accepting the blessing of his father, even though he changed his words it is not consider speaking a lie. Furthermore, it was the command of his mother, and the Torah writes, ‘A man, his mother and his father he shall fear’ (Vayikra 19:3). Also, she was a prophetess, and when she said to Yaakov, ‘Upon me shall be the curse’ (27:13), Onkelos translates that to mean ‘On me it was said in prophecy that you will not be cursed, my son’” (Radak on Breishis 27:19). (Click here for Hebrew text.)
It is true that Rivka had a prophecy that Yaakov would not have been cursed, but does that give a right to lie and trick your father? Isn’t there a well-known concept in Judaism that “the end does not justify the means?” So, even if the end looks bleak through natural means if Yaakov would not lie and trick his father into giving him the blessings,  does that mean he is allowed to commit a sin and lie to his father? Why wasn’t this called lying if it is plainly what he did? And even if you make up excuses that if you put the comma in a different place he really wasn’t lying, he really said “It is I, Esav is your firstborn;” he is still deceiving his father, and for someone on his level of righteousness and attentiveness of Hashem’s mitzvos he should not have even been perceived as lying?!

Furthermore, the excuse of doing it out of the mitzvah of listening to his mother is no excuse because the end of that very pasuk says “and you shall observe My Sabbaths. I am the Lord, your God” (Vayikra 19:3), why does the Torah juxtapose fearing one’s parents and observing Shabbos in the same pasuk and conclude “I am the Lord, your God: [where “your” is in the plural form, meaning to say,] [because] both you and your father are obligated to honor Me! Therefore, do not listen to him to negate My commands. — [B.M. 32a]. If that is the case then Yaakov had no obligation and was indeed forbidden to listen to his mother if she is causing him to sin; so how could Yaakov go through with receiving the blessings in this fashion?! 

The obvious answer is that what he said was not a lie, and therefore he was allowed to say what he said. The question is why not? It would seem, though, that we have to redefine what is a lie. Yaakov, Shmuel, Avraham, and Yitzchak all had to say and do things which looked deceptive and or false, but under the circumstance, since they plainly knew without a doubt the will of Hashem, in their calculations there was no way to accomplish His will without changing words and being deceptive,  barring an open miracle, which as a rule in this natural world we are told not to rely upon; indeed then what they said and did was not in fact a lie. Fulfilling the will of Hashem is not a lie, it is only a change of words. On the contrary those that try or want to stop that will from going into effect are carrying out the lie.

Therefore, by Shmuel, when he was told to anoint Dovid as King and he would have to pass by Shaul, Hashem, Himself told Shmuel to look like he was carrying a cow to be sacrificed, so that Shaul would not realize what was happening and kill him. This was proper hishtadlus (effort), that was supposed to be shown in this world of nature and a miracle was not supposed to be relied upon. So too Avraham and Yitzchak, through all natural means, feared they would have been killed as the laws of the area they entered dictated, if they would have said she is my wife. There is no mitzvah to kill yourself and Hashem wanted Avraham to go down to Egypt and Yitzchak to the Philistines during a famine, so according to all natural causes, barring any open miracles, which they had no right to rely upon, then the proper thing to do was to switch their words and deceive the people of that area. This is not called lying because they are doing the will of Hashem, who defines truth and is by definition completely truthful.

This is also true by Yaakov, since he knew that it was Hashem’s will for him to receive the blessings. But in this natural world, barring a miracle, there would be no way of him receiving them, then talking and acting in this fashion was the only natural means of fulfilling Hashem’s will and therefore it was not a lie. This means he did not sin and had a mitzvah to follow his mother’s command.  It has nothing to do with the axiom “the end do not justify the means” since nothing wrong was done.

This does not mean that one can lie whenever he thinks he is being stopped from doing Hashem’s will. Chaza”l clearly state that Hashem does not want people to be habitual liars. That is not His will. Being attuned to Hashem’s will precisely is not so easy. Avraham, Yitzchak, Yaakov, and Shmuel obviously were because they heard and understood prophecy, and for rare circumstances they were allowed to change their words and perceive to be deceptive. However, the lesson learned from here is that the definition of a lie is something going against Hashem’s will, for Hashem is all truthful.

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Chayei Sarah – A Leap of Faith

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In this week’s Torah portion of Chayei Sarah, Avraham sends his trusted servant Eliezer to find a wife for Yitzchak. He finds Rivka at the well and asks her for a drink of water, and she proceeds to give his animals a drink as well. Eliezer then gave her gifts of betrothal before he even asks her who she was. “Now it came about, when the camels had finished drinking, [that] the man took a golden nose ring, weighing half [a shekel], and two bracelets for her hands, weighing ten gold [shekels]” (Breishis 24:22). Rashi explains that there was a symbolism behind each of the pieces of jewelry Eliezer gave Rivka. “Half [a shekel]: This alludes to the shekels of Israel, half a shekel per head. — [Targum Jonathan] and two bracelets: An allusion to the two Tablets paired together. — [Gen. Rabbah (60:6), Targum Jonathan], weighing ten gold [shekels]: An allusion to the Ten Commandments [inscribed] on them. — [Gen. Rabbah 60:6].”
The Levush Haorah, wondering why Rashi gives symbolism to each of these gifts, gives a very deep and profound insight into Eliezer’s intentions. He says, “It would seem to me that Rashi specifically pointed this out because the pasuk did not write, ‘The man took a golden nose ring and he put it on her nose, and two bracelets etc.’ Rather the pasuk was hinting with this that he was not concerned to give her a gift of greater value, rather he just wanted to hint with it certain concepts. And even though she definitely did not understand them and did not know what they were, nevertheless, it is possible to say that he did this in order to do an action that would strengthen the success of his journey. Meaning, that she will be the woman that Hashem will prove to be for Yitzchak. We find in many places of prophecy that the prophet will strengthen and fortify his prophecy with an action the prophet performs, for example, ‘And he said, “Open the window to the east,” and he opened it; and Elisha said, “Shoot!” And he shot. And he said, “[This is] an arrow of salvation from the Lord, and an arrow of victory over Aram, and you shall strike the Arameans in Aphek until they are completely annihilated”’ (Melachim Beis 13:17). There are many other examples like that one, check and you will find them. This is one of the secrets of prophecy to energize the Powers On High. So too he, [Eliezer], wanted to energize upon her Powers From On High so that she will merit and be ready for this holy match (made in Heaven). This will also answer the question everyone asks of why he first gave them to her and then asked her who she was, for even though he relied on the merit of Avraham, and trusted in him, as Rashi explained, nevertheless, what’s the big deal? Why take any chances? What would hurt if he would have asked her name first and afterwards give her the presents? It would have been better! But according to what I am saying, this isn’t a problem, because if he would have asked her beforehand and then given to her, then there would not have been any room for [spiritual] energy and inspiration, for he would have given it with the confidence of knowing who she was. He would have relied on that and not on the intent of arousing [spiritual] energy, but now that he first gave and did not originally ask, his thoughts and intents were more clinging On High with his inspirational energy in a fashion of prayer and beseeching and it more actively created a clinging to Hashem through his intent, thoughts and arousal of [spiritual] energy. If one truly thinks about this, he’ll understand.” (Click here for Hebrew text.)
It sounds like from this Levush Haorah that Eliezer was giving some sort of spiritual, kabbalistic sign of success for finding what he thought would be the perfect match for Yitzchak. But wasn’t he taking a big risk? It sounds like the jewelry he gave her was not so expensive; what if she had been insulted and rejected the proposal? Why should he have risked putting in jeopardy such an important mission? He should have put in all his efforts to ensure success and make a good impression on her for Yitzchak! Furthermore, what if she was the wrong girl? Avraham asked him to find his family, so shouldn’t Eliezer have inquired first to be sure he did not mess up? What if he was wrong? You can’t put trust in Hashem on someone else’s expense, especially with so much at stake like a proper shidduch for Yitzchak!

However, if you think about this a bit, I believe there is an incredible insight into bitachon, trust in Hashem, that can be learned from the Levush Haorah’s understanding of Eliezer’s actions. It would seem that the proper effort, hishtadlus, for Eliezer was to have more bitachon, trust in Hashem, even blind faith of sorts which was a matter of taking risks.  But by taking the actions he took, and making the decisions that he made, it was in fact the proper efforts he was supposed to take, and if he had not, then it’s possible that the shidduch and marriage would not have been the same. This trust in Hashem is what transformed his efforts into calculated efforts and not just a blind leap of faith.

The way to understand this best is what the Chovos Halevavos says in the beginning of his introduction to the chapter on Bitachon, “The benefits in religious matters: Among them, peace of mind, and trusting in G-d as a servant must trust in his master. Because if one does not place his trust in G-d, he will place his trust in something else, and whoever trusts in something other than G-d, the Al-mighty will remove His providence from such a person and leave him in the hands of the one he trusted.” 

Eliezer’s actions though seemed odd, risky, and improper, but on the contrary ensured that he will be guided and protected in the “Hands” of Hashem which guaranteed and was in fact a sign of a successful mission.

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Vayera – A Pinch of Salt

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The Angels told Lot and his family to flee Sodom in this week’s Torah portion of Vayera, because they were going to destroy the city with fire and brimstone. They warned them to not look back, and Rashi says the reason for this is because Lot and his family were wicked with them. It was only because of the merit of Avraham that they were saved, and they are not worthy to see others being punished while themself being saved (Rashi on Breishis 19:17).

The Torah relates that while Lot and his family were running for their lives, “But his wife looked back from behind him, and she became a pillar of salt” (19:26). Rashi gives a reason why she specifically turned into a pillar of salt instead of the same punishment everyone else got of fire or brimstone: “By salt she sinned and by salt she was punished. Lot said to her, ‘Give a little salt to these guests.’ She said to him, ‘This evil custom too you come to institute in this place?!'” (Click here for Hebrew text.)

Rashi is based on a Medrish at the end of Breishis Rabba 50:4, which took place when Lot brought in and took care of his two guests before they told him to flee the city. However, there is a medrish a bit later (Breishis Rabba 51:5), on this very pasuk that discusses his wife turning into a pillar of salt. This medrish in facts tells us why she was turned into a pillar of salt, “Rebbe Yitzchak said that she sinned with salt. That night the angels came to Lot, what did she do? She went to all her neighbors and asked them, ‘Give me salt, for we have guests.’ Her intent was for everyone in the city to realize what was happening and for that reason she became a pillar of salt. The Maharz”u adds that because she went around to her neighbors, she therefore became frozen as a pillar of salt that she could not walk. This was exact measure for measure for her wrongdoing. (Click here for Hebrew text.)

If that is the case, then why did Rashi quote an earlier medrish for the reason why she was turned into a pillar of salt, and why in fact does the Maharz”u in this medrish reference this previous medrish as a source where everything will be explained when in fact this medrish seems to be self-explanatory?

 To put, the severity of the issue  into proper context, it is known that one of the laws of Sodom was to not accept or treat guests nicely. Infact, it was a capital crime to take care of guests in Sodom, the Sodomites being worried about strangers taking advantage of them. Obviously, this is a very selfish mindset which was taken to an extreme. But Lot’s wife being from Sodom felt threatened by her husband for asking for salt for the guests to dip their matzah into, since it was Pesach time,  which was a show of hospitality. This in fact the Maharz”u points out on the medrish that Rashi quoted that measure for measure for sinning with salt Lot’s wife was turned into a pillar of salt.

It would seem from the basic understanding of the second medrish that the reason why she turned into a stiff pillar of salt was because she walked around to each neighbor asking for a pinch of salt with the intent of informing on her husband. When following through on what happened, we see her plan worked and a wild group of people gathered in front of their house demanding the surrender of the guests. Only because the Angels blinded the people were they able to escape the city with Lot’s family. Why didn’t Rashi use this medrish which is more of an exact reason for her punishment measure for measure? Informing on Lot to the Sodomite citizens is much more of a severe sin than just arguing with him. There are very serious punishments for an informant in Jewish Law and one of the causes of the destruction of the second Beis Hamikdash was Bar Kamtza informing on the Jews to the Roman government. So, it would make more sense for Rashi to have quoted this medrish which more directly discusses the reason for her punishment and discusses a more severe sin she did then to quote the first medrish which was only the initial skirmish and disapproval she had with Lot?

We must say that the blame for the punishment was the initial sin of arguing with her husband which spiraled into informing on them and almost getting at least the guests but possibly everyone killed. But because she didn’t keep the initial reason for sin in check and she just escalated the problem, the blame was on the initial altercation and not for the more severe sin which ensued afterward.

We can learn from here a possible trick on how to stop ourselves from continuing to sin, for if one realizes that the blame of his or her sin was for the initial starting point which one allows to escalate and make worse than he or she would be sure to keep it in check out of embarrassment or fear of punishment so that the matter won’t get worse.

Realizing that the blame for sin is on the initial action even though the punishment is on the entire process might stop the whole process of the sin from happening.