Hidden & Revealed

By Rabbi Pinchos Lipschutz

The Yom Tov of Chanukah is almost upon us; beginning this Sunday evening. A fuller understanding of the special days helps us appreciate and enjoy them better. The basic story of the miracles we commemorate during these days are well known; we’ve been hearing them for as long as we can remember.

Although the eight-day celebration was established by Chazal of that period and the Yom Tov has the status of a mitzvah miderabonon, there is no shortage of oblique references to Chanukah in the Torah.

The Ramban in Parshas Beha’aloscha famously connects Aharon Hakohein’s lighting of the menorah in the Mishkon to the lighting of the Chanukah menorah in our day.

Additionally, in Moshe Rabbeinu’s final brocha to Klal Yisroel, he says to shevet Levi, “Boreich Hashem cheilo - Bless his army, Hashem” (Devorim 33:11). Rashi explains that Moshe was referring to the Chashmonaim as they set out to battle the Greeks. Moshe was asking Hashem to cause the righteous ones to defeat a much larger, better trained army of scoffers.

Throughout the parshiyos of Bereishis, which we have been studying since Sukkos, there are hidden references to Chanukah available for us to study and add to our exhilaration and anticipation of the special chag.

The Zohar Hachodosh, at the end of Parshas Noach, sees the miracle of Chanukah in the interchange (Bereishis 8:8) between Noach and the yonah sent from the teivah to see if the waters of the Mabul had receded.

Rabi Pinchos says that Hakadosh Boruch Hu wanted to test the Jewish people. He sent them into exile in Bovel, as the posuk states, “Vayishlach es hayonah mei’ito - And he sent the dove away.” The veiled message is seen in the words. Vayishlach refers to Hakadosh Boruch Hu, and yonah refers to Knesses Yisroel.

The posuk continues, “Velo motzah hayonah manoach lechaf ragla vatoshov eilov el hateivah ki mayim al pnei ha’aretz.” The simple translation is that the dove could not find a place to rest its feet, so it returned to the teivah, because the earth was covered with water.

The Zohar Hachodosh explains a hidden message of the Torah, stating that Klal Yisroel was sent from Eretz Yisroel into Bovel, but the king of Bovel made their lives unbearable, causing them hunger and thirst, and murdering many of the righteous people. Because of the torture they endured, “vateishev eilov el hateivah,” the people repented, and Hashem allowed them to return to the “teivah,” to Eretz Yisroel.

But upon their return to Eretz Yisroel, the Jewish people continued to sin and Hashem once again sent them away. This is seen in the Torah, as the posuk tells us that the yonah was again sent out from the teivah: “Vayosef shalach es hayonah.” This is a reference to the next time the Jews were sent away, which was during the time of the Yevonim when they lost control of Eretz Yisroel.

Then, similar to when to when they went into golus Bovel, Knesses Yisroel returned, as the posuk says, “Vatavo eilov hayonah le’eis erev - And the dove returned towards evening time.”

The Zohar explains that the Yevonim darkened the faces of the Jewish people, so to speak. Just as transpired to them the first time, when they went into golus, this time, as well when they were under the control of Yovon, they were tortured, and their righteous people were killed. Everything turned black for them, as they had lost the tzaddikim who brought them light. Therefore, the yonah, which was sent into the clutches of Yovon, returned in the darkness [of evening] to its home.

But this time, there was a difference: “Vehinei alei zayis befiha - There was an olive leaf in her mouth.” The Zohar says that had Hakadosh Boruch Hu not awakened the spirit of the Kohanim [referring to the Chashmonaim at the time of the neis Chanukah] to kindle lights with olive oil, there would have been no place of refuge for the Jews.

Had the Kohanim not had the spirit to battle Yovon, resurrect the kedushas haMikdosh, and light the menorah again with shemen zayis, we would have been destroyed by Yovon.

The Zohar concludes that each time the yonah returned – at the time of golus Bovel and at the time of golus Yovon – Klal Yisroel did teshuvah and was accepted back. However, says Rabi Pinchos, the third time the yonah was sent, it did not return: “Omar Rabi Pinchos, chutz min galusa reviah d’adayan lo shovah vehakol taluy b’seshuvah.” The Jewish people have not yet returned from the fourth and final golus, and the return back home is dependent upon [and awaiting] their repentance. [For an understanding of this Chazal, see Shiurei Rabbeinu from Rav Moshe Shapiro on Chanukah.]

Perhaps with this we can gain a deeper understanding of why of all the yomim tovim (enumerated in Megillas Taanis) which were established to celebrate miracles which occurred during the times of the Beis Hamikdosh, were annulled after the churban, but Chanukah (and Purim) endured. It is because through the Kohanim’s kindling of the shemen zayis zoch in the menorah, Klal Yisroel survived the tyranny and darkness of the Yevonim. We are celebrating the endurance of Knesses Yisroel, that we survived that period of darkness and hester and did not disappear during those awful years thanks to the fortitude of the kohanim and the miracles they engendered.

Another place where baalei Kabbolah see a reference to Chanukah is in the cryptic exchange between Yaakov and Lovon, when they part from each other at the end of Parshas Vayeitzei. The Torah recounts that they formed a mound of stones as testimony to their agreement to keep a safe distance from each other. Lovon referred to this monument as Yegar Sahadusa, while Yaakov called it Galeid, ostensibly the Lashon Hakodesh version of the name Lovon gave it in Aramaic.

The Megaleh Amukos, who, as the name of his sefer suggests, reveals all sorts of deep secrets in his work, explains that the numerical value of the word “Yegar” is 213. He says that this is a reference to the 213^th year of the Second Bais Hamikdosh. It was then that “gavra haklippah,” the forces of evil were strengthened to the degree that the wicked Antiyochus was able to slaughter a chazir in the Bais Hamikdosh. Lovon was anticipating that sad day when he said “Yegar.”

Yaakov Avinu beheld the same historic moment and beseeched Hashem for mercy. He called the pile Galeid, hinting to the Chashmonaim, who would rise up to avenge the act of Antiyochus and his decrees. By giving the pile that name, Yaakov was asking for Hashem to hear their tefillos and cause them to win their battles, just as he would hear the tefillos of Shmuel in Gilad.

Like many of the accounts in Sefer Bereishis, this one, as well, is replete with historical significance and import. The era of the neis Chanukah was foreseen and influenced by Yaakov Avinu.

Additionally, the sefer Tzeidah Laderech quotes the Maharshal, who saw another connection between Yaakov Avinu and the neis Chanukah. When Yaakov crossed the Yaabok River to retrieve his pachim ketanim, Hashem said to him, “You sacrificed for the sake of pachim ketanim, small jugs, and I will repay your children with a miracle involving pachim, small jugs,” referring to the pach shemen tahor with which the Chashmonaim re-consecrated the menorah in the Bais Hamikdosh.

Beneath the surface of the pesukim depicting our forefather Yaakov, Kabbolah masters see the neis Chanukah playing itself out. Although we aren’t mekubolim, we can benefit from the messages they uncover.

In this week’s parsha of Vayeishev, we learn the story of Yosef, widely referred to as Yosef Hatzaddik, the righteous one. He is identified for his piety for having the fortitude to withstand the challenge as presented in the nisayon involving aishes Potifar.

Yosef’s spiritual heroism and strength are relevant to us in our day. Isolated in a foreign land and an unfriendly environment, Yosef, at the age of seventeen, was separated from his beloved father, who was his prime role model and teacher.

Yosef was a lonely teenager sold by his own brothers into servitude in the most impure country. If ever a young man had an excuse to fall hard, it was he.

From where did the rejected, hated, handsome young man find the inner fortitude to muster the ability to rise above his nisayon?

The Gemara (Sotah 36b) relates that when confronted by aishes Potifar, Yosef stood at the edge of a spiritual cliff, engaged in a fierce battle with his yeitzer hora. Suddenly, he beheld the image of his father: “Be’osah sha’ah bosah deyukno shel oviv.” Yosef saw the image of his father, Yaakov. Seeing the picture of his father propelled him to the status of a tzaddik.

Like a flash of lightning on a stormy night, it showed him the way.

Yaakov was the last av, the third of the three avos who imbued nishmos Yisroel with the strength to endure. Yosef was the first of the next generation to tap into those kochos, bringing them to the fore and making them a reality.

Yosef was the first Jew sold into exile. Lonely and seemingly forgotten, he nevertheless was able to make the choice of seeing something bigger and remembering a different time and the message it sent. As he engaged in a fierce battle with his yeitzer hora, the image of his father was before him, saving him from succumbing to the evil one.

When he saw his father’s image, he was reminded that his father believed in him and saw in him the potential for greatness. He thought of his father’s years in the house of Lovon and remembered him saying, “Im Lovon garti, vetaryag mitzvos shomarti, velo lomadeti mimaasov haro’im.”

His own father was also forced from his father’s home, chased, oppressed, and all alone in a foreign land surrounded by impurity. Yet Yaakov never permitted the rasha, in whose home he lived, to influence him.

The memories of his father and his image empowered Yosef to resist the temptation to forsake his heritage. He was reminded from where he came and where he was headed. Thus armed, he was able to resist succumbing to the moment and preserved himself for eternity.

The images of Yaakov and Yosef were the inspiration for the tzaddikei bais Chashmonai, the heroes of the neis Chaunkah. Yovon had taken hold of Eretz Yisroel, the Bais Hamikdosh, Am Yisroel, and everything holy. Antiyochus had sacrificed a chazir on the mizbei’ach.

We can only imagine the reaction of the people around them as the Chashmonaim announced their intention to resist the progressive Hellenists and fight for kedushas Yisroel and kedushas haMikdosh.

“The battle is lost. Give it up,” the overwhelming majority of Jews told the determined and stubborn Chashmonaim. “The people aren’t with you. You have to accept the fact that we are not in control and that the people lined up against us are more powerful, better armed and better organized than us.”

Like the yonah that returned le’eis erev, in the time of darkness and hester ponim, most Jewish people looked around and saw darkness. They saw Yovon gaining on them. They felt weak and small, their actions inconsequential.

Like Yosef Hatzaddik, the Chashmonaim refused to let themselves be influenced by the Yevonim and succumb to their entreaties and philosophical arguments. They were inspired by Yosef’s example of a Jew living in golus, surrounded by temptation, dominated by a heathen, hedonistic culture. And just as he had done, they channeled support from Yaakov Avinu. Empowered by his example, as well as his tefillos and zechuyos, they embarked upon an impossible task.

Like Yaakov Avinu, who understood that even the smallest jugs can belong to the side of kedusha and was therefore moser nefesh to ensure that they also had a tikkun, the Chashmonaim fought valiantly for the sanctity of the Bais Hamikdosh, to take back Hashem’s earthly abode, re-consecrate it, elevate it, and cleanse it of the profane. Just as Yaakov stared down Lovon and Eisov’s angel, they had the courage to face a foe much more powerful than they and triumph.

Confronted by the forces of Eisov, they saw Yaakov. They summoned the tefillos of Yaakov from way back when at Galeid and went to war against the prevailing tumah.

They didn’t let their minds and hearts be influenced by the prevailing propaganda. They lived lives of correctness and justice in a period dominated by corruption, banality, immorality and evil.

At this time of the year, as we celebrate their battles and victories, we are inspired in our own personal and communal battles with the forces of darkness, hedonism and physicality to resist the many temptations the yeitzer hora devises to throw us off the path we have been following since the days of Noach.

Chanukah is unique in that it has a birkas haro’eh, a special brocha for one who simply sees lit neiros Chanukah. Perhaps it is because the Yom Tov owes its existence to those who saw beyond their immediate surroundings and glimpsed the light of truth, the Ohr Haganuz, which is concealed all year round but revealed in the Chanukah lights.

We live in a time when, once again, gavra haklippah. But we know that the light shines bayomim haheim bazeman hazeh, now as then. We look into the flames and we behold their timeless message.

As we flounder in golus, we are reminded that Noach – referring to Hakadosh Boruch Hu – awaits the return of the yonah, which was sent away from the teivah into golus and has yet to return. The teivah – Eretz Yisroel – waits for us to do teshuvah and be allowed to return to where we belong.

At the beginning of this week’s parsha, we read, “Aileh toldos Yaakov, Yosef.” Rashi quotes the Medrash, which explains that Yaakov saw the armies of Eisov approaching and wondered how he would defeat them. The Medrash answers with the words of the novi Ovadiah (1:18): “Vehoyo vais Yaakov aish, uvais Yosef lehovah, uvais Eisov lekash.” One spark will emanate from Yosef and will incinerate the approaching armies of Eisov.

That spark is evident every year as we light the menorah. It is the light of the Ohr Haganuz, created at the beginning of time, but hidden after man sinned. The light with which it was once possible to see misof ha’olam ve’ad sofo has been dimmed every day of the year. The holy seforim say that the light of the Ohr Haganuz is evident on Chanukah in the flickering flames of the menorahs we light in our homes. That tiny spark can illuminate our lives and the world if we contemplate and absorb the messages it bears.

The same light in our menorah is the light that shined at the time of creation from one end of the world to the other. It is the same light that was lit by the Kohanim Chashmonaim, saving the Jewish people from being destroyed in the times of Golus Yovon. It is the same light that Aharon Hakohein kindled at the time of the chanukas haMikdosh and the same light that good Jews have been lighting ever since in the Bais Hamikdosh, in Bovel, in Yovon, and in all the places where we have found ourselves over the millennia until this very day.

As we activate the Ohr Haganuz with our menoros, we have the ability to cause that light to shine again across the world. As we kindle the lights, which the Torah hints to and which are delineated in the Gemara Shabbos and elucidated by Rishonim, Acharonim and their talmidim until today, let us be reminded of the greatness we embody.

We live in a time of darkness and hester but have within us the ability to overcome them with light and teshuvah, so that we can quickly be ushered back home to Yerushalayim ihr hakodesh bimeheirah.

What Life is All About

By Rabbi Pinchos Lipschutz

Ever since Yaakov’s showdown with Eisov, that saga has been providing Yaakov’s progeny with a prototype for dealing with an enemy in his various guises. Sometimes the enemy presents himself as a friend, sometimes as a brother or a protector, and sometimes as a concerned colleague or the government. Other times, the evil one is apparent in his hatred and enmity.

Sometimes, we hold ourselves back and other times we allow the yeitzer hora to control our actions. Yaakov provides guidance for us in such instances as well.

The posuk relates that after separating his family and possessions into two camps in preparation for an onslaught from Eisov, Yaakov was left alone: “Vayivoseir Yaakov levado” (Bereishis 32:25).

Rav Nosson Wachtfogel would recount that he only met the Chofetz Chaim one time. Hearing that the tzaddik hador was in the area, he made his way there to hear his words of inspiration. He would say that he was surprised that for an hour, the Chofetz Chaim discussed only one point. For one hour, the Chofetz Chaim told the crowd that each person should work on himself to attain the level where his avodah emanates from within himself, not from copying others, not from being swept along with the crowd, not by observing the actions of someone else or from being concerned about what another person will think of you. A person must work on himself so that he can daven without looking around to see what others are doing and how.

The Chofetz Chaim told his audience that this is learned from the avos, Avrohom, Yitzchok and Yaakov, whose devotion came from within and not from copying anyone else.

“Vayivoseir Yaakov levado.” Yaakov was virtually alone. By himself, he developed into the great av of the shevotim and of Klal Yisroel. He did so by absorbing the lessons of his great father and by dedicating all of his time and effort to Torah as a yosheiv ohalim, and then, later, while in the yeshiva of Sheim V’Eiver.

With this, we can understand the Medrash (Bereishis Rabbah 77:1) that quotes Rav Brachya in the name of Rav Simon, who said that similar to the posuk referring to Hakadosh Boruch Hu which states, “Venisgov Hashem levado” is the posuk in this week’s parsha that says about Yaakov, “Vayivoseir Yaakov levado.” Levado indicates that, like Hashem, he was by himself.

The teaching is explained on many different levels, but we can understand it according to the statement of the Chofetz Chaim. A person has to be able to be great independently. Yaakov Avinu reached that level of achievement. And so must we.

We have to be able to withstand the various pressures that are brought upon us in this world, which lead many people to live their lives conforming to certain social norms and standards. People who cannot afford to keep up with the Cohens extend themselves as they portray a level of financial success that they don’t come close to.

Without sufficient self-respect and self-worth, they seek the acceptance of others and endeavor to earn favor in the eyes of other people. Everything they do is not for themselves, but for others. The home they live in, the car they drive, and the clothes they and their children wear are all to impress their friends and neighbors.

They can never achieve inner happiness and satisfaction, for their satisfaction is totally dependent on the views and opinions of others, not the result of their own achievements. They have no goals for themselves to reach, enjoying a feeling of accomplishment, for they are always trying to impress others.

“Vayivoseir Yaakov levado.” Yaakov succeeded in vanquishing the malach of Eisov, as well as Eisov and Lovon, because he was secure in the knowledge that what he was doing was proper. He had no interest in impressing them, but rather in defending and fighting for the truth, as the posuk states, “Titein emes l’Yaakov.” The middah of Yaakov is emes, truth.

We must be honest with ourselves and not allow outside influences and considerations to impress us. We must ensure that we are not compromised by the subterfuge that is so prevalent in the olam hasheker.

My grandfather, Rav Leizer Levin, studied for seven years under the Chofetz Chaim in Radin, living in his house for over a year as payment for learning with a son of the Chofetz Chaim. He would recount that one year on Sukkos, the Chofetz Chaim was the only person in Radin who possessed a lulav and esrog. The townspeople and bnei yeshiva all lined up to make the brocha on the daled minim of the Chofetz Chaim.

One person was so enthusiastic that as he took hold of the daled minim and made the brocha, he began to shake them fervently. My grandfather would recall how he saw that the Chofetz Chaim was upset with the man’s outward manifestation of piety.

Many gaonim and tzaddikim hid their high levels from people, as my grandfather did. This is so different from the conspicuous practices prevalent today, when everything has to be seen, recorded and shared.

Their lives centered around living the way Hashem wanted them to. They didn’t seek to impress anyone but Him. Levado. They were alone with their Creator. All their lives, they were kind and good to other people, but not because they sought their approval or recognition.

Rav Eliezer Turk recounts that he was with Rav Moshe Mordechai Shulsinger at a shalom zachor when a certain Reb Chuna joined. He was an elderly talmid chochom who attended Rav Shulsinger’s shiur, where he often contributed by asking questions and making astute comments.

With Reb Chuna’s permission, Rav Shulsinger began to tell his story. In his youth, he studied in the Galanta Yeshiva under Rav Yehoshua Buxbaum. He arrived at the yeshiva with a drive to succeed, but quickly saw that learning wasn’t for him. As hard as he tried, he found it impossible to grasp the concepts. Rav Buxbaum tried helping him and procured for him the best chavrusos, but it was for naught. Despite his best efforts, he simply could not understand the Gemara.

He decided that he simply wasn’t cut out to learn and went to his rebbi and told him that he was going to leave the yeshiva and get a job. Rav Buxbaum sat with him to try to figure out what type of job would be best for him and how to ensure that he remains on a high spiritual level.

Chuna was well-liked in yeshiva, and when he told his friends that he was going to be leaving, they were upset and held a goodbye party for him.

The morning after the party, Chuna was set to leave. He packed his bags and checked the time before heading out to the train station. He saw that there were still fifteen minutes left before he had to leave to make the train taking him home. He thought that he would learn for a couple of minutes, but his seforim were packed. As his eyes searched the room, he saw an old sefer gathering dust atop the closet. He took it down, dusted it off, opened to a random page, and began to read. This is what he read: “When a person finds himself feeling lonely and nobody can help him, at that time a special door opens from on High to bring him supernatural siyata diShmaya, Divine assistance. If the person takes advantage of the opportunity, he can merit rising in his levels of Torah understanding and in serving Hashem.”

The sefer was speaking directly to him. At first, Chuna was angry. He thought to himself, “Why did I have to open that old sefer now?” and he threw it back on top of the closet. All types of thoughts were flowing through his brain. One of them was that he had to get moving, because if he didn’t, he would miss the train.

And then, he began thinking again that the sefer was talking to him in his situation. He thought, “The book has probably been lying there for years, without anyone opening it, and punkt today my eyes chanced upon it and I opened it to those lines so appropriate for me in my situation. It must be that Hashem is sending me a message to return to the yeshiva and not to leave.”

He walked back and forth, lost in his competing thoughts. He had five minutes left to decide whether to go or stay. His love of Torah and deep will to succeed in its study were pushing him to stay, if only for one more day, but then he began thinking that everyone would laugh at him were he to walk back into yeshiva after telling everyone that he was leaving to work. Especially after that grand party they held for him, he’d be mocked by all.

Finally, as the minutes ticked by, he decided that he would go back to yeshiva for one day. He removed his Gemara from his suitcase and headed back to the bais medrash. He would give learning one more try, one last shot, and then he would head off to work. And just as he feared, as he walked into the bais medrash, dozens of pairs of eyes turned to him. He could almost hear them thinking that poor Chuna must have gone nuts and lost his mind.

“What happened?” he could hear them asking each other. “Why is he back?”

Ignoring everyone, he took his Gemara, sat down in his old seat, and began trying to make the best of his last day in yeshiva. He tried to review what he had studied the previous day, but as usual, it didn’t go. As he tried figuring out the Gemara and following its line of reasoning, it just didn’t click.

He gathered his guts and turned to the boy who sat near him and said, “I’m sorry. I’m trying to figure out this Gemara and it’s just not going. Please help me.” He began reviewing the Gemara and telling him what he didn’t understand. The boy looked at him quizzically and said, “What you are asking does not come from not understanding the Gemara. Your question shows that, in fact, you understand the Gemara very well. The question you pose is asked by the Rashba, the famed Rishon.”

Chuna couldn’t believe it, so the boy went and found a Rashba and read him his very question inside the sefer. With a burst of energy, Chuna returned to his Gemara and worked hard to understand its holy concepts. He had more questions and posed them to his neighbor. Each time, he told him that his questions were asked by great Talmudic commentators.

By the time the day was over, Chuna decided that he was staying. He never had as productive a day in yeshiva as that one. He felt that he was finally, for the first time in his life, comprehending a sugya in the Gemara.

Hashem was really talking to him.

Chuna began dedicating great energy to his learning, and with much siyata diShmaya, he began a lifelong upward climb, becoming a super talmid chochom.

When he was alone, levado, thinking that he had hit rock-bottom, and was about to fall out of the system and away from Torah, he grabbed a hold of himself. He didn’t care what people would say about him. He ignored everyone and everything, and sat down with his Gemara, dedicating himself with all his energy and ability.

When he was all alone, not paying attention to the world around him, that was when he began seeing success and feeling satisfaction, purpose and happiness.

We don’t have to be as hopeless as Chuna to merit Hashem’s assistance. We don’t have to be minutes away from giving up. Wherever we are and whatever we are doing, if we adopt the middah of Yaakov Avinu and find our inner strength, levado, not paying attention to all the outside concerns and considerations, we can make it.

If we wish to merit siyata diShmaya to succeed, we need to stop living for other people. We need to stop worrying about what other people will think about us and begin living for ourselves, for our families, for our neshamos, doing what the Torah asks of us, what our rabbeim and parents ask of us, rousing our inner greatness and strengths and being the good people the offspring of Yaakov are meant to be.

Doing so will bring us success, inner joy and true happiness, and after all is said and done, that is what life is really all about.

Our Strength. Our Goal. Our Life.

 By Rabbi Pinchos Lipschutz

People are funny. Despite the best efforts of those who think they are in charge, time after time, the people show that they can’t always be misled, pushed around, taken advantage of, and taken for granted. Every once in a while, we are reminded of this.

There were several examples last week, though I won’t cite them all. I’m sure you can think of others on your own. We shall concentrate on the Democrat losses.

Those who get their news from the mainstream media and sites were fed a daily diet against the former president and in favor of the current occupant of the White House. They were led to believe that President Biden’s agenda is far-reaching and wildly popular, as it addressed the country’s pressing needs.

Joe Biden ran as a moderate, who would return civility to government. He would contain the coronavirus, ramp up the economy, bring transparency back to Washington, and govern responsibly.

The media rarely reports that Biden’s popularity is shrinking more every day or about his inability to get things done. In the most recent poll, he is down to 38% support and his vice president is at 28%. He answers few prearranged questions, and everything he says is written out for him and read off notes or a teleprompter. Eventually, the people noticed.

Biden was sold as the master of the legislative process as a result of his many decades in Washington. He turned out to be anything but.

He delivered a speech on the importance of immediately passing his Build Back Better (a slogan he stole from Boris Johnson) bill. He then jetted off with a huge entourage to Europe for a conference on saving the world from climate change.

He blames everyone but himself for his many mistakes. Take Afghanistan and the disastrous, embarrassing pullout that got many people killed and ruined the trust and respect freedom-seeking people around the world had for the United States. He demanded that the US Army pull out in time for him to be able to deliver a triumphant speech at the annual 9/11 commemoration. His advisors and military experts warned him that it was premature and that the Taliban against whom the US had been fighting for the past twenty years would take over the country.

He said that the Taliban would not be able to take over so swiftly, and there would be time to remove $80 billion worth of equipment and fly all US citizens along with all those who aided in the effort to safety. He didn’t even bother consulting with the allies who shared in the Afghan commitment with troops and weapons. He was in a rush to leave. And you know how that turned out.

When it all blew up, he blamed Trump and his advisors, saying that they told him it was okay to leave. Those same people later testified that they advised the president of what was likely to happen if he followed through with his plan.

But through it all, the Democrats, who control all the levers of power in Washington, continued with their progressive agenda, taking this country from energy independence to dependence, causing the price of fuel to spike along with almost everything else, leading the president to beg the oil producing enemies of the country to lower their prices and increase supply.

Last week’s election showed that you can’t fool the people forever, and they really do understand what is going on. They certainly care about the economy. Prices have been rising since the Democrats took over, yet first the administration and their media parrots told everyone that there is no inflation. Then they said that it was only low inflation. Then they said that the inflation was only temporary. By now, the people don’t believe them anymore.

The southern border is wide open, with illegals streaming into the country day and night. Biden and the people supposedly in charge deny the obvious facts, lying and making believe that they are working to enforce the law. Then the people find out that there are secret transports ferrying illegals to different parts of the country, where they are deposited in the dead of night to add to the burdens of local taxpayers. The government’s goal is to change the electoral makeup of the country.

The administration, Democrats in general and their compadres in the media and in education, say that Americans like me and you are racist because we resist their silly ideas about equity and white supremacy.

During Covid, parents found out what their children are taught in public school and put their foot down. In return, the president, the attorney general and the FBI called them domestic terrorists and fought to silence them.

The Democrat politicians and media treated the people as if they were stupid, but the parents did not falter. Republicans quickly took up the cause, standing by the parents and fighting for their rights to want their children to be taught proper morals and truth instead of wokeness.

The country was doing well under President Trump, until Covid came along and turned the world upside down. People got used to winning, as he would say, and took it for granted that things would stay that way. Although he warned that should the Democrats take hold of power all the gains of the Trump administration would be reversed, people did not believe him and allowed Biden to win the election.

As evidenced last week in the high profile elections in Virginia and New Jersey, as well as voting for big and little jobs across the country, America is no longer buying what the Democrats have to sell. For whatever reason, it worked last year. This time around, after people had seen the results of Democrat control of the White House, Congress and the Senate, they were not happy.

People are not that dumb, and despite the constant attempts by the media, the lies are not working anymore. The majority of the populace is afraid of the attempts to remake America.

We live in frightening times. If we think too much about what is going on and what the future looks like, we can become depressed, so we continue to go about our daily lives, occupying ourselves with inconsequential matters.

We are used to living with lies. Learning the parshiyos of Sefer Bereishis, we find that the world’s antipathy toward Jews began when Avrohom Avinu determined that the world had a Creator. The loathing of Jews has continued throughout the generations ever since.

Avrohom’s own father wanted him dead. Nimrod tried to burn Avrohom alive. That pariah status was transferred to Avrohom’s descendants, beginning with Yitzchok Avinu, who was treated as an outcast by his neighbors.

Wherever Yitzchok went, as related in last week’s parsha, his water wells were stuffed. In those days, without wells, one could not live. Yitzchok was therefore constantly on the move, encountering a hostile reception wherever he went. Though he was blessed with wealth and was an unquestionably kind, peaceful and spiritual man, nobody wanted to have anything to do with him. They drove him away by plugging up the sources of his water supply. They spread stories about him, all lies, but the populace didn’t care for the truth. They wanted him out.

In this week’s parsha, we learn how Yaakov was repeatedly lied to and tricked out of what was deservedly his. His father-in-law, Lovon, flourished because of Yaakov, yet at every opportunity, he sought to take advantage of the tzaddik in his midst, who happened to be his nephew and son-in-law.

After working for Lovon for two decades, Yaakov was instructed by Hashem to return home. He gathered his wives, children and flocks and left.

Lovon chased after him, accusing Yaakov of stealing his property. Yaakov responded, confronting Lovon, the paradigm con-artist, with a litany of his subterfuge and dishonest dealings. Yaakov reminded Lovon of all he had done for him and of the subterfuge he was repaid with. As bad as your boss is, it is doubtful that he altered the terms of your employment one hundred times the way Lovon did to Yaakov.

Our avos demonstrated for us how we are to respond to those who lie about us and seek to destroy us.

Despite the enmity and harassment, Avrohom worked to bring more people tachas kanfei haShechinah. When Yitzchok’s wells were filled, he moved and dug new ones. Lovon was all about lies, but instead of getting into the gutter with him, Yaakov concentrated on raising the twelve shevotim.

When Lovon chased Yaakov and refused to reason with him, Yaakov told his children to gather stones and construct a gal. He was demonstrating for them and us that had Avrohom allowed himself to be intimidated, he would have relinquished the role of progenitor of Am Yisroel. Had Yitzchok permitted the Pelishtim to deter him, he would not have merited being part of the glorious chain begun by his father. Had Yaakov succumbed to Lovon’s abuse, he never would have left his father-in-law’s home and wouldn’t have raised the twelve sons who formed the nucleus of our people.

Our strength is Torah. Our goal is Torah. Our life is Torah. No one can take that from us, as hard as they try. As long as we remember that lesson, we will be strong, safe and victorious, and the path we have forged will lead to the ultimate redemption, may it be soon, in our days.

Now, more than ever, we must arm ourselves with the weapons of the spirit bequeathed to us by Avrohom, Yitzchok and Yaakov of proper tefillah, emunah and bitachon.

Eventually, the people see past the falsities. Eventually, the people figure out that they have been lied to and taken advantage of.

As children of the avos and imahos who stood up to power and were never overwhelmed by the power of the lie, we, too, must be careful not to be influenced by lies and not to succumb to those with the power to force us into doing what we know to be wrong. Our forefathers didn’t win popularity contests, but they persevered and survived way longer than those who sought to suppress them and force them to live as they did.

Lovon translates to white, which is the symbol of clarity and purity. The archetypical swindler presented himself as if he were as pure as the wind-driven snow and as innocent as a white kitten. In town, he was a big macher, respected by all.

Yet, like all fiction, his story unraveled and he is eternally remembered with derision. In our world, as well, we must not be impressed by those who are in power today, calling all the shots. It is fleeting and won’t last.

Our loyalty must be to the truth, to those who embody the truth and live by it. We do what we must to get by, but we do not become dejected, for, as we saw last week in many different places and venues, people can be suppressed, the truth can be suppressed, but not for long.

As sure as the winter snow will melt and expose the ground below, the truth will endure. Those who remained faithful to it will delight and thrive. May we all be among them.

Destined for Greatness

By Rabbi Pinchos Lipschutz

In this week’s parsha, we learn of the birth of twin boys, Yaakov and Eisov, born to Yitzchok and Rivka after many years of tefillah. Until their bar mitzvah, they appeared to be equal. They were both destined for greatness and each one could have played the role as the progenitor of our people, following Avrohom and Yitzchok.

That began to change as they grew older. As the posuk says, “Vayigdelu hane’arim vayehi Eisov ish yodeia tzayid, v’Yaakov ish tom yosheiv ohalim - When the boys grew up, Eisov was drawn to hunting and Yaakov was a pure man who sat in the tents [and studied Torah].”

Yet, as that was going on, the Medrash (Yalkut Shimoni) states that since the Torah used the term “gadol” to describe them, both were gedolim in the mold of Avrohom and Yitzchok. It wasn’t until Eisov mocked the bechorah that he lost the appellation gadol and became a “koton.”

The Brisker Rov, in his sefer on the Torah, quotes from his father, Rav Chaim Soloveitchik, that Eisov’s role was determined a bit later. He cites the Rambam (Hilchos Melochim 10:7), who says that Avrohom’s successor was Yitzchok, as Hashem told him (Bereishis 21:12), Ki v’Yitzchok yikorei lecha zora – Your line will run through Yitzchok.

When Yitzchok gave the brachos of Veyiten lecha to Yaakov, that was an indication that Yaakov, and not Eisov, was the son who would inherit the mantle of Avrohom and Yitzchok.

This suggests that until the brachos were given to Yaakov, Eisov had the opportunity to be the yoresh of Avrohom and Yitzchok had he rectified his ways.

It is fascinating to note that even a person who had deviated as far from his heritage as Eisov had, is given the opportunity to return and claim his rightful place among the Am Kadosh.

At the beginning of the parsha, we learn how Rivkah sought out great men for an explanation of why her unborn child was exhibiting divergent tendencies toward kedusha and tumah. The posuk (Bereishis 25:22) states that she said, “Im kein, lamah zeh anochi,” and went to seek Hashem.

Why was she so bothered that she went to Sheim to find out what Hashem had planned for her?

Perhaps the language of the posuk provides us with a hint. The words “Lamah zeh anochi,” commonly translated as, “If so, what am I doing this for? Why did I pray for children?” can be understood allegorically a bit differently. Rivkah was perturbed, as the Medrash states, by the fact that when she passed the bais medrash of Sheim and Eiver, the baby kicked as if trying to exit, while when passing a place of avodah zorah, the same thing happened.

When Rivkah said, “Lamah zeh anochi,” perhaps she was referring to the Aseres Hadibros that her offspring were to receive, commencing with the commandment of “Anochi Hashem Elokecha.”

She was concerned, for she knew that someone who pretends to be a proponent of opposing sides cannot be the progenitor of the chosen people who will receive the Torah. As the ultimate truth, Torah is not the domain of those who are all things to all people. Hashem is uncomfortable, kevayachol, with someone who presents himself as a holy person when that is advantageous to him and acts differently when he thinks that will be more beneficial to him. There is one truth. It is not a smorgasbord for people who consider themselves open minded to choose from, sometimes going in this direction and sometimes in the other.

Rivkah knew that as the child of Yitzchok and grandson of Avrohom, the offspring she was to give birth to would have to be a leader, setting a standard of virtue, goodness and G-dliness in this world. She was worried that the child she was carrying was demonstrating symptoms of being unprincipled. Since such a child would not be a worthy heir to Avrohom and Yitzchok, she thought that she would have been better off remaining barren.

Thus, she was relieved when Sheim informed her that she would give birth to twins, one righteous child and the other evil. Although she would have been happier with two righteous children, she was comforted with the knowledge that she would be giving birth to a worthy heir to Yitzchok and not to a misguided, corrupt opportunist.

Not only in her day, but in ours as well, there is a shortage of leaders. In every society, in every country, and in every industry, people are disconcerted as they seek leadership in a drifting world. People look for someone trustworthy to rally around, searching desperately for a person who can put their feelings into words and give voice to their concerns. There is a dearth of leaders who act in the best interests of the people they are supposed to serve.

The Torah is not an esoteric book only for the smart and learned. The Torah is for everyone, at every time, and in every period. It is for anyone who dedicates himself to its study and acquisition.

As we study the stories in Seder Bereishis, our minds are opened, our souls are purified, and our sensitivities are awakened to the needs and aspirations of our people.

To find answers in a confounding world, we follow our grandmother, Rivkah, and seek the word of Hashem in the bais medrash. Only those who study Hashem’s Torah are equipped to guide us in times of disillusionment and confusion. Only with the Torah’s perspective can we appreciate what is going on around us and find direction and purpose.

This week, as we enter the month of Kislev, we begin thinking about the story of Chanukah. We realize that the Bnei Chashmonaim were neither warriors nor leaders. They were people in whose hearts burned a desire to rid the world of evil. As we say in Al Hanissim, they were few and they were weak. But they were righteous and they studied Hashem’s Torah. They had the courage of their convictions. They refused to subjugate themselves to the profane practices and worldview of the Hellenists.

Under the leadership of Matisyohu ben Yochanan Kohein Gadol, the handful of tzaddikim and oskei Torah arose to provide leadership for a dejected, subjugated people. Taking note of their courage and self-sacrifice, Hashem empowered them with the ability to rally the Bnei Yisroel and beat a powerful and deeply entrenched enemy.

The leader is not the one who cheats his way up the political ladder. The Torah leader is not the one who repeatedly lies to his people and engages in subterfuges in a desperate bid to maintain a hold on power. He doesn’t just pontificate and blame the consequences of his ineptitude on someone else. The proper leader doesn’t hold on desperately to an outdated and disproved ideology. He is not crippled by arrogance and ignorance. He is honest and dedicated to a moral ideal and the people’s welfare.

The Torah and sifrei kodesh are replete with lessons guiding a person to reach success. They teach what life is about. They teach us to set goals and what those goals should be. When confused, the bais medrash and its leaders offer care and concern, as well as proven advice on how to overcome dissolution and achieve success.

Yaakov and Eisov were born to the same parents and had the same chinuch and upbringing. One grew up to be a tremendous success, while the other is remembered for all time as an evil loser. One spent his time in the bais medrash, studying Torah and seeking to establish a life predicated upon his family’s values. The other spent his days having a good time, hunting and acting as a tough guy outside, while at home he behaved as a holy, learned person.

Rav Reuvein Dov Dessler of Kelm, whose granddaughter Rebbetzin Miriam Dessler of Cleveland passed away this past Motzoei Shabbos, would say that the way Eisov presented himself was dependent on his wants on that particular day. On the day of Avrohom’s passing, Eisov wanted the bowl of adashim Yaakov had prepared for the seudas havra’ah following the funeral. To procure the adashim, he presented himself as a person of mussar, mourning the transience of life and the passing of his beloved grandfather, Avrohom.

In truth, Eisov was moved by neither. The only thing he cared about was the sweet-smelling pot of beans. And so is the way of man, Rav Dessler would say. He has different masks, depending upon his specific wants. We have to be careful to be true to ourselves and not project ourselves as people we are not.

Let’s go back to Rivkah seeking out Sheim’s guidance regarding her troubling pregnancy and her statement of “Im kein, lamah zeh anochi – If this is the child I will be giving birth to, why do I need this?”

Rivkah knew that Avrohom had more than one son. She also knew that Hashem promised (Bereishes 17:21) to honor the covenant He had made with Avrohom through Yitzchok. She knew that following Avrohom’s bris, Hashem said (Bereishis 18:18), “Avrohom will give birth to a large nation… For I know that he will command his sons and household to follow the ways of Hashem, to engage in charity and justice, so that Hashem will bring upon Avrohom (and his children) all He promised.”

For the son of Yitzchok to merit being the inheritor of the brachos and for the bris to continue through him, he would have to follow in the ways of his father and grandfather.

Were Rivkah to give birth to a son who served avodah zorah, he would not be able to continue the chain and would be rejected, just as Yishmoel was.

Rivkah feared that since the baby was exhibiting dangerous tendencies, he was evil, and when that would become evident, she would be scorned as Hagar was and would be evicted from the home of Yitzchok along with her son.

“‘Im kein,’ if that is to be my fate,” worried Rivkah, “‘lamah zeh anochi,’ I will not merit to be the mother of the Jewish people, so what will be of me?

“Eliezer came to my town and devised a test to see who would be the worthy wife for Yitzchok, carrying on the traditions established by Avrohom and transmitting them to future generations. Perhaps, although Eliezer was impressed by my acts of chesed, I was not the girl who was bashert for Yitzchok. ‘Im kein,’ if it is true that my son will be an unworthy heir, ‘lamah zeh anochi?’ What am I doing here? I am the wrong wife for Yitzchok and my shlichus is not to be the mother of the third av.”

Sheim informed her that while one son would be unworthy, his twin would be the third of the avos, and through him the Jewish nation would begin to take shape. Rivkah was satisfied and returned home satisfied.

“Im kein, lamah zeh anochi?” She learned that her shlichus, her mission in life, was to give birth to the third of the avos hakedoshim and ensure that he would be the heir who would give birth to the Shteim Esrei Shivtei Kah, the progenitors of Am Yisroel.

This is the meaning of the posuk (Bereishis 25:28), “Yitzchok loved Eisov and Rivkah loved Yaakov.” Yitzchok was unaware of Eisov’s true nature. He loved him because he was fooled by Eisov’s charade. Rivkah was aware of the truth and knew that the golden chain would carry on through Yaakov. Therefore, she loved him and dedicated herself to his welfare, though he was “ish tom yosheiv ohalim” and not one to brag or put on a show to impress anyone, including his father.

We all have our missions in life. We all seek to be worthy links in the chain going back to Avrohom, Yitzchok and Yaakov. We face many financial pressures just to be able to maintain a stable family life. We feel pulled from all sides. The yeitzer hora is ever-present, seeking to ensnare us. He has many vises, some of which allow us to maintain our outward appearance of frumkeit and yashrus. He causes us to fool ourselves and think that we are engaging in mitzvos, when what we are really after is the nezid adashim.

We have to be honest not only with others, but also with ourselves. We have to understand what we are doing and what our motivations are. If the cause is not as holy as we think, or if we are doing something that we can’t really afford, we should not let ourselves be fooled into something improper or unrealistic.

We should seek to flee from an overtaxed life and carve out moments of silence to hear our heart and soul, ensuring that we are focused on proper goals. We need to escape the noise of the world and find a tent where we can bring purity and simplicity to our lives, as our grandfather Yaakov did.

Eisov was a man about town, making deals, rushing, always on the move. He wanted to be successful. Yaakov, the ish tom yosheiv ohalim, was neither a participant in the rat race nor seeking to impress anyone. Quietly and alone, he set goals for himself and attained them.

In our day, as well, if we want to benefit from the brachos reserved for the Bnei Yaakov and not fall prey to the vicissitudes of life, we have to set goals for ourselves and ensure that we remain focused on attaining objectives that bring meaning and value to life.

Without being grounded by values, the drive to make it in this world can lead to fake numbers, dishonest dealings, deceitful relationships, and creating false impressions. It may work for a while, but eventually the ruse gives way, the bills pile up, the pressures increase, the frustration grows, and it all catches up with you. Eisov was such a person, dressing in the best clothes, always in style, and at the top of the game and the latest fad. But, unprincipled and deceiving, he is remembered for all time as the epitome of failure. Those who follow his example can expect a similar outcome.

He could have had it all. Instead, he gave it all away and forfeited satisfaction and success for pleasures that lasted as long as the taste of good meat and lentils on a palate. The failure was permanent.

The parsha calls out to us and proclaims to get away from the noise, frustration and pressure. Seek for yourself inner peace and happiness in the ohel of Yaakov. There, you will study this week’s parsha and the other parshiyos of the Torah. You will discover seforim of hadracha and mussar. You will get involved deep in a sugya. And there you will become motivated to achieve a good life, and merit calmness and happiness and success as a worthy heir to Avrohom and Sarah, Yitzchok and Rivkah, Yaakov and Leah and Rochel.