A Thought On Parshas VaYetzae

A Thought On Parshas VaYetzae

"...v'haya HaShem li l'Elokim..."
"...then HaShem will be the Lord for me..." (29:22)

The conditions which Yaakov Avinu appears to set here raise some theological questions. He petitioned that HaShem protect and guard him on his travels, and that His Presence stay with him. In return, Yaakov seems to pledge that he then will designate Him as his Lord. We can see the spiritual attachments which were part of Yaakov's life, and how his thoughts on his journey were about keeping close to HaShem, and having HaShem close to him. However, many of the great commentaries struggle with the appearance of "serving HaShem on the condition of getting a reward" (Pirkei Avos 1:3). The verse seems to imply that Yaakov said "if HaShem will stay with me then I will make Him my Lord." That sounds as if he was agreeing to serve HaShem on the condition that HaShem protect him.

The Bechor Shor understands the verse differently. The words "HaShem will be Lord for me" mean that by HaShem protecting Yaakov, it would be clear to people that he had a Supreme Lord watching over him, and the fact that his travels were safely guarded would display to the world that there is a Heavenly King above who is involved with the earth below. This was not a reward to Yaakov but a consequence which would impact Shomayim v'Aretz. When Yaakov proclaimed the name of that place "Bais Elokim" - the House of the Lord - the Bechor Shor explains, this further demonstrated to the physical world that there is a relationship between Heaven and Earth, just as Yaakov had experienced during his travels with the Divine Presence k'va'yachol. This was a "deal" which would be beneficial to Yaakov, to humanity and in its way, to the Koneh Shomayim v'Aretz.

In a later verse (30:1), the Torah says that when Yaakov set out on the road from Bais Elokim, "va'yisa Yaakov raglav" - and Yaakov picked up his feet. More than just an idiom for walking, the Torah is revealing here that knowing that HaShem was accompanying him on his travels made Yaakov feel as if he was flying along. His internal experience shifted from the mortal and mechanical process of walking to the transcendent and ethereal sense that he was being swept along by a Divine force. One of the kochos ha'nefesh is the ability to transform our attitude and feeling as a result of upgrading our thinking. Focusing on the thought that HaShem was with him altered his perception and his very experience from one of taking a long, arduous trek to one of flying along wherever HaShem would lead him.

The determination to place a sense of the Divine before ourselves can propel us to lofty heights. Our perception of events, our self-perception and our outlook can become G-d focused. Our sense of the sacred within and without can enhance each step we take.

Good Shabbos. D Fox

A Thought On Parshas Toldos

A Thought on Parshas Toldos

"...v'al charbecha tichyeh v'es achicha ta'avod..."
"...you will live by your sword and serve your brother..." (27:40)

The blessing which Yitzchak bestowed on Esav includes the above promise. Esav will live by the sword, a warrior and fighter. Paradoxically, he is also foretold that he will work for his brother Yaakov. It seems difficult to reconcile these two promises. Our traditional vision of Esav is that he will remain a constant foe of the Jewish people. This verse seems to set him in a submissive role. Moreover, when Rivka was first told that she would have those two sons (25:23), she was advised that "the greater one would serve the younger one."

Many commentaries have wrestled with our verse and have offered interpretations as to when or how Esav will work for Yaakov yet also be an armed force of weapon-bearing power.

The Bechor Shor offers a novel insight, which was given poignancy by a recent article by my dear friends Rabbi Abe Cooper and Rabbi Yitzchak Adlerstein. They were assessing the recent interest given the Palestinian "cause" by a number of religious Christian groups. In the history of our nation and our homeland, we have faced and weathered world hatred and condemnation, persecution and discrimination. The emergence of a "Jewish state" in the Middle East has, ironically, sparked a supportive pro-Israel interest among many Benei Esav here in America. They have promoted the "Jewish cause" over the Moslem protest. One can hardly visit Israel these days without meeting visitors who revere our holy places as the birthplace of their own faith. Many a friendly dialogue and earnest questions have come my way as I fly to Israel, as I touch base at the Kosel and as I make my way through the ancient gates and pathways. The alufei Esav - the leaders of the Christian nations - have often come to the aid of Israel. It makes one wonder, "what's it all about, Alufi?"

So the Bechor Shor analyzes our verse: we have no record that the Benei Esav were ever indentured or subordinate to the Jewish people. We have always been guests in their lands. We have often been the working class, or lower, to our Christian hosts. The verse cannot be referring to Esav's physical subjugation, then. The concept of "serving" Yaakov must tie in to the earlier clause of "living by the sword." The prophecy is that Esav will at times go to war on behalf of the Jewish nation. He will fight alongside brother Yaakov. Why and when would our sworn enemy make that move?

Apparently, the prior verse sheds light on those questions. YItzchak promises that Esav will reside in the good land. The Bechor Shor understands that part of the prophecy here is that Esav will take the land from the Jews (which is what the Crusades were about, fighting to annihilate Moslem infidels while murdering Jews along the way to, and within, the Holy Land.) Esav then occupied the land for long periods in history. The world voted, after the last World War, to give it back as a Jewish homeland. Islam is now claiming it as their promised land, which now triangulates the tension into three religions vying for the territory.

Esav lives by his sword and he works for his brother Yaakov: this vision is fulfilled when the Christian nations opt to side with us in their battle to re-secure their claim to the land. But the Bechor Shor somewhat ominously observes that our verse ends with the vision of Esav dropping out and moving away. That will happen as well.

Pray, nation of Israel, children of Yaakov, for our speedy salvation. V'eis tzara hi l'Yaakov u'mi'mena yiva'shay'a - Yirmiahu 30:7. Good Shabbos. D Fox

A Thought On Parshas Chayei Sara

A Thought On Parshas Chayei Sara

"...b'kesef malae..."
"...for the full price..." (23:1)

The Torah recounts the prolonged negotiation undertaken by Avraham Avinu to purchase a plot to bury his wife Sara. The Bechor Shor observes that in every instance in the Torah where the death of a woman is recorded, even a very pious one, some event is also depicted in those passages which highlights a unique circumstance. He cites as illustrations of this the death of Rivka, of Devorah, of Rachel, of Miriam and of course here the death of Sara Imenu.

Our sages have related how Avraham was given ten trials to test his devotion (see Pirkei Avos 5:3). There are different views among the commentaries as to which Biblical events can be identified as comprising those ten trials. Most of the views consider the Akeida - the ordeal of being asked to offer up Yitzchak - to be the tenth and final trial. In fact, it is the only event which is actually referred to as a trial (22:1) and seems to be the culmination of testing his fealty to HaShem.

The Bechor Shor, however, views the opening passage of this week's parsha as the tenth and final ordeal. In what manner was the purchase of a burial plot a test for our patriarch? The Bechor Shor offers that it involved a great deal of money. On the one hand, Avraham was a wealthy man, as we infer from the Torah's descriptions of his later life. Parting with money is not so difficult when you have money to part with. Moreover, no longer having a life partner to take care of would mean that Avraham had fewer expenses to worry about. In what way was this purchase a nisayon?

Perhaps the message is that Avraham was given the opportunity to demonstrate, and thus to instruct all of us who are his descendants, that caring for someone does not end with their departure or demise r'l. The fact that he went to significant lengths to find a place which was befitting his late spouse, and to extend himself to procure it at all costs, serves as an illustration of this principle. This was beyond what we might regard as "hidur mitzva" for he was not investing in a mahogany casket with gold inlay and gemstone insets. He was not talking about a lavish funeral with a banquet to follow, or other expenditures of no spiritual consequence. He was not buying an esrog, and esrog case or a menorah. He was seeking a tomb in a cave in a field for a corpse. Why pay more?

Avraham sought a final resting place which would dignify and signify Sara's life, a shrine which would remain consecrated to her memory forevermore. He succeeded in this test, for the Ma'aras haMachpela and the Jewish town of Chevron are regarded as sacred places for all time. More importantly, he succeeded at bestowing devotion and honor to all that his wife had done for him and for the people who would emerge as the Nation of Israel. Avraham did not derive real personal benefit from that expenditure. He did it for his wife's memory, and he taught us the value of preserving the memories of good people, accentuating the values by which they lived. This completed his personal and spiritual refinement, and set a standard for all Jews to strive for in developing the quality of doing chesed shel emes.

That needed a major financial sacrifice. That was worth it.

Good Shabbos. D Fox

A Thought On Parshas Va'yera

A Thought On Parshas Va'yera

"...ken ta'aseh ka'asher dibarta..."
"...so do what you said you'd do..." (18:5)

Avraham invited his three guests for a meal and they seem to have replied "so go get it." He seems to have treated these wayfarers so kindly despite his ailing recovery from the recent bris mila. He offered them water and bread, they seem to expect him to provide it, then he brings them a substantial feast instead. What transpired between the four of them?

The Bechor Shor offers two interpretations. The first he brings in the name of "Rabbeinu Ovadia zt'l" who suggests that the men's response was not at all an entitled order as if they expected Avraham to feed them. Rather, the words "ken ta'aseh ka'asher dibarta" were a form of bracha that they gave their voluntary host. "So shall you be able to do always, as you have spoken!" The guests applauded Avraham's spontaneous generosity, recognizing that this was his style and his manner of helping others. They gave him their blessing that he should always be able to continue in his chosen path of being good to other people. This is similar to our colloquialism of "ya'ashar ko'chacha" - may your strength be assured - which we wish or bless others when they have done good things. Remember when you in fact say those words to someone that you should intend it as a blessing. You are giving a bracha.

Meanwhile, the Bechor Shor has a different view. He wonders how it is that Avraham offered them bread and water yet provided them with a lavish meal instead. He reasons that the men were polite and even humble, so when they were offered very simple fare, they said that this would be fine. "So shall you do just as you have offered." They didn't murmur to themselves "as long as you are volunteering to feed us while we trek across this demanding terrain, how about something tasty for us starving travelers?" Rather, they simply said "anything you offer will be fine."

In turn, Avraham went to significant lengths to furnish them with a complete repast because he was working on the ethical value (Pirkei Avos 1:15) of emor m'at v'aseh harbeh - say little but do much. This is one of the teachings of Shammai, who modeled the value of greeting all people pleasantly. Avraham greeted the unexpected visitors, welcomed them, and drew little attention to himself, other than to show his devotion to being giving and considerate. Remember when offering to help someone that there is a nobility in remaining nice about it, in downplaying your own role and efforts, and putting a nice touch on things so that you exceed yourself without expecting credit or further recognition.

Wishing you a good Shabbos which I will be spending in Jerusalem preparing for the bris of my son R'Akiva's newest son i'y'H. D Fox

A Thought on Parshas Lech Lecha

A Thought On Parshas Lech Lecha

"...va'agadla shem'echa..."
"...and I will make your name abound..." (12:2)

"...lifnei sha'chais HaShem..."
"...this was before HaShem destroyed Sdom..." (13:10)

One of the broad pledges made to Avraham is that if he followed HaShem to the promised land, his name would be made great. At best, the meaning of that pledge is unclear to us.

In describing Lot's relocation to Sdom, the Torah inserts that this event took place "before HaShem destroyed it." It is not clear why that additional information is mentioned.

The Bechor Shor offers thoughts on both verses, which blend nicely into a single premise. The tantalizing pledge of "I will make your name abound" actually means that "your character will develop" in Israel. Avraham was an elderly man, forsaking his homeland, fleeing his culture, and leaving behind his family wealth. Not a great way to start off in Israel (although our people have been doing that for centuries!). HaShem promises him blessings which include "making his name abound", rather than promising him wealth, friends, and fame. The blessing of making the name great is not a reference to fame, either. It is a blessing that upon living in the Promised Land, different potential qualities and characteristics will emerge and be actualized. "Your nature will come out." So many times, a change of environment, a change in the setting and circumstances of our new location, can bring out latent features of one's essential character.

Stresses may bring out the worst in us. Challenges may bring out the best in us. HaShem blessed Avraham that living in Israel would challenge him in a way which helped him continue to grow. He became a patriarch in the Promised Land when he met his challenges with gusto and conviction.

Later on, his nephew Lot agrees to separate from Avraham's small clan. He settled in the lush oasis of Sdom. The verse says that he did so "prior to HaShem destroying the place." That verse seems unnecessary. He would hardly have moved into Sdom if it no longer existed. Obviously it was not yet destroyed. What are we to learn from this caveat?

The Bechor Shor explains that the region was once lush and fertile, which is what attracted Lot to the area. HaShem's later move to destroy the area and its inhabitants had nothing to do with the land or its agricultural attributes. It could only be that the inhabitants themselves were unworthy people. In our times, we think of the Sdom region (near the Dead Sea) as a desolate inhospitable area. However, in Lot's time, it was not desolate at all. It was great, geographically. But, it was inhospitable in the social sense. The people were cruel. They were bad people. Had Lot looked into those demongrahpic facts, he would have said "great neighborhood, horrible neighbors." He might have moved elsewhere.

The verse broadcasts that this latter fact could have been spotted by Lot had he done a more careful reconnaissance. HaShem was preparing to wipe the place off the map because of its inhabitants! The Torah is teaching us that one must check out the neighbors as well as the neighborhood. If the social climate is not a good fit, you must get up and quit.

The unified lesson of the Bechor Shor, then, is that Avraham was able to grow because of the assets which the new region offered. Lot's downfall was because of the features which made his new region risky and hazardous. Oy le'rosha, oy le'scheino.

Good Shabbos. D Fox