Close To Torah

Following the lengthy wait Klal Yisroel are finally sent to leave Mitzrayim. After noting the unusual path that they were heading the Torah acknowledges the deed of Moshe Rabbeinu. Says the pasuk“ויקח משה את עצמות יוסף”, “And Moshe took the remains of Yosef”. The choice of the word va’yikach (coming from the word קיחה, to take) had always seemed unusual. Not only does the word va’yikach bother me but the fact that the pasuk uses the word והעליתם at the end of the pasuk in reference to the promise that was made. Additionally we need to explain why Moshe is pointed out as the one to “take” the remains. The pasuk could have written that the remains were taken, or nothing at all. It is no coincidence that Moshe is the one mentioned and that this pasuk is in fact something that must be mentioned. You may suggest that the Torah is coming to show that Klal Yisroel kept their promise. The idea of establishing a relationship through a promise and later showing its completion is the ultimate adherence to one’s word. The Midrash Tanchuma says that Moshe went to find Yosef however the Midrash asks how did Moshe know which aron was his. Says Moshe Yosef Yosef it is time that the Holy One Blessed Be He is to redeem his people….If you reveal yourself – good, if not I am clean of my promise. Immediately the aron shook and Moshe took Yosef and went on his way. That is a loose translation of the Tanchuma which clearly states that Moshe was concerned about keeping the promise, and they he put in the necessary effort. To add to this idea the Midrash Rabahsays a beautiful idea that exemplifying the act of Moshe. Yosef had buried his father because he was obligated as his son, Moshe was not from the tribe of Yosef (he was from Levi), says HaKadosh Baruch Hu, just like you (Moshe) were not obligated to bury Yosef, I will reciprocate and bury you even though I am not obligated to do so. This act of Moshe earned him burial by Hashem. What was so great about this action? The Midrash bring the pasuk in Mishleiחכם לב יקח מצות as all of Yisroel were involved in silver and gold Moshe was involved in the remains of Yosef. The question as I had already mentioned is also asked by the Yidai Moshe on Midrash Rabah, he asks why doesn’t the pasuk say ויעל as the and of the pasuk uses that language. He answers by saying that Moshe took the remains in place of taking the gold and silver that they had taken from the Egyptians. This answer is greatly emphasizes the actions of Klal Yisroel although it is hard to say that the pasuk is pointing out such a contrast when the Torah is not talking about their actions. We see twice in the previous parshah reference to the money. The first time is the commandment to do so and the second is in its execution. There seems to be no emphasis on a great involvement in this. The truth is that even if there was it still doesn’t explain what was going on at the time of this parshah. I’m left with a question that I feel is greater than its answer, and I prefer to keep it that way.

The greatness of Moshe’s actions is clearly pristine. The words of Chazal explain that Moshe was zocheh to burial by Hashem himself due to his actions. As was already mentioned there must be a greater significance beyond the fact that Moshe did something that no one else was willing to do…isn’t that what Moshe was all about? The Chazal quote a pasuk in Mishlei that expounds upon the grandeur of his actions, חכם לב יקח מצות. On that pasuk the Baal HaTurim comments that the gematriah of Mitzvos is 612 (if you spell out each letter as he explains), which is the same as the words תלמידי חכמים. It is without question that there is a connection with the word Mitzvos and the 613 Mitzvos in the Torah. It is also interesting to know that the gematriah העצמות is Torah. Additionaly the word atzmos contains the mitzvos. In fact perhaps it is that the עין or eye of the Torah is Mitzvos. That means that the 70 interpretations of Torah as well as its sense of sight is associated with it intrinsic value. The word atzmos means both bone and core or essence. That means that the Talmidei Chachamim and the Mitzvosand the eye of the Will of Hashem is the essence (העצמות).

A simple explanation of the connection with the pasuk in Mishlei is that the Chacham is the greatest physical embodiment of the Will of Hashem. He dedicates his life to seeking the truth and carrying it out. His lev is the force that drives you. The blood that runs through your body is the life force that enables your body to function. The heart pumps the blood throughout the body to that which needs it. The heart pumps constantly beat after beat without any other intention. The lev is the source of the carrying out of Hashem’s will. It is the mind that contains the consciousness and the greatest essence of what defines you to be a man, but it is the heart that carries on the duties with such consistency. This idea is clearly personified by the fact that the Torah is in fact lev as it begins with a beis and ends with a lamed, this is the source of every heart. The will to live, to carry out the Will of Hashem is imprinted in the genetic code of our heart. It is the Chacham who not only functions in his flesh but in his will as well. It is the one who thirsts for the opportunity to enhance his relationship with his Maker that will gladly leap to the endless offers at hand. The feeling of satisfaction never quenches the yearning for more.

There are two more pieces to the puzzle before us that are still unclear. The greatness of the remains of Yosef in reference to the exile from Egypt, and why it is followed by the description of the Annunai HaKavod that guided Klal Yisroel. Pirkei D’Rebbi Eliezer says that when Moshe attempted to place his hands on the water and nothing happened. He then looked at his bris milah and at the aron of Yosef and at his staff that had engraved in it the explicit name of Hashem and it didn’t accept. Answered Moshe to Hashem, the water won’t listen to me. Immediately the revealed Hashem in his honor on the water and chased the water. Explains the Radal on this that it is clear from Mechiltah that it is the merit of the remains of Yosef that the water was split, as is hinted by the language that he tilted his hand, what was in his hand the remains of Yosef were in his hand.  Now we see that the zchus of Yosef and the Mitzvah of taking his remains is what allowed the splitting of the sea. If that alone is the reason why is it that Moshe had to say to Hashem that the water would not listen to him? Only then Hashem came and the water broke apart. The Mechiltah brings out this point even clearer through a mashal. A king has two gardens one inside of the other. A gentleman comes and purchases the inner garden from the King. The new owner approaches the outer garden attempting to enter into his newly acquired property with little success. The King’s guard is resisting and refuses to let the owner in. The owner explains his situation and that the King said so. This loyal guard is not willing to just hand over to anyone who claims the right to the garden. The owner shows the guard the King’s seal which had obviously been given from the King. The guard continues to refuse to allow the owner to enter. Finally the owner asked the King himself to come and speak to the guard, with promising results. The owner questions the guard as to why he resisted when he had requested in the name of the King. The guard responds it is not because of you that I am leaving it is because of the King. This Mechiltah is a startling one and surely needs explanation. The Mechiltah ends by citing the pasuk הים ראה וינס, it is not before you that I ran but מלפני אדון חולי ארץ מלפני אלוה יעקב ההופכי הצור אגם מים חלמיש למעינו מים. Just as we are servants of Hashem so too are the bodies of land and water that fill this world. Everything that exists functions under the rule of the King of Kings. Although our role in this world is dominant over other creations we are still only servants of Hashem. We do not control this world we may present the Will of Hashem thus utilizing our role to continue to carry out the Will of Hashem through his Name. The power of a servant is only is as great as his Master wills, no matter how great a servant he is not the King. It is when you are executing the request of the King where you have done everything in your capacity but fall short. Within that capacity you are given the priviledge to call upon the King to finish that which you had started. It is embedded within the will of the King that your abilities include the chance to request the presence of the King. The fact that the aron of Yosef is in the hand of Moshe as he stands before the yam, shows that his action of taking the remains of Yosef as well as Yosef himself are the extent to which Moshe was able to split the yam. Without that action Moshe would have been lacking in his pursuit to follow the orders of the King and it would be a disgrace to request the King for such a reason.

The fact that this noble act of Moshe is found next to the description of the Anunai HaKavod still needs explanation. Within the approach we had in regards to the splitting of the sea we can begin to understand this as well. The Chazal say a very perplexing the statement about the aron of Yosef. I first want to note that the pasukdoes not actually say that the remains of Yosef were in an aron rather the Targum Yonasan Ben Aziyaldoes translate it that way. Why is it so important that the remains of Yosef be kept in an aron? The Chazal tell us a conversation between the nations of the world and Klal Yisroel. Says the Mechiltahthat with Yosef came the aron, the shechinah, the Kohanim, the Leviim, Yisroel, the seven Anunai HaKavod and no more!? Rather the aronof Yosef went with the aron chai HaOlamim. Says the nations of the world to Yisroel: what is the greatness of the two arons? Yisroel responded to them this is the aron chai HaOlamim and this is the aron shel mais. It seems to me that the aron chai HaOlamim is the aron that held the luchos. The problem is that the luchos were not given yet and there is no aron. The truth is that the idea is still true it is simply referring to a conversation that took place in a later time. Assuming that is true why should that be the answer to the question of the nature of the arons. Furthermore isn’t it odd that we usually don’t usually consider a tzaddik to have a title of mais, of course he is no longer living in this world. The answer is that the Torah is the key to an immortal life, the remains of a person is not. The teachings that we have and the actions that they did still affect us today. The fact that there remains are here is not what is so great about them. Good so maybe we can say that is the explanation to the midrash but what does that have to do with why this whole idea is found next to the Anunai HaKavod. It is possible that the answer is when you do all that are capable of in the end you must realize that you are being led by Hashem. Yosef was dealt a life full of struggles and he stood up to all of them. Yosef is the one who overcame his Yetzer HaRato illicit relations, and to become an Egyptian, to question the winding path that he took through out his life. Yosef accepted all that he was given and was the B’chor Shor. The idea of the Anunai HaKavodis the constant presence of the will of Hashem, no questions. May we all be zocheh to follow the great paths that lay before us and swiftly bring in Mashiach Tzidkainu.

 Print

Parshas Beshalach Moshe Rabbeinu, Nisyonis / Yisurim, Shmiras HaMitzvos, Wisdom, Yosef

There has been much written about the issue of Shidduchim or lack thereof over the last few years. Many have pointed their fingers at the statistical disproportion between the large number of girls and the shortage of boys. Many have talked about the difference between a “good” boy and a “good” girl. Others have blamed the age differential of when each gender begins dating. Others have claimed that not enough people are getting involved in actually suggesting matches. The list goes on, as we all painfully know. Whichever reason you see as the crux of the matter, there is one issue which I feel compelled to point out here because of its great importance and yet its virtual neglect from public discussion. Perhaps it is this issue which is truly preventing people from coming together. That is: Are the daters doing their part to act with proper care, consideration, and sensitivity towards others? Are they being taught and are they putting into practice how to be the “mentsh” that both girls and boys always state that they are looking for?

I hope that we will find ways to enhance the lives of our dear fellow people. Please let my words find merit on their own accord. If you feel that I have raised a good point, then I am happy; if you disagree with me, I respect your opinion as well. So here is an extrapolation of what is on my mind.

Our Nation is known as compassionate and caring toward others. However, unfortunately, many people are getting hurt daily in the process of finding their mates. Why is this so? Perhaps people realize the great responsibility and seriousness of choosing a spouse; they see the great lifetime ramifications that depend upon this decision and thus they become extra protective and cautious for their own safety. This may cause an inadvertent neglect in factoring how their words or actions could hurt other people. It is my hope to tap into people’s true sensitivity in order that we can realign our actions to be consistent with our Torah understanding of true Derech Eretz.

I am going to ask a series of questions. I understand that many of them can be answered, and some of them very well. Perhaps I am missing information, perhaps I am being too judgmental or extra sensitive, or perhaps you are not guilty of anything listed below. Indeed if some or all of my words do not apply to you then I salute you for being such a considerate person who thinks about others! Perhaps then I will be able to strengthen your resolve towards sensitivity. All I wish to show is the many areas of sensitivity and consideration which I think should be thought about more by our young men and women, and their parents, striving to build their home for Hashem. The questions are meant to stimulate the mind to point out the issues and to represent the numerous feelings and sentiments as they have been expressed to me by those that raised them.

Remember that before you can walk in someone else’s shoes, you must first take off your own! Try to see and feel the side of the victim, you will find this most enlightening. This way we will heighten our awareness and learn how to make this world a happy place for all. All of the stories are true to the best of my knowledge.

• Are we courteous and respectful as the Torah dictates from us?
• Why is it permissible to speak any lashon hara, slander, and justify it by calling it “research” or “I feel that this is relevant”? Why can we insult people or hurt their feelings so freely?
• Why do people blatantly lie?
• How do people know what the “dater” will find attractive, intelligent, lively or fun, that grants them the right to inform people not to go out with someone? Doesn’t everyone have different tastes? Do we not find ourselves surprised all the time by people’s ultimate selections?!
• Why do all of his/her friends have to know, and in great detail, about every single girl/boy they ever met or were suggested and “knew” that she/he wasn’t “good enough” for them?
• Why do people not return phone calls? Why do people make suggestions and not call back with the details that they promised? Why do people neglect to reply with an answer to suggestions that they were offered? Why do people not call politely to remind them?!
• Why do people dismiss a Shidduch suggestion with two lethal words- “THAT family?!” “THAT seminary/Yeshiva?!” “THAT Shul?!” “THAT city?!” or even “THAT Shadchan?!
• Why do boys complain that they couldn’t find the girls house, because no light was left on, and when they finally thought they found it, no sign or number was in sight to dispel their doubts?
• Why was a boy given a 45 minute unannounced impromptu test and psychoanalysis, by her parents, on everything he ever learned and the detailed recounting of his ultimate life goals, as he waited nervously before meeting the girl for the first time?
• Why was one boy who called a woman for information three days before Pesach told that he should call back after Yom Tov as she was too busy then, only to be called on Erev Pesach by that exact woman asking him for information about his friend for her daughter?!
• Why do boys complain that girl’s written profiles contain no vital updated information, wrong ages, wrong numbers and too vague descriptions? Why do girls complain that boys don’t even have a written profile? Couldn’t things be much better clarified by giving over a clear written document?
• Why can’t people write their actual date of birth, education, present occupation, family details, descriptive personality and haskafa of themselves and what they would appreciate in a spouse along with any other pertinent information which they know would be of relevance?
• How did a boy who dialed a reference number which he was given on a printed profile end up on the phone with the prospective girl’s mother?
• Why do official references say all the time, “I’m sorry, I don’t really know that person!” Why don’t people choose references who are articulate, patient and updated about their life goals? Why don’t references just call their friend directly to clarify the questions which they cannot answer? Why not give a large selection of references, with a short relationship description, so that there are many people to be called in case some of the references cannot be reached?
• Why do so many people refuse to speak or write a profile for themselves leaving it all to their parents? So many Shadchanim say that they only realized who the person was when they met or spoke to them in person to hear what they themselves were looking for and not what their parents wanted?!
• If one is mature enough to get married, are they not mature enough to speak to the Shadchan themselves between dates? Surely one can discuss what they will say with their mentor(s), but why play broken-telephone by sending messages through others?
• Why do people ask insensitive and irrelevant questions, such as, “list me off all of the prospect’s character faults!”?
• Why is it common practice for a boy or girl to wait a week or two or longer for an answer? Do people not know how much stress and anxiety this causes?
• Why do people turn exchanging Dor Yeshorim numbers into such an issue? Why can’t it just be done, and not mean anything, whenever one side asks for it, whether it’s before the dating begins or any time after? The entire process takes literally 2 minutes (try it and you’ll see)!? Why do people lose their Dor Yeshorim number or not have it available, thereby looking careless? The official paper is not needed, one can simply write down their nine digits and carry it in their wallet! Why isn’t it done as early as possible before two people become quickly emotionally involved?
• Why are people so tense, serious and uptight on dates, wouldn’t one represent their real self better if they just relaxed and opened up gradually instead of attacking? Why was a girl’s first words to a boy as they pulled out of her driveway, “so what are your life-goals?” and “tell me about your entire family?” What happened to formalities or “how was your trip here?”
• Why are people so quick to jump to conclusions, why don’t we talk and clarify things together?
• Why did a Shadchan dismiss a Rosh Yeshiva’s concerns about why a Shidduch fell through by simply stating, “I never would have set them up in the first place!” ? Are we God?
• Why was a person dumped after many long and serious dates without being talked to in person, or even over the phone, and even the Shadchan who called to inform them that they were not getting engaged had no explanation to provide?
• Why do so many boys and girls not have a trusted Rebbe or Mentor to speak to? How do they think that they can navigate the complex issues and dangers of dating on their own or by only speaking to friends their age with insufficient life experience to guide them properly?
• Why do people double-date?
• Why do so many people only focus on themselves and not try to make the other person comfortable? Even if one is not having a good time and recognizes that their date is not for them, can’t they still exercise common courtesy to another human being?
• Why are so many people so quick to dump? Relationships take time to develop and very often so does attraction!? Why are so many people so quick to get engaged? What’s the rush?
• Why do so many people not communicate their concerns and questions directly to the one they are dating? Isn’t that something important for a partnership?
• Why do so many girls only speak to their Rav, without even speaking to a Rebbetzin or trusted woman mentor who can help her with her feelings which her Rav does not specialize in and will advise her of this as well? Why do boys not ask their mothers and sisters for advice on how to understand the opposite gender?
• Why is so little appreciation given to the boys and especially to the girls who spend hundreds of dollars and hours traveling in just to date? If one is not comfortable expressing appreciation verbally, doesn’t he/she at least deserve more than one short date?!
• Why do people do a timed-date, how could you develop a relationship with someone by telling them that the clock is ticking, “the date must be from four to six”, without a sensitive justification?
• No one said you have to marry this person, but why should they walk away from dating you with much pain and questions on your middos?

I anxiously wait to hear your valuable feedback. I reiterate that I am not looking for answers to these questions, there is always an answer available! I am looking to heighten sensitivity awareness! I suggest that this turn into a group project of reawakening consideration and thoughtfulness! I know that everyone wants to be nice and respectful. I think that this is a great project to work on for those seeking to get married as well as those wishing to grow together in their marriages! If you agree with me, please write your support and recommendations for this proposition. Please add your observations and advice. If you disagree with me, please raise your objections and we will clarify this together. My intentions are not to offend anyone, and I apologize if I did, I only want to increase success and happiness in our Nation.

To sum it all up, Shidduchim is about finding the right person, at the right place, at right time, and in the right manner! May we all be zocheh to live with health, happiness and harmony!

 Print

Hashkafah, Shidduchim and Marriage Ben Adom L’chavaro, Nisyonis / Yisurim, Shidduch Crisis, Shidduchim, Shviras HaMidos

It is an amazing observation that is so simple in its root. The things that show the greatest Yad-Hashem may be perceived as the utter lack of such. There are individuals who have a “healthy” mindset where they see the Yad-Hashem constantly in our everyday lives. Such people will always take the best of those events that occur in the world and respond accordingly. There are others who sees everything with a tinge of chaos, nothing is logical, nothing is fair – you get the point. The first group of people can accept those events that we don’t understand their source. The others choose not only to not accept but they go even further and say that things are unjust and asks questions that begin with “why” and end with “it’s not fair”. Such people are often miserable, and it is a real shame. It’s such a shame because the things that are here in this world for us to remind us of our mishaps are those such events. It is not by chance that catastrophic events occur in the world. It isn’t by some roll of the dice that certain groups of people are targeted more than others. It is not pure coincidence that the Jewish people are always in the center of the media. No, none of this is true. It is because this is for us to realize that something is wrong, very wrong. The scariest part is when we don’t even see the signs. We are so far aways that the signs to help us are foreign!

The Almighty made an amazing system in the human body. We have defense mechanisms in our nervous system that allows us to sense pain or extreme temperatures and react to them. The sense itself is only an indication for us to react accordingly. Meaning the sensation of agony that we feel when we touch something hot is to cause us to move our hand away to prevent any damage. The pain itself is minute in comparison to had there been no indication and the inevitable conclusion of severely damaging your hand chas v’shalom. If a person was about to walk in the street unaware that a car was approaching. In response to that another individual heroically pushed the man out of the way resulting in him falling to the ground and bruising his leg. The injured man begins getting hot and excited in response to the pain he is currently suffering. The hero says in shock, “I saved your life”. The injured man responds, “Yeah, but you hurt me.”. I don’t think anyone can honestly say that the injured man is responding appropriately. What a fool, I would say. Your live was saved what is a little pain?! My dear friends we do this everyday! We are swept out of the way from death and left with a mere paper-cut. What is our response? “Yeah, but you hurt me.”. Why do we do this? Is it because we don’t really sense the danger initially, or are we that sick that we cannot overlook the momentary pain!? I think we can gauge this by seeing our response in a similar scenario. If the hero saved us with not a scratch, how thankful would we be? I hope that we would be at least “very” thankful if not ecstatically thankful. Therefore you may conclude that the momentous pain is actually concealing this emotion and submerging it below. How can that be? Such an appreciation, why would it fall to this minute pain? The answer is because we let it. We have a tendency to lose sight of appreciating the gifts that we are constantly given. When the smallest opportunity comes to avoid having to feel appreciative to someone we will take it. This selfish nature is deeply rooted in man and is a very powerful force. The only way to treat such a great threat like this is with a secret weapon that the Chazal tell us.

Chazal^[1] teach us: “חביבין יסורין עליך”, or “Love the suffering that befall upon you”. You may ask why in the world should you react that way? The answer is because all that happens to us is just and fair. It is needed for us and it is the best thing for us. The yisurim that we are given are compared by Chazal to the raw meat that is sweetened by salt. We all know that salt has a unique ability that it absorbs liquids, when raw meat is covered in salt the result is that the blood is absorbed into the salt. I thought that the reason why the Chazal compare the salt sweetening the meat because it won’t have any more blood. However says the great commentator the Maharshah that it is the entrance of the yisurim in the meat as opposed to the meat being sweet due to the absence of the blood. That means that it is two-fold, both the absence of the blood as well as the presence of the salt sweetens the meat. That is a comparison given to explain the relationship between yisurim with the avonos that we do. The yisurim absorb the avonos, but they also improve the individual as well. The yisurim brings you to a level that you weren’t at prior to the avonos. This is an understanding that can explain the statement of Chazal that a Baal-Teshuvah stands at a place that even a Tzadik Gamor stands. That is due to the acceptance of the yisurim that one experiences he returns to where he had before with an added sweetness to the Ribono Shel Olam.

These yisurim help rid us of our wrong, and give us a push in the right direction as well.  We have so much at our grasp! These words of Chazal are the keys to all the locks in our lives. The first step to getting in control is by seizing it! The tools are here, are you? We have the ability to change our focus and direct our attention on the aspects of life that are so much neglected. Realize that even the worst of times is really the best for you.

Now that we have an idea of how to look at things in a finer light. We can just briefly adapt this concept from a individual basis to a global one. As you may or may not know, the world was created for a purpose. The Jewish People are the head of the campaign of this purpose. We are the sole members who cause the success and failure of this campaign. Everything else in the world, are here to aid that purpose. They are essential for us to utilize but that is all. Therefore all of the events of this world are due to our actions, and that alone. The Jewish People are responsible for all the catastrophic events and all the wondrous ones as well. All of them are a result of our actions. This is simply the system of the Jewish People being treated like one body. This idea is something I hope to bring out in another entire article, but until then this idea is important to know. We are all one. That isn’t just a good line, but rather a truth to the deep secrets of this world. The People of Yisroel are one body. That single body is treated with the same system of yisurim as aforementioned above. We are given the opportunities as a community to see our wrong-doings and repent appropriately. That being a communal effort all are affected by it. The sinners and righteous are treated as one group^[2] therefore we must all act in response to those yisurim. Those of use who attempt to perform the Mitzvos of the Torah are not “as” liable for the yisurim but we are still of course responsible. For the very fact that we are obligated to see that others do not transgress as well!

When we see things in our personal lives, as well as our lives generally speaking. We should try not to focus on the “Why is this happening to me?” with emphasis on the “me”, rather focus the “why”. The answer will always be the same, because you need it. If not you yourself then you as a part of the People of Yisroel. If you are experiencing these events in your life that is the biggest reminder that you are the one that can help. If not why is it happening to you? It is happening to you so that you do something about it. Respond to the events in your life by taking action to fix, not to question. Don’t try to understand the “me”, sometimes not even the “why”. There are times we won’t fully understand at all, but always realize there is a reason. When all things look dismal – look up. This is your chance, right now. If not you then who? If not now then when? If there was ever a time where you are being given your chance to do something, it’s right now. When you are down. Keep looking up and realize the time is now, and I am going to take charge of my actions.f

1. Berachos 5, b [↩]
2. Though the Rambam in Hilchos Teshuvah states that the punishments are based on the majorities there are of course those who break free from this calculation [↩]

 Print

Hashkafah, Mussar Nisyonis / Yisurim, Shmiras HaMitzvos, Shviras HaMidos, Teshuvah, Yetzer HaRa

I once commented to my Rebbe Rav Nochum Lansky Shlit”a that this parshah was very enjoyable, he responded “They all are”. That being the obvious truth, though sometimes some parshiyos speak to you more than others. All of sefer Brayshis is like that in regards to the foundations of our Emunah and the very essence of what it is all about. To choose one things to talk about it is more difficult than the actual sugyah at hand. In the past I have been writing longer articles all going through one idea. That has kept me from posting some weeks because I only had several smaller ideas. No longer will I hold back, even one word of Torah is worth while. I will separate different ideas with a line and a sub-heading division. I hope to keep up the writing, as long as you keep up the reading!

Im Lavan Garti – With Lavan I Lived

There is a very well known Rashi on this pasuk, let’s explore it. Says Rashi^[1].

“ד”א גרתי בגמטריא תרי”ג כלומר עם לבן הרשע גרתי ותרי”ג מצות שמרתי ולא למדתי ממעשיו הרעים” – The word “Garti” is the same gematriah as the word Taryag (613, there are 613 Mitzvos in the Torah). Taryag mitzvos I guarded and I did not learn from his wicked ways

This is a very nice idea, we learn that Yaakov kept all of the Mitzvos even in such circumstances. Why is this the place to tell us that? At this time the Torah is telling us the events that took place when Yaakov learns of his brother Esav’s camp approaching after years of separation. The pasuk says to tell his brother his servant that he Yaakov his slave lived with Lavan was detained until now. The first question is why would you call Esav your master as he was a wicked individual. The Ramban suggests that this was a way of showing respect that should be given to the oldest born. This gesture reveals to us the true spirit of Yaakov that he didn’t care about the respect of the birthright. With this understanding, we can attempt to analyze our first question. Why is this the place to discuss the observance of the Mitzvos in Yaakov’s dwelling with Lavan. The Baal HaTurim points out that the word at the end of the pasuk עתה (now) is a remez to the time that the people of Yisroel are in exile. As the ע is the seventy years in between the first Temple and the Second temple. The ת is the four-hundred years of the exile in Egypt. The ה is the five thousand years of exile under Edom who is Esav.^[2] With this understanding we can understand the first question. The explanation given by the Ramban was to attempt to appease Esav for the birthright. In doing so Yaakov tells Esav that he was able to keep the mitzvos under the influence of Lavan. The Midrash Lekach Tov explains that up until Yaakov lived with Lavan he was unable to completely keep the Torah. Through living with Lavan he was now fulfilling all of the Taryag Mitzvos including reproduction and respecting your parents. Up until Yaakov arrived by Lavan he had not wed therefore not fulfilling the commandment of his Father to get married. Through Lavan Yaakov was able to complete the will of the Torah. Yaakov comes from the word עקב or heel. This is because he grabbed on to his older brother’s heel when leaving his mother’s womb. Chazal tell us that this is the relationship that Yaakov has with the world. Yaakov represents all spirituality, and Esav represents physicality. The way that the people of Yisroel live is through the heel of the physical realm. Meaning by using the physical to carry out the spiritual. Perhaps this idea is well expressed in this pasuk we have been working through. Yaakov wants his brother to realize that it is the physical world that we must harness and utilize to succeed in this world. We will be casted against our will, through exile and punishment. Ultimately however, through the observance of the Torah we will prevail. If we ‘live’ in this world and make the physical our ambition we will just be a slave to Esav. If we embrace the spiritual world, we will be privileged by being an Eved Hashem. There is also an aspect of appreciation to Esav. Even with all the difficulties that he causes, he is a stepping stone for Yaakov. Therefore Yaakov should express his appreciation to his brother. Perhaps that is another lesson we learn from this pasuk where Yaakov shows respect to his brother and adds that he had been enduring a great deal of tests through Lavan. Just like he prevailed with those tests, so too with the three exiles that the people of Yisroel will have to endure we will succeed. With this message we see that even in the most difficult scenarios there is always that ray of hope that carries us through. That ray of hope is the realization that I am going through this stage of life not by chance, rather through the great chessed that the Almighty constantly bestow upon us. With this realization we should all be zocheh to realize the gravity of all the events that we encounter and through our faith, and our actions that follow them, we will achieve greatness!

1. Perek 32, Pasuk 5 D”H Garti [↩]
2. That is another name for Esav. [↩]

 Print

Parshas Vayishlach Avos, Nisyonis / Yisurim, Shmiras HaMitzvos, Yiras Hashem