Chanukah

 Rabbi Pinchos Lipschutz

As we anticipate the arrival of Chanukah, our preparations should not be limited to the physical, making sure we have enough oil, wicks and candles, but to also include the spiritual, so that we can benefit from the lessons and power of this special Yom Tov.

We are familiar with the mitzvah of zeh Keili ve’anveihu, to perform a mitzvah in its most perfect form. On Chanukah, the hiddurim in the mitzvah of lighting involve the type of oil and wicks used to light the menorah and providing a menorah for every member of the family. After the fire burns for a half hour, it may be extinguished. The Mishnah Berurah (672:6) states that there is no hiddur mitzvah in having it burn longer. I would think that the longer the candles remain lit, the more of a hiddur mitzvah it is.

Perhaps the explanation is that we light the menorah to commemorate the heroic act of the Chashmonaim. The greatness of what they did and what we celebrate is the fact that they had the courage to stand apart with faith in Hashem as they battled the Yevonim and those who fell under their influence.

What came after that was a result of siyata diShmaya, Divine intervention. By laws of nature, there was no way they could have succeeded in their mission. Their dedication was rewarded by Hashem and they overcame the overwhelming odds stacked against them.

With siyata diShmaya, after the war, they found a small container of holy oil, which miraculously proved to be enough to light for eight days, until they were able to procure more. Their heroic act was the initial kindling of the menorah. The fact that it remained lit until more oil was obtained was a miracle independent of them. Because they performed their mission without weighing their chances of success, Hashem caused them to succeed.

Thus, the mitzvah is to light the menorah - kovsah ein zokuk lah - and there is no hiddur in the lights burning longer, because we are saluting the action of the Chashmonaim, which was their devotion to their mission of kehunah and kedusha, and destroying the tumah, even though victory was not apparent.

When the Chashmonaim lit the menorah they did not know how long it would remain lit. We commemorate their heroic acts by lighting the menorah. For that it is sufficient for the menorah to remain the minimal amount, burning longer does not add to the performance of the mitzvah.

The Jews believed that they did not possess the strength to free themselves from the shackles of Greek tyranny. Matisyahu burst on the scene and showed the people that it could be done.

Forces of evil remain in power because the people they dominate fail to appreciate their own collective power and therefore fail to join together to bring down the wickedness. Evil is toppled when one good man decides that he can bear it no longer and begins to rally people around him.

The miraculous military victory over Yovon is a dramatic example of laws of nature being suspended when dedicated people come together to increase Torah and kedusha in the world. That reversal of the natural order in their day was made possible by the great acts of courage and heroism carried out by one courageous individual, Matisyahu, and his small group.

Though measuring by the laws of nature, the oil in the menorah was only enough to burn for one day, it fueled the flame until more pure oil could be made.

Those who are moser nefesh to perform a mitzvah, working lesheim Shomayim with selfless dedication, are not limited by logic or the laws of nature. They succeed in places where everyone guarantees failure, because they know that our task is to light the fire. The rest is from Hashem.

On Chanukah, we pay tribute to the ideals of mesirus nefesh of the Chashmonaim. They took a brave, determined stand against the evil tyranny that had brutalized and sought to destroy them. In their day, the Chashmonaim were unpopular, and the majority of Klal Yisroel had succumbed to the temptations presented by the Yevonim.

In fact, the Bach (Orach Chaim 670) writes that the Yevonim were able to enact gezeiros, because there was a hisrashlus b’avodah, a general weakening in the commitment to religious obligations.

The Chofetz Chaim foretold of a similar atmosphere towards hachzokas haTorah during ikvesa deMeshicha, the period leading up to the arrival of Moshiach.

The avodah of Chanukah is to support and enable courageous stars to emerge from within our people and free us of our shackles, enabling us to rise.

Every individual has the ability to grasp an ideal and fight for it. We all have our own singular mission in life and are blessed with the strength and stamina to realize it. We must never lose sight of what our ultimate goal is, despite all the intrusions that seek to steal our attention. Challenges confront us, but we possess the ability to surmount them.

It is as true today as it was thousands of years ago, when the Chashmonaim confronted the masses to fight with dignity and pride in defense of our mesorah.

On Chanukah, we celebrate the Chashmonaim and their mesirus nefesh for kedusha. They rose to throw off the forces of darkness from the nation that was having its light source blocked. They were the me’atim, the tzaddikim, the tehorim, the people who performed Hashem’s service in the Bais Hamikdosh and in the bais medrash. And they themselves led the battle against the forces of darkness.

Too often, we look for others to do our work. We look in the wrong places for saviors and salvation, not knowing that the solution is within us. If we improve ourselves and make ourselves worthy, we can overcome whatever stands in our way. And if it isn’t us who can accomplish the goal, we can assist those who can. It is very difficult to work in a vacuum. Those intrepid souls who do so need all the help and support they can get.

There are many who seek to undermine us. We are beset by problems that beg for solutions. There is an air of negativity and begrudging acceptance of the situation, as many are apathetic about bringing things back to where they were not that long ago.

There are many missions for the taking. There are causes waiting for champions.

The miracle of Chanukah that we celebrate is primarily that of the tiny flask that burned longer than was thought to be realistically possible. The menorah’s lights signify that the power of light overcame the power of darkness. The oil lasting longer than one day signifies that if you expend the effort and work bemesirus nefesh, physical rules will not apply.

We see wrongs in our world and are told that there is nothing we can do about it. We try to right the wrongs, and are mocked. Yet, in fact, if you look around, there are so many people who overcame the odds, building Torah where no one thought it was possible, restoring lives others had given up on, and fighting abuse that people thought was part of life. We see teachers touching souls and impacting them forever. We see righteous men and women not taking no for an answer, standing up to an apathetic society, and awakening people’s consciences. We see people rallying to fight for those who have been wronged.

These are the heroes of our people. They have heard the call of the Chashmonaim. They have been the shluchim for the rebirth of our people decades after we were nearly wiped out. They have succeeded in a greater fashion than anyone thought possible, blessed with siyata diShmaya reserved for those who work bemesirus nefesh lesheim Shomayim.

Many others worked alone, mocked and derided as failing dreamers, yet they placed their faith in Hashem and lived to see much success. People such as the Ponovezher Rov are the stuff of legend and many stories are told about them. But even in our day, there are people who defied the odds and went on to undertake trailblazing endeavors on behalf of our people. We can all have that impact if we discover our mission and set out to right wrongs and make the world a better place.

Instead of wondering why nobody does anything about something that bothers us, if we really mean it lesheim Shomayim, we ourselves can light the spark. Hashem does the rest.

As we study the story and halachos of Chanukah, we need to recognize their relevance to us and our daily lives. If each of us would internalize the lesson of the Chashmonaim, we could free ourselves and our world from much oppression, nonsense and pettiness.

As we light the menorah, we should learn the lesson of the Chashmonaim, and of those who have led us on a path of greatness and sought to motivate us to do what we can to complete our missions. We dig deep inside for strength and faith and do not let ourselves be deterred. We fight for the truth as determined by intrepid gedolei Yisroel and accepted by those who have remained faithful to Torah and its ideals.

In this week’s parsha (37:26), Yehudah proclaimed his truth in public. He apologized for his error and redeemed himself as the progenitor of malchus and Moshiach. He left his comfort zone, accepted embarrassment, and merited bringing geulah l’olam.

After all Yosef had been through, sold by his brothers into slavery and finding himself as a stranger in a strange land far from his father and family, he didn’t view himself as forsaken. The image of his father was always before him (Rashi, ibid. 39:11), reminding Yosef of his heritage and that he was cut from better cloth than those in whose midst he dwelled.

He resisted temptation and maintained his faith, guaranteeing him a glorious future and that he would give birth to Moshiach ben Yosef.

In a place of darkness, he saw light. In a den of iniquity, he remained true. While others worked to create division, a yearning for unity resided in his heart.

The Rambam (Hilchos Talmud Torah 3:13) states that even though there is a mitzvah to learn Torah day and night, a person acquires the majority of his wisdom at night. Therefore, someone who wishes to obtain the crown of Torah should be zealous about his nights and not forfeit even one of them.

The Maharal in Ner Mitzvah on Chanukah addresses the significance of the 25th of Kislev, the day Chanukah begins. From Tishrei until this date, the days grow shorter and the amount of darkness increases nightly. On the 25th of Kislev, the amount of daily light increases and the length of daily darkness decreases. Therefore, it is fitting, explains the Maharal, that the Mishkon, which signifies light, was completed on this day.

Thus, the miracle of Chanukah was performed with light, as the menorah remained lit for eight days, since the day on which the Chashmonaim lit the menorah following their war against the Yevonim was the day that light begins to evidence its strength.

We see physical light and study the spiritual qualities of light. As the physical light of the sun increases, so does the potential for the spiritual light we can create through increasing our Torah learning and kedusha.

The Maccabi victory over Yovon was celebrated and consecrated with the miracle of the eight days of light in the Bais Hamikdosh. Metaphors for the eternal battle between good and evil, Yovon resembled darkness and the Maccabim light.

The lesson of the Maccabim remains illustrative until this day. Maintaining crucibles of light and oases of goodness is possible if we remain loyal to the objective and infused with proper faith.

The darkness, it seems, is complete and total. The world is darkening and there is danger lurking everywhere. It would seem that we have nowhere to hide and nowhere to turn.

Even after the last light has run out of fuel and been extinguished, and after the last night of Chanukah is over, we have what it takes to brighten the winter nights.

If we keep their memory alive and study their lessons, the flames of the menorah will light up the way, the fires of the Chashmonaim will burn in our souls, and the darkness of despair will be banished.

The words of the Maharal will provide succor for us as we recognize that the darkness has begun to recede and yield to the light. There is hope if there is faith.

We possess the ability to live on a higher, elevated plane that is afforded to us every time we sit down at an open Gemara.

No matter how cold it is outside and how fierce the winds are, we remain anchored to a force stronger than any other. Ki ner mitzvah veTorah ohr.

Mitzvos are compared to a candle and the Torah to light, for they light up our lives, brightening the pervading darkness.

They give us a firm foundation and provide depth and internal fortitude in a world mired in superficiality. They permeate the enveloping fog, dusty cobwebs and static, enabling us to see the truth and live it.

Let us be as the Chashmonaim, recognizing the truth and never slackening in our loyalty to it.

Peace Brother

Rabbi Pinchos Lipschutz

Through careful study of the parsha, we learn how to behave and how to conduct ourselves when dealing with others. In this week’s ­sedra of Vayishlach, we take note of Yaakov’s interactions with his brother Eisov and take heed of the many lessons applicable to us in our day.

The parsha opens with Yaakov sending malochim to approach Eisov. Rashi comments that the word malochim in this instance refers not to mere messengers, but rather to angels. We wonder what there was about this mission that could not be performed by men, necessitating angels to fulfill the task.

Additionally, we must understand why Yaakov immediately assumed that there was malice in the heart of his approaching brother. Perhaps upon hearing that his brother was returning home after having done well, Eisov wanted to greet him and express his love.

Lovon was regarded by the populace as a good person, meticulous in his honesty and fidelity to convention. We know that he was anything but, because Chazal reveal to us the deeper meaning of the pesukim that present Lovon as a fine individual. In fact, Eisov was quite similar to his uncle Lovon.

After offering to pay Yaakov for watching his herds, Lovon cheated him and substituted Leah for Rochel. When challenged by Yaakov, Lovon defended himself by saying that he could not go against the local minhag of marrying the older sibling before the younger one. The epitome of chicanery for all time is a stickler for heeding not only to important things, such as agreements, but also to smaller local customs. Of course, we know that it was all insincere grandstanding.

The Baal Haturim in Parshas Toldos (25:25) writes that the numerical equivalent of Eisov is shalom, peace. Perhaps we can understand the significance of this gematriah as indicating that Eisov always presents himself as a man of peace. He speaks of peace and his actions appear to be motivated by a sincere desire to spread peace and brotherhood in the world.

Yaakov feared that if he would send a human representative to explore his brother’s intentions, the messenger would be impressed by Eisov’s outward appearance and would be comforted with his words and demeanor suggesting that he seeks a peaceful existence with Yaakov. They would fail to properly deliver Yaakov’s message.

Upon the return of the envoys, the only thing the Torah recounts is that they told Yaakov that Eisov was on his way to visit him. Without hearing anything else about how their conversation went, Yaakov knew that he was in danger and set about preparing himself for battle. If Eisov was coming towards him, it could only mean trouble.

It is interesting to note that Yaakov’s message to Eisov (32:5) was “Im Lovon garti. I lived with Lovon until now. I observed all the mitzvos and was not influenced by his behavior” (Rashi ad loc.). Of what interest was it to Eisov whether Yaakov observed the mitzvos while he was in the house of Lovon?

Yaakov and Eisov were in an eternal war that began prior to their birth and lasts until the arrival of Moshiach. Yaakov is righteous (25:27), an ish tam yosheiv ohalim, while Eisov is an “ish yodeia tzayid ish sodeh,” a wicked man with many guises. The two were opposites. One was good and the other evil, one refined and the other a brutish barbarian.

Eisov was motivated by earthly pleasures, Yaakov by spiritual growth. Yaakov ignored the physical and concentrated on the spiritual, rising to the level at which “demus deyukno chakukah tachas Kisei Hakavod.” But despite the levels he attained, the malach of Eisov sought to deter him from his holy path (ibid. 32:25).

The malach of Eisov, the Soton and the yeitzer hora are the same. They always seek to pull us down and ruin us. They present themselves in different guises, sometimes as a malach, sometimes as a tyrant, a Nazi or a Cossack, sometimes as a friendly ruler, and other times as a loving brother. The intent is always the same: to drive us from the proper path. They come offering different inducements and often speak kindly, seemingly interested in our welfare. We should not be fooled. We must know that Eisov is evil, no matter how he presents himself.

Thus, when the malochim told Yaakov that Eisov was on his way, he knew it was trouble, because Eisov is always trouble. Though he may speak of peace and offer incentives and encouragement to follow his peace process, proffering diplomatic advice and financial benefits, know that he is Eisov and his goal is the same. He might appear as a loving brother, but his heart is always filled with malice and spite. He offers opportunities and opens vistas, but to follow is folly.

Yaakov, who survived and flourished while under Lovon’s dominion, knew the secret to survival with Eisov was to stay away from him and to be prepared for battle should he ever arrive. That is why Yaakov told him that even under the thumb of Lovon, he observed the mitzvos and was not influenced by his roughness.

He was sending Eisov a message that he would not be impressed by Eisov’s advice and admonishment. Rather, he would maintain his devotion to Torah. He thought that there was a chance that this would deter Eisov from his evil plans. Yaakov was good and would remain good, despite any threats and incentives Eisov could muster.

The Ramban (33:15) writes that this parsha “contains a hint for future generations, for all that transpired between our forefather Yaakov and Eisov will happen to us with Eisov’s children, and it is fitting for us to go in the path of the tzaddik (Yaakov).”

Prior to the Second World War, when Hitler’s plan to exterminate the Jewish people became evident, one of the Radiner roshei yeshiva asked the Chofetz Chaim what the fate of European Jewry would be.

The Chofetz Chaim responded that throughout the ages, no one ever succeeded in killing all of the Jews. He said that this was presaged in Yaakov’s words in this week’s parsha: “Im yavo Eisov el hamachaneh ha’achas vehikohu vehoya hamachaneh hanishor lifleitah.” Yaakov divided his people and possessions into two camps and said that should Eisov come and succeed in beating one of the groups, at least the second will survive.

When Yaakov uttered those words, he established a precedent for the Jewish people for all time. They were words of fact and advice that would be in force for as long as we are at the mercy of Eisov.

In fact, when the First World War broke out in 1914 and the front lines came dangerously close to Radin, the Chofetz Chaim was conflicted over whether to flee. He performed the Goral HaGra and was directed to those very pesukim that describe Yaakov dividing his camps into two groups. He divided his family and yeshiva into two groups, with one remaining in Radin under the leadership of Rav Moshe Londinski and Rav Yosef Leib Nenik and the other, led by the Chofetz Chaim, feeling in 1915 into Russia.

As in the time of Yaakov, both groups survived.

The Shela (Toldos 35) explains what Rivka meant when she sent Yaakov to accept the brachos from Yitzchok. She said, “Olai kililus’cha beni” (27:13). Rivka was the smelter in which Yaakov was purified and refined. All the impurities were absorbed by Eisov, who was with him. Any of the rubbish that stuck to Rivka from Lovon the swindler was assumed by Eisov as well. Thus, Lovon and Eisov were swindlers, while Yaakov was pure silver, without any impurities. Yaakov was representative of Adam Harishon (Bava Metziah 84a), while Eisov characterized the poison that the nochosh hakadmon brought into the world.

Rivka was telling Yaakov that it was her task to remove any remaining curses from Yaakov and to render it unto Eisov, where it belongs, for he is accursed like the snake while Yaakov is blessed.

We can add that since Yaakov is the boruch and Eisov is the arur, “Ein boruch misdabeik im ha’arur,” he who is blessed does not affiliate or connect with they who are cursed.

Yaakov yearned to be separate from Eisov, and for all time we yearn to follow his ways. We desire to be blessed, and to earn those blessings we must do our best to separate from that which is evil.

While the Ramban is commonly understood to be a communal lesson in how to deal with our overseers in golus, as is evident from the Medrash he quotes, there is also an inherent message for each individual person. Know that the yeitzer hora seeks to entrap and destroy you. Beware of him and the different ways in which he presents himself. Nobody should ever consider themselves to be beyond his grasp. He is wiser and faster than us, and quite successful at what he does.

Later in the parsha, we read of Sh’chem’s desire to take Dinah as a wife (34:4). He and his father, Chamor, who happened to be king of the area, met with Yaakov and the shevotim and presented themselves as responsible leaders who offered Yaakov and his family entry to their kingdom as if they were interested in their welfare. They then turned around and sought to convince their people to agree to the terms set by the shevotim for the marriage to go through. Father and son told their constituents that the Jews were good businessmen, and if the people would agree to perform milah, they would gain access to the Jews’ possessions and flocks (Bereishis 34:23).

And so it has been throughout the ages. Jews convince themselves that the nations of the world and their leaders care about us, like us, and have our best interests at heart. We forget the admonishment of Chazal (Pirkei Avos 2:3) that “Hevu zehirin barashus she’ein mikorvin lo l’adam eloh letzorech atzmon.” Jews love to hobnob with politicians, deluding themselves into thinking that they are actually interested in us and our issues. We forget the lessons Yaakov Avinu taught about how to deal with governments.

We view Eisov with respect and high regard, as if he is concerned about us and our welfare. We are impressed when he expresses his interests in living with us in peace and are stunned when we read of increasing anti-Semitism and hatred of Jews. Eisov is polished, wears expensive clothes, has beautiful diction, boasts a broad vocabulary, and flashes a winning smile. We are incredulous when Eisov turns on us.

Some of our brethren, misguided as they are, present themselves as brothers and co-religionists who seek nothing but peace and harmony. As their philosophy dooms them and sends them and their children veering from the path of Torah to that of total assimilation, they continue promoting their agendas, claiming that the heirs of Yaakov are guilty of deviating from the modern gospel. They say that we are hardliners, set in old-fashioned ways. We are characters in an old Yiddish theater play, while they are writers, producers, wealthy investors and entrepreneurs. We are lazy shleppers, while they are hardworking success stories. And when a plane takes off late and won’t make it to its destination on time for Shabbos as promised, who gets slammed and blamed? You guessed it: Us, the uncouth chareidim.

The middah of Eisov is alive and ever-present. It is rare for anyone to publicly proclaim, “We don’t like you. We detest the way you look. You make us nervous and we are determined to make you feel uncomfortable.” Instead, they say, “We embrace you and welcome you. We only want to make you feel comfortable. This is an exercise in making you fit in, nothing more.”

Eisov is begematria shalom, for that is the garb he uses to gain entry into our camp and upend us.

Great men, descendants of Yaakov, have always opted for the emes of Yaakov, stating the facts as they are and accepting the ramifications. We seek shalom. We work for unity and loving brotherhood. Our goal is to work together to enhance the common good. But we won’t sacrifice our essence to attain those goals.

Yaakov Avinu wanted shalom, but when he heard that Eisov was coming, the posuk (ibid. 32:8) relates, “Vayira Yaakov meod.” He was afraid. He feared that he would be killed. He worried that he would kill someone. But capitulation to Eisov was never an option.

The novi Micha said, “Titein emes l’Yaakov” (7:20). Yaakov Avinu, the fountain of emes, yearned for shalom, but his primary concern was that it be within the context of emes.

He sent malochim mamesh to Eisov. He told Eisov that he had no intention of compromising on the truth. “I will not change my ways and will not adapt to conform to your correctness.”

Let us endeavor to internalize a desire for emes and shalom. Let us hope and pray that peace will reign supreme in our world, and that a united desire for truth will lead to calm and harmony. Let us seek to bring about a truthful truce wherever Jews disagree.

We look forward to the day of which the novi Ovadiah speaks in this week’s haftorah: “Ve’olu moshi’im beHar Tzion lishpot es har Eisov.” The era will soon arrive when the persistent battle between tov and ra, emes and sheker, and ruchniyus and gashmiyus will come to an end, soon and in our day.

Selfless

Rabbi Pinchos Lipschutz

The American media is distressed, because the president lectured a disrespectful reporter and then revoked his credentials. The media bosses and colleagues defended the grandstanding reporter and bashed the president. After holding a press conference for 90 minutes and answering 87 questions, all the issues the president discussed were forgotten. One headline emerged from a long session with the president designed to elicit information for the American people. That lone oft-repeated story pertained to the president telling the reporter that he is a rude person who is an embarrassment to his media bosses, who defended the insolent behavior.

The White House press corps, on a regular basis, produces negative coverage of a president they despise, though the job of a reporter is to present objective coverage of the news. The liberal bent of the media is nothing new. The shameless way they bash the administration is. There is incessant grandstanding, with reporters viewing themselves as superior to the leader of the free world and entitled to debate him as they pose adversarial questions.

Their behavior is reflective of the arrogance of a generation raised on feelings of entitlement. People across the country feel that by dint of pedigree, portfolio or will, they are entitled to boss others and call into question actions of responsible, trusted leaders.

Today, it’s all about hits and attention. People who ought to know better provide platforms for irrational thoughts and behaviors in the interest of gaining attention for themselves and their publications. The sense of responsibility that in the past prevented unreasonable people and ideas from getting a hearing is all but gone.

We come from much better stuff. We have to demand better.

The Medrash (Bereishis Rabbah 71:5) relates that Leah, who thanked Hashem when giving birth to Yehudah, excelled in the attribute of “hoda’ah,” and therefore gave birth to people such as Yehudah, who admitted that Tamar was correct, Dovid, who said, “Hodu laHashem ki tov,” and Doniel, who said, “Loch eloa avhosi mehodei umeshabach anuh.”

Rochel, who did not reveal to Yaakov that her father was actually giving him Leah in marriage, excelled in the attribute of shtikah, and her children followed in her ways. Binyomin knew that his brother Yosef had been sold but did not reveal the secret even though he was not bound by the oath not to disclose what happened to Yosef. Shaul did not reveal that Shmuel had discussed the royalty with him, even though doing so would have brought him much pleasure. Esther did not reveal to Achashveirosh that she was Jewish.

Leah thanked Hashem, as did her offspring Dovid and Doniel, but the example of Yehudah is not an exact match, for he didn’t thank anyone. He admitted that Tamar was correct and he was wrong. In Hebrew, the same word can be used to refer to admission and appreciation.

Rochel knew that Lovon had substituted her sister Leah in her place on Yaakov’s wedding night, but rather than cause her sister embarrassment, she did not reveal the switch to Yaakov, who had worked seven years for the privilege of marrying Rochel. For all she knew, Rochel was thereby forfeiting her future as a wife to Yaakov and matriarch of Klal Yisroel.

The examples cited by the Medrash to indicate that her offspring followed in her way do not seem to match what she did. None of the people quoted by the Medrash gave up anything when they did not reveal their secret. Why, then, are their acts of silence traced to the middah of shtikah as personified by Rochel?

Perhaps we can explain that the lesson the Medrash is teaching us about the middos of our imahos is that they placed the needs and concerns of other people ahead of their own. By remaining silent and helping Leah, Rochel put the feelings of her sister before her own needs.

The attribute of being selfless and subjugating themselves for the greater public good, was evident in Binyomin, who didn’t reveal the brothers’ secret about Yosef. He thus allowed the drama to play out and Yosef was able to prepare a place of refuge for the shevotim and their families. Shaul did the same by not revealing what Shmuel told him about becoming king, though he no doubt would have derived much enjoyment by sharing the news. He suppressed the basic human desire for honor and demonstrated that he was indeed worthy of the leadership position.

Mordechai told Esther not to let Achashveirosh know of her heritage, so that she would be able to play a leading role in saving the Jewish people from the evil designs of Haman. Rather than seeking the easy way out, she followed Mordechai’s instruction and went on to become an eternal Jewish heroine.

The greatness of their middah of shtikah was not so much their silence as it was sacrificing their own benefits for the benefit of others. This middah of Rochel was evident throughout her life and also following her passing. Leah was buried with Yaakov in the Meoras Hamachpeilah, and although it was not by her choosing, Rochel’s place was forfeited so that at a later time she would be able to help her descendants as they were sent into exile.

In order to be grateful, a person has to recognize that he has benefited from someone who made it possible for him to obtain whatever it is that he is grateful for. A haughty person thinks that he deserves everything and never thanks anybody for anything, for it is beneath his dignity to acknowledge that someone had something that he didn’t have and that person allowed him to benefit. Being able to express gratitude necessitates a measure of humility.

The following is repeated so often that it has become a cliché. Rav Chaim Ozer Grodzensky would keep pebbles in his drawer. He would say that they were there so that when he did a favor for someone, he could give the person a pebble. “That way,” he explained, “instead of throwing a stone at me, he would throw a pebble and it would not be as hurtful.” People often have trouble acknowledging a favor that was done for them and expressing heartfelt appreciation. So great is the difficulty to appreciate a measure of indebtedness to others that oftentimes the recipient of the benevolence develops hatred toward his benefactor. 

Leah proclaimed, “Hapa’am odeh es Hashem,” upon the birth of Yehudah, for she felt that she had received more than what she was entitled to. Dovid thanked Hashem for all he had received in his life, recognizing that it was all due to the beneficence of Hashem. Doniel thanked Hashem and said that his intelligence and strength were Divine gifts. These individuals recognized that what they possessed was not theirs by right, but was rather given to them by Divine providence.

When Leah’s first son was born, she called him Reuvein. Rashi (Bereishis 29:32) cites the Gemara (Brachos 7b) which states that Leah said, “Reu – See the difference between my son and the son of my mother-in-law. Her son, Eisov, sold his bechorah to Yaakov and later sought to kill him over that. My son, Reuvein, had the bechorah forcefully taken from him by Yosef. Not only wasn’t he jealous, but he ran to save him when the brothers sought to kill him.”

Leah wasn’t bragging that she was better than her mother-in-law. Rather, she was proud that her son forsook his birthright for the greater good of the Divine plan that Yosef be considered the bechor instead of him. He wasn’t jealous and didn’t create controversy. Instead, he happily accepted what Hashgocha had dealt him and was mevatel his own ego and wants.

Both Leah and Rochel had the middah of bitul, the ability to negate their own self-worth. Humility is the basis for other good middos and the commitment to work to help others. If you are humble, then you are able to be unencumbered by your physical desires and serve as a source of good and comfort for others. A person who puts his/her own interests last is one who excels at being not only a leader, but also a parent, sibling and teacher, as well as quite anything else that involves interacting with other people.

This is why Leah and Rochel are the epitome of Jewish mothers.

This attitude was also evident in their maidens. The posuk states that when Rochel was barren, “Vateileid Bilha shifchas Rochel – Rochel’s maid Bilha gave birth to a second son of Yaakov.” Rav Aharon Hakohein, son-in-law of the Chofetz Chaim, explains that the reason the posuk notes again that Bilha was Rochel’s maid, is to show that even after Rochel gave her as a wife to Yaakov and she bore him two sons, she still handled herself with humility as a maid toward Rochel. Bilha did not behave as Sorah’s maid Hagar did after giving birth to Avrohom’s child. Rather, as befitting a mother of shevotim, she was humble and respectful.

The Alter of Kelm says that the reason the avos were shepherds was because that task allowed them to improve their middah of humility, which leads to the middah of mercy. A pretentious person loves and cares primarily about himself. He doesn’t sympathize with or feel the pain of others. Therefore, they tended flocks of sheep, leading and feeding them with care and according to their specific needs. If they were kind to animals, certainly they would be compassionate and considerate in their interactions with Hashem’s chosen people.

When Eliezer tested Rivka to determine whether she was a suitable match for Yitzchok he waited to see if she would offer to water his camels. He was checking to ascertain whether she possessed the middah of selflessness which personified the imahos. Would she perform chesed with an animal, incapable of expressing appreciation for the kindness. Could she put her own interests and feelings aside and busy herself with a stranger’s animals. 

Avrohom and Sorah spent their lives reaching out to people and teaching them about the Creator, because they cared about others and sought to improve them. Avrohom and Sorah were the paragon of chesed, negating their own comforts and wants in order to benefit others who were much lower than them spiritually.

Rav Elya Chaim Meisel was one of the leading giants of Torah and chesed in his day. He was participating at a meeting of leading rabbonim and one of his colleagues disagreed with him. The other rabbi mocked Rav Elya Chaim and said that though he is a gaon in Torah, his involvement with tzedokah and chesed causes him to frequently interrupt his learning and leads to bitul Torah.

Rav Chaim Soloveitchik was at the meeting. He defended his illustrious colleague and said, “A rov who closes his Gemara to engage in charitable acts, even when the Gemara is closed it is as if it is open. A rov who doesn’t close his Gemara at a time when he should be engaging in chesed, even when his Gemara is open, it is as if it is closed.”

Selflessness and sacrificing what you would rather be doing to help others, is at the heart of greatness.

Rav Moshe Feinstein was traveling in a car together with other people. It was a rainy, foggy night and the driver missed a turn. One of the passengers complained that the ride was taking so long because the driver didn’t turn where he was supposed to. Rav Moshe remained silent. A short while later, he was looking out the window and commented on how dark and treacherous it was outside. “It’s a wonder the driver can see where he’s going,” he said.

The driver later remarked that he knew that Rav Moshe made that comment to assuage his feelings and noted that the fact that he didn’t say it as an obvious response to the unhappy passenger made it that much more comforting.

Great people are considerate of the feelings of others.  

 A baal chesed and a good Jew does not view himself as holier or better than anyone else. All are equal in the eyes of Hashem, regardless of their I.Q. or financial standing. Everyone is treated with kindness and care.

Being humble, loving and generous are traits our forefathers and foremothers passed on to us. We subjugate our egos for the benefit of others. We recognize that if every person had his /her way, a community could not flourish. We all contribute to the better good, though at times that involves pain and discomfort. We recognize that we cannot always have our way and that it is necessary for the minority to acquiesce to the wishes of the majority when they are grounded in Torah.

When people who are unqualified feel that they have the right to debate the most powerful democratic leader in the world and create dissension among the populace, something is wrong with society. When misguided individuals assume leadership positions, the danger that their twisted ideology and theories will impact the masses becomes very real.

All throughout history, the world has suffered from the braggadocio of leaders who viewed themselves as superior to all and put their selfish desires ahead of the needs of the people they represented. The masses suffer deprivation and worse as the tyrant relishes in gluttonous gratification.

Deleterious behavior is rooted in bad middos. Let us study the examples of the avos and imahos of Am Yisroel, as well as those who preceded us, and perfect the way we think and act so that we can improve our lives and help prepare the world for the grandchildren of Rochel and Leah, Moshiach ben Yosef and Moshiach ben Dovid, to redeem us.

Kol Yaakov

Rabbi Pinchos Lipschutz

In this week’s parsha, we are introduced to Yaakov and Eisov, whose struggle endures until the End of Days.

The differences between them were apparent already prior to their birth. One sought to escape to the bais medrash and the other was interested in avodah zorah. Yaakov was a tzaddik tomim, while his wicked twin brother, Eisov, couched his behavior and presented himself as an upright person.

Yaakov distinguished himself through speech. He spoke softly, with respect, humility and empathy, as did his father, Yitzchok, and grandfather, Avrohom. Eisov had no use for anything holy and glibly sold his bechorah to Yaakov for the symbolic price of some lentil soup. He lived a heathen life, though he conducted himself virtuously around his father.

After selling the bechorah, Eisov did not regret his action. The Torah informs us, “Vayivez Eisov es habechorah – And Eisov mocked what had been bequeathed to him.”

Baalei mussar say that this is indicative of the reaction of people whose silly actions set them back. When a child loses a game, he invariably says, “I don’t care that I lost. It was a dumb game anyway and I didn’t even try to win.” Bad people find excuses for losses and always attach blame for their miscues to others.

An intelligent person regrets his mistakes and admits that he missed an opportunity. Eisov lacked the capacity for introspection. Instead of pondering what he had done, he mocked the whole thing, quieting whatever soft voice of sincerity he had, before it could lead him to repent for what he had done.

The parsha tells us that while it appears that Yitzchok appreciated Eisov, the difference in speech and manner between his two sons was obvious to him. When Yaakov came to receive the brachos of “Veyiten lecha,” Yitzchok was confused because he discerned a sincerity and heart in the voice. Although Yaakov was wearing the coat of Eisov, he spoke in the manner of Yaakov. “Hakol kol Yaakov.” Eisov, while begging his father for a brocha, was plotting Yaakov’s murder. His words were superficial, and not reflective of what lay in his heart.

Words are everything to the offspring of Yaakov. Our manner of speech defines us. How we speak, the words we choose, and our tone of voice all matter. We are to be refined, disciplined and respectful. We respect people whose words are soft and thoughtful, not brash and irreverent. We respect and promote men and women of truth, whose fidelity to honesty and tradition grounds them.

We should not follow loud bullies, those with the quick put-downs and glib tongues. Negativity and cynicism may sound shrewd and bring popularity to the one who uses his intelligence to mock others, but the one worthy of our respect is he who labors, speaks from the heart, and seeks to find and do good. His life is one of accomplishment. It is he and people like him who embody the ideals of Am Yisroel.

This country just experienced an election in which one party made it seem as if they were the party of virtue, values and honesty. They bashed the other for incivility, as they called for the masses to taunt politicians of their opposition wherever they can be found. They colluded with their media allies to make it appear as if a wave was afoot, hoping that enough people would accept the lies and bluster and give them their vote.

Pollsters who had one party ahead throughout the campaign, suddenly saw many races tightening and too close to call as decision day approached.

Politicians speak words of compassion, justice and law, but use their power to further their own agendas and lull the populace into accepting the abrogation of trust.

While living in the golus of Eisov we must ensure that we do not adopt his perfidious and disrespectful nature. Though we are under the heel of Edom, we have to distinguish between authenticity and fiction and remain loyal to the truth. We should not become like those who suppress the truth for ulterior motives. We should never support immorality, even when that approach seems expedient.

In this week’s haftorah, the novi Malachi repeats to the Jewish people Hashem’s words, “I love Yaakov and Eisov I hate…” As for the kohanim, “Amar Hashem Tzevakos lochem hakohanim bozei shemi,” they failed to demonstrate proper respect for Hashem and the Mikdosh (Malachi 1:2-6).

Underpinning the reprimand, and perhaps the connection to this week’s parsha, is the fact that the kohanim earned their role and mission as a result of Yaakov’s purchase of the bechorah. When the bechorim did not conduct themselves properly, kohanim were chosen to replace them as attendants to Hashem.

The sale of the bechorah was rooted in the fundamental difference between Yaakov and Eisov. Yaakov was a man of respect, while Eisov epitomized ridicule and scorn. As the posuk says of Eisov, “Vayivez Eisov.” His personality was one of derision. Thus, if the kohanim had fallen to the level that they became “bozei Hashem,” embodying Eisov’s characteristic of the middah of bizayon, they were demonstrating that they were no longer worthy of inheriting the gift bequeathed by Yaakov to serve in the Bais Hamikdosh.

We are identified by three traits. We are rachmonim, bayshonim and gomlei chassodim, people of mercy, bashfulness and kindness. We are invested with sensitivity and compassion, and the words we use, our tone of voice, and our approach have the ability to awaken those traits.

Good parents, friends, mechanchim and communicators appreciate words and the difference between a soft, gentle tone and an angry one.

The secret of using words well is believing in the intrinsic holiness of the people you are speaking to. As the wisest of men wrote, ma’aneh rach, soft words, have the potential to be meishiv cheima, turn away anger, because they open the heart of the antagonist and allow the message to enter.

People of sensitivity see this. Eisov doesn’t see past the surface. He sees a red soup and refers to it by its color, saying to Yaakov, “Haliteini na min ha’adom ha’adom hazeh... Al kein kara shemo Edom” (Bereishis 25:30). Eisov and his offspring are referred to as “Edom,” because he referred to the lentil soup as “edom.”

By referring to the soup by its color, he exposed his own superficiality. He didn’t know anything about the soup other than that it has an appealing color. That was enough for him. He forsook his future for the momentary pleasure of something superficially appealing.

Edom, as a nation, fails to perceive beyond what it can touch and feel. Hence the fascination in our world with looks, color and presentation. There is no depth that’s meaningful to them beyond the surface image.

As we live in Golus Edom, it behooves us not to become enamored with the external, but to be sensible, careful and have depth. We mustn’t be misled by empty rhetoric and half-baked theories. We have to be honest with ourselves and others in all we do.

As children of Avrohom, Yitzchok and Yaakov, we are all shluchim to continue their mission. We are to care about each other and speak with love and soft words people can understand and accept. We should never speak with animosity, hate or sanctimonious judgmentalism, no matter what it is that we are discussing. As believers, we must be positive and hopeful, treating all people the way we want to be treated, no matter the occasion of our interaction.

Let us not be influenced by the dominant lies of the day. Let us use the yardstick of Torah to assess the prevailing trends around us and find the moral courage to stand up for the truth, no matter how unpopular it may be. Let us purify ourselves so that we are worthy of living lives of truth. We need not fear speaking the truth about what is right.

Just last Shabbos, the world was reminded of the evil that lurks in hearts of hateful men. Ever since we have become a people, we have been mocked, vilified, chased from place to place, hunted and killed. America is a kind golus and our people have been accepted and treated quite well. It wasn’t always this way, and there are notable and numerous exceptions. The outpouring of condemnations of what took place in Pittsburgh and the national expressions of support for the Jewish people offered measures of comfort. But the culture of hate being purveyed by people who profess to be lovers of all people does not bode well for us.

We need to treat each other better. We need to be respectful when dealing with people with whom we come in contact. We need to act as our avos did. We need to study the parshiyos of Bereishis with the depth they deserve and not be content with a superficial reading. There are many lessons there to enhance our lives.

The Mishnah in Maseches Peah states that the reward for performance of mitzvos bein adam lachaveiro is delivered in this world as well as the World to Come. The Rambam in his Peirush HaMishnayos explains that when one person helps another, he makes the world a better place. Not only has he helped that person, but at the same time he has shown the beauty of benevolence, inspiring that person to be kind and gracious with others. The baal chesed has thus not only improved one person’s life. The impact of his action will help many more, and he will have made the world a much better place in which to live.

His reward is that he will have a better place in which to live.

We can all make our block, our school, or our community a much better place. Instead of complaining, if we would treat other people the way our avos and imahos did, we would improve ourselves, our communities and our world.

Let’s start with proper speech and respect. Let’s behave in a way that demonstrates that the Kol Yaakov defines us.