Bereishis

A Prescription for "Galus Disease"

The sweet singer of Israel, Dovid HaMelech, warns us in Tehillim, "They associate with the goyim and thus learn from their ways (22,35)". This issue is foremost in the minds of parents as we bless our children on Friday night with the words - "May G-d make you like Ephraim and Menashe". Although there are greater Jewish personalities for our children to emulate, we specifically choose Ephraim and Menashe, for they represent the first righteous Jews raised amongst the goyim. We therefore confer upon our children the wish that they successfully learn to live an inspired, spiritual life despite their environment. The question that we must answer is - How, indeed, were Ephraim and Menashe able to thrive in the decadent Egyptian culture? In order to answer this question, we must study the personality of their father Yosef, who successfully raised these two young men.

Targum Onkelos describes Yosef's unique brand of Avodas Hashem - "For he fulfilled the Torah clandestinely". Yosef's expression of Divine service was inward, private, and genuine. The Sfas Emes asks, "Why did Pharaoh name Yosef "Tzafnas Paneach" (i.e. revealer of secrets)? He should have called Yosef "Paneach Tzafnas" since the translation of the word "paneach" is revealer and "tzafnas" is secrets.” The answer is that the Torah is alluding to the source of his power of interpretation. Because Yosef himself was a "tzafnas", a hidden, private, and ultra-sincere individual, he was therefore able to reveal and interpret any secret. With this we can understand a seemingly outrageous word which describes Yosef's encounter with Yaakov. The pasuk says, "Vayeira eilav (Vayigash 46,29)" i.e. Yosef appeared to his father. The word, "vayeira", is traditionally used to describe the appearance of either the Almighty or an angel. Why does the Torah choose to use this specific word in regard to Yosef? The answer is that when the Almighty appears, it is impossible for Him to manifest His true essence. He must therefore "appear" i.e. "vayeira" with some type of facade or camouflage. The Torah therefore aptly describes Yosef's encounter with Yaakov as "vayeira" - an apparition, for the true essence of Yosef is never revealed. What Yaakov saw on the outside was the powerful viceroy of Egypt, which belied the true nature of the individual standing before him - Yosef the Tzaddik, "Yesod Olam" - "The source and foundation of all blessing in the world". This is also why the brothers failed to recognize the viceroy as Yosef and misinterpreted his actions when he was young. Yosef was the master of secrecy and mystery precluding the discovery of his true nature.

We now can understand how Yosef was able to survive the challenges of galus. Living in a secular society demands certain external adjustments to one's environment. Jews, as a rule, are very active in commerce and society and therefore, make the necessary accommodations to facilitate their success. If one's expression of service to Hashem is largely focused on externals, then Galus accommodations will slowly wither away all of one’s convictions. If, however, one's commitment to Hashem is totally inward and sincere, no concessions will have been made at all. To one who lives in a world of "pnimius" i.e. an inward world, external accommodations have no effect at all. Yosef taught his children to "Build a temple in one's heart (Sefer Chareidim, 7th Perek)", as Chazal teach, "The Merciful One desires heartfelt sincerity (Sanhedrin 106b)". An edifice constructed in the inner recesses of one's heart can never be subject to destruction.

To survive in Galus, we must emulate the teachings of Yosef HaTzaddik. It is not enough to participate in the external expressions of Tefilla, one must rather connect in dialogue with the Almighty - "As one speaks to his best friend, and the friend attentively listens (Mesillas Yesharim, 19th Perek)." It is not enough to sit by an open Gemara and learn or listen to a shiur. One must fulfill the Biblical dictum, "V'hagisa bo", as the Gaon, Rabbi Elchonon Wasserman zt"l interprets - "to constantly think in learning". One must engage one's mind and thoughts in Torah when walking in the street and performing mundane, sundry tasks. It is not enough to perform acts of loving-kindness in response to a heartfelt request. One must engage in unsolicited acts of chesed, initiated out of a sincere conviction to help one's fellow Jew. In the words of the Rabbeinu Yonah, "One is obligated to exert himself for the well-being of his community and to persevere diligently with continuous soul-searching to improve the lot of one's friend, indigent or wealthy (Shaarei Teshuva, 3rd Shaar, 13)".

We are proud to host the opening session of the Halacha Conference of Agudath Yisroel of Florida with the renowned speaker, HaRav Moshe Heineman. HaRav Heineman has been instrumental in raising the level of kashrus and mitzvah observance for Jews in America and all over the world. May we be zoche through this Shabbos to be mechazek ourselves in Avodas Hashem and commitment to our fellow Jews. A special Yasher Koach to Dr. Jonathan Rubin and Rabbi Moshe Matz for their leadership and dedication in perpetuating the great traditions of Agudath Israel.

After a life of suffering, Yaakov Avinu enjoys his last 17 years in peace and tranquility. “Vayechi Yaakov”, “And Yaakov lived”, is not a reference to mere biological life but to a life of pulsating spiritual bliss and equanimity. Indeed, life is the most noble and coveted Jewish value. We toast each other with a wish of “L’chaim” – to life, and the preservation of life sets aside all Halachic restrictions with the exception of the three cardinal sins. Let us attempt to define “life”, according to our Torah’s weltanschauung.

The “Meshech Chochma” explains the first four words of the Parsha, “And Yaakov lived in Mitzrayim”, in terms of Yaakov’s sphere of influence. There are many different types of people in this world. Some are self-centered, concerned only for themselves. There are others, however, whose concern is much broader and they live and care for their families, too. An even more responsible individual is concerned for the welfare of his entire community. The ultimate, is the Tzaddik who lives and feels responsible for the entire world, as Shlomo Hamelech describes the righteous in Mishlei, “The Tzaddik is the foundation of the world”. Yaakov Avinu was interested in the welfare of the entire land of Egypt. Indeed, with the advent of Yaakov, the famine temporarily ended, for Yaakov blessed Pharaoh that the Nile would rise to his feet. With the demise of Yaakov, the entire country, both Jew and Egyptian, mourned his passing, for in his life he was involved in every aspect of the welfare of Egypt. This points to a clear definition of “life”. The more an individual is concerned and bestows upon others, he or she is alive. The more self-centered an individual is, the closer one is to death. Yaakov was truly alive because he was able to focus on others, indeed the entire land of Egypt, for 17 years, and not on his own personal tragedies. Thus, “Vayechi Yaakov”, “Yaakov lived”, “B’Eretz Mitrayim”, he lived a true life there, for he was bestowing goodness and blessing upon the entire land of Egypt.

Reb Leib Mochiach of Polnoi makes a similar observation. When Yaakov Avinu battled an “Ish”, Rashi tells us that the “Ish” was the ministering angel of Eisav, the Satan himself. However, when Yosef was confronted by an “Ish”, Rashi tells us that the “Ish” was the great and holy angel, Gavriel. Why does Rashi interpret the same word, “Ish” in such different ways? Answers Reb Leib, that the reactions of the two angels reflected their personalities. When Yaakov Avinu asked his “Ish” for a bracha, the response was, “I’m busy. I have to go say shira to Hashem”. When Yosef, however, was floundering in search of his brothers, his “Ish” responded with “Mah T’vakeish? What can I do for you? How can I help you?”. Therefore, Rashi knew who these different angels were. The one that was busy and self-centered was the Angel of Death, the Satan. The one that offered assistance and cared for another was the life-bestowing angel, Gavriel.

The “Holy Zohar” explains the aforementioned concept in Kabbalistic terms. “Drink water from your own cistern, and flowing water from your own well. (Mishlei 5,15)” Before the soul comes down to this world, it is similar to a cistern, whose water originates from somewhere else. When the soul comes down to this world, and stands up to the challenges of temptation and free will, the soul becomes a well. The waters of a well flow from itself and are referred to as “Mayim Chayim” living waters. To be alive, one must be independent and able to give to others. One who is indigent is considered dead, for he must receive from others. On the other hand, one who abhors gifts, is considered truly alive, in the Torah’s eyes. Therefore, the Torah describes the soul entering Man as “He blew a living soul into his nostrils”. The soul can only achieve life when it comes down to this earth and is transformed from a receptive cistern into a self-producing well. This is the meaning of the Pasuk, “These are the Mitzvos that Man should perform and live by them”, for only through our spiritual accomplishments can we achieve life.

The more we focus our lives on helping others, the more we will truly be alive. We can then enjoy the type of equanimity and bliss that Yaakov Avinu found during those last 17 years when he provided assistance to the entire land of Egypt. Throughout our day, when we find we are interrupted by the needs of others, we must recalibrate and remind ourselves of the essence of a fulfilling life by repeating the words of Gavriel, “Mah T’vakeish? How can I help you?"