Shabbat-B'Shabbato – ParshatVayishlach
No 1451: 17Kislev 5773 (1December 2012)
AS SHABBAT APPROACHES
He was Afraid – and Distressed - by Rabbi Oury Cherki, Machon Meir, Rabbi of Beit Yehuda Congregation, Jerusalem
Was Yaacov afraid before his meeting withEisav because he had committed a specific sin which might cause him to be punished? A cursory glance at the words of the Talmud might lead us to think so:
"Rabbi Yaacov Bar Idi asked: It is written, 'Behold, I will be with you and I will protect you wherever you go' [Bereishit 28:15]. Why then is it written, 'And Yaacov was very much afraid' [32:8]? The answer is that he said, Perhaps sin will influence the outcome." [Sanhedrin 98b].
However, this seems to be contradicted by the quote given by Rashi (for his sources, see Torah Shlomo): "I lived with Lavan ('garti') – but I kept the 613 commandments" [32:5]. This implies that Yaacov was not guilty of any sin.
We must therefore look for Yaacov's sin in the continuation of the passage. Yaacov says, "I delayed my return until now" [32:5]. He remained in the exile for a longer time than was necessary just to complete his mission. We can assume that Yaacov did not stay an additional six years in Lavan's house out of monetary greed but in order to fulfill the promise given to Avraham, "And afterwards they will leave with great wealth" [15:14]. At this point the Torah is very briefly notingone of the hidden goals of the exile: to gather together the holy values that are hidden within the cultures of the other nations – what is known in terms of the Kabbala as "gathering the sparks." In Lavan's house these values were embedded within the sheep. Yaacov therefore remained to make sure that he did not leave even one spark behind, so that this would indeed be the very last exile. Since it is very hard to determine if any sparks remain, Yaacov puts himself in danger by taking on himself the role which he, as a holy man, is willing to accept - that he must remain in exile for a while longer. But then the danger grows, because of the great military power which Eisav managed to establish before Yaacov returned. And this delay is what he perceived as a sin.
With this in the background, it is possible to analyze Yaacov's moral status as compared to that of Eisav. "'And Yaacov was very much afraid' – perhaps he would be killed" (Rashi). The fear of being killed in war is natural. But the continuation of this comment is harder to understand. "'He was distressed' – perhaps he would kill others" (ibid). The word "others" ("acheirim") is used as a nickname for Rabbi Meir (Horayot 13:2). The reason for this nickname (aside from historical events) is that it is a symbol of the hidden sanctity of Edom, which is linked to the birth of Rabbi Meir, a descendent of the Emperor Nero, who converted to Judaismto avoid attacking the Temple in Jerusalem (Gittin 56a). The very fact that there is holiness within the "other" brings with it the recognition that the opposite side has some value of its own. Yaacov was afraid that if the "other" would be harmed, this might also cause harm to "acheirim" – Rabbi Meir, the future value that was destined to be extricated from Edom.
With such a position it is impossible to win a war, and it is also difficult to enter Eretz Yisrael. In order for him to change Yaacov is forced to fight by himself at night and to be victorious. Only then does he become "Yisrael" who is able to enter the land.
Rabbi Cherki is the head of Brit Olam – Noahide World Center, Jerusalem
POINT OF VIEW
The War between the Intellect and the Spirit- by Rabbi Yisrael Rozen, Dean of the Zomet Institute
"He [Yaacov] prepared for three things: a gift, prayer, and war. A gift: 'And he sent the present before him'; Prayer: 'The G-d of my father Avraham...'; War: 'Then one camp will survive'" [Rashi, Bereishit 32:10].
Operation "Pillar of Defense" ended a short while ago. Like every other armchair expert, I have some comments, or what might better be called "insights."
The National Spirit and the Media
Throughout this war I was convinced that the government of Israel is right not to rush its war machines into a ground attack. If they had done so, the nation living in Zion would have entered an air of depression at the sight of the funerals which as a matter of course would have accompanied aground operation. I did hope that the end would bring the enemy an even stronger blow like the way that Egypt was treated in the past, when Pharaoh cried out, "Just remove this death from me" [Shemot 10:17]. Even though I am sure that we were victorious in the battleground, I sorely miss a message of surrender by our enemies, even though they might have worded it ambiguously. However, I admit that it is very difficult even to make our enemy the Hamas blink, since they are world-class champions in propaganda and in lying to themselves.
I assumed, as did many others, that the national spirit is not so robust and that the patriotic fervor was somewhat in need of strengthening. I reached this conclusion the moment analysts and media thinkers appeared with doubts about our capabilities, criticizing the activities "in light of the coming elections." In general, the worthless habit of the electronic media (radio and television) of filling all the hours of day and night with discussions and assorted "round tables" is a sure recipe to reduce the public morale and to sow the seeds of doubt in the righteousness of our path. Journalistic ethics requires presenting a balanced picture of the news, but it does not insist on organizing "round tables" in a time of war. It is well known that most of our communications media tend towards the leftist side of the political spectrum, and the members of the press are certainly never ready to forego their opinions.
We were all happy to accept the consensus – which is evidentlytrue – that Israeli advocacy geared at foreign media and for the ears of national leaders abroad was better than in the past and efficiently demonstrated the results of good investments in time and effort. Official statements and photographic documentation flowed into the proper channels, accompanied by "war propaganda" on the internet and the social media all over the world. Those registering their approval noted that the media cover included Moslem countries and enemy countries. But I still have one simple question: Why was this well-prepared machine not visible within our country too, including "taking over" the hostile Israeli press and engulfing it in stories about the "justice" of our path. I would not object to "emergency regulations" related to this matter. As far as I am concerned, "defense of the home front" should consist not only of instructions of what to do when the sirens sound but also an attempt to raise the spirit of the population and to draft the media and insist that they present a patriotic approach.
Propaganda and The Enemy Spirit
If I take note of a relatively low level in our national spirit, I cannot ignore the beat of the war spirit of our enemy in Azza, with a willingness to suffer for their nationalistic and religious faith, no matter how monstrous and beastly it is. The people there feed on a satanic spirit that is kept alive within them, and that is the secret of their power to suffer to the death while all the while shouting, "I have won the war!" This attitude gives them tremendous power to absorb blows, especially when they are smoothed over by false propaganda and by a media industry which is based on lies. The lies contribute first and foremost to their own national spirit, while helping them to convince their friends around the world which is so saturated with hatred of Israel.
If our hearts would beat with as strong a spirit as what moves our enemies, we would easily be victorious...
But we have Our Mind
To oppose the spirit of our enemies, we reply with the "genius" of the "Jewish mind." Our brain, with G-d's help, supports us, with pillars of cloud and fire. This is a war of "mind" versus "spirit."
What is our Pillar of Cloud? The Jewish mind has spread out over us an "Iron Dome" and a "Curtain of Cloud," and it has covered our cities and towns with them. This defensive weapon, which intercepts flying missiles with amazing accuracy, has been a source of worldwide admiration, and of a great salute to the Jewish head that has wrought such a wonderful tool. I hesitate to think what might have happened if this heavenly dome had not been available. Above we noted that our national spirit leaves something to be desired. But what if even a small minority – such as 10% - of the missiles had struck within populated centers... G-d forbid! How terrible our reaction might have been! "If G-d does not guard over a city, the watchman's vigilance will be in vain" [Tehillim 127:1].
What is the Pillar of Fire? The Jewish mind has given us another surprise, something that is older: Specific intelligence information, and the ability to rain down fire accurately on the heads of the serpents and on their lair. I assume that this legendary capability is based on a combination of human intelligence and a programmed artificial "brain." The realm of unmanned flight is another area where Israel has been a pioneer and has shown how to wage war against world terrorism.
I hesitate to think what might have been if we did not have these capabilities, if it had been necessary to strike not only the serpents themselves but also their overjoyed neighbors. This is not only a good path, it even appears smart.
* * * * * *
Yaacov prepared for his encounter with Eisav by taking into account several possible alternative actions. Rashi, quoted at the beginning of this article, tells us that this included "a gift, prayer, and war." The verses quoted above imply more the sequence given by the Ramban, "prayer, a gift, and war." We might want to discuss if salvation begins from above (such that prayer comes before gifts) or from below, starting with a human effort (and then gifts come before prayer). But both approaches are in agreement that the last optioniswar...
LET YOUR WELLSPRINGS BURST FORTH
Chassidism on Trial in Heaven and on the Earth - by Rabbi Moshe Shilat, Director of "The Torah of Chabad for Yeshiva Students"
Many people will celebrate the date of the nineteenth of Kislev at the beginning of next week. This is the day when Rabbi Shnieur Zalman of Ladi (the author of the Tanya) was released from prison. It is also the date of the passing of the Tanya's mentor and the rabbi of all the Chassidim, Rabbi Duber – the Maggid of Mezirich, a direct disciple of the Baal Shem Tov. Before his death the Maggid took hold of the Tanya's hand and said to him, "the nineteenth of Kislev is the day of our passing."
This celebration has reached out beyond the boundaries of the Chassidim of Chabad. People searching for G-d from different sectors feel emotionally exalted on this day. This is because the fact that the Tanya was arrested was not a private matter pertaining just to him or his followers. The pretext for the harsh prison sentence revolved around complex philosophical and spiritual issues. The Tanya saw his arrest as a heavenly accusation against the Chassidic movement which he and the other disciples of the Maggid led. His physical release from prison, within the bounds of this world, was a symbol of a "green light" that the heavens had sent to Chassidism as a whole. Therefore, when he was released from prison the Tanya expanded his teaching and his efforts to spread the ideas of Judaism.
A Discovery – The Investigation File
In our generation a remarkable item was discovered. In a Russian government archive, there is a file with the handwriting of the Tanya in Hebrew, with a translation into Russian. The document has twenty-three replies to questions that the agents of the Czar asked the Rebbe. The questions involve the centrality of prayers in Chassidism, the relationship to Kaballa and the mystic aspects of the Torah, how the Rebbe relates to the members of his community, and his links to Eretz Yisrael. These are the main issues of the slander against the Rebbe (by a Jew!) which interested the Russian authorities.
This is a very precious treasure, and not only because it consists of an explanation of issues of Chassidism from the mouth of the author of the Tanya, inHebrew, in simple language that can be understood by a Gentile. This document can be found in Igrot Kodesh of the Elder Rebbe (new edition 207).
The Main Struggle was against the Baal Shem Tov
When the Rebbe left the prison, he wrote a letter to Rabbi Levi Yitzchak of Berdichev and Rabbi Baruch of Mezibezh, the grandson of the Baal Shem Tov.
"G-d pulled me and he raised me up to suffering and to the joy of the pure of heart. Let the righteous be happy with G-d and praise your G-d who performed innumerable wonders for you... And He performed miracles and enhanced His great and holy name which has been exalted and sanctified in public, especially in the eyes of all the ministers." [Igrot 230].
The Rebbe's release from prison is a great Divine revelation and a sanctification of the holy name, since this whole affair was not a personal matter. The Tanya continues with an "apology" that he was the one who was chosen to defend the approach of Chassidut:
"Who am I that G-d brought me to this point, that His name should be exalted and sanctified by me, such a lowly person. The main war that they took on themselves to fight was against the approach of the Baal Shem Tov and his followers."
Thus, the Tanya saw his arrest as part of a war against Chassidut as a whole, and he felt that he was chosen as the representative in this struggle.
Among other things, the Tanya was accused that he supported Chassidim who lived in Eretz Yisrael. At the end of his letter, he notes that he sees this as one of the reasons that he was saved.
"It was G-d's will to give us the merit to help the holy land and its population, and this helped us and will help us whenever we are in a difficult situation, to give us help and salvation, to show us a way out of suffering, and to release us from our constraints..."
A Taste of the Redemption
According to the vision of the Baal Shem Tov in the palace of the Mashiach, the Mashiach will come "when your wellsprings burst forth." Publicizing Chassidut in the world and revealing it in public is the tool needed to bring the redemption closer. The court decision down below on the earth which removed the physical constraints from Chassidut was also a heavenly decision which meant that the time had come to spread Chassidut and to have it revealed all over the world.
Since the approach of Chassidut is a spark of redemption and a preparation for it, this holiday of the Nineteenth of Kislev is gaining in importance and in strength while complete redemption comes ever closer.
NATURE AND THE TORAH PORTION
The Mule - by Dr. Moshe Raanan, Herzog College and the Jerusalem College for Women
"... He is Anah, who found the mules in the desert ("hayaimim") while he herded the donkeys for his father Tziv'on" [Bereishit 36:24].
Creatures to be Feared
Rashi implies that Anah committed two sins. He cross-bred two species and also created a new and dangerous animal – the mule.
"Why was it called 'yaimim'? Because other creatures feared it. As Rabbi Chanina said, Nobody has ever asked me about a blow struck him by a white mulewho then continued to live (Chulin 7b)."
Rashi's source for the creation of the mule is in the Talmud and in the Midrash, but the picture is ambiguous in that some of the sources give credit for creating the mule to Adam or even the Holy One, Blessed be He. It should be noted that the mule was a prestigious animal for riding, preferred by the upper classes. This is seen in the description of the anointing of Shlomo:
"And the King said to them, take your master's slaves with you and sit my son Shlomo on my mule, and take him down to the Gichon" [Melachim I 1:33].
In what follows I will try to explain why a mule is more dangerous than its parents, a horse and a donkey, and why a white mule(according to the Talmud, this refers only to the color of the legs) is the most dangerous of all.
Genetic "Improvements"
The key to understanding the behavior of a mule depends of necessity on knowledge of the makeup and the behavior of its parents. This is especially true of the donkey, which in spite of its reputation as being quiet and meek is really a very audacious and aggressive animal. It is assumed that a mule is a very good example of the genetic phenomenon called "hybrid vigor." Offspring of hybrids have characteristics that are more pronounced than those of each of the parents. The great physical strength of the horse is enhanced by the aggressive behavior of the donkey, and the resulting animal is stronger and tougherthan either the horse or the donkey. In general, mules are very dangerous, which can be seen in the aggressive way they defend their territory, including kicking and biting. They can aim their kicks more accurately than a horse, and they can kick to the side, which a horse cannot do. The source of the aggressive character of the donkey is the form of their bodies and their general way of life. As opposed to fast-running horses, the donkeys "abandoned" the concept of fleeing and developed a different tactic based on active defense, including kicking and biting.