Anguish Yes, Fear No

In this week's parsha, Vayigash, we read of the descent of the Jewish people into their first exile, Egypt. As they are about to exit the Holy Land, Hashem tells Yaakov, "don't  be afraid to go down to Egypt, because I will make you into a great nation there. I am going down to Egypt with you..."

Rashi explains that Yaakov was "anguished over leaving the Holy Land."  How could I lead my family away from the best place for them to become a nation, the place most conducive to be a Jew and to be close to Hashem? How will we become Hashem's nation in a dark and distant exile?

Hashem tells him "don't be afraid to go down to Egypt, because I will make you into a great nation there. I am going down to Egypt with you..."

While Hashem allays his fears about going down to Egypt, He does not even mention Yaakov's anguish over leaving Israel. Why not? Since this is Hashem's message to Yaakov as he goes down to the first Jewish exile, there must be  lessons here for every Jew on how to deal with the exile. What are those lessons?

Being in exile, one may feel that it is a lost cause trying to make a difference in a Jewish way. Hashem is telling us that the opposite is actually the case. The fact that Hashem puts us in a predicament, means that this situation is most conducive to accomplish our mission, it is here where we will be most effective and most successful.

The key is not to be afraid of the situation, don't be afraid of the exile, embrace it and find how to use your predicament to effect even greater change.

This is what Hashem tells Yaakov " don't be afraid of going down to Egypt, because I will make you into a great nation THERE." Why shouldn't you be afraid? Why will you succeed? Because Hashem is going down with you.

Now, if we succeed, there is the possibility to become comfortable and lose focus of our purpose. This is why Hashem doesn't mention Yaakov's anguish, because it is his anguish that will keep him focused on his essential purpose and bond with Hashem. This anguish is the force behind our success.

Sometimes I feel, that if only Hashem would speak to me, as he did to Yaakov, it would be so much easier to deal with the pain and suffering. But then I remind myself, that everything in Torah is Hashem talking to me. It is not easy to see it that way, but it is true. It takes effort and thought, again, it is not easy, but if you can put this in focus, you will find comfort in knowing that Hashem is talking to you and He is always with you, you are Yaakov.

So we need both, first, not to be afraid and second, the anguish. We need to realize that although we can succeed greatly in exile, it is not our place. We must cry out to Hashem that He send Moshiach and bring the exile to an end. May it happen soon.
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I want to thank my wife Dina, for her help writing this article.

We Are Maccabees Too

In this week's parsha, Mikeitz, Yosef has two children, Menasheh and Efrayim. These names have meaning, Menasheh, "Hashem made me forget all my hardships and all my father's home." Efrayim, "Hashem made me fruitful in the land of my suffering."

Being in Egypt, Yosef was aware that he was put there to effect Egypt in a positive and G-dly way. But at the same time he needed to insure that he would not lose his Jewish identity, which is a possible effect when mingling in a foreign culture.

The names of his sons addressed these sentiments. Efrayim, to be fruitful in the land of my suffering, which is involving himself and effecting Egypt. Menasheh, is connected to his past, although he talks about forgetting, he is referring to the anguish he suffered, not the Jewish way of life and the Torah he learned, those he wanted to remember.

What lesson can we take from Yosef? Why did Minasheh come first? How does this connect to Chanuka?

Yosef sets the standard for all Jews at all times. We are Yosef! We are meant to effect the world around us, by participating and influencing our surroundings with Torah values. It is obvious that this is true, because Hashem put us here in a physical world.

The problem is that the world and its cultures are enticing, especially when we find success. This is why Menasheh comes first. In order to to be effective and not be swept away, we must constantly develop and strengthen our essential bond and foundation in Judaism. This needs to come first, if we want to be effective in our mission to change the world in a positive way.

In the story of Chanuka, many if not most of the Jewish people succumbed to the licentious lifestyle of the Greeks. They lost their way, and sense of moral superiority, their connection to Torah and holiness. The Maccabees, outnumbered and weak, saved the day and saved Judaism. Not because they were great warriors, but because they were true to Hashem and His Torah, and when your on Hashem's side you never loose.

Today, we find ourselves, again in a world of confusion and lies, the worlds culture is antisemitic and anti-Israel. As we witness the collapse of any semblance of decency, morality and truth. At this time we must strengthen our essential Jewish foundation. We must, like the Maccabees, stand strong for what we know to be the truth and the highest standard of living, the Torah way.

May the light of Chanuka light up the world and may we soon dedicate our Holy Temple again.

Seeing Things from Hashem's Paradigm

In this week's parsha, Vayeishev,  we read about Yosef. Despised by his brothers, sold into slavery, and thrown into jail on false charges. An orphan, alone, in a foreign land. Yet you don't get the feeling that Yosef was depressed or down at all. He seems positive, able to rise above and succeed in every situation.

How is Yosef able to stay positive? How can we be like Yosef and stay positive?

There are several approaches one can take when knocked down with challenges. You can become a life long victim, the "woe is to me" mentality. This type of existence is a miserable one. Than there is the guy who can get up after being knocked down. Although this sounds admirable, it can be exhausting, and it is very difficult.

Then there is the "Yosef" approach. Yosef's paradigm was the key to his positive outlook. Yosef saw himself as part of Hashem's plan, he saw every situation as part of the plan. When you perceive the world from this perspective, every "so called" challenge, knock down, etc., is nothing more than part of the plan and therefore positive. You are therefore never knocked down to begin with.

Our perspective is the key to our happiness. When we only see ourselves, we are stuck with the difficulty of being knocked down, the pain, the hurt, the anguish, the suffering, etc.

However, when you see everything as part of Hashem's plan, every situation is seen as an opportunity. The crazier/stranger the situation, the more meaning could be found in it. Instead of being knocked down, you are uplifted.

It is not easy to get past ourselves, but by doing so, we can see things from Yosef's perspective. By seeing it all as part of Hashem's plan, we can overcome life's challenges.

I have so much faith in our ability to be like Yosef, and always know our challenges to be purposeful. To be able to lead with wisdom and grace. Yet we have too many challenges and we have seen too much pain. It is time for Hashem to let us all know how well we have done, and bring Moshiach now.

Yaakov or Yisrael

In this week's parsha, Vayishlach, we read how Yaakov fights with an angel and wins. The angel tells him, that he will be also called Yisrael, "because you struggled with Hashem('s angel) and with men, and prevailed." Later in our parsha, Hashem tells Yaakov that his name will now be Yisrael. He goes on to be called by both names, sometimes Yisrael and other times Yaakov.

These are the names we are called by, Bnei Yisrael, the Children of Israel and Bais Yaakov, the House of Jacob.

What is the significance of these names? Why keep both names, if Yisrael is so special, why keep Yaakov?

As Jews we have a constant inner struggle. On one hand, there is being a part of this physical world, with all the hardships and pleasures that go with it. On the other, there is our ability to rise above it all and be one with Hashem.

Our name Yaakov, which means heel, is the part of us that deals with this world. Yaakov also means to trick, being clever, because it is our mission to transform this world into a G-dly place. Since this world is a world of lies and corruption, we must be clever not to be taken by it's allure.

Yisrael is our ability to rise above it all. Above both physical and spiritual realms, which are both creations, and connect with our essence, our Neshama, which is actually a part of Hashem, and not subject to the deceit of creation.

While Yisrael sounds nice, it doesn't effect the change we are meant to accomplish in the world. Yet it is necessary for us to go there from time to time, to rejuvenate and remind ourselves of our purpose. Yaakov is the part of us that transform this world, which can only be done by taking part in it.

On a personal level, our lives are full of pain and struggles. It is there that we accomplish our primary purpose. Our struggles have meaning, our suffering is accomplishing amazing things. It is hard to see it this way. That is when we need to connect with Hashem, rise above and rejuvenate. From time to time we need to let go and allow Hashem to take over.

Our Suffering Has Meaning

In this week's Parsha, Vayeitzei, we read about Yaakov's life in Charan. Fraught with difficulty, living in Lavan's environment. Lavan, a corrupt, lying, cheating fiend, tried to swindle Yaakov in every which way. Yet through it all, Yaakov succeeds in building a beautiful family, and amassing great wealth. 

This seems to be the theme of the parsha. 

Why is it important to tell us all these details, a whole parsha of Yaakov's difficulties, and victories? 

The parsha starts with Yaakov's dream, where he saw a ladder whose base was on earth and its top was in heaven. How does this dream connect with the rest of the parsha? 

What are we meant to take from this parsha for our personal lives and as a people? 

We are Yaakov, Yaakov's leaving to Charan is us going into exile. Many lessons are to be taken to deal with our nations struggles, and our personal suffering. 

To accomplish great things is fraught with difficulties. Yaakov starting the Jewish nation is challenged with suffering, but he knows that these difficulties are the motions necessary to accomplish the purpose at hand. Ultimately he succeeds and returns to the land of Israel with a beautiful family and great wealth. His suffering is not for naught, rather it is the foundation of his greatest accomplishments. 

All this is symbolized in Yaakov's dream. The ladder is standing on the ground, symbolizing the physical world with all the difficulties and suffering. Its top reaches heaven, symbolizing that our interaction with the physical world can be holy and reach the heaven. The suffering and difficulties we endure are accomplishing amazing things, and in the end, when Moshiach comes we see the fruits of our labor. Even more, we create the ladder that connects heaven and earth, fusing the two. This fusion is the essential purpose of creation, it is the Jewish mission, making this world a dwelling for Hashem. 

I'm not sure why, but this fusion is accomplished through our suffering. I think we have suffered enough. Let Moshiach come. 

Wild Child

In this week's parsha, Toldos, we read about the twins, Yaakov and Esav. Yaakov being the wholesome studious one while Esav was a "wild child."

Yaakov our forefather was holy, so it makes sense that the Torah tells us all about him, but why tell us so much about Esav?

When it came time for Yitzchak to give his blessings, we find that he wanted to give them to Esav. It was only when Yaakov dressed as Esav, that he was able to receive the blessings. Why did he want to give the blessings to Esav?

We must conclude, that Yitzchak saw something in Esav's nature that was positive and if harnessed can do amazing things. What did he see in Esav?

Yitzchak knew that the purpose of Judaism is to transform this coarse physical world into a holy place. Yitzchak felt that though Yaakov was studious, he lacked the strength and the chutzpa necessary to take on the physical world. Esav surely did have strength and chutzpa, what he lacked was the holiness and will to do Hashem's bidding. Yitzchak was hoping to change that by giving him the blessings. When Yaakov came dressed in Esav's clothing, Yitzchak realized that Yaakov did indeed have what it takes and was happy to give him the blessings.

Some of us have a Yaakov-like disposition, some of us have a "wild child" nature. While being the wholesome studious one is special, the strong chutzpa type can accomplish amazing things if his/her energy is harnessed and directed to fulfill Hashem's will. This attitude is needed especially now when we are fighting with a dark physical exile.

We need both and Yaakov was both. He was Yaakov regularly and Esav when he had to be. This is why both are spoken about, because we also need to know the qualities of Esav if we are going to harness his nature to change this world.

Both types are a source of pride to Hashem. Although I would venture to say that conquering and directing a "wild child" nature is an even greater accomplishment and gives Hashem great joy.

The main thing is that you don't look at your nature as an obstacle, but rather, as blessing and opportunity to make a difference. Whether Yaakov or wild child, you have a lot to contribute, you can change the world into Hashem's home. Now go make a difference.

Only Your Attitude Matters

In this week's Parsha, Chayei Sarah, we read how Avraham purchased the Mearas Hamachpela, the double cave where Adam and Chava (Eve), Avraham and Sarah, Yitzchak and Rivka, and Yaacov and Leah are buried. He purchased the Mearas Hamachpela and the field it is in, which is in our Holy City Hebron.

He starts his request to the Hittites for the burial property, "I am a foreigner and a resident among you." Avraham goes on to purchase the property for 400 silver Shekels.

Why does Avraham say that he is a foreigner and a resident? What lesson can we take from Avraham's attitude?

Rashi sites the Midrash explaining Avraham's words: "If you like, I'm a stranger, if not I will soon be a resident and take it legally, since Hashem said to me, 'I will give this land to your progeny.' " Hearing Avraham's sure attitude, the Hittites respected him and offered him the land.

Avraham knew who he was, he never flinched, knowing that Hashem was with him. He made his case, sell it to me or lose your right to control the land.

Sometimes we forget who we are, what is rightfully ours and who our only true ally is.

Who are you? You are a Jew, chosen to share Hashem's truth with the world. We are respected as "the" people of the book. When we teach truth the world listens. What is rightfully ours?  The Torah, the whole land of Israel, and soon all the land until the Euphrates, which was promised to Avraham. Our only true ally is Hashem, and when we put our trust in Him, instead of the false promises of those who ultimately do what is their best interest, we succeed and the world respects us. It is a mistake to play by the world's rules, when our Torah laws are far superior, more meaningful and considerate.

Don't be afraid to be who you are, you will be respected by your neighbors and those you come in contact with. It is time to turn to Hashem as you come to realize, that He alone can be trusted.

Whether you see yourself as a stranger or a resident makes no difference, only your attitude matters. When you are sure of yourself because you have Hashem and His Torah, the Hittites of the world respect and follow our lead.

May we soon merit the coming of Moshiach, who will lead us all to our Holy Land and rebuild our Holy Temple, on our Temple Mountain. The whole world will be transformed and see the truth we always had.

Until that day, may our brothers and sisters who live in the holy city of Chevron be safe. May Hashem bless them and reward them for their self sacrifice.