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BS”D
Volume 37, No. 12
14 Tevet 5783
January 7, 2023
Sponsored by
the Edeson & Stern
families
on the 4th
yahrzeit of Jacob S. Edeson
(Yaakov Shlomo ben
Yosef Nosson a”h – 19 Tevet),
beloved husband,
father, grandfather & brother
Last week’s
Parashah ended, “Va’yeishev Yisrael / [the family of] Yisrael settled in
the land of Egypt, in the region of Goshen. They acquired property in it,
and they were fruitful and multiplied greatly.” The Gemara (Sanhedrin
106a) quotes the Sage, Rabbi Yochanan, who says: “Wherever it says
‘Va’yeishev,’ pain follows. Thus, we read at the beginning of our
Parashah, ‘The time approached for Yisrael (i.e., Yaakov) to die’.”
[Until here from the Gemara. Additional examples of “Va’yeishev” being
followed by pain are discussed below.]
R’ Yitzchak
Menachem Weinberg shlita (Tolna Rebbe in Yerushalayim) asks: Why should
“Va’yeishev,” settling in comfortably, lead to pain? Moreover, is it
right to describe Yaakov’s approaching death as “painful”? Everyone dies
eventually, and Yaakov was a very old man!
The Tolna Rebbe
explains: “Settling in” implies a lack of action or initiative. At the
beginning of Parashat Va’yeishev, we read, “Va’yeishev Yaakov / Yaakov
settled in the land where his father sojourned, in the land of Canaan.
These are the chronicles of Yaakov: Yosef was seventeen . . .” Rashi z”l
comments about the flow of the verses: “Yaakov wished to live at ease,
but trouble in connection with Yosef suddenly came upon him.” Yaakov
thought that he could take a break from spiritual growth, so Hashem
taught him in a painful way, says Rashi, that the time to sit at ease is
in the World-to-Come; this world is for constant growth. (This
“Va’yeishev” is another example cited by Rabbi Yochanan in the above
Gemara.)
R’ Chaim ben Attar
z”l (1696-1743; Morocco, Italy and Eretz Yisrael) notes that people–even
Torah scholars–generally lose some of their sharpness as they approach
their day of death. Thus, Yaakov was able to sense now that his end was
nearing. Says the Tolna Rebbe: When Rabbi Yochanan connects the verse,
“The time approached for Yisrael (i.e., Yaakov) to die,” with “Va’yeishev
Yisrael,” he is explaining why Yaakov’s end approached at a much younger
age than that of his father, Yitzchak, or his grandfather, Avraham–who
lived 180 and 175 years, respectively. As he had upon settling in Eretz
Yisrael at the beginning of Parashat Va’yeishev, Yaakov thought when he
settled in Egypt that he had completed his spiritual growth and he was
permitted to relax. In so thinking, Rabbi Yochanan is teaching us, Yaakov
erred. Indeed, by believing that he had finished growing, Yaakov hastened
his own death–a painful outcome. (Thus, the questions with which we began
are answered.)
Another “Va’yeishev
cited by Rabbi Yochanan: We read (Melachim I 5:5), “Va’yeishev” / Yehuda
and Yisrael dwelt in security, each man under his grapevine and under his
fig tree, from Dan to Be’er Sheva, all the days of [King] Shlomo.” But,
we read later (Melachim I 11:14), “Hashem then stirred up an antagonist
against Shlomo–Haddad the Edomite . . .” Then, regarding the time of
Mashiach, we read (Michah 4:4), “They will sit, each man under his vine
and under his fig tree, and none will make them afraid.” In the era of
Mashiach, such relaxation will be appropriate, explains the Tolna Rebbe.
However, when the Jewish People mistakenly thought that they had
completed their spiritual growth during Shlomo’s reign, Hashem had to
remind them, in a painful way, that it was not so. As long as we are
alive and in this world, our spiritual work is never done.
The Tolna Rebbe
adds: It is fitting that Rabbi Yochanan, of all the Sages, teaches us
this lesson. The Gemara (Bava Metzia 84a) relates that when Rabbi
Yochanan’s student and study partner, Rabbi Shimon ben Lakish (“Reish
Lakish”), passed away, Rabbi Yochanan was despondent. Seeing this, Rabbi
Yochanan’s colleagues assigned the sage Rabbi Elazar ben Pedat to study
with him. However, this arrangement only upset Rabbi Yochanan more. He
said, “Reish Lakish would challenge every thing I said from 24 different
sources, while Rabbi Elazar cites support for everything I say from 24
different sources.” The Tolna Rebbe explains: Rabbi Yochanan did not feel
that he was growing from learning with a study partner who agreed with
everything he said. Without a study partner who challenged him and forced
him to think harder, Rabbi Yochanan saw no point in living. Indeed, he
soon passed away.
The Tolna Rebbe
concludes: May it be Hashem’s will that we merit to continue growing all
of our lives, with no interruptions. [Note: This does not mean that
vacations or breaks for relaxation are improper–if they are in the
service of further growth. Rather, Rabbi Yochanan is teaching that a
person should never think that his spiritual growth is complete and he
has no more work to do.] (Heimah
Yenachamuni p.167)
********
“He blessed Yosef and he said, ‘The Elokim
before Whom my forefathers Avraham and Yitzchak walked–Elokim Who
shepherds me from my inception until this day. May the angel who redeems
me from all evil bless the lads . . .” (48:15-16)
Midrash Rabbah
comments: “Just as redemption involves Pela’im / wonders, so receiving
sustenance involves Pela’im.”
R’ Bezalel
Ashkenazi z”l (1520-1594; Chief Rabbi of Egypt; author of the Talmud
commentary, Shitah Mekubetzet) asks: Why did the Midrash use the word
“Pela’im” / “wonders” instead of saying that it is a “Nes” / “miracle”?
He answers: Just as the redemption from Egypt involved many miracles, as
we say in the Pesach Haggadah (“Kamah ma’alot tovot la’Makom aleinu. .
.”), so it is with our sustenance, though it may seem to come naturally.
We read (Tehilim 147:8-9), “[G-d,] Who covers the heavens with clouds,
Who prepares rain for the earth, Who makes mountains sprout with grass.
He is the One gives to an animal its food, to young ravens that cry out.”
It is a miracle that clouds appear in the sky. But, not all clouds
produce rain, so rain, too, is a miracle. And, not all rain helps crops
grow (“makes the mountains sprout with grass”)–another miracle. If there
are not enough crops for both animals and humans, there will be competition,
but–another miracle–He gives animals their food. He even feeds the
helpless baby ravens, a fifth miracle. So many wonders! R’ Ashkenazi
adds: Those who earn their living through trades, rather than farming,
also can find multiple wonders in their sustenance. (Derashot Rabbi Bezalel)
********
“Shimon and Levi are comrades, their weaponry
is a stolen craft. Into their conspiracy, may my soul not enter! . . .
For in their rage they murdered people . . . Accursed is their rage for
it is intense, and their wrath for it is harsh . . .” (49:5-7)
“For in their rage
they murdered people,” refers to the killing of the people of Shechem,
about which Yaakov Avinu says, “Accursed is their rage for it is intense,
and their wrath for it is harsh.” And, yet, Midrash Rabbah relates that
the flag of the tribe of Shimon portrayed the city of Shechem! How can
this be?
R’ Uri Weisblum
shlita (Mashgiach Ruchani of Yeshivat Nachalat Ha’levi’im in Haifa,
Israel) explains: Yaakov criticized Shimon and Levi because he felt they
acted irresponsibly and endangered his entire family (see Bereishit
34:30). Nevertheless, Shimon and Levi’s underlying motivation, their
willingness to sacrifice their lives for their sister’s and their
family’s honor, was pure and holy.
During 40 years of
traveling in the desert, the image of the city of Shechem waved over the
camp of Shimon to remind that tribe’s members never to lose their Mesirut
Nefesh / the willingness to give their lives for holy causes. At the same
time, they also needed to remember that there are limitations on, and a
time and place for, Mesirut Nefesh. That was Yaakov’s message to Shimon
(and Levi). (He’arat
Ha’derech p.157-158)
********
Shabbat
This year, we have been discussing Shabbat in
this space. This week, we introduce the topic again, from a new source,
to remind ourselves what we hope to gain through this effort.
R’ Eliyahu E.
Dessler shlita (Mashgiach Ruchani of the Ponovezh Yeshiva in Bnei Brak;
not to be confused with his cousin and namesake, the Michtav M’Eliyahu)
writes: We know that Shabbat is a “great and holy day,” as we say in
Birkat Ha’mazon. More than that, however, we must know that, on Shabbat,
every single person has the potential to rise to great heights.
Of course, this
cannot come about without investment on our part. Attaining these
spiritual heights requires making ourselves into receptacles to receive
what Shabbat offers.
For some reason, R’
Dessler continues, even those who spend a substantial amount of time
preparing for the festivals–studying the laws of Teshuvah or Megillat
Esther or the Pesach Haggadah, for example–spend little or no time
preparing for Shabbat. The fact that Shabbat comes every week tends to
lessen its specialness in our minds.
Let us stop a
moment and think, suggests R’ Dessler.
·
- Aside from studying Shabbat’s many laws,
which certainly is our first obligation, have we ever asked
ourselves: What exactly does the Torah want from me when it tells
me to refrain from work on Shabbat?
- Have we ever asked ourselves whether we
are satisfied with Shabbat-observance habits we have developed
since childhood, or whether more is expected of us?
- Do we know what tools we have with which
to invest in Shabbat?
- Do we really know how different Shabbat
is from other days?
These are some of
the questions we must examine. (Sha’arei
Ha’zemanim: Shabbat p.5)
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