Vayigash: The First Yeshiva in Egypt

by Rav Moshe Leib HaCohen Halbershtadt, Founder and Director of YORU Jewish Leadership, yeshiva.org.il, translated by Hillel Fendel.

In this week's Torah portion of Vayigash (B'reshit 44,18-47,27), we read of the dramatic reunion between our Patriarch Yaakov and his long-lost-son-turned-viceroy Yosef. One of Yaakov's chief concerns when he moved his family down to Egypt was to ensure that they remain loyal to G-d and their faith.

"Regarding Yehuda, Yaakov sent him to Egypt ahead of the family to point the way…" (46,28)

The Medrash Rabba on B'reshit (95,3) teaches that Yaakov sent Yehuda to establish a Yeshiva there. Why was it so important for Yaakov to do this? Couldn't they all have just gone to Egypt together, and then set themselves up once they got there, both materially and spiritually, with homes, fields, a house for prayer, and a Yeshiva? What was the rush?

When Yaakov first set off for Egypt, we see that he was worried – as G-d told him: "Yaakov, Yaakov: I am the E-l, the G-d of your father. Do not be afraid to go down to Egypt, for it is there that I will make you into a great nation. I will descend to Egypt with you, and I will also bring you back again" (46,2-4).

The Medrash Yalkut Shimoni explains Yaakov's fears and thoughts: "Here I go, leaving the land of my Forefathers, the land of G-d's Divine Presence, going to a land of impurity, to live among the uncircumcised where there is no fear of G-d?!"

Whereupon, G-d said to him, "Yaakov, do not fear – I will go with you!"

Yaakov was very apprehensive that the move to Egypt, and the close proximity to Egyptian culture, would lead to a deterioration in the spiritual state of his children. This could endanger the entire future of Am Yisrael! His descendants might come under the influence of the pagan Egyptian society and be cut off from the Torah of Avraham and Yitzchak! He therefore made sure to establish a Beit Talmud, a house of study, even before the family gets there. It was to be the source for the preservation of the embers, the oven that would maintain the warmth of Judaism and protect his descendants from the spiritual coldness of Egypt. It would be a Yeshiva where Torah will be taught and studied, and set a precedent of Torah study and love of G-d for future generations.

Every Jewish Community Needs a Yeshiva!

As with almost everything that the Torah recounts about our Patriarchs, "the deeds of the Fathers are a sign for the Sons." We learn here that the basis of every Jewish community is a Torah school, whether it be a Yeshiva, Mesivta, day school, kollel, or other. There must be a place where Torah is taught and studied, guaranteeing the future of Am Yisrael everywhere and forever. Every place has its own distinguishing characteristics, but the basis and the objective remain the same in each of them.

The renowned Chafetz Chaim (d. 1933) wrote much about the importance of Yeshivot and Torah study, such as in his work Etz Pri: "Although Torah study is simply the fulfillment of a positive Torah commandment - even the study of the laws of purity and the sacrifices [which are not relevant today when the Beit Mikdash is in ruins] - still, a person's primary area of study must be that which will lead to proper practice and observance of Jewish Law."

The Chafetz Chaim, together with other Torah giants of his generation, exerted great efforts to support Kollels, where budding Torah scholars and rabbis could learn all day, unencumbered by worried of supporting their families. The goal, of course, was to create the necessary conditions that would raise a generation of Torah teachers and Halakhic decisors who would teach their communities correct law and practice.

Public Speaking

Interestingly, the Chafetz Chaim would always encourage his students to learn the art of public speaking. He said that this would be an important and effective way to have influence and make a difference. To this end, he also encouraged them to find Torah sources to help solve problems: "One must primarily acquire expertise in Tanakh (Bible) and Medrash, and to study every problem and find its solution in the Torah or the Rabbinic writings."

He also had this interesting tip: "Speak only about one topic at a time. When you succeed in expressing a good idea, no matter how correct it is – be careful not to ruin it by adding another idea that is related…"

Fire in Russia

Another great disseminator of Torah who founded many Yeshivot throughout Europe was the Alter of Novardok, Rabbe Yosef Horowitz. He once sent four young yeshiva students all the way out to Siberia to found a Torah academy. When asked how he could endanger the spiritual future of the four students in this manner, he answered: "When one takes burning iron to a cold place, the iron indeed cools down – but the fire not only keeps on burning, it gives heat to others. These boys are the fire itself – for the fire of Torah and fear of G-d burns within them – and they will yet give warmth to many others."

[This article in the original Hebrew further expounds fascinatingly on the importance of Yeshivot, with interesting anecdotes and teachings. To read it, send a request to yoruleadership@gmail.com]

Yehuda Challenges Yosef

Parashat Vayigash begins with Yehuda's dramatic and fearless challenge to Yosef, who had just told the brothers that he plans to keep their youngest brother as a slave. According to the Medrash, Yehuda even threatened to kill Yosef if he would not release Binyamin. How can this be, given that just a few verses before, at the end of Parashat Miketz, Yehuda had been very meek, accepting guilt upon himself and offering himself and all his brothers as slaves in exchange for apparently having "stolen" Yosef's precious silver goblet?

My father used to answer, based on the Ohr HaChaim, as follows: Yehuda had until now been under the impression that all of his and his brothers' suffering was due to their sin of having sold Yosef as a slave. He therefore concluded that there was nothing to do about it; G-d was punishing them, period. But once Yehuda saw that Yosef was zeroing in only on Binyamin – who had nothing to do with the sale! – he realized that this was not a Divine punishment, but rather an arbitrary choice by the Egyptians to harass them, in which case it was incumbent upon Yehuda to stand and fight with them!

 [Translator's note: Perhaps this message is particularly relevant today. Some originally may have thought that the intensifying anti-Semitism around the world was rooted in a reaction to perceived injustice in Gaza. Now, however, it is patently clear that the violence and attacks are actually pure hatred and anti-Semitism for its own sake, and it must therefore be fought, as Yehuda threatened, with Jewish pride and strength.]

Miketz: The Lessons of Yosef in Egypt

by Rav Moshe Tzuriel ZT"L, yeshiva.org.il, translated by Hillel Fendel.

The story of Yosef HaTzaddik in Egypt – the imprisoned servant-boy who became second-to-the-king in an instant – is inspiring in many ways. Let us see how he overcame, among many other trials and tribulations, the scorn of the Minister of Drinks; how he took pride in his Hebrew background even though this increased the Egyptians' contempt for him; and how his love for the Land of Israel shone through in all that he did.

The Torah portion of Miketz (B'reshit 41,1-44,17) begins with King Pharaoh's confusion at having dreamt a double dream of skinny cows swallowing fat cows and withered wheat stalks devouring strong ones. The Minister of Drinks remembered Yosef – who had interpreted the minister's own dream for life and prosperity – and recommended him to Pharaoh, in less than glowing terms: "There with us [in prison] was a Hebrew youth, a slave to Potiphar" (41,12).

Rashi explains, in the name of Chazal (our holy Sages): "Accursed are the evil ones, whose goodness towards others is incomplete. He mentioned Yosef in mocking terms, saying he was a foolish youth unworthy of greatness; a Hebrew, who doesn't even know our language; and a slave, about whom Egyptian culture says cannot become a ruler." That is, even when the evil ones try to do a favor, they do so in a miserly way; their heart does not allow them to do so whole-heartedly without casting aspersions upon him.

Let us understand these points that Chazal saw fit to mention in the butler's words. For one thing, why should he call him a youth, given that Yosef was already 30 years old (41,46)? The explanation given by the Matnot Kehunah commentary is that the reference is to Proverbs 22,15, which speaks of the "foolishness of youth;" the butler wished to denigrate not his age, but his character.

Next: Did Yosef truly not speak the local language? The answer is mostly yes, as the Zohar says (Part III, 213b). Yosef purposely made sure not to learn the language, in order to save himself from assimilating into the local culture. He did know a few dozen words that he needed to run Potiphar's household, but not all the nuances of the words. 

Why did Chazal tell us that the butler called Yosef a "Hebrew?" It is well-known that the Egyptians worshiped sheep, and therefore viewed all shepherding and shepherds, as the Israelites were, as nothing less than an abomination (46,34). They couldn't even bring themselves to eat at the same table with the Hebrews (43,32)! It was therefore with evil intentions that the Minister of Drinks referred to Yosef as a Hebrew, in order to pre-empt any thought by the king to promote Yosef to greatness.

The Torah also wishes to tell us here the maliciousness of the butler's sin of ingratitude, so that we may learn to recognize it if we detect it in ourselves. Yosef had done him a great favor, after helping him for years in prison – and even when he then pleaded with him to remember him and ask the king to pardon him, the butler totally put it out of his mind. The Torah tells us, "The Minister of Drinks did not remember Yosef, and he forgot him" (40,23). Why is it emphasized that not only did he not remember him, but also forgot him? Rashi says: This teaches that he forgot him the very same day that Yosef asked to be remembered!

Why did Yosef even tell the Minister of Drinks that he was a Hebrew? In his plea to be remembered, he said, "For I was stolen from the land of the Hebrews, and was wrongfully placed in the pit" (40,15). Wouldn't he have saved himself much grief had he not mentioned that extra detail?

The answer is that Yosef placed his pride in his background, and his love for his homeland, ahead of other considerations. Chazal say that "Yosef acknowledged his Land," and therefore was buried there and not in Egypt where he lived and ruled. What does it mean that he "acknowledged" it? It means that he was thankful for his Land, and took pride in it. [The words for "acknowledged" and for "thanked" are of the same root.]

We find that Yosef's descendants similarly loved Eretz Yisrael. The daughters of Tzlofchad, for instance, requested to receive a share in the Land because of their love for it (Bamidbar 27); they were of the Tribe of Menashe, son of Yosef. In addition, one of our two future redeemers – Mashiach ben Yosef, of the tribe of Yosef's son Ephraim – was chosen for this task because of his love for the Land. Similarly, the Scroll of Esther emphasizes that Mordechai arrived in Persia from the Holy Land not at all out of choice, but because he "was exiled from Jerusalem" (Esther 2,6).

We know that Yosef, when sending his brothers back to the Holy Land to inform their father Yaakov of the good news that Yosef was alive and very well in Egypt, told them: "Do not rush along the way" (45,24). As Chazal explain, this was because "it could lead to vision problems" (Taanit 10b). Why is it that Yaakov himself did not earlier give his sons a similar warning when they set off for Egypt?

The answer is that there is a big difference between one who leaves Eretz Yisrael and one who returns to it. The former will certainly not rush – for why would he hurry to leave a holy place? But there is a definite fear that those who return to Eretz Yisrael would do so with such great happiness and zeal that they might endanger themselves. This is why Yosef HaTzaddik, who loves and appreciates his Land so much, is the one who gave this warning.

How much we have to learn from Yosef HaTzaddik, in his love for the Land of Israel, and more!

Vayeshev: Yosef, His Dreams, and the Importance of Listening

by Rav Netanel Yosifun, Rosh Yeshiva, Yeshivat Orot Netanya, yeshiva.org.il, translated by Hillel Fendel.

It is told about the Tzaddik of Jerusalem, Rabbe Aryeh Levine (1885-1969), that people would come to him, crying about their problems and tribulations – and would exit his house not only in a good mood, but with a sense that their problems had been solved.

A famous psychiatrist was so impressed with these stories of Reb Aryeh that he once asked him, "What is it that you do with these people? How do they end up leaving you in such a better mood?"

Reb Aryeh answered simply: "I just listen to them."

The psychiatrist nodded: "Yes, listening is a great thing."

Another story was told by the writer Yaakov David Abramsky about himself. He said that after his son fell in the War of Independence in 1948, he found himself one night walking aimlessly around the streets of Jerusalem, and at one point just sat down somewhere and started crying bitterly. No one heard him, no one came to comfort him – until suddenly, from across broad Jaffa St. came Reb Aryeh Levine, who warmly placed the writer's hands in his and stroked them to comfort him. Reb Aryeh was the only one in the world who noticed him and his sadness. "Yes, I was still alone," concluded Abramsky, "but I was no longer all by myself." [These stories are recounted in the work by Simcha Raz about Rabbi Levine.]

In truth, there is a great secret here; would it be that we could walk even a bit in the path of R. Aryeh. People simply have a need for someone to listen to them, and primarily – someone who will give them "space."

I've noticed that little toddlers, when beginning to speak, point to something and call it by its name (in baby-talk) – and then wait for the adult to repeat what they said. Even at this young age, they need approval, affirmation, and even respect.

And of course, this does not change much as they grow older. Every person, no matter how old or even strong, needs attention and to be given their space by others.

This can explain an important point in this week's Torah portion of Vayeshev (B'reshit 37-40). We read that Yosef HaTzaddik has two dreams that are not received very happily by his brothers – but there is a big difference as to how he relates them.

He tells the first dream to his brothers (37,5-6), and they rebuke him for seemingly wanting to rule over them. But regarding the second dream, we see that he first tells it to his brothers (verse 9) – but then, surprisingly, he tells it once again (verse 10) to both his father and his brothers!

The questions are clear: Why does he tell the second dream to his father, after he told the first one only to his brothers? And why did he apparently plan at first to tell the second dream only to his brothers, and then decide to tell it to his father as well?

The Response is the Key

It would seem that the explanation lies in how, and if, his brothers react to what Yosef told them. After the first dream, they reacted with rebuke – but at least they heard him and responded to him! It is important to be heard, even if negatively! (And of course, we remember that Yosef HaTzaddik was on an exalted level, as is seen later in his behavior in Egypt, and his needs are not only psychological but also spiritual.)

However, when he recounted to them his second dream, they did not respond at all! He therefore tells it again to his father, so that it will have its place in the world. Again, he is met with a rebuke (verse 10) – but at least he, and the dream, are heard. When the brothers ignored him, this was harder than their anger and resentment.

** This also adds further depth to Yaakov's reaction: "His father guarded the matter" (verse 11) – it was his reaction that preserved it and gave it space.

What Saved Yosef From Sin?

In general, Yaakov gave space to all his sons – and we see that for Yosef, this was exactly what saved him later from a great sin. The Talmud (Sotah 36b) tells us that when Potiphar's wife tried to seduce Yosef, this was a great temptation for him, and according to some opinions, he nearly caved in. For he was only a slave servant, sold by his own brothers – and here she was, the only one who gave him attention, respect and space. But then, as the Talmud relates, this happened: "He suddenly remembered his father, whose likeness appeared to him in a vision and said to him, 'Yosef, the names of you and your brothers will one day be written on the stones of the Ephod [in the Tabernacle] – do you want your name to be erased and instead be remembered as one who frequents harlots?'… He immediately desisted."

That is, at the moment of truth he remembered his father, our Patriarch Yaakov, who knew how to give him his own place among all the other brothers. His name among theirs had its own precious stone, and it was this that enabled him to overcome and be saved from sin. For this incident emphasizes that Yaakov told Yosef, "Let not your name be erased from among your brothers' names! Stay with them and be part of them" – and that is what did the trick." (And again, we emphasize that the specific lesson for Yosef must be upgraded, in that what was important for him was not only superficial respect from others, but the framework of spiritual continuity.)

May we also merit to feel the needs of the people around us, give them space and respect, and thus uplift them!

Vayishlach: Are the Rules of Battle the Same for a Spiritual War?

by Rav Moshe Leib HaCohen Halbershtadt, Founder and Director of YORU Jewish Leadership, yeshiva.org.il, translated by Hillel Fendel.

The beginning of this week's Torah portion of Vayishlach (B'reshit 32,4 - 36,43) begins with our Patriarch Yaakov's preparations for a military clash with his antagonistic brother Esav. After Yaakov divided up his camp into two, he said, "If Esav attacks one camp [of mine] and smites it, [at least] the other one will remain alive" (32,9).

Rashi explains that Yaakov prepared for the impending battle in three ways: He prayed (verse 10), he set aside a gift for Esav (14-16 and 22), and he prepared for war (9).

 The Ramban (Nachmanides) writes that this triplicate strategy is a sign for future generations, "for everything that happened to our Father Yaakov with his brother Esav will always happen to us [his descendants, Israel] with the sons of Esav – and it is appropriate for us to act the same way as the righteous Yaakov acted, by preparing ourselves in these three ways: prayer, gifts, and war methods – to flee and be saved."

This brings us to ask: When we face a spiritual war, are the strategies the same?

Our holy Torah teaches us how we should behave throughout the long years of our Exile. When our enemies come against us physically, seeking to destroy the Nation of Israel, we must follow Yaakov's example and wage the war with the three strategies of prayer, gifts, and combat. But what must we do when we are faced with a spiritual battle, such as against those who wish to separate us from our Torah, those who would ban us from fulfilling mitzvot?

Let us delve further into this week's portion. After Yaakov completed his preparations for the impending encounter with his brother, he transferred his family across the Yabok River, and "remained alone" (verse 25). The Torah then recounts what happened to him next:

"A man wrestled with him, until daybreak. When he saw that he could not defeat Yaakov, he touched Yaakov's thigh, and his hip joint became dislocated… The man said, 'Let me go, for the dawn has broken,' and Yaakov said, 'I will not let you go unless you bless me.' The man said… 'Your name will no longer be Yaakov, but rather Yisrael; for you have contended with G-d and man, and succeeded.'… The man blessed Yaakov there… The sun rose and shone on him [Yaakov] as he left P'nuel, limping" (verses 25-33).  

Why did Yaakov remain there alone and fight with the unknown man? Why didn't he save himself using the strategies he used for the clash with Esav? He could have at least run away!

The answer is that a "spiritual" war like this one against an angel – the heavenly minister of Esav – is very different than a military war. The angel even said that this was a spiritual war: "For you have contended with G-d and man" (verse 29). Spiritual wars – which began here with the fight against Esav's angel, and have continued throughout the generations – require different strategies, and the Torah here teaches what they are.

The Righteous are Careful to Avoid Theft Even in Tiny Amounts
Regarding the verse ‘Yaakov was left alone,’ the Talmud (Tr. Chullin 91a) states that R. Elazar taught that he remained behind to retrieve small jars that he left there – teaching us that for the righteous, their belongings are dearer to them than their bodies. Why? Because they do not engage in theft. (Chullin 91a)

The renowned Ben Ish Chai explains (in his work Ben Yehoyada) that this means that the tzaddikim are careful not to take without permission even the smallest thing that people generally make nothing of, such as a tiny chip from a pile of wood. This is why, he says, that in their own homes, they ascribe great value to their money and possessions and are careful not to waste them – just as Yaakov, who was wealthy, did regarding small jars – in order to teach their households how to relate to others' property, for they see that people's assets are important to them. They see that even the wealthy Yaakov endangered himself to return for small jars – serving as an example never to assume that they may take even small things from other people without permission.

The Main Strategy in Spiritual War: "No Compromises"

This is related to the required modus operandi in a spiritual war. Rashi explains (D'varim 7,12) that there are some mitzvot that are often held in less regard, "light mitzvot that one treads upon with his heels." Just as Yaakov took his important property with him and left the small jars behind, he also placed his great spiritual assets in a "safe place" and then went back to pick up also the seemingly less important deeds and attributes, those that are often forgotten or overlooked. And precisely then, "a man wrestled with him" – the minister angel of Esav, the Evil Inclination; this is precisely where the struggle begins. First the war is over the "light" mitzvot, the small jars.

A spiritual war is not a Divine punishment, but rather a Divine test to see if we truly cleave to the Torah and its commandments – all of them. The main thing in this war is the struggle itself; that's why Yaakov didn't run away, but rather fought the "Esav inclination" straight on, face to face, until final victory. The Torah teaches us here that the spiritual war must be waged without compromise. Yaakov insisted that the angel bless him, meaning, as Rashi explains, "Concede that the blessings I received from my father are mine, and not Esav's." Yaakov demands total surrender from Esav's angel.

And then the Torah continues: "The sun shone on Yaakov … as he limped along," regarding which the Medrash teaches: "It shone for Yaakov's needs, to cure him of his limp," as we read in Malachi (3,20): "The sun of righteousness shall arise with healing in its wings [for you who fear My name]."

The same is true for our spiritual wars throughout history: We will be stricken spiritually, we will lose parts of our nation in these intense wars, and the Nation of Israel will limp away – but when the sun of Torah shines, 'the light of the sun shall be sevenfold the light of the seven days'" (Yeshayahu 20,26). At that time, Am Yisrael will be cured of its spiritual limp, "and the earth will be filled with knowledge of G-d as water covers the seas" (11,9).

Toldot: Matriarch Rivka's Heroism - Combining Strengths

by Rav Yitzchak Zaga, Beit HaRav Kook, yeshiva.org.il, translated by Hillel Fendel.

In this week's Torah portion of Toldot (B'reshit 25,19 – 28,9), we read of the birth of the twins Yaakov and Esav to our Patriarch Yitzchak and Matriarch Rivka, and the story of the "stolen" blessings. A deep reading of the portion also shows us the might and heroism of Rivka, as shown in her proactive role in ensuring that the blessings are delivered to their proper address, namely, Yaakov.

It is well known that the primary trait of our Forefather Avraham is Chessed (lovingkindness), and that of Yitzchak Avinu is G'vurah (strength, bold force). The G'vurah of Yitzchak comes to actualize and give practical expression to Avraham’s trait of Chessed; so writes the holy saintly HaRav A. I. Kook. (Though Rav Kook died in 1933, his legacy of Torah leadership lives on in very wide circles of religious Jewry in Israel, and abroad, today.)

When we speak of G'vurah, we note that in the realm of concrete action, it has two levels: that of Yitzchak, and that of his wife Rivka.

The Rav writes (in Shmoneh Kvatzim 6,163): "It must necessarily be that everything that disturbs the light of great Chessed from appearing in the world must be expelled, neutralized, and nullified with all strength." This means, perhaps unintuitively, that it is precisely because of Avraham's trait of great kindness that we know that whatever seeks to prevent the great light of Divine kindness from spreading throughout Creation must be forcefully deleted and removed.

Rav Kook continues: "The validity of this Divine kindness shines with the glory of the Heavenly G'vurah – the G'vurah of Yitzchak." That is, the divine Chessed that shone in Avraham is gloriously revealed in the Heavenly G'vurah of Yitzchak, because "the world of action and doing is not appropriate for him [Yitzchak]." That is to say, the revelation of Yitzchak's G'vurah is not enough – because it is merely a relative revelation found on a high spiritual level, but one that is not sufficiently practical to be able to wisely actualize things on an appropriate level for this world of action. This work that must be done requires, also, the power to negate anything that mars the revelation of the Chessed.

Rav Kook's words continue: "But it must connect and unite with a weaker life-shine – one that is still full of strength and solid Divine will that can stand before anything that would negate it – but it is initially derived from the will of evil and brazen people, even if it was later purified … In Rivka – our holy Matriarch who was descended of Betuel from Padan Aram and was the sister of the wicked Aramite Lavan – we find practical Chessed in the framework of practical G'vurah, and not of abstract idealism."

This difficult passage means that one of the two forms of G'vurah brings out the best of the other. The G'vurah of Yitzchak must necessarily link up with that of Rivka, which is full of iron will – a force that can withstand anything that will block the light of Divine Chessed from appearing in the world. The source of this G'vurah originates, it is true, precisely from the aggressiveness of the wicked ones, Betuel and Lavan. But it is fundamentally a good and refined force that Rivka purifies by her good choice. And in this way, practical Chessed appears in the practical G'vurah of Rivka, which fills out the abstract, ideal G'vurah of Yitzchak.

These fundamental ideas have their effect on the practical aspects thereof, as Rav Kook continues: "This proper merging of the ideal G'vurah with the practical G'vurah – in both of which the light of Divine Chessed shines – is proper to be that which the House of Israel is established upon. As is written in Ovadiah: "The House of Yaakov will be fire, and the House of Yosef will be flames, and the house of Esav will be straw. And saviors will ascend Mt. Zion to judge the mountain of Esav, and G-d will retain the kingdom."

That is: The G'vurah of Yitzchak is idealistic and abstract, and merges with the refined G'vurah of Rivka, that which can be put into practice. In both of these, the light of Divine Chessed shines, from the source of Avraham.

The Nation of Israel is to use this cooperative venture to establish a world that has two types of work: that of building physically and that of negating that which is not-good, that which seeks to prevent the light of Chessed from shining forth. This latter is the source of that which the Prophet Ovadiah calls the "fire of Yaakov," which is manifest most fully in generation following Yaakov: his son Yosef HaTzaddik, who burns the force of Esav who battles against the shining forth of Irael's light. This is also the source of "the saviors," those who will ascend Mt. Zion to judge the mountain of Esav, and who will install G-d as King in His world.

The kindness of Avraham and Sarah is built upon the G'vurah of Yitzchak and Rivka, and is put into practice by Yaakov, Rachel, and Leah. And we, all of us, the followers of our holy Forefathers and Foremothers, must learn and adopt for ourselves their special path - including the ideal G'vurah of Yitzchak and the practical G'vurah of Rivka. We must know how to construct the great building of the nation, how to be positive - but also how to be firm against anything that hinders positivity, firmness, and the process of Israel's redemption. This, as we were privileged to see with our own eyes in the leadership of our great rabbi, son of Rav Kook, Rabbi Zvi Yehuda HaCohen Kook, of saintly blessed memory.

Vayeira: Sitting by the Tent and Hoping for Guests

by Rav Yosef Naveh, Hassidic Educator and Torah Coach, yeshiva.org.il, translated by Hillel Fendel.

This week's Torah portion of Vayeira (B'reshit 18-24) begins with this verse: "G-d appeared to him [our Patriarch Avraham] in Elonei Mamre, and he was sitting at the entrance to the tent, in the heat of the day." 

R. Natan of Breslov, in Likutei Hilchot Ishut, tells us the connection between the two parts of the verse: "In order to reach the high level of 'G-d appeared to him' – i.e., perceiving Divinity and closeness to G-d – a person must pass through 'sitting at the opening to the tent in the heat of the day.'"

Let us quote his words, and then explain them:
              "… but one who does not want to fool himself, but rather thinks truly about his eternal objective, does not allow himself to ever go backwards, no matter what. He rather remains and waits at the entrance for many days – as long as it takes. And even if he is not allowed into the tent, and the heat bears down heavily upon him – even so, he does not leave his place, but rather waits there at the tent of the righteous people until G-d has mercy on him – just like Avraham sat outside the tent in the heat of the day."  

In every person’s life there are ups and downs. There are states of mohin d'gadlut, “expanded consciousness” — when everything is bright and clear in his service of G-d, and he does what is required of him freely and with joy, loving his spiritual state. But there are also states of mohin d'katnut, "constricted consciousness," when one's thoughts and urges confuse him and cast doubts even on his faith in G-d; he might actually feel that he has no place in Judaism, and wonders what meaning and value his actions have.

Indeed, in moments of mohin d’katnut, when a person feels unwanted before G-d, there is a danger that he will seek vitality and excitement outside of Torah and Judaism, imagining that there he will find meaning and light in his life.

But he must be strong and of valor: sturdy and steadfast in his mind, determined that as long as his soul is within him, he will never abandon Hashem, no matter what. For this is what measures a person’s true greatness - that even when his yetzer hara (evil inclination) overpowers him with the burning heat of lust for forbidden pastures, as in "the heat of the day,” he will not abandon his place and will not retreat. He rather continues to “sit at the entrance of the tent,” waiting and hoping for G-d's salvation.

Generally, at times of mohin d'katnut, one's yetzer hara manages to convince him that Hashem does not care about him or what he does, and doesn't need or appreciate the "unimportant" things he does. And in this way, the person is led to abandon everything – even that which he can do well.

But the S'fat Emet, the second Gerrer Rebbe, teaches us that just like Avraham sat near the tent's opening, so too "a person must leave one little point open, and through it his entire body will be drawn after this illumination." 

That is to say: Mainly during the "downs" in one's life, and during the "heat of the day," he should make sure to leave at least a little opening, a point of connection to Hashem, from which, when the time comes, he will be able to return to the holiness of Israel completely. 

An example of this is found in the life story of the Holy Rebbe Rav Yitzchak Isaac Yehuda Yechiel Safrin, Rebbe of the Komarno Hassidic dynasty in Ukraine. He wrote about his own years of tribulations until he merited to have "Vayera," i.e., "G-d appeared to him." He wrote as follows: 

“This poor, afflicted man [myself] — a lowly and dark creature, trampled underfoot. ‘A thousand tastes of death’ I tasted in this world, and many troubles, poverty, humiliation, pain, and exile – I became like dust to be trodden upon… Know that everything you are about to read in my writings came only after years of toil and struggle. And only because I held firm did I merit what I merited."

And he continues: 

“[Finally] the heavens were opened for me, granting me a tremendous comprehension of the sacred unifications and the secrets of the Torah, to elucidate its mysteries and commandments. G-d in His mercy and kindness shines upon me from His light, His radiance, and His splendor of Torah and mitzvot — a truly wondrous light, a taste of the World to Come, beyond measure or description — to the point that I have become truly a new being. The tefillin shine upon me like the light of the seven days of Creation, I no longer feel any worldly sensation, and my mind has expanded with a joyful heart.”

[Ed. note: The message is thus: No matter how down you might feel, spiritually or otherwise, always remember to keep even a little window open to the joyous, uplifting possibilities that are always there. Do one mitzvah a day, keep one good friend who can influence you positively, keep positive thoughts always on hand – and when the time comes, they will help you return to your soul and to G-d."

Lech Lecha: How Can a Philosopher Become a Kabbalist?

by Rav Netanel Yosifun, Rosh Yeshiva, Yeshivat Orot Netanya, yeshiva.org.il, translated by Hillel Fendel.

Shavuot night, sometime around the expulsion from Spain ( ~ 1492):

In those days, the custom of Tikun Leil Shavuot had not yet become prevalent. This practice involves remaining awake the entire night of the Shavuot holiday [which commemorates Israel's acceptance of the Torah at Mt. Sinai] and reciting excerpts from every Biblical chapter, as well as other Jewish texts.

But behold, a small group of sages and pious individuals had begun to take shape, among them Rabbi Yosef Karo, author of the Shulchan Arukh, and Rabbi Shlomo Alkabetz, composer of Lekha Dodi. On this Shavuot night, they decide to stay awake on the night of Shavuot, studying according to the order of the Tikkun. Suddenly, in the midst of this special Tikkun, a surprising and wondrous event occurs, the impact of which is felt to this very day.

And so recounted R. Shlomo Alkabetz:

"We were reading the verses… with fear and awe, with melody and cantillation… and then, as we began to learn the Mishna, our Creator granted us the privilege of hearing the Voice speaking from the mouth of the great pious man [R. Yosef Karo], a loud and clear voice...  We fell on our faces, and no spirit was left within [us]… And the voice said as follows:

'My beloved friends, peace upon you… Go to live in the Land of Israel! Do not worry about your possessions, for you will eat of the goodness of the Upper Land – and if you hearken to me, you will eat the goodness of that land, so therefore make haste and go up to the Land…'"

This is a very rare account of the Heavenly Maggid - R. Karo's Divine mentor who taught him the secrets of Torah and ethical living, in the period of the Exile. This description by R. Alkabetz is familiar to many because of its depiction of the virtues of Torah study on the night of Shavuot – but very few notice that already in this first revelation, Rabbis Karo and Alkabetz and their group are instructed to ascend to the Land of Israel! And indeed, they do go to the Land, where Rabbi Yosef Karo merits to complete his great works, such as the Beit Yosef, Kesef Mishneh, and Shulchan Arukh, and becomes the “master rabbi of the Land of Israel.”

If we delve a bit more into this point, we will discover that over the course of the generations of the Exile, when only a small portion of the nation of Israel was in the Land, still, many of the main Torah giants made Aliyah - or tried to do so - to Eretz Yisrael. And it was especially those who were leading giants in the study of Kabbalah who made Aliyah, and many of them merited to receive Divine revelations: Nachmanides, the holy Arizal, the Ramak, the holy Rashash, the holy Ohr HaChaim, the Baal Shem Tov, the Ramchal, the Vilna Gaon, Rabbe Nachman of Breslov, HaRav Kook, the Baal HaLeshem, and very many others.

This must be understood: Why is it that specifically the Divine revelations are linked with Eretz Yisrael?

The answer begins in our weekly portion of Lekh Lekha (B'reshit 12-17), where G-d commands our Patriarch Avraham: "Go… to the Land that I will show you" (12,1). The Torah tells us that Avraham was 75 years old at the time, but tells us nothing else of his life until then. But that which the Torah conceals from us is revealed by our Sages and the Rambam. The latter explains (in the beginning of the Laws of Avodah Zarah) that in those years people worshiped idols, and “there was no one who recognized or knew G-d, except for a few individuals such as Hanokh, Metushelah, Noah, Shem, and Ever. And the world continued along in this manner, until was born the pillar of the world: our father Avraham.”

The Rambam continues on to say that as a child, Avraham began to think and wonder, night and day, "how is it possible for the sphere [universe] to continue to revolve without anyone controlling it? Who is causing it to revolve? Surely it does not revolve itself! He had no teacher; he was mired in Ur Kasdim among the foolish idolaters… But he continued to explore and gain understanding, until he realized that there was one G-d who controlled the sphere and created everything…"

From this description we understand that Avraham Avinu did not receive his faith and belief in G-d as a tradition from his parents. He rather attained it totally on his own, after deep thought and investigation. In short, he was a "Divine Philosopher."

However, the Medrash tells us a different story – namely, that Avraham concluded with finality that there was a Creator only after He actually revealed Himself to him. The Medrash states: "What happened is likened to a wayfarer on his travels who once saw a brightly lit palace. He wondered: 'Can this palace possibly exist without an owner [or operator]?' The owner then revealed himself to him and said, 'I am the owner.' Similarly, Avraham wondered: 'Is it possible for the world to exist without a leader?' G-d then revealed Himself to him: "G-d said to Avram, go ye to the Land that I will show you…"

The Rambam said that Avraham discovered G-d after his own research, and the Medrash said that G-d revealed Himself to him. Are these two accounts contradictory? Was Avraham a Divine philosopher, or was he a Kabbalist-like prophet who merited Divine revelation?

The answer appears in the Medrash. Avraham in fact started off as a philosopher, asking and searching: "Who's in charge here?" He concluded that there is certainly a Creator, but he then discovered the complete truth of the matter when G-d revealed Himself and spoke to him.

And this discovery means immediate Aliyah to the Land of Israel. As we read in the Kuzari (2,14): "All the prophets prophesied only in or for the Land of Israel. For instance, Avraham received prophecy so that he would go to the Land [i.e., this was the first thing that G-d told him]."

Outside the Land, one can come to a knowledge of G-d with one's intellect or via research – but one who wants to truly experience Divine revelation has to make Aliyah to Eretz Yisrael!

Noah: Keeping Kosher on the Ark – and in the Holy Land

by Rav Hillel Fendel.

This week's Torah portion of Noah (B'reshit 6,9 - 11,32) is a fine opportunity to learn a bit about some of the laws of kashrut. How so?

We know that Noah was originally commanded to bring “two of every kind of every living thing of all flesh” (6,19). However, as Rashi explains, what this meant was at least two, and possibly more – for shortly afterwards we read that G-d told Noah: “Of every animal take with you seven, and of every animal that is not pure, take two…" (7,2)

How was Noah to know what rendered an animal pure or impure? Again, Rashi explains: A pure animal is “one that is destined to be pure for Israel.” In short: a kosher animal.

And what makes a kosher animal? In Parashat Sh'mini the Torah tells us (Vayikra 11,2): “Every animal that has a split hoof, completely divided, and that chews the cud - that animal you may eat.”

For one thing, as Rashi further tells us, this shows that Noah was taught at least some laws of the Torah, nearly 800 years before it was given to Israel. That is, he was taught which animals were kosher, to be saved in groups of seven, and which were not kosher and should be saved only in pairs. The intention was that there would be more kosher animals than impure: three pairs that would reproduce, and one individual to be brought as a sacrificial offering to G-d after the Flood.

Regarding these signs that Noah was taught, and which we later learned in the Torah (Vayikra 11,2), there appear to be three: mafris parsah, shosaat shesa, and maaleh gera. However, in fact the second term is an elaboration of the first, and it means that the hoof - a kind of thick nail on the animal’s foot, helping it climb rocky terrain safely - must be split all the way through. A camel, for instance, has a partially split hoof, but because it is not split all the way up, it lacks this kosher sign and is in fact not kosher.

The second sign, chewing the cud, is that the animal regurgitates partially digested food from its stomach in order to re-chew it; this aids digestion.

The Shulchan Aruch rules that there is an additional identifying sign: the animal must not have upper teeth. This is based on a Rabbinic tradition.

 The Ramban, Rabbeinu Bachye, and others wrote that pure mammals are herbivores and have gentle temperaments, whereas impure ones are predators and aggressive.

“And since the food a person eats influences his soul, the Torah commanded us not to eat species that are inclined toward cruelty,” summarized Rabbi Eliezer Melamed, Rosh Yeshivat Har Bracha in the Shomron (Samaria) region of Israel.

 The two signs we mentioned indeed relate to the kind of food these animals eat: grass and plants contain much cellulose, which is hard to digest – such that chewing the cud allows for repeated chewing to improve digestion. And the split hooves allow climbing on rocks and steep hillsides to reach the necessary grass.

It is important to note the following sign of the Divinity of the Torah: The Torah mentions exactly four species that have exactly one of these two signs: the camel, the hyrax, and the hare (which only chew the cud), and the pig (which only has split hooves). And indeed, no animal other than these has ever been discovered with only one of the two signs.

Walking in the Wilderness
This fact leads to the following fascinating Halakhah [Jewish law], as ruled in the Shulchan Aruch (Yoreh Deah 79,1):

“If someone finds an animal in the wilderness and does not recognize it, yet he knows that it is not a camel, and that it chews its cud, and it is impossible to check its hooves – he should check whether it has teeth in the upper jaw. If it does not, it is known to be a kosher animal. Similarly, if one finds an animal and it is impossible to determine whether it chews the cud, he should examine its feet: if its hooves are split, it is known to be kosher, provided that he recognizes that it is not a pig.”

That is to say: If the animal has one sign, and we cannot know if it has the other sign, and we know that it is not a pig or another of the four animals that have only one sign – then it is kosher, provided it also has the Rabbinic sign of no upper teeth.

Behind the Scenes
We know that we cannot ascertain absolute reasons for many of the Torah's commandments, especially those that are chukim, seemingly incomprehensible statutes. However, we can still derive values and meanings from many of the mitzvot. Rav Melamed, for instance, comments that the most important principle regarding chukim is that they distinguish between the Jewish Nation and the other peoples. G-d first created many different animals, and permitted them to be eaten by all – but He then separated us from the other nations (as we say in the Havdalah blessing), and sanctified us with His mitzvot. That is, He permitted us to eat only the "pure" animals and forbade us those that are impure.

 This is summed up in the following Torah passage from Parashat Kedoshim (Vayikra 20, 23-26):

"You shall not follow the practices of the nation that I am driving out [from the Holy Land] before you, for they committed all these [sins]… You shall take over their land, and I shall give it to you to possess it - a Land flowing with milk and honey. I am the Lord your God, Who has distinguished you from the peoples. And you shall distinguish between pure animals and impure ones… And you shall be holy to Me, for I, the Lord, am holy, and I have distinguished you from the peoples, to be Mine."

Thus, we may sum up as follows:
The laws of kashrut return us full-circle to the fact that we are a holy and distinguished nation, and have been given the Holy Land in which to fully manifest our sanctified peoplehood.

Breishit: Creation - Not Just a Story, but Testimony

by Rav Hillel Fendel.

This week's Torah portion of B'reshit, with which the Torah begins, tells the story of the Divine creation of the world. The story is capped by a three-verse passage known by its first word, Vay'khulu, which tells us the origin of the holy Sabbath day: "The heavens and the earth were completed… G-d completed His work on the seventh day, and abstained from all His work, and blessed the seventh day and hallowed it…" (B'reshit 2,1-3).

We recite this short passage three times on Sabbath eve (Friday night): Once in the evening Amidah prayer, once right after it, and again during the Kiddush at home. All three of these are said while standing [including Kiddush, according to most customs], as the 14^th-century scholar Avudraham wrote: "[It] is said loudly and while standing, because it is edut, testimony that G-d created the heavens and the earth in six days and rested on the seventh day, and testimony must be said while standing." [See Siftei Cohen to Sh. Ar. Choshen Mishpat 17,3.]

This raises an interesting question: When we recite Kriat Shma morning and evening, this is also considered edut: We are testifying that G-d is One, that He is our G-d, and that we are His nation. A strong allusion to this is found in the fact that in the Torah (Deut. 6,4), where we read Shma Yisrael, "Hear O Israel," the last letter of the word Shma, and the last letter of the word Echad (One), are both larger than all the other letters – and these two letters spell ed, meaning "witness"! Yet still, we know that the law follows Beit Hillel, in that one does not need to stand for Kriat Shma! Why is this different than Vaykhulu?

Let us elaborate on the law regarding Kriat Shma. The scholars of the School of Shammai understood that when the Torah instructs us (in Deut. 6,7) to recite Shma both when we lie down and when we arise, this is meant literally: one must recite the morning Shma while standing and the evening Shma while lying down! However, the School of Hillel ruled – and this is accepted as law – that these words merely allude to "evening and morning," and that one need not physically stand for the morning Shma.

In fact, the Shulchan Arukh rules (O.C. 63,2) that "one who wishes to be stringent on himself and stand up from his sitting position for Kriat Shma, is called a violator of the Law!" The Mishna Brurah goes even further and states: "Even if he stands not because he believes the law is like Beit Shammai, but only because he wishes to arouse his feelings of concentration – he may not do so!" That is, he may stand up before saying Shma and then remain standing, but he may not stand up specifically for Kriat Shma.

Let us return to our originl question: Why must we stand for the Vaykhulu testimony regarding Creation, but not for the Kriat Shma testimony of G-d's existence? The Iyun Tfilah – author of one of the first commentaries on the prayerbook – asked this question, and did not provide an answer.

However, perhaps we can explain as follows: The two "testimonies" are fundamentally different! That of Shma Yisrael is actually a mitzvah, a positive commandment: We are instructed in the first of the Ten Commandments to know and believe that G-d is One. When we fulfill this mitzvah by reciting Shma, we are reminding ourselves to internalize these concepts that are incumbent upon us to know. It is "testimony" to ourselves!

But when we recite Vaykhulu, telling the story of G-d's creation of the world in six days and then His sanctification of the seventh day as the Sabbath, we are not commanded to do so; we are simply magnifying G-d's honor, and that of the Sabbath, before all. We are "testifying" aloud to the story of the Sabbath, and therefore we must stand, as with all testimony.

Similarly, this explains why Vaykhulu should be recited by two people together, as with all testimony, while Kriat Shma may be recited alone.

May we merit, as this new year begins, to imbue our lives with all of these fundamental concepts: the Oneness of G-d, His relationship to Israel, and the holiness of the Sabbath, leading to our personal and national obligations to participate in G-d's work to bless the Nation of Israel in the Land of Israel in the spirit of the Torah of Israel.