Vayechi: When Great Souls Err

by Rabbi Chanan Morrison from the writings of Rav Kook

Shortly before his death, Jacob blessed his sons. Some of these blessings, however, were more like reprimands:

“Reuben, you are my firstborn... first in rank and first in power. [But since you were] unstable as water, you will no longer be first, for you moved your father’s beds.” [Vayechi 49:3-4]

According to some opinions, Reuben did not actually interfere with his father’s sleeping arrangements.[1] He intended to do so, indignant at what he saw as a slight to his mother’s honor and her position in the household. But at the last minute, Reuben restrained himself.

How did Reuben succeed in overcoming his intense feelings of injustice and dishonor?

Reuben’s Fear of Punishment

One scholar inferred the method Reuben used to master his anger by reversing the letters of the word ‘פחז’ (“unstable”) to ‘זחפ’ and reading it as an acronym:

זָכַרְתָּ - You reminded yourself of the punishment for this act; חָלִיתָ - you made yourself ill over it; and פֵּירַשְׁתּ - you avoided sin” [Shabbat 55b].

This explanation is surprising. Was Reuben motivated by the lowest form of yirat Shamayim (awe of Heaven) - the fear of punishment? Was this the only way the tzaddik could prevent himself from wrongdoing? Could such a great individual not take advantage of more lofty incentives, evoking his natural love and awe of God in order to avoid sin?

The Achilles’ Heel of Great Souls

Some people are blessed with such nobility of soul that their traits are naturally virtuous and good. Yet even these tzaddikim need to recognize their limitations as fallible human beings. They too may be misguided. Precisely because they rely so heavily on their innate integrity, they may more easily fall into the trap of deluding themselves and making terrible mistakes, inflicting great harm on themselves and those around them.

Truly great souls will avoid this mistake. They carefully examine the source of their moral outrage. Further examination may indeed reveal that their zealous response comes from a sense of true injustice. But if they have any doubts as to the source for their powerful emotions, they can adopt a different approach. Instead of examining the matter in terms of ideals and lofty visions of the future, they will take into account more commonplace moral considerations. Such unpretentious calculations are sometimes more effective than nobler considerations.

Reuben reminded himself that he would be held accountable for disrupting the delicate balance in the family and temporarily usurping his father’s position. The simple reminder of the personal price to be paid helped Reuben clear his mind. He was then able to analyze more accurately his true motivations and arrive at the correct moral decision.

The resulting inner turmoil was tremendous. Reuben was accustomed to following the dictates of his innate integrity. The conflict between his sense of injustice and his awareness of the correct response was so great that he felt ill - emotionally, and even physically: “You made yourself ill over it.”

This too indicates greatness of soul: the ability to acquiesce to moral imperatives. Truly great individuals are able, like Reuben, to rein in all of the soul’s powers when necessary. They recognize the absolute justice of the Eternal Judge, before Whom there are no excuses and no exceptions. They follow the dictum that even if the entire world - your entire inner world - tells you that you are righteous, still consider yourself fallible [see Niddah 30b].

Much good can result from recalling the punishment for wrongdoing, even if this motivation may appear beneath one’s spiritual stature. This simple reminder can overcome all the sophisticated calculations - calculations which may mislead even the noblest souls. In this fashion, Reuben succeeded in avoiding sin and retained his moral integrity.

Source: Rav Kook: Sapphire from the Land of Israel. Adapted from Ein Eyah vol. IV, pp. 48-49

1 After Rachel’s death, Jacob moved his bed to the tent of Rachel’s handmaid. Reuben, deeply disturbed by what he saw as an affront to his mother’s honor, moved his father’s bed to Leah’s tent [Shabbat 55a].

The Power of the Month: Tevet and Kislev

Every month on the Jewish calender has it's own energy and power. The month in which you are born can tell you a lot about yourself.  Rabbi Anava explains the power of the month of Tevet [anger management], and below the month of Kislev.  Also see Jewish Astrology.

The Secret to Bring Moshiach

I have not listened to this, but obviously the title of the video is enough to merit a blog post.  Rabbi Alon Anava speaks about the fast of the 10th of Tevet.

Teachers



Art: Jacob Taanmann

Yarzheit: 11 Teves - In memory of two great teachers: Ze'ev Yosef ben Sholom a"h and Rochel bas Mordechai a"h  who tragically left this world on December 20, 2007 - we miss you and think of you every day.

Tzadikim never die, their light continues to shine forever.

"Teach them thoroughly to your children" [Devarim 6:7] - "your children" refers to your students. [Sifrei]

"Whoever teaches another man's son Torah is considered as if he had borne him." [Sanhedrin 19b]

A talmid once approached R' Chaim Shmulevitz to relate a chiddush (original Torah thought). R' Chaim listened to the student in amazed silence. The "chiddush" was, in fact, an idea which R' Chaim himself had offered in a shiur (lecture) which this student had attended.

R' Chaim was certain that the student was not trying to deceive him. There could only be one explanation. The student had absorbed R' Chaim's lecture well, but after a period of time, had forgotten having attended it. Later, when reviewing the relevant material, the student had thought of R' Chaim's chiddush, thinking that it was his own.

R' Chaim later remarked: "I then realized that here was a real talmid, assimilating my chiddushim in his thoughts as if they were his very own! It was the happiest day of my life!"

Ever Mindful

When still active as Rosh Yeshivah of Mesivta Torah Vodaath, R' Yaakov Kamenetzky once visited the home of his son R' Shmuel. Late at night, R' Shmuel heard his father leave his second-floor bedroom and go downstairs.

Concerned, R' Shmuel made his way downstairs, only to find his father jotting something down in a pocket notebook. R' Yaakov explained: "A certain bochur in yeshivah has been having some problems. I just thought of a way to help him. I jotted it down in my appointment book to make sure that I won't forget."

How Can I Leave?

The weddings of his talmidim were of particular importance to R' Moshe Feinstein. One Friday morning, someone met him in New York's Port Authority bus terminal, waiting to board a bus to the annual convention of Agudath Israel.

It seemed hard to believe that a car had not been provided to take R' Moshe to the convention. R' Moshe's companion explained: "Certainly a car was provided. The Rosh Yeshivah was to be driven to the convention last night, following the chuppah at a talmid's wedding. The car was waiting after the ceremony ended, but the Rosh Yeshivah said: "How can I leave without first dancing with the chassan?" He insisted that the car, which was to pick up other Roshei Yeshivah, not wait for him, and he would not trouble anyone to come for him a second time."

For a Student's Honour

R' Eliyahu Moshe Shisgal (late son-in-law of R' Moshe Feinstein) was a revered and beloved Rosh Yeshivah. Once, during a lecture, a student disputed a point that R' Shisgal had made. The student's remarks seemed so ludicrous that the rest of the class burst into laughter.

R' Shisgal chastised his students. "Why do you laugh? Is this the proper way? Besides, how can one be sure that what he suggested is wrong? Perhaps it is we who are in error?"

Having spoken, R' Shisgal excused himself and left the room, returning a few minutes later with a gemara that he had climbed two flights of stairs to get. He read aloud a passage from the commentary of Rashi and concluded "It is apparent from Rashi that our explanation is correct." The student who had posed the question no longer felt chagrined.

Source: Rabbi Shimon Finkelman "For Love of Torah"

Confronting the Truth

Parshas VaYigash: Rav Moshe Shternbuch -

The Medrash says that when Judgement day comes, we will not be able to stand up to the "Tochacha" - the rebuke from Hashem. We learn this from the Shvatim who couldn't bear the embarrassment of learning that Yosef was alive. 

Rav Moshe Shternbuch says that we see from here that the most painful rebuke is not a good screaming at, but rather being forced to confront the truth. Yosef did not scream or threaten, rather he softly told them that he is their brother whom they tried to destroy. 

Upon seeing how wrong they were, they experienced the worst embarrassment of their lives.

Similarly says Rav Shterbuch in the name of the Baal Shem Tov HaKadosh,the pasuk in Tehilim says, "Kel Nekamos Hashem". At the end of time Hashem will avenge those who have sinned against him. How? 

The pasuk continues "Kel Nekamos Hofia". Hashem's revenge is simply to appear! 

After all of history when Hashem finally reveals Himself openly to the entire world, everyone will be be mortally embarrassed when they grasp the lowliness for each and every one of their sins.

Source: Revach

Moon and Venus - Wow

Photo: Pete Lawrence

Photo: Pete Lawrence

70 Nations Gathering Against Israel

HT: Dov Bar Leib

As we know, Gog u Magog represents the ''70 nations'' of the world against Israel.  On January 15th 70 Nations Will Gather In Paris To Discuss The Creation Of A Palestinian State.

And then there's this:  UN Follows Up Settlement Vote with ''Blacklist'' Plan for Israeli Companies.

So they will meet in Paris..... and coincidentally I am halfway through Sarah's Key..... the story of a young Jewish girl caught up in the Vel' d'Hiv Roundup -  a Nazi directed raid and mass arrest of Jews in Paris by the French police, code named Opération Vent printanier ["Operation Spring Breeze"] on 16 and 17 July 1942.  The French already have a lot of atoning to do.

Just as the UN vote occurred on Chanukah, to hint that we are going to be victorious and experience miracles, so too the venue for the ''Gathering Against Israel'' contains hints to the Moshiach.

The Hebrew for France is צָרְפַת which has a gematria of 770:  770 is gematria PARATZA, as in “and you shall burst forth - PARATZTA - westward, eastward, northward and southward” [Genesis 28:14]. PARATZTA [770] is Mashiach, as in “the one who breaks forth has gone up before them” [Micha 2:13]. Rashi: “This is their savior”.  See: Vision of Geulah

Anticipating Redemption

Artist Unknown

By Rabbi Chanan Morrison: From the writings of Rabbi Abraham Isaac haKohen Kook

There are six measures, the Sages taught, by which we are judged:

“When brought for heavenly judgment, one is questioned: ‘Were your business dealings honest? Did you set fixed hours for Torah study? Did you engage in procreation? Did you anticipate redemption? Did you discuss wisdom? Did you discern new insights?'” [Shabbat 31a] Most of these questions indeed are the cornerstones of a life well-lived. But the fourth one - “Did you anticipate redemption?” - why is that so important? Don’t we all hope for the best? What does this trait reveal about how one has lived one’s life?

Part of the Nation

It is important to understand that this anticipation is not simply hoping that our personal difficulties will quickly be resolved. Rather, it means that we should anticipate the redemption of Israel and all of humanity. As Rashi explains, one should look forward to the fulfillment of the visions of the prophets.

This demand is not a trivial one. As individuals we are easily caught up with our own personal problems and issues. In truth, we should feel that we are like a limb of a great organism. We should recognize that we are part of a nation, which, in turn, is part of all humanity. The betterment of each individual contributes to the life of the larger community, thus advancing the redemption of the nation and the universe.

The question “Tzapita leyeshu'ah?” is an important measure of one’s life. It is the yardstick that determines whether our lives have acquired a selfless, universal quality. By anticipating the redemption of the greater community, we demonstrate that we were able to raise ourselves above the narrow concerns of our private lives. We strive not just for personal ambitions, but also for the ultimate elevation of the nation and the entire world. We are part of the nation; its joys are our joys and its redemption is our redemption.

The Sentry

It is instructive to note that the heavenly tribunal does not ask about our hopes (tikvah) for redemption, but rather our anticipation (tzipiyah) of redemption. The word tzipiyah indicates a constant watchfulness, like a soldier posted to the lookout (tatzpit), serving at his observation post for days and even years. The sentry may not abandon his watch, even though he observes no changes.

We, too, are on the lookout. We should examine every incident that occurs in the world. With each new development, we should consider whether this is perhaps something that will advance the redemption of Israel and the entire world.

However, tzipiyah leyeshu'ah is not merely passive observation. Woe to the army whose sentries perceive a threat but fail to take action. The moment there is some development in the field, the soldiers must respond swiftly, to defend or retreat. Our tzipiyah also includes the readiness to act promptly. While these two traits - constant watchfulness and rapid response - may appear contradictory, they are both included in the obligation of tzipiyah leyeshu'ah.

[Silver from the Land of Israel. Adapted from Olat Re’iyah vol. I, pp. 279-280; Ein Eyah vol. III on Shabbat 31a (2:164)]