STAM
TORAH
PARSHAS
VAYGASH 5778
“WHO
CONTROLS WHO”[1]
A Rabbi who had grown up in the Five Towns, had moved away
when he married, and returned after a number of years. A friend excitedly told
him that he had to ‘check out’ Central Avenue. “It’s amazing how much it’s
changed; the Jews have literally taken over Central Avenue.” The Rabbi dolefully
replied, “Actually, it seems like Central Avenue has taken over the Jews!”[2]
Rav Dovid Sinzheim was a great scholar and Torah leader, who
was appointed to be leader of “Napoleon’s Sanhedrin” during the early years of
the nineteenth century[3].
In a eulogy given for him after his passing, the Chasam Sofer
related the following[4]:
When the brothers arrived back in Canaan to inform Yaakov
that Yosef was still alive, they conveyed Yosef’s message: “They told him
saying ‘Yosef is still alive, and he is the ruler of the entire land of
Mitzrayim’; but his heart rejected it, for he could not believe them.”[5]
Yosef’s message to his father was not only that he was physically alive, but
that he had also maintained his spirituality, and his spirit was not dampened
by being in Egypt. His message was - “He is the ruler over the land of Egypt;
the land of Egypt does not rule him,” in the sense, that he maintained control
over himself and was not overwhelmed by the physicality and materialistic,
lustful society of Egypt.
The Chasam Sofer concluded that Rav Zinheim too, was such a
person. Despite all the accolades and honor
heaped upon him, he never lost his sense of direction or mission. He maintained
his humility and integrity and was a servant of Hashem on the highest level,
until his dying moment. It could truly be said of Rabbi Sinzheim
that “he ruled over France; France did not rule over him.”
After
twenty-two years, Yaakov Avinu finally headed down to Mitzrayim to reunite with
Yosef. The Torah relates that, prior to Yaakov and his family’s departure, “He
sent Yehuda ahead of him to Yosef, to prepare ahead of him in Goshen.” Rashi,
quotes the Medrash, which explains that Yaakov sent Yehuda ahead to establish a
house of study, so that it would already be up and running, before their
arrival.
The
following pasuk relates that upon their meeting, Yosef “appeared before him,
fell on his neck, and he wept upon his neck excessively.” Rashi explains that
Yosef wept on Yaakov’s neck, but Yaakov did not weep on Yosef’s neck, because
at that moment he was reciting Kerias Shema, accepting upon himself the yoke of
Heaven.
The
following pasuk relates, “Then Yisroel said to Yosef: ‘Now I can die, after
having seen your face, because you are still alive’.” What a peculiar
statement! Why does Yaakov declare that he is now ready to die because he saw
Yosef; shouldn’t he say that he now has to what to live for, because he has
been reunited with Yosef?
The
sequence and subtle messages of the previous two pesukim are also striking.
What is the connection between Yaakov sending Yehuda ahead to establish a
yeshiva, Yaakov not crying upon seeing Yosef because he was reciting Shema, and
his strange declaration of being prepared to die?
Oznayim
LaTorah offers a poignant explanation based on the gemara[6]:
“Rabbi Levi bar Chama said in the name of Rav Shimon ben Lakish – A person
should constantly agitate his Good Inclination to fight against his Evil
Inclination… If he vanquishes it, fine. But if not, he should engage in Torah
study… If he vanquishes it, fine. But if not, he should recite the Shema… If he
vanquishes it, fine. But if not, he should remind himself of the day of death…”[7]
As
Yaakov Avinu prepared for his descent to Egypt, which was the commencement of
the difficult period of an exile which would last over two centuries, he was
most afraid of compromising his spiritual integrity. He had struggled his
entire life to ensure that he never falter spiritually, despite the most
overwhelming challenges with Eisav, Lavan, Shechem, and throughout the years
without Yosef.
Despite
his incredible yearning to reunite with Yosef, Yaakov had to ensure that his
commitment to G-d, as well as that of his progeny, would not be compromised.
Therefore, Yaakov sought to fulfill all three steps noted in the aforementioned
gemara, exactly as the gemara lays out. He first sent Yehuda ahead to formulate
a yeshiva so that there would be a place designated for Torah study, as that is
the ultimate antidote to the Evil inclination.
When
he arrived at the gates of Egypt, even as his long-lost son embraced him and
wept upon his shoulders, Yaakov employed the second antidote to the Evil
Inclination, reciting Shema, completely re-dedicating every fiber of his being
to serving Hashem.
Finally,
he looked up at Yosef and made mention of death, reminding himself that at that
time he would have to give an accounting before his Creator.
It is
striking that so soon after the conclusion of the joyous holiday of Chanukah,
we commemorate the three tragedies that befell our nation during the month of
Teves.
On the eighth of Teves[8]
the Egyptian King Ptolemy II (Philadelphus), who possessed a deep desire for
knowledge and was influenced heavily by Greek culture, forced seventy elders to
translate the Torah into Greek (the Septuagint). Although great miracles occurred[9],
the Sages viewed the event as a breach of the singularity of Klal Yisroel, for
this was the first time that the nations of the world had access to the Torah.[10]
On the ninth of Teves the
great prophet Ezra, who spearheaded the return of the Jews from exile when the
second Bais Hamikdash was constructed, died. His death was a severe blow to the
morale of the nation at that time.
On the tenth of Teves, the
wicked Babylonian king Nebuchadnezzar laid siege around Yerushalayim.
Eventually the city capitulated, and the Babylonians destroyed the first Bais
Hamikdash on the ninth of Av.
All three events are
connected to Yaakov Avinu’s greatest fear upon descending to Egypt. On the
eighth of Teves, the Torah ‘fell into the hands’ of heathen deniers, who translated
verses incorrectly, and were able to promulgate false interpretations, with
disastrous results.
The death of Ezra on the
ninth of Teves, symbolized the loss of direction and leadership, which are
integral components of a vibrant Torah based society.
The tenth of Teves marked the
beginning of the siege, which not only presented physical devastation, but also
the suffocation of their spiritual life and the avodah in the Bais Hamikdash.
Chanukah celebrates the
Maccabees willingness to jeopardize their lives for the preservation of the
purity of Torah and spiritual growth of our nation. The tragedies of Teves
mourn the forfeiture of those same ideals.
Within the darkness of exile,
our mission is to maintain our connection with Hashem, and ensure that we are
in control of our possessions, and not vice-versa.
In that sense, the light of
Chanukah must continue to illuminate our lives, long after the oil has been
consumed and the holiday has ended.
“A person should constantly agitate his Good
Inclination”
“Yosef is still alive, and is the ruler of the entire land of
Mitzrayim”
Rabbi Dani Staum,
LMSW
Rabbi, Kehillat New
Hempstead
Rebbe/Guidance
Counselor – Heichal HaTorah
Principal – Ohr
Naftoli- New Windsor
[1] Based on the
lecture given at Kehillat New Hempstead, Shabbos Kodesh parshas Vayigash 5777
[2] This anecdote,
as well as the vort from the Chasam Sofer and Oznayim LaTorah were heard from a
recorded lecture by Rabbi Aryeh Leibowitz.
[3] An Assembly of Rabbis were summoned in April 1806 by
Napoleon to consider a set of 12 halachic questions. Those who attended were
largely from the Bordeaux or
Rhine regions (Alsace and Lorraine). Rabbi David Sinzheim of Strasbourg
became the president of the Sanhedrin.
[6]
Berachos 5a
[7]
The gemara is laying out a three-point strategy to help a person strengthen
himself against the machinations of his Evil inclination. The ideal combatant
is Torah study. However, if a person is not able to take advantage of this
ultimate remedy for whatever reason, he should accept upon himself the yoke of
Heaven by reciting Shema. If even that fails to help him, he should remember
that he will one day have to give an accounting before the celestial courts
after his death. [One should not immediately use this last powerful step
because it contains the danger of causing a person to feel sad.]
[10] The New Testament and the King James Bible are rooted in the writing and
publicizing of the Septuagint.
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