You Gotta Believe

By Rabbi Pinchos Lipschutz

Kislev is a month when we fortify ourselves with faith. Just as a single light can illuminate the darkness of winter, so can a spark of faith during the month of Kislev brighten what appears to be a bleak situation.

Those who believe are able to see beyond the immediate and perceive what lies in the distance.

This is hinted at in the name of this month, Kislev, which is composed of the words keis and lamed vov. Keis means to cover and lamed vov is the number 36, relating to the number of lights we kindle over Chanukah. The Rokeiach writes that the 36 lights that we kindle on Chanukah correspond to the 36 hours during which the great light, the ohr haganuz, shone in the world before Hashem hid it. That light is evident on Chanukah every year. During this period, the cover that is generally in place over light is removed.

When the world was created, a bright light shone. After man sinned, Hashem removed and hid that light. During the eight days of Chanukah, the brightness of the ohr haganuz, the ever-present hidden light, becomes evident once again, as the cover is removed for eight days. During these eight days we have the ability to perceive things that most people cannot perceive the entire year.

Rav Yisroel Eliyohu Weintraub, in Sefer Nefesh Eliyohu on Chanukah (page 102), discusses the concept that the light that shone during the first six days of creation was hidden in Torah Shebaal Peh. Those who extend themselves and work to understand the difficulty of Torah are able to see that light.

We light the menorah and say, “Haneiros hallolu kodesh heim, these flames are holy, ve’ein lonu reshus lehishtameish bohem ela lirosam bilvod, and we may not use them for anything; we may only look at them.”

What can we see in these lights? What message do they bear for us?

A Mirror Into the Soul

Perhaps the lights show us who we are and what we are capable of becoming, mirroring the potential that lies hidden from view. The biggest impediment to emunah and bitachon and to improving ourselves is the belief that we are frozen in our level of ability and are unable to raise ourselves and improve. We fail to see the possibilities and powers that each new day presents. We don’t realize that as Hashem is “mechadeish betuvo bechol yom tomid ma’asei bereishis,” we can recreate ourselves and improve every day.

Chanukah is a holiday of renewal. At its heart is the message portrayed through the Chashmonaim that a person can be a mischadeish and start again anytime. After many years of persecution, the Jewish people in their day became apathetic and didn’t believe that they had what it would take to fight back and earn their freedom. The Chashmonaim came along and decided that they had suffered enough at the hands of the Yevonim and, relying on their faith, went to war to restore the ability to study Torah and perform mitzvos.

The Chanukah miracle transpired during the era of Bayis Sheini. There was no new building and no new seder ha’avodah to rally around. Although the people had acclimated to the Greek persecution and accepted it as a fact of life, the Chashmonaim sought to convince them that they were capable of improving themselves and their situation. They motivated a depressed people to realize that although they were in a sad state, they could recreate reality and regain control of their own destiny.

To be able to accomplish that, a person has to be able to look past the mediocrity he has become accustomed to, forget old habits and attitudes, and rethink his position.

The word Chanukah is rooted in the Hebrew word chinuch, which means inauguration. Chanukah is a time of chinuch, not only because of the chanukas haMikdosh, but also because the Chashmonaim taught us about re-inauguration. They imparted the message that we can start again, re-consecrate, and be mechaneich. Even if we are not at a beginning, we can fashion a new beginning at any time.

When there is promise in the air, it is easier to motivate people to join the cause, because novelty inspires passion. Everybody likes success and wants to be part of successful campaigns.

All around us, we see examples of what happens when people are too set in their ways to see things honestly and too protective of their agendas to acknowledge the truth.

There is an old Yiddish joke about a young child who disliked potato latkes. His siblings loved the scrumptious treat, but he despised it. His wise mother, knowing that it was unnatural, had an idea. She called him into the kitchen and allowed him to assist her in peeling the potatoes. Then she heated oil and fried the onions and then the potatoes, watching his appetite grow. He enjoyed helping her sprinkle the salt and form the latkes, excited to eat the mysterious dish with the delicious aroma.

Finally, they were ready to eat and she laid them out on an attractive platter. Her little helper opened his eyes wide. “Latkes?!” he shouted. “Now that I know what latkes are, I’m going to eat a whole lot of them.”

Agendas based on fiction or ignorance enslave a person, making him incapable of seeing things as they are, impairing him like a form of blindness. They hold back any hope of success in tackling the problem and instead allow it to fester and grow. The boy didn’t like latkes, because he didn’t know what they were, and as soon as he found out, they became a favorite food.

The re-consecration celebrated on Chanukah is brought about by rethinking what we had thought was reality, remembering old ambitious dreams and letting go of darkness brought on by wrongful agendas. This enables us to lift ourselves out of whatever is pulling us down.

There’s a Mt. Everest In Your Life, Too

Rav Moshe Kotlarsky told the story of Sir Edmund Hillary, the first person to reach the apex of Mount Everest, the world’s tallest mountain. On his first attempt, he couldn’t reach it, but the very fact that he had attempted to go where no man had ever gone before and came so close to reaching the top, turned him into an international hero. Until then, it was generally believed that it was impossible for anyone to ever scale that mountain.

A great banquet was held in honor of Sir Hillary’s great achievement. He was uncomfortable with the wide acclaim so when he entered the ballroom and saw that a large picture of the mountain was displayed on the wall, he pointed to the picture and said, “Mountain, mountain, in the first battle of Mount Everest vs. Sir Hillary you won, but I will come again and conquer you because as a mountain you can’t grow, but as a human, I can.”

We are all confronted by challenges. We have goals that we wish we could attain but they seem distant and too difficult. We need to know that we all have the abilities to grow; Hashem gives us what we need to develop and succeed. We just need to recognize that we have the abilities and to believe in them and in Hashem. Armed with those beliefs, we can attain the strength needed to overcome anything and attain any goal.

Sir Hillary wasn’t familiar with the Chashmonaim, so he couldn’t point to them and derive strength from their example, but we can.

We are all familiar with the tradition that there are 36 hidden tzaddikim who sustain the world. Yet, we mistakenly assume that those individuals have a lifelong monopoly on the position. Rav Aryeh Levin taught that although there are 36 secret tzaddikim whose merit supports the world’s existence; anyone can be that tzaddik on any given day. Just because someone was ordinary yesterday doesn’t mean that he can’t be a tzaddik who upholds the world today. Every person has the ability to rise to that level. You just have to believe in yourself.

Perhaps the 36 Chanukah candles hint to that concept as well. The keis lamid vov, the concept of a cover being removed from the 36 candles that are kindled on Chanukah, is a reminder that we can be a lamid vov tzaddik if we remove the cover and see the ability we possess.

When we think of the concept of “new,” we should know that there is nothing as new as fresh resolve, and nothing as promising and exciting as a new attitude.

This past week, I attended the Torah Umesorah Presidents Conference at the Trump Doral in Miami. Gary Torgow is a fixture at that weekend, each year surpassing the previous one with a brilliantly delivered, awesome message. He quoted the Sefas Emes, who, in Parshas Lech Lecha, asks why the Torah does not offer any information about Avrohom Avinu prior to Hashem’s commandment that he leave his ancestral home, and follow Hashem to the land where He would direct him.

The Sefas Emes quotes the Zohar, who says that the call of “Lech Lecha” rang out and everyone in the world heard it. Everyone chose to ignore it. Everyone except Avrohom. Everyone else couldn’t be bothered with making the change. They all had excuses for why the call wasn’t meant for them and why they were better off ignoring Hashem’s offer.

Avrohom Avinu, who spent his life seeking aliyah and growth, was always alert for messages and signs from Heaven. As soon as he heard that call ring forth, he answered it.

Men of greatness are always looking to improve and grow, and therefore they act. Avrohom was eternally blessed and changed the course of history because he had faith in himself and Hashem.

That call still goes forth every day: “Leave your narishkeiten behind. Follow the word of Hashem. Do what is right. Follow His path. Reveal your light. You will then be successful and you will be blessed.”

The Mark of a Leader

Rav Nachman of Breslov reveals another meaning of the name of this month. Kislev, he says, is roshei teivos of “Vayar Ki Sor Liros” (Shemos 3:4). Hashem saw that Moshe Rabbeinu stopped to ponder the bush that was burning in the desert and not being consumed by the fire. The Seforno says that he paused and tried to understand the phenomenon he was witnessing - “lehisbonen badovor.”

Lesser people observe phenomenal occurrences and continue along their way, seemingly oblivious to what they have seen. They don’t want to have their comfort zone punctured by seeing something new that might cause them to look at the world differently. It is much easier and less taxing to look, exclaim, “Wow!” and keep moving, without being challenged or getting involved.

Moshe Rabbeinu was different. Stopping, approaching and trying to understand what he was seeing marked him as a leader.

That is the avodah of Kislev.

And that is what we celebrate on Chanukah: the opportunity to discover latent gifts within ourselves. Through contemplating them, and seeing them for the first time, we allow them to shine.

We have to tap into the message of these days and their power. We can find a new light. We can find chiddush within ourselves. We can bring newness into our lives.

Things happen and we think we understand what is going on. The truth is that we don’t have a clue.

The Medrash in last week’s parsha (Vayeishev 80:1) states that at the time the brothers were selling Yosef into slavery, Yosef was mourning, Reuvein was mourning, Yaakov was mourning, Yehudah was looking for a wife, and Hashem was working on creating the light of Moshiach. What we believe is a time for mourning, when we only see sadness, darkness and loneliness, can in essence really be a step in the birth and revelation of Moshiach.

Even when a believer grieves, he knows that all is not lost and that the light of Moshiach is gathering fuel for its eternal fire.

So many people wish things were turning out differently for them. They wish they learned more Torah and that it would be easier for them to understand Torah. They wish they had a better job and that they had more money. They have a flame inside of them, but it lies hidden and too often it is dormant. They don’t believe that they have the ability to peel away that which covers the light. They don’t believe that they have the strength and stamina to improve themselves and their situation.

I say to them: Chanukah has a deep message for you. There is a fire within you. You just need to uncover it. Give it the right atmosphere to nurture it. A fire needs air. It needs oxygen. If allowed to smother, it gives off no light and exudes no warmth. It needs you to believe in it and give it the fuel to take off.

You have to look beneath the keis and into the depth of your neshomah. Know that there is an incipient flame burning there. Know that it is capable of bringing you to higher and better places.

You just gotta believe.

Hatred Revealed

By Rabbi Pinchos Lipschutz

Anti-Semitism is a thing of the past. When the Jews were poor and the Christians were needy back in Europe, the Jews were convenient scapegoats for everything.

When the Jews in the shtetlach were destitute, their neighbors looked down upon them. When the Jews were defenseless and the Christians were illiterate, pogroms would regularly erupt. Jews would be killed, pillaged, beaten and robbed.

Today, with everyone educated, such things could never happen, right? When the Jews spoke their own language and kept to themselves in the old country, their neighbors looked down upon them because they kept apart and did their own thing. Today, Jews are part of society, everyone loves and respects us for our achievements. When we lived in hovels and shanties, we were mistreated and unwanted, but now that we have large, nice homes, we have come a long way. Society no longer abhors us.

We are advanced and with-it. We dress well, live well, shop well, drive nice cars, earn money, and speak the country’s language without an accent. Jews are lawyers, doctors, congressmen, senators, and presidential candidates. We are enmeshed in society. Nobody looks down upon us anymore, viewing us as disloyal parasites. That’s all in the past. No more.

Jews get killed in Israel because the Arabs there want their land. Here we live freely, with all the rights man can desire. Jews get killed in France because Arabs live there and brought their hatred with them. Here, that could never happen.

Admit it. It Didn’t Really Affect You.

By now, we ought to know how fallacious such thinking is. Jews were killed in Pittsburgh just because they were Jews. A Jew was killed in a shul in Poway, California, for committing the sin of being a Jew. But admit it: You were never in Pittsburgh and couldn’t find Poway on a map, so it didn’t really affect you.

Last week’s murder of two Satmar chassidim across the river from New York City hit home, because it happened around the corner. Or did it? How many of us no longer feel safe here? How many of us look over our shoulder when in public? How many stopped wearing their tallis in the street, as prescribed by the Mogein Avrohom for Jews in golus, and how many feel that this is their home and that they can dress as they please because those halachos were written a long time ago and are no longer applicable in our world today?

Listen to this crazy story and think about it, because it’s not crazy at all.

Rebbetzin Zlata Ginsburg was a daughter of Rav Yecheskel Levenstein. She was also the mother of my aunt, Rebbetzin Esther Levin shetichyeh. She was in my parents’ home and told the following story.

When they were still living in Poland before the war, she became ill and was recommended to a specialist in Germany. A young girl, she traveled with her father aboard a train to the German city. All they had was the doctor’s name and address, but they had no idea how to get there.

They asked a German man how to get to the given address. He looked at them and realized that they were foreigners. He told them that it was too complicated to explain, so he would accompany them to their destination.

When they arrived at the doctor’s office, they thanked him profusely for his assistance and he smiled and left. Zlata turned to her father and commented on how gentlemanly the man was and how a Polish person would never have been that courteous.

Rav Chatzkel admonished her and said that if there would be a law to kill Jews, that same gentleman would not hesitate to kill them.

Time would prove how correct he was.

How do we explain the relentless, unfathomable hatred?

If Looks Could Kill

We walk in the street and eyes of hatred follow us. We fly on an airplane and those same eyes of hate are on us. We can’t get rid of them. We go to a park and those same eyes are there. We move in to a new house and those eyes are there. Even in a place of justice, we can’t take anything for granted. If looks could kill, there wouldn’t be many places we could safely go.

We wonder why. We see the world turning against us, as it hasn’t since the Holocaust, and we wonder why. We see the Democrat Party in this country swing against the Jews. The American president is the friendliest ever towards Jews and Israel, yet it is glossed over and haters see him as an enemy of all types of people. He issues a proclamation about fighting rising anti-Semitism on college campuses and is criticized.

Why the hatred? Why the lies? Why is Judaism blamed for the sorry lives of losers? How is it that stereotypes are being strengthened and resurrected instead of going the way of archaic philosophies, capricious and implausible, to be trashed in the dustbin of illiteracy and irrational absurdity?

We don’t like to be reminded that we are in golus. We don’t like to be reminded that it is mipnei chata’einu that we have to contend with wicked people and their hypocrisy. We don’t want to be prompted to realize that the way to halt this double standard is to increase our Torah learning and give more tzedakah to deserving people and causes.

Too many people are so preoccupied with mundane things in life that they resist the need to ponder life in a more serious way. People whose priority is shopping and traveling have a false sense of security. Too many people think that we really belong here.

And then, every once in a while, we get a painful reminder that we are still in golus.

Clips proliferated of people blaming what happened in Jersey City on white supremacists, the government, and of course the Jews.

People wondered what to tell their kids. What to tell your kids? Did you ever tell them before that we are in golus? Did you ever tell them the halacha of Eisov soneh l’Yaakov? Did you ever tell them that we don’t belong here, that we belong in a place far away, with the Bais Hamikdosh at its center? Or did you think that was old fashioned, as today we don’t have to teach kids about such things? After all, everything here is cool and calm and homey.

There are people who buy an apartment in Yerushalayim. People ask them why. Why? Because Yerushalayim is our home, that’s why. Why? Because we belong there, not here. Why? Whose Jewish heart doesn’t feel that its real place is Yerushalayim? Why? Because soon Moshiach will come and they want to have a place in Yerushalayim.

Don’t Ask Why. Ask What?

The Netziv, famed rosh yeshiva of Volozhin, wrote a classic treatise on anti-Semitism. In it, he writes:

“In every generation, the enemies of the Jews are prepared to destroy us and eradicate us from among them, but Hashem mercifully saves us from them. And although in every generation the hatred is not the same and the salvation is different, we need to know that the love that they express for us, even if it lasts a while, cannot last forever, and in every generation, even when things look good and the hatred is buried well, we need to know that it exists and is ready to burst out when Hashem decides that we need to be chastised. It is only when we are totally dedicated to Hashem, as Yaakov was when Lovon sought his destruction, that we are protected from all evil.

“Since this steady hatred is the way of the world, we should not seek reasons to explain why the nations want to destroy us, for they always do. And if we are in a generation when they actually act upon that latent hatred, we do not ask what caused them to act in that way. Rather, we must ask what we did, for Hashem to cause the hidden hatred to now be revealed, and what we did to cause Hashem to be upset with us and unleash those who dislike us.”

Wherever we have been, we have always had to look over our shoulders. Our pursuers have found us during the narrow straits of the Nine Days and the wide berths of chagim and zemanim lesasson. They have found us on Yomim Tovim, Shabbosos, and regular weekdays.

The parsha recounts (35:21) that following the passing of Rochel Imeinu, Yaakov and his sons traveled on, setting up camp near Migdal Eider, where they enjoyed a rare moment of tranquility and relative quiet. Targum Yonasan Ben Uziel writes that this place, “meiholah leMigdal Eider,” is the location from where “Moshiach will reveal himself.”

Yaakov’s rest symbolizes our respite from the bitterness and pain of golus. After the battles, after the wars, after enduring the chicanery of Lovon and the depravity of Eisov, Yaakov merits some tranquility. And so shall we.

Chazal teach at the beginning of this week’s parsha, “Bikeish Yaakov leisheiv beshalvah,” that Yaakov sought to achieve a measure of tranquility in his life. After enduring constant travail, from dealing with his brother Eisov and his murderous wrath to Elifaz robbing him of everything he owned, to escaping to the home of Lovon and facing his thievery and greed, it never ended for him. Each day brought a new round of trouble and daunting nisyonos. Instead of growing despondent, Yaakov looked at each new day as a fresh opportunity to learn more Torah, establish a holy family, and serve Hashem in the ways of his father and grandfather. Thus, he was successful in what he did, fulfilling his mission as he prospered and prevailed.

The pattern of Yisroel bein ha’amim is symbolized by the struggle between Yaakov and the malach of Eisav, which ended when the sun rose. The Torah reports, “Vayizrach lo hashemesh, vehu tzolei’a al yereicho - The sun rose and Yaakov was limping.”

The limp reminded Yaakov of the travails he had experienced throughout his life and overcame. The sun was shining. “Al kein lo yochlu Bnei Yisroel es gid hanosheh.” Therefore, we don’t eat the gid hanosheh, which Eisov’s malach had injured.

By not eating it, we remind ourselves that the torment we endure is a sign of strength and victory. Our enemies can’t defeat us with the force of argument and veracity, so they kill us, hurt us, break our windows, spray swastikas on our walls and graves, and call us demeaning names. We are reminded that it is a sign of strength to be hounded and persecuted, as we have been throughout the ages. We are tested again and again. Our enemies are weak and impotent, and we have the wounds to prove it.

Near Migdal Eider, Moshiach waits to reveal himself. May he do so soon in our days.

Historic

By Rabbi Pinchos Lipschutz

We live in historic times. Our period will be studied by history students for many years to come. They will study the rebirth of Torah and its proliferation on these shores and around the world, in numbers and ways never known to mankind. In less than a month, masses of people will gather to celebrate the Siyum Hashas of Daf Yomi, proving that netzach Yisroel lo yishaker.

Historians will study the phenomena of Binyomin Netanyahu, the longest serving prime minister in Israel’s brief history, along with the allegations of corruption, his coalition deals with the religious parties, and the upcoming second do-over election.

These are historic things. They don’t happen too often.

Schoolchildren will be memorizing the names of Donald Trump and the Democrats who tormented and impeached him and will be analyzing what he did to deserve to be the third president to face what used to be that embarrassing fate.

President Trump’s crime occurred three years ago, when he was elected as a non-politician on a campaign to remake government. Democrats and others who despised him immediately set out to find ways to undo the election and have him impeached.

Different sins were floated, but they didn’t do the trick. Despite their best efforts, Democrats couldn’t make them stick. Then a phone call with the president of Ukraine fell into their lap, and with much determination and perseverance, it rose to the level of a high crime and/or misdemeanor with which to finally call the long-awaited impeachment hearings, draw up articles of impeachment, and hold a vote.

With faux sincerity, they speak of the danger the president represents to the country and the urgent need to rush him out of office. Haughty college professors appear before Congress, demonstrating the falsity of what is being taught on today’s campuses, twisting everything to support a leftist-socialist agenda.

The professors swore that they were impartial, but felt that the crimes exhibited during the infamous phone call led them to believe that the president must be chucked. Too bad that one of them, Noah Feldman, is on record as far back as 2017 as advocating for Trump’s impeachment.

So much of what transpires in the political world is fiction. Poll tested, practiced sound bites are intended to fool voters into believing that the politician cares about them and represents their interests in the halls of power. More frequently, that is as patent a lie as the politician’s hair color.

We need to ensure that the propensity to lie to get ahead doesn’t creep into our corner, and that the lack of decency and loss of shame do not invade our community any more than they already have. We come from better stuff and hew to values that have sustained our people since our birth as a nation.

We can’t take anything for granted and need to educate our children on the importance of living an honest life of values. We can’t count on them picking it up on their own or from their teachers. If we want to have good children, we must invest much time and effort raising and educating them.

In Parshas Vayishlach, we learn how Yaakov prepared his family for the showdown with his brother Eisov, who sought their destruction. Though born and raised in the house of Lovon, the upbringing of Yaakov’s children was such that they all remained loyal to their father’s heritage.

When Yaakov received word that Eisov was coming, he feared for his safety and the safety of his family. He sought various measures to provide for their defense should Eisov reach their encampment and seek to do battle.  

From an examination of the pesukim that describe Yaakov’s tefillah at the beginning of the parsha, we can deduce that he was more concerned about the welfare of his family than for himself.

He said, “Hatzileini na miyad ochi, miyad Eisov. Hashem, please save me from my brother Eisov, because I fear pen yavo vehikani eim al bonim, that he will come and kill my wives and children.”

He followed this up by saying, “V’atah omarta heiteiv eitiv imoch vesamti es zaracha kechol hayom. Hashem, You cannot allow Eisov to come and kill my family, because You promised me that my children would be so plentiful that it would be impossible to count them.”

Yaakov then sent gifts to Eisov in a bid to win his favor, so that he may stop his brother’s murderous march, which was advancing with 400 warriors. He then spirited away his family to a safe place.

Yaakov was then alone, and while he was “levado,” the “sar” of Eisov confronted him and wrestled with him through the night. Yaakov was able to overcome him and earn the name change to Yisroel, the eternal name of the Jewish people.

All through the confrontation, his family was safe and in fact never touched by Eisov. As long as there is a separation between the Bnei Yisroel and Eisov, they are safe. It is when the Jewish people feel comfortable living among the Eisovs and the barriers break down that danger ensues. This has been the pattern of our nation throughout the years, as the Netziv aptly portrays in his monumental work on anti-Semitism called She’airis Yisroel.

Levado. Our legacy, handed down by Yaakov, is to be alone and not to mix and get involved with our host nations. It is an irrevocable force built into the natural order. The forces of evil are forever locked in battle with us. When we lay low and keep to ourselves, they leave us alone, but when we get too comfortable and bring too much attention to ourselves, trouble ensues.

Through the merit of Yaakov Avinu, when we have been true to the mission of Yisroel, we have been spared. Though battered and bruised, as was Yaakov, we have remained standing long after the Eisovs of each generation perished.

It has not gone unnoticed that many of the prominent drivers of the impeachment effort against President Trump are Jews. Anti-Semites have come to refer to what is transpiring in Washington as a “Jew-Coup.” Nothing good can come to our people from activity that causes such reactions.

It is incumbent upon us, as Jewish citizens of this great land, to openly declare that we are uncomfortable with the Jewish members of Congress who have been leading the charge against the democratically elected president they disagree with. Nothing good can come from Jews being attached to this, as our history attests. We cannot permit this political gambit to be placed on us.

Regardless of party affiliation, we need to recognize that Mr. Trump, to date, has been an effective president and a dear friend of the Jewish people and Israel.

Under his leadership, the economy is booming, benefitting every one of us and the causes we hold dear. Look around at how many people are doing well and sharing their largesse with communal organizations, yeshivos, and people who need help. You can thank Trump for that. The stock market is up, unemployment is down, the army is being strengthened, and the country’s borders are being fortified.

In the words of Trump’s attorney general Robert Barr, the political left and the media “have marshaled all the force of mass communications, popular culture, the entertainment industry and academia in an unremitting assault on religion and traditional values.” President Trump and his administration are fighting back and working to reassert religion and traditional values in this country. The Justice Department is giving priority to cases that involve religious institutions, which benefits yeshivos, shuls and our way of life.

Previous presidents postured and promised to move the American embassy to Yerushalayim, but it was just an applause line in a campaign speech. Trump actually did it. Besides recognizing Yerushalayim as Israel’s capital, he recognized Israel’s annexation of the Golan and the right for Jews to live in historic Israel. Yes, these things really do make a difference.

And let us not forget that he commutated the sentence of our dear friend, Sholom Mordechai Rubashkin, who now travels the country and the world delivering messages of emunah, bitachon and chizuk.

It behooves us to recognize the good that has been done to us and not do anything to give ammunition to those who seek to undermine us. We need to be good neighbors and practice common courtesies, if only so that people’s only interactions with Jews are positive ones.

This country has been good to us. The Constitution affords us freedoms we never enjoyed before in our long golus. We must not abuse them or act in ways that could lead anyone to question our patriotism, morality, virtue and simple decency.

Dinah left the protection of Yaakov’s encampment and was attacked by Shechem. Shimon and Levi exacted revenge, and for their act they were reprimanded by Yaakov. Though Shechem acted improperly, that did not excuse Shimon’s and Levi’s act of tricking the people of Shechem and weakening them through bris milah so that they could be overpowered, even though they did so with the best of intentions.

Yaakov’s middah is emes, truth, and to abuse the truth for any cause is never excusable.

A 30-something Yerushalmi talmid chochom was trying out for a rosh yeshiva position. He was invited to deliver a shiur so that the other roshei yeshiva could help make their decision whether to hire him for the coveted position.

The young illuy sat in front of the yeshiva’s talmidim and roshei yeshiva and began his shiur. As he began carefully laying out his dissertation, Rav Yonah Mertzbach, senior rosh yeshiva and leader of the yeshiva, rose to ask a question.

The young man stopped in his tracks, thought for a moment and said, “I made a mistake.” He immediately changed topics and began to say a different shiur than the one he had prepared.

He went home and told his wife that he was not going to get the job. “Right at the beginning of the shiur I made a mistake. I admitted that I erred and spoke on a different topic than the one I had prepared.”

As they were speaking, there was a knock on the door. Rav Mertzbach, the one who had asked the question and led the yeshiva, had come to their home. He turned to Rav Shlomo Zalman Auerbach and with a wide smile on his face said, “Mazel Tov, rosh yeshiva. You are the person we were looking for, honest enough to admit when you made a mistake.”

Rav Shlomo Zalman went on to lead Yeshiva Kol Torah for decades. He went on to serve as klal yisroel’s rebbi and posek. And now you know the rest of the story, he attained his position because his Torah was Toras Emes. Not only Rav Mertzbach, but the thousands of people who would learn under him and those who would turn to him for halachic rulings and advice in all manners of human life. They all appreciated his chein, chochmah and midas ha’emes.

Not only Rav Shlomo Zalman Auerbach, but gedolei Yisroel throughout the ages stood out because of their greatness in Torah and in their devotion to the truth. Not only gedolei Yisroel, but good Jews as well. In fact a good person is referred to as “ehrlich,” meaning that he is honest and trustworthy and religious and a good Jew.

This is the heritage passed down to us from Yaakov and the way we are to conduct ourselves. We operate on a higher plane and answer to a higher authority.

Let us emulate our great forefather and demonstrate each and every day, and in everything we do, that we are guided by the absolute truth and nothing else, earning us approval from Above.

The Truth

By Rabbi Pinchos Lipschutz

The more we hear people talk about the lack of truth in our world and the need to pursue it, the more it seems to be lacking. So much of what we see and hear is fake, superficial and patently untrue. Yet, to be accepted as with-it and relevant, we all, to different degrees, play along with the lies and don’t dare openly dispute them.

All too often, even when people say that they are telling you the truth, it is a cynical ploy to win you over. In the political world, Senator Kamala Harris was considered a top contender for the Democrat presidential nomination. Every campaign needs a message and a theme, and since most politicians have no core beliefs, they turn to pollsters to choose for them what they need in order to get elected. The New York Times reported that “Extensive polling led [Harris] to believe that there was great value in the word ‘truth,’ so she titled her 2019 memoir ‘The Truths We Hold’ and made a similar phrase the centerpiece of her early stump speech: ‘Let’s speak truth.’”

However, in practice, that didn’t work, so she dropped “truth” and adopted other themes and messages in its place. They didn’t work either, and before pulling out of the race this week she languished at the bottom of the polls.

She and her fellow candidates are still taken seriously and spoken of as politicians worthy of leading this great country, when, in fact, they are hucksters, each one attempting to emerge atop the pile through a different poll-tested lie.

Palestinian Lie Taken to Breathtaking Level

Meanwhile, on a subject more meaningful to many of us, Riyah Al-Aileh, a Palestinian political science lecturer for Al-Azhar University, is reported to have recently said, “The Jews claim that they were in Palestine 2,000 years ago. If we look at the history, we will see that they were not in Palestine in the past, but rather only as invaders less than 70 years ago. For these 70 years, they have been invaders, like the Hyksos, the Byzantines, the Persians, and [British] colonialism.”

The Palestinian lie continues to grow. The new version being tested is that Jews never lived in Israel until they escaped there from the Nazi inferno and sought to evict the native Palestinians. All the archeological and documented proof notwithstanding, the nomadic people without a past who found their way to the Promised Land to prosper from the economy the Jews created turn truth on its head in pursuit of their goal of being recognized as the legitimate dwellers of Palestine, a non-existent country.

Facts count for very little, as many countries already recognize Palestine as an independent country. Just this past Shabbos, Palestinian Authority leader Mahmoud Abbas again called for Europe to recognize the Palestinian state. It is not far-fetched at all for that to happen.

If the Democrats win the White House and maintain control of Congress in 2020, they would also likely jump on the bandwagon. Just last week, 106 Democrat congressmen wrote a letter to the secretary of state calling upon him to rescind the Trump administration recognition of the legality of Jewish settlement in the area known as the West Bank. They are also opposed to the American recognition of Israeli sovereignty over the Golan Heights and recognition of Yerushalayim as the historic and current capital of Israel.

The idea of a Palestinian state, as illogical as it may be, has been repeated so many times that it has taken root in leftist circles. I was reading a totally non-political article in the New York Times last week about Town Car taxis and was astounded when a certain driver was identified as “a native of Palestine.” Go argue.

Epic Struggles, Unwavering Faith

This week’s parsha portrays the difficult life of Yaakov Avinu. The av of golus, Yaakov left his home in Be’er Sheva and it took several decades until he was able to return home. Through the story of Yaakov’s relationship with his father-in-law, Lovon, we witness the eternal battle between truth and fiction, between good and evil that our people have been fighting ever since Avrohom recognized that the world has a Creator who rules over all.

As Yaakov took leave of Eretz Yisroel to escape his brother’s wrath and find a wife in the home of his uncle, Lovon, Hashem promised him that He would be with him as he wandered; and would protect and bless him. Though alone and penniless, Yaakov was strengthened by Hashem’s promises (Rashi, ibid. 29:1).

The parsha details the ups and downs of Yaakov’s life under Lovon - his marriages, his children, and the financial blessings he experienced despite all the maneuvers employed against him. Finally, at the end of the parsha, Hashem determined that it was time for Yaakov to return to the Promised Land. After all he was put through, Yaakov remained the same strong believer he was when he left the home of Yitzchok. Despite all the many blessings heaped upon him, despite his wealth, Yaakov remained as humble as he was when he fled to escape the wrath of his brother, Eisov.

Thus, at the beginning of next week’s parsha, Yaakov Avinu declares, “Katonti mikol hachassodim umikol ha’emes asher asisa es avdecha - I have become small because of all the kindness and truth that You have performed with me.”

When Yaakov arrived in Choron, he was penniless and alone. As he was returning to Eretz Yisroel with his wives, children and many possessions, instead of becoming haughty, he felt humbled and undeserving of the gifts Hashem had bestowed upon him.

Yaakov, the av of golus, reminds us that when we live in times of plenty such as ours, we dare not become complacent and apathetic. Rather, we must always remember the source of our largesse and be appreciative of the blessings granted to us. Returning home, Yaakov thanked Hashem for His kindness.

In expressing his gratitude, Yaakov thanked Hashem for the chesed bestowed upon him, and also for being dealt with emes, truthfully. He saw the emes as a repayment, middah k’neged middah, for the way he conducted himself even when surrounded by - and in the employ of - thieves.

In a world of darkness, with a brother like Eisov and a father-in-law like Lovon, there was subterfuge at every turn. Yaakov expended much time and effort during his life navigating between liars and their falsities as he sought to pave a successful path.

After being in golus for so many years, Yaakov was thankful that his faith was not misplaced. Hashem watched over him and protected him from the evil plots of those who sought his demise, as he remained loyal to the emes and did not sink to the level of his tormenters. Yaakov was able to marry and raise fine children far from the idyllic home of Yitzchok and Rivkah.

“Titein emes l’Yaakov,” says the novi Micha (7:20). “The truth belongs to Yaakov.” While maligned by those who detested him, Yaakov proved to be the essence of truth, as Avrohom was the paradigm of chesed. Thus, Hashem remained faithful to Yaakov through all his difficulties and blessed him and the shevotim with lives embodying the truth of Torah, the source of emes in our world.

Lighting The Path Through Golus

Yaakov paved the way for us to excel in golus. Away from our ancestral home, removed from the kedusha of the Bais Hamikdosh, ensconced among cultures becoming more depraved by the day, we succeed, with the abilities inherited from Yaakov, in remaining faithful to the Toras Emes, despite all that gnaws at us and all who seek our downfall.

“Titein emes l’Yaakov.” Society preaches that truth is relative, it shifts with the times and the situation. Our forefathers saw through the lies and perceived the truth of the world, and thus were able to lay down the foundation for Am Yisroel. The world was created with Torah, and when we observe its commandments, we contribute to the greater good in ways we cannot understand. As anshei emes, we believe that the more Torah we study and the more truth we bring about, the more we fortify the world.

In a world of decadence, in a stunted, pagan world, our forefathers followed the light of truth. That truth was later delivered to us in the form of the Torah and has been guiding us ever since. We are a people of truth and have always been. Since the days of the avos and imahos, we have been mocked and vilified. We have been accused of every crime, blamed for various catastrophes, and hated throughout the ages.

Through it all, we have survived, and today Hashem has caused us to prosper spiritually and financially as never before. We must take advantage of the blessings, recognize them, and be appreciative of all we have achieved. Like our forefather Yaakov, we should collectively proclaim, “Katonti mikol hachassodim umikol ha’emes,” recognizing the source of our prosperity and the obligations we have because of it.

All we do must be consistent with the truth. Our Torah is a Toras Emes, our foundation is emes, and our lives must be all about emes. It is when we remain loyal to the Toras emes and live lives of emes that Hashem rewards us with success and fulfillment.

Too often, we sense danger, but are unable to properly address our concerns because we aren’t honest in appraising the situation. We see ill winds blowing, but if we don’t honestly examine their roots and causes, we can’t expect to be able to defend and fortify ourselves.

Our community seeks to deal with a wide range of serious problems, including shidduchim, abuse, drop-outs, children being rejected by schools, overcrowded educational institutions, rising tuitions, inadequate incomes, high costs of living, and the other vexing issues you hear and read much about. To formulate solutions, we must honestly examine the substance of the issues without being straight-jacketed by tunnel vision and political correctness. If we are not forthright in our introspection, we will be overwhelmed by the dynamics and complexities of our challenges.

People who care about the truth get upset when told a lie. People who seek the truth are not afraid of it. The truth is what strengthens them. The more the facts emerge, the clearer their focus is and the stronger their convictions are.

Contrast this approach with philosophies built on self-deception and lies. Think of those whose way of life is fraught with duplicity. These people are threatened by the truth. They are scared of the facts. They hide from reality. They crumble when confronted by it.

People who know that they are right don’t have to sweep issues under the rug. They are secure in their beliefs and do not have to resort to convoluted rationales to convey their messages. When faced with an issue, they are able to examine it honestly, allowing them to arrive at a proper solution.

Similarly, countries built on lies and tyrannical governments lock their borders. They don’t permit their people to leave and don’t allow foreigners to enter. They are afraid that if their citizens learn the truth, they will revolt, so they feed their people a steady diet of fabrications, seeking to indoctrinate them with the greatness of their government and the supposed idyllic way of life they have created. The leaders know that they must ensure that the masses are never educated about the truth.

As bnei Avrohom, Yitzchok v’Yaakov, we are heirs to a golden heritage of fidelity to the truth. We know our place in the world and appreciate our blessings. Even in success, we must remain humble, ethical and honorable. We recognize that we become smaller when we become unprincipled and untruthful. When we engage in platitudes and obfuscations, we defeat our cause. We lose when we become disconnected and aren’t able to honestly examine problems that confront us. We jeopardize our connection to the avos and imahos, and risk being separated from our foundation if we don’t follow in their ways.

Yaakov Avinu merited to grow, prosper and receive Hashem’s chesed and emes because he was all about emes. If we want to succeed as a people, as a community, and as individuals, we must do the same.

When embarrassing incidents occur in our community, the way to deal with them is not to lie about what happened and fabricate stories, but to be honest enough to confront what happened and work to ensure that such things do not occur again. When we lobby or work towards a goal, we should not lie and obfuscate.

We are the people of truth. Our strength lies in our loyalty to what is true, honest and proper.

Our power lies in the “hakol kol Yaakov,” the virtuousness of the words that emanate from our mouths. It is how we battle the “yodayim yedei Eisov,” those who use force to get their way. Our way is that of decency and honesty, the way of the avos, our parents and grandparents who were raised by Torah values.

Let us never think that we can get ahead through thievery and chicanery. Leave that for the Eisovs and the Lovons of the world who seek temporary and fleeting gains. What we earn is long-lasting and eternal.

May we all merit to enjoy the brachos bequeathed to Yaakov, and may Hashem continue to watch over us, protecting us from those who would do us harm.