Bo 5770-2010

"Finding Favor in the Eyes of the Egyptians"--

In this week's parasha, parashat Bo, the ninth plague, darkness, strikes. In response to the plague, Pharaoh tells Moses that all the Hebrew people may go worship their G-d, as long as they leave their flocks behind. Moses insists that the livestock go with them, and that not a single animal be left in Egypt. G-d hardens Pharaoh's heart, he chases Moses away, warning Moses never to see him again, upon penalty of death.

G-d tells Moses that there is one more plague that He intends to visit upon Pharaoh and the Egyptians, and then He will send the people free. That plague is to be the death of the firstborn.

In preparation for the final plague, G-d tells Moses to speak to the People of Israel and instruct them to request of their Egyptian neighbors vessels of silver and gold. Scripture then describes the reaction of the Egyptians (Exodus 11:3): "Va'yee'tayn Hashem et chayn ha'ahm b'ay'nay Mitzrayim," and G-d made the people find favor in the eyes of the Egyptians, and as a result, Moses was greatly admired in the land of Egypt, in the eyes of the servants of Pharaoh and in the eyes of the people.

The Ibn Ezra (R' Abraham Ibn Ezra, 1098-c.1164, Spanish Bible commentator) suggests that it was this "new status" of the Jews in the eyes of the Egyptians that accounts for the Egyptians' willingness to give their valuables to them. Other commentators, however, say that the status of the Jews is unrelated to the gifts that they received.

Shadal (Samuel David Luzzatto, 1800-1865 Italian historian, theologian and biblical exegete) in his commentary on the Bible, explains at length that the sudden favorable attitude of the Egyptians was a fulfillment of G-d's previous promise that the people would find favor in the eyes of the Egyptians (Exodus 3:21). Shadal explains that when the Egyptians saw the great plagues and the miracles that were visited upon them on behalf of Israel, they began to recognize the greatness of Israel and their mighty G-d who saves them. They began to appreciate the terrible suffering that the Hebrews had endured in slavery, and, for the first time, recognized the Jews' humanity, who were, after all, flesh and blood, like themselves.

Shadal further argues, that when people are absorbed by their own success, they look down upon the lower classes as if they hardly matter. Consequently, they see nothing wrong with causing the common people pain and suffering. But when the downtrodden suddenly rise up, even a little, from the depths of their despair, the upper classes begin to acknowledge them, have compassion on them, and, at times, even develop an affection for them. Says Shadal, that explains why Mrs. Potiphar started casting her eyes upon the lowly Hebrew slave, Joseph, after she noticed his unusual success.

The Ramban, Nachmanides (Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator) further explains this phenomenon noting that the Egyptian population bore no grudge against the Hebrews. In fact, they eventually recognized that the Jews were righteous, and that the Egyptians themselves were wicked. This response is rather astounding since one would have expected the Egyptians to hate the Jews, blaming the Jews for the terrible suffering brought upon them through the plagues. But G-d's intervention resulted in only positive feelings.

The sudden reversal of fortune underscores how tenacious the inexorable cycle of history and life can be. We had previously noted that in a single generation the Jews of Egypt were turned into slaves a mere few years after they had been the most admired people in Egypt. Suddenly, the hated slaves are transformed into the most favored people in Egypt. Not only do the Egyptians bear no grudge against them, they willingly give them gifts of their own possessions.

The Netivot Sholom (1911-2000, Rabbi Sholom Noach Berezovsky, Slonimer Rebbe, known for his insightful commentaries on the Bible) cites the Zohar (part 2:184) which states that light can only emerge from absolute darkness. This pattern was set in the time of creation, as Scripture states: "And it was evening and it was morning." It is this dialectic that accounts for the fact that a child is born selfish, and only later learns to become a giving human being. Abraham was told at the time of the Covenant Between the Pieces that his people would be exiled, enslaved for 400 years, and persecuted, and then would leave with great wealth. A similar theme is found in the words of the Psalmist (34:15), "Soor may'rah v'ah'say tov," first, depart from evil, then you can do good. In fact, the more difficult it is to tear oneself from evil, the greater is the ensuing good. This is very often the conclusion reached by psychologists and personality experts who maintain that only when those suffering from drug addictions or alcoholism hit bottom, are they ready for rehabilitation.

A complete archive of Rabbi Buchwald's Weekly Torah Messages can be viewed here

Va'eira 5770-2010

"Shortness of Breath and Hard Works" --

This week's parasha, parashat Va'eira, opens with the Al-mighty's very moving declaration to Moses regarding His intentions to save the Jewish people from enslavement in Egypt.

G-d announces (Exodus 6:5-8) that He has heard the cries of the Jewish people resulting from their enslavement. He has remembered His covenant, and will take the people out from under the burdens of Egypt. The Al-mighty will rescue the people and redeem them with an outstretched arm and with great judgments. Declaring His special mutual relationship with the Jewish people, G-d says that He will take the people to Him and be their G-d, so that they shall know that the L-rd is their G-d, who takes them out from under the servitude of Egypt. Finally, G-d promises that He will bring the people to the land that He promised to give to the descendants of Abraham, Isaac and Jacob, and will give it to the people of Israel as an inheritance.

In Exodus 6:9, the Bible tells us the reaction of the people when Moses relates this very hopeful message to the children of Israel, "V'lo shahm'oo el Moshe mee'ko'tzer roo'ach, oo'may'ah'vo'dah kah'shah," the people did not heed Moses, because of shortness of breath and of hard work.

Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) as well as most of the other commentators, explain that the people's failure to heed Moses' words wasn't due to their lack of faith, but to the extraordinarily difficult physical and emotional circumstances under which they labored in Egypt. Moses, however, in his humility, blames himself by saying (Exodus 6:12) that he is "ah'rahl s'fah'tah'yim," of uncircumcised lips, and that his inability to explain himself properly causes the people not to listen to him. If that is the case, argues Moses, "V'aych yish'm'ay'nee Pharaoh?" How will Pharaoh ever listen to me?

The Mechilta 21:5, cites Rabbi Judah ben B'taira who says: Is it possible that a person is told favorable tidings and does not rejoice? "A son has been born to you!" "Your master is letting you out of slavery!" and you do not rejoice? Why then, does the verse say that they did not heed Moses' words? Suggests Rabbi Judah ben B'taira, it was simply too difficult for the people to abandon the idolatry to which they had become accustomed.

The Yalkut May'am Loez adds insightfully, that when Moses and Aaron first told the people that G-d had remembered them (Exodus 4:30-31), the people listened, because they were told about the impending redemption without being told that they would have to abandon their idolatrous ways. But now, when Moses told them in the name of G-d that G-d is taking them to be His people and that He will be their G-d, they did not accept this, for they had become so accustomed to idol worship for so many years.

Two contemporary commentators point to subtle differences in the meaning of the phrase "kotzer ruach," shortness of breath. The Meshech Chochmah (Commentary on the Pentateuch by R' Meir Simcha HaKohen of Dvinsk, 1843-1926, author of the classic work, Ohr Sameach) asserts that when a person suffers greatly, the pain is so vivid that they simply can not process any promises of a bright future and salvation. The only thing that the people of Israel could possibly respond to under those circumstances was a promise of freedom that would instantly result in relief from their back-breaking toil. Therefore, G-d, once again, instructed Moses to take the children of Israel out of the land of Egypt (Exodus 6:13).

On the other hand, the Sefat Emet (Rabbi Yehudah Aryeh Leib Alter of Ger, 1847-1905, Chassidic leader, author of Sefat Emet al HaTorah), interprets "shortness of breath" not physically but spiritually, not due to hard work, but due to the inability to hear and absorb such concepts. Having experienced extensive exposure to the impurities of Egypt, their Jewish souls no longer possessed the spiritual receptivity to hear what Moses had to say.

It is told that the great Chofetz Chaim (R' Yisrael Meir HaKohen of Radin, 1838-1933, acknowledged as a foremost leader of world Jewry) was once sitting with some of the religious leaders of Radin and complained that the Jews of his generation were of insufficient faith. At one point during the discussion, one of the leading rabbis of the Yeshiva of Radin said to him: Why are you surprised? Recall the reaction of the Jews in Egypt when Moses came to them. Those Jews still remembered their holy forefathers and knew for certain that the exile would not last for more than 400 years. And yet, their hearts were stuffed up by the incredibly torturous work, causing them to sink to the 49th level of impurity. Our generation is, after all, so many generations further removed from our forefathers and our exile doesn't seem to have any end. Is it any wonder that our faith is diminished?

Once again, we see many parallels to contemporary times. Many of our co-religionists have been trapped by the blandishments of our times, by the mystique of contemporary idols, like Mammon. They are surrounded by a culture that worships youth, physical beauty and is sexually saturated. We are not only distanced from our forefathers, but many of our young people have no idea who Abraham, Isaac and Jacob were, let alone what they stood for. Is it any surprise that they can not hear the message of G-d that is being directed at them?

The challenge of the Jews in Egypt was great. The challenge of the Jews in the time of the Chofetz Chaim was profound. But, they survived. What, pray G-d, will be with our generation, who not only can not hear, but does not know how to listen?

May you be blessed.

A complete archive of Rabbi Buchwald's Weekly Torah Messages can be viewed here

Shemot 5770-2010

"In Those Days, In These Times" --

This message may be a little late, but there seem to be strong parallels between the story of the enslavement of the Jews in Egypt and the Chanukah story. The parallel as well with the contemporary North American Jewish experience is particularly striking.

As recorded in last week's parasha, parashat Vayigash, even before the Jews come down to Egypt, we learn of Jacob's concern that his children will assimilate in Egypt and of Joseph's sensitivity to this issue. When Joseph reveals himself to his brothers, he tells them to quickly return to their father in Canaan and to say to him that G-d had made his son the master of all of Egypt. (Genesis 45:9-10) "R'dah ay'lai, ahl tah'ah'mohd," Come down to me, do not delay! Joseph then tells them to say to old Jacob, "V'yah'shahv'tah v'eretz Goshen, v'ha'yee'tah ka'rov ay'lai, ah'tah, oo'vah'neh'chah, oo'v'nay vah'neh'chah," you will reside in the land of Goshen and you'll be near me, you, your sons, your grandchildren, your flocks, your cattle and all that is yours. Joseph further promises that he will personally provide for the entire family in Egypt so that they not become destitute during the five years of famine that still remain.

Obviously, Joseph wants to keep his family apart from the mainstream Egyptian culture that is immersed in idolatry and immorality. A separate residential area in Goshen would also enable his family to pursue shepherding, which was regarded by the Egyptians as a loathed profession. Besides, Goshen was a very fertile area, described in Genesis 47:6, as "the best of the land."

When Joseph's brothers first meet Pharaoh, they declare (Genesis 47:4), "La'goor ba'ah'retz ba'noo," we've only come to sojourn in Egypt, to be strangers. But Scripture soon points out the folly of trying to maintain one's unique identity as a minority in the face of a strong mainstream culture. In Genesis 47:27, we are told, "Va'yay'shev Yisrael b'eretz Goshen, va'yay'ah'cha'zoo vah va'yif'roo, va'yir'boo m'ohd," Israel settled in the land of Egypt in the region of Goshen; they acquired property in it, they were fruitful and multiplied greatly. Despite their intentions to remain apart, the Hebrews soon became real estate owners and proud Egyptian citizens. So much so, that when the book of Exodus opens and describes Jewish life after the death of Joseph and his generation, Scripture says (Exodus 1:7), Oo'v'nay Yisrael pa'roo va'yish'r'tzoo va'yir'boo, va'ya'ahtz'moo, bim'ohd m'ohd, va'tee'ma'lay ha'ah'retz oh'tahm," And the children of Israel were fruitful, teemed, increased, and became strong--very, very much so; and the land became filled with them.

The Yalkut Shimoni and the Midrash Tanchumah both read into the phrase, "and the land became filled with them," that the theaters and the circuses were filled with them! Just as we have experienced so many times in our long history, the Jewish people come to a new country, begin earning a living by selling notions and needles on pushcarts, which soon become general stores, which evolve into chains of department stores and boutiques. They begin to play a key role in the country's economy and culture. Within a short time, the Jews become the impresarios and the cultural leaders of the land, the George Gershwins, Sol Huroks, Jack Bennys, Leonard Bernsteins, Jerome Robbins, Barbara Streisands, Jerry Seinfelds and Jon Stewarts.

The Netziv (R' Naftali Zvi Yehudah Berlin, Haamek Davar, 1817-1893) asserts that when scripture states that the whole land was full of them, it implies that the people of Israel no longer resided only in the land of Goshen. That's why by the time of the 10th plague, the death of the first born, the Torah says (Exodus 12:23): "Oo'fah'sahch Hashem ahl ha'peh'tach," G-d passed over the entrances of the [Jewish] homes, because the Jews had moved from their ghetto in the Egyptian "Boro Park," and were now living on Fifth and Park Avenues. The Hebrews wanted to be like Egyptians, rather than live in the Ghetto of Goshen as Jacob and Joseph had hoped.

What was the result? Mass abandonment of Jewish life and Jewish observance. If there are any doubts about the effects of assimilation in Egypt, the Bible's description of the Exodus puts them to rest. Scripture describes the departure of the Jews from Egypt as follows (Exodus 13:18): "Va'chamushim ah'loo v'nai Yisrael may'eretz Mitzrayim," literally interpreted, it means that the Jewish people left armed. But our rabbis see much more in the word "Chamushim." They maintain that only one fifth (from the Hebrew for five--"chamesh") of the Jewish people wanted to leave Egypt, the rest were die-hard patriots! Despite the brutal enslavement, four-fifths of the people chose to remain in Egypt.

How could it happen that one generation after the Hebrews are hailed as the saviors of Egypt, they are transformed into hated and abused slaves? The Egyptians had given up everything–their money, their homes, their animals, their lands. Nonetheless, the Egyptian people are so grateful to the Jewish advisor who has saved them from starvation and certain death, that they cry out to Joseph (Exodus 47:25)"Heh'cheh'yee'tah'noo," you have given us life!

But when Joseph dies, a new Pharaoh arises who sees the Jewish people as a threat--a fifth column. Pharaoh is concerned lest there be war and that the Hebrews will join Egypt's enemies. So, in short order, the previous adulation turns into oppression (see Shemot 5761-2001, "The Not So Obvious Process of Enslavement"). It appears as if the vicious hatred that acculturation stirs in the hearts of the non-Jews, is a natural result of assimilation.

It could also be that the hatred is brought upon the Jewish people by themselves, through their own arrogance, and their desire to be even more Egyptian than the Egyptians themselves. After all, it was not Pharaoh who nationalized Egypt and took away individual ownership of property. It was Joseph who confiscated the people's lands. And, as much as they admired Joseph, the seed of resentment was planted, especially once the years of famine ended and the Egyptian people found themselves removed from their farms, serving as serfs to Pharaoh. Once the old Pharaoh was gone, the new Pharaoh rises, who does not like sharing power with Jews. The Egyptian people soon wise-up as well, and begin to assert themselves, blunting the influence of those Hebrew immigrants who think they are "better" than the native Egyptians.

In light of the above scenario which has been repeated only too often in Jewish history, we need to ask ourselves whether we are reliving that experience today? Are Rahm Emanuel and David Axelrod today's Josephs? Will their leadership, along with the frequent reports of corruption of individual Jews, cause a benevolent American exile to turn into an Egyptian nightmare?

It may be too early to tell. But, it is never too early to be wary.

May you be blessed.

A complete archive of Rabbi Buchwald's Weekly Torah Messages can be viewed here

Vayechi 5770-2010

"Rachel's Burial Place in Bethlehem" --

In this week's parasha, parashat Vayechi, when Joseph is told that his father is ill, he takes his two sons, Menashe and Ephraim, to see his father. The weakened Jacob tells his beloved son, Joseph, about the vision of G-d that he had in the land of Canaan, and G-d's blessing to him. In this vision, G-d relays the critical Abrahamic blessing, promising that Jacob and his children will ultimately inherit the land of Canaan. Jacob also tells Joseph that his two sons, Ephraim and Menashe, will from now on be considered as Jacob's own sons, similar in status to Reuben and Simeon.

Unexpectedly, in the midst of this historic transmission, Jacob raises a very uncomfortable issue, saying to his son Joseph (Genesis 48:7): "Va'ah'nee b'vo'ee me'Pah'dahn, may'tah ah'lai Rachel b'eretz Canaan," as for me, when I came from Padan, Rachel died on me in the land of Canaan, on the road where there was still a stretch of land to go to Efrat; "Va'ek'b'reh'hah shahm b'derech Efrat, hee Bet Lechem," and I buried her there on the road to Efrat, which is Bethlehem.

Looking at Joseph's sons, Jacob then expresses his extraordinary gratitude that he has been blessed to survive and witness this very special moment. Not long before, he was certain that he would never see his beloved Joseph again, now he has the extraordinary privilege of seeing not only his beloved son Joseph, but his grandsons, Ephraim and Menashe.

The commentators are perplexed by the sudden break in the narrative, unable to understand why, in the middle of his very poignant message, Jacob reminds Joseph that he had not buried his mother, Rachel, in the tomb of the patriarchs in Hebron, but rather on the road to Efrat, near Bethlehem.

The Ramban, Nachmanides (Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator) suggests that Jacob was attempting to apologize to his son for not burying Joseph's mother in Hebron, explaining that it was simply impossible for him to do so. The Ramban asserts that the phrase, "Rachel died unto me," implies that Jacob was heavily burdened with the many members of his household and abundant herds of cattle. Unable to reach Hebron for several days, a postponed burial would have been unacceptable. Consequently, he buried Rachel where she died in Bethlehem.

The Sforno (Obadiah ben Jacob, 1470-1550, Italian Bible commentator) maintains that Jacob explained to Joseph that he was overcome with paralyzing grief that rendered him unable to collect himself sufficiently to take Rachel to the ancestral tomb in Hebron.

R' Abraham Ibn Ezra (1098-c.1164, Spanish Bible commentator) picks up on the theme of "suddenness" mentioned in the verse. Since Rachel died suddenly, Jacob could not bury her in the cave as he would later bury Leah.

The late great Nehama Leibowitz (famed Bible teacher, 1905-1997), in her Studies on Bereishith/Genesis, points out that the ancient sages did not buy into the classical commentators' explanation, who pictured Jacob as a bereaved husband unable to bury Rachel. They explain that for Jacob it was crucial that he be buried in the land of Canaan, otherwise the ultimate destiny of the Jewish people would never be fulfilled. Jacob painstakingly explains to Joseph that although he failed to bury his mother in the Tomb of the Patriarchs, Joseph must make certain that his [Jacob's] bones are carried into Canaan and buried there properly. The reason for this is not so much that Jacob wanted his final resting place to be in Hebron, as important as that might be. The critical issue for Jacob is that the people of Israel must see the land of Canaan as theirs, be inspired to return to the land after exile, and take hold of it.

The final verse in parashat Vayigash (Genesis 46:3) tellingly describes the condition of the people of Israel who settled in the land of Egypt, in the land of Goshen. It goes on to state that the people acquired holdings in Egypt, were fruitful and increased greatly in number.

Clearly, the people of Israel were enormously successful in Egypt, as they are in each exile that they experience. They became rich and began to assimilate. This was exactly what so profoundly troubled Jacob! Therefore, Jacob commanded that at the time of his death his bones be carried back to the land of Canaan so that his children, who will accompany the funeral cortege, will see the land, feel a connection to the land, and not exchange it for an alien land, no matter how wonderful and how attractive.

The sages see a further critical element in Jacob's important reminder to his children that the land of Canaan must not be forsaken. It will be on this road, on this path, on the way to Efrat, more than one thousand years later, that the people of Israel will pass, returning from the Babylonian exile. At that time, Rachel, the Matriarch, will be there greeting them, seeing her children return to their borders. She will cry out in joy, "Don't forget the land of Canaan. The land of Canaan is your sacred patrimony, not Egypt!"

Only one theme could interrupt Jacob's most moving testament to his children. "Don't forget the land of Israel!" It is only in the land of Israel in which the Jewish destiny blossoms, not in Egypt, not in Spain, not even in New York or in Brooklyn.

Unfortunately, over the past 2000 years, except for a handful of people of extraordinary spirit, this message has not registered on very many of our coreligionists. We sit in exile, as mother Rachel awaits our return.

May you be blessed.

Vayigash 5770-2009

"How Much is Enough?"--

In this week's parasha, parashat Vayigash, Joseph dramatically reveals himself to his brothers and instructs them to bring his father Jacob, and the entire family to Egypt. Not long after, Jacob together with seventy souls of his family arrive in Egypt.

Jacob and his family members settle in the land of Goshen. At Pharaoh's behest, Joseph gives his family possession of the best part of the land in the region of Ramses. The Torah then informs us in Genesis 47:12, "Va'y'chal'kel Yosef et aviv, v'et eh'chav v'et kol bayt aviv, lechem l'fee ha'taf," and Joseph sustained his father and his brothers and all his father's household with food according to the children.

Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) notes that Joseph provided enough food for his family to satisfy the individual needs of every member of the household. The Shelah HaKadosh (R' Yeshayah Hurwitz, 1560-1630, famed rabbinic leader, scholar and kabbalist of Poland, Frankfurt, Prague, and Jerusalem) reads into Rashi's comments that Joseph supplied only the essential foods that were necessary for his family members to survive. Since Jacob and his family arrived in the midst of a severe famine, it would have been inappropriate to ask for more than the bare minimum. In fact, Jacob himself had established this principle when he had earlier told his sons (Genesis 43:2), "Go [back to Egypt] and bring us a little food," implying that the family should be allowed to address only their hunger, but not fill their stomachs.

A number of commentators emphasize that Joseph's directive (Genesis 47:12) specifies "l'fee ha'taf," according to the number of children. Here we see that Joseph's vaunted ethical sensitivity did not allow him to give his father or brothers any more than needed. They received only what was necessary for the children, lest others who were hungry be forced to go without food because of the shortage.

For those who have had the good fortune of living in the 20th and 21st century, it is hard to imagine what it means to go hungry, not to have food on demand or to feel a gnawing stomach pain. It is pitiful to think that our country has an obesity problem when so many hungry people in our own country suffer from malnutrition, and those in third world countries die daily of starvation.

The question that we need to regularly ask ourselves is, exactly how much is necessary in order to be content? What is the absolute minimum needed in order to survive? Are three full meals a day absolutely necessary? Must our coffeepots be constantly brewing, so the latte will be ready on demand? Is freshly squeezed orange juice with its succulent pulp truly essential when there are those who don't receive even the bare minimum of liquids to drink?

Ironically, living now in a time of economic uncertainty has resulted in a change of many of our former perceptions and behaviors. People no longer take lavish junkets as they had done previously. Others have given up their gas-guzzling SUVs and pick-up trucks, not only out of concern for the environment, but because they can no longer afford the higher gas prices. Weddings, Bar Mitzvahs and other celebrations have been toned down. Even NJOP has decided to move its annual dinner from the lavish Waldorf=Astoria to the more modest Hilton. Many seek new venues to reduce expenses while maintaining quality.

I recently heard of an extremely wealthy observant Jewish businessman who made a lavish Bar Mitzvah for his son (reputedly spending $1 million). The Bar Mitzvah celebration consisted of two parts–-one in Florida, the other back in the New York metropolitan area. A plane was chartered, and selected guests were flown to Florida to celebrate a three day weekend including Shabbat at an over-the-top location. The Shabbat part of the Bar Mitzvah apparently consisted of unlimited celebration. There was food to feed an army, specially retained entertainment, and much liquor. A fabulous time was had by all. When the weekend concluded, the celebration resumed at a second party in New York a week later.

My first reaction was dismay and anger. I even thought of trying to find out which rabbis attended in order to publicize that, in these difficult economic times, these noted clergymen attended this indecent affair without as much as raising even a minor protest in reaction to the profligate extravagance.

I was bothered so deeply, that I decided to discuss the issue with several trusted rabbinic advisors. I wanted to find out from the point of view of halacha, of Jewish law, whether there was anything against extremely lavish celebrations, especially at a time of great distress and suffering.

Surely, I felt, the rabbinical authorities would all be appalled at the excess. To my surprise, one of the rabbis suggested that I look at the situation from another perspective. Perhaps, this million dollar Bar Mitzvah was necessary for business reasons, in order to project an upbeat image of the businessman and his company at a time when so many businesses face the skepticism of their clients and uncertainty in their future.

What I thought was an open-and-shut case against extravagance, had now been shown to have another side, one that I would not normally have considered.

But what about the need for selflessness at a time when so many are hurting? Upon pondering the circumstances, I wondered whether the wealthy host had indeed exhibited selflessness. Perhaps among the many guests that had been invited were those who otherwise would not have had a vacation, perhaps not even the bare minimum for a Shabbat meal. Of course, there were also many service providers who benefitted from the opulence, including the caterer, the kitchen staff, the waiters, the dishwashers and housekeepers at the hotel, and of course those who managed the chartered flights.

Suddenly, it struck me that the snap judgments that we often make so freely, are not at all simple. While I am fairly certain that had I an abundance of "disposable" funds, I would not have chosen to spend it in this manner, I nevertheless realized that the issue is not as one-sided as I may have initially thought. There is often another side in such cases that we often do not consider, probably because we often like to view ourselves as altruistic.

This, of course, begs the question: "Altruistic" in whose eyes?

Joseph felt that the proper thing for him to do was to show restraint with his family, and not favor them over the general Egyptian population. That was the right thing for him to do at that time. But, that precedent doesn't mean that it is the right thing to do at all times. Each situation needs to be considered and measured according to present needs. Joseph made his decision based on the realities of his time. Similarly, we need to make our decisions based on the realities of our times.

How much is enough? It's never a simple question.

May you be blessed.

Mikeitz 5770-2009

"Pharaoh's Dream: The Variations and Nuances"

In this week's parasha, parashat Mikeitz, Pharaoh's dream is repeated three times.

The dream is first recounted in Genesis 41:1-8, the scriptural narrative of parashat Mikeitz. The second reference to the dream is Pharaoh's account of the dream, which appears in Genesis 41:17-24. The third iteration of the dream is found in Genesis 41:26-27, Joseph's interpretation of Pharaoh's dream.

Despite the fact that the repetitions deal with the same dream, there is much to learn from the nuances and variations in each of the accounts. For instance, despite the fact that the original scriptural narrative (Genesis 41:1) reports that Pharaoh is, "Oh'med al ha'y'or," standing on the [Nile] river, in Pharaoh's account, Pharaoh says (Genesis 41:17), "Ba'cha'lo'mee, hin'n'nee oh'med ahl s'faht ha'y'or," In my dream, behold, I was standing on the banks of the river. Perhaps the fretful Pharaoh is concerned that he not appear superior to the Nile, which was regarded as a most powerful divinity, and is expressing humility because he suspects that the interpretation of the dream that he is about to hear may not be very favorable.

Describing the seven cows that emerge from the river, Scripture (Genesis 41:2) reports that they were, "Y'foht mar'eh, oov'ree'oht bah'sar," beautiful in appearance and physically healthy. Pharaoh however, reverses the order, saying (Genesis 41:18), "Bree'oht bah'sar, ve'foht toh'ar,"--physically healthy and beautiful in form. In this manner, Pharaoh implies that many countries have cows that are fat-fleshed, but only his blessed Egypt has cows that are beautiful, all of which is attributable to the blessings of the Nile.

Both the Scriptural narrative and Pharaoh's account report that the well-endowed cows graze in the marshland (Genesis 41:2 and 41:18), "Va'tir'eh'nah ba'ah'choo," implying that the years of bounty will be limited to Egypt alone, since these cows graze exclusively in the marshland of Egypt and never wander out of Egypt. Fascinating is the fact that despite the healthiness and the physical beauty of the Egyptian cows, Pharaoh refuses to extol the Egyptian beasts, saying only what he saw in the dream (Genesis 41:18), "va'tir'eh'nah ba'ah'choo," that these cows grazed in the marshland. As we shall see, Pharaoh is much more animated about the emaciated cows, who left a much deeper impression on Pharaoh.

From the biblical description (Genesis 41:3) we are told, "V'hee'nay sheva pah'roht ah'chay'roht oh'loht ah'chah'ray'hen min ha'y'ohr," behold seven other cows emerged after them [the fat-fleshed cows], out of the river, "rah'oht mar'eh, v'dah'koht bah'sar," inferior in appearance and of lean flesh. But when Pharaoh repeats the story (Genesis 41:3) he conveniently omits the fact that these inferior cows came out of the river, refusing to acknowledge that the Nile could in any way be the source of such substandard animals. In Pharaoh's account (Genesis 41:19), he describes the thin cows as, "dah'loht v'rah'oht toh'ahr m'ohd, v'rah'koht bah'sar," scrawny, very inferior of form and emaciated of flesh. They are not only bad, skinny and thin, but emaciated. By adding the word "rah'koht," Pharaoh indicates that these animals have no flesh between the bone and the skin. He is horrified that creatures such as these could actually exist in Egypt, and consequently adds (Genesis 41:19), "lo rah'ee'tee kah'hay'nah b'chol eretz Mitzrayim," I have never seen the likes of these in all the land of Egypt! Pharaoh's personal impression underscores his embarrassment that these animals could possibly be of Egyptian origin.

When the emaciated cows swallow the seven healthy cows, Pharaoh adds a descriptive not included in the Scriptural version (Genesis 41:21), "Va'tah'vo'nah el kir'beh'nah, v'lo no'dah kee vah'oo el kir'beh'nah, oo'mar'ay'hen rah kah'ah'sher baht'chee'lah," and they [the well-endowed cows] came inside of them [the scrawny cows], but it was not apparent that they had gone inside them, for their appearance remained as inferior as at the first. It is in this description that Pharaoh provides Joseph with a hint that the famine will be so intense that no one would ever remember the years of feast.

Scripture (Genesis 41:5) tells us that Pharaoh awakens and dreams a second time. Behold there are seven ears of grain sprouting on a single stalk, "B'ree'oht v'tovot," healthy and good. The scriptural narrative describes these stalks as healthy, free of infestation and disease. In Pharaoh's reiteration, however, there is no reference to the health of the stalks. He simply says (Genesis 41:22), "m'lay'oht v'tovot," full and good, hinting that there will be a bountiful crop of grain and more than enough excess for export to other countries.

Scripture then states (Genesis 41:8), "Va'y'hee va'boker," and it was in the morning and Pharaoh's spirit was agitated, so he sent for and summoned all the necromancers of Egypt and all the wise men. Pharaoh anxiously relates his dream to them, but none could interpret them for Pharaoh.

However, when Pharaoh repeats his dream to Joseph (Genesis 41:24), he only says to Joseph that he told his dream to the chartumim, the necromancers, but no one could explain the dreams to him. Pharaoh also fails to mention that he was agitated, because it is beneath his dignity to acknowledge his distress. Pharaoh conveniently leaves out the fact that the wise men were also summoned, since his dream could not in any manner, shape or form be interpreted by logic, which is the realm of the wise men. But he does say that the soothsayers could not interpret it, because they would be expected to interpret it, since the dream was not based on logic, but more on emotions and feelings.

The repetitious narrative of Pharaoh's dreams recalls the repetitions found in the encounter of Eliezer, Rebecca and Rebecca's family. Each time the narrative is repeated, slightly different details provide important new information. Pharaoh, we see, is not just patriotic, he is wildly chauvinistic about Egypt. There can not be anything bad or wrong that emanates from Egypt. Yet, we also see that Pharaoh can be very precise with details when he wishes to, and of course is very concerned with his own security, so he dares not imply he is lord over the Nile. For Pharaoh, word of an impending famine must be traumatic. A thing like this should not occur in the wealthiest and most powerful country in the world. Not in his beloved Egypt. It takes time for Pharaoh to adjust to the terrible news and to assimilate what is happening, until he is ready to hear the truth from the mouth of Joseph.

Once again we see that when it comes to the bible, the story is often in the details. There is no detail too small, no nuance too insignificant to be glossed over or dismissed. To the contrary, these nuances and details often represent the essence of the story. It is through the details that G-d speaks to humankind. Close attention must be paid.

May you be blessed.

Wishing all a happy conclusion of the Chanukah festival.

A complete archive of Rabbi Buchwald's Weekly Torah Messages can be viewed here

Vayeishev 5770-2009

"Joseph in Prison: The Commentators Fill in the Details"

It's hard to believe that the story of Joseph and his brethren could become any more exciting. It seems as if each verse of this week's parasha, parashat Vayeishev, raises the level of excitement to new heights. On top of the spellbinding storyline of the biblical narrative itself, the commentators have a field day, constantly adding fascinating details and scintillating features to an already memorable story.

Joseph has been sold as a slave to Egypt. While working in Potiphar's house, he is accused of attacking Mrs. Potiphar.

In Genesis 39:20, we read, "Va'yee'kach adonay Yosef oto, v'yit'nay'hoo el bayt ha'so'har, makom asher a'see'ray ha'melech ah'sooreem, vah'y'hee sham b'vayt ha'so'har," Then Joseph's master, [Potiphar] took him and placed him in the prison--the place where the king's prisoners were confined. And he remained there, in prison.

Rabbi Eliyahu Kitov (1912-1976, one of Israel's most acclaimed religious writers) in his Sefer Ha'parshiyot, utilizes a vast array of Midrashic references to elaborate brilliantly upon the details of Joseph's imprisonment. After Potiphar hears the report of the attempted rape of his wife at the hands of Joseph, Potiphar wants Joseph killed. Mrs. Potiphar, who is still obsessed with Joseph, prevails on her husband to spare the Hebrew servant, arguing that, after all, Joseph's administrative skills and business acumen are indispensable. "Throw him into prison," she advises her husband. Potiphar, however, was determined to see Joseph dead, until Osnat, who worked as a domestic in Potiphar's house, privately approached Potiphar to tell him the truth about his wife's advances on Joseph. As compensation for her brave action, G-d declares that He will reward Osnat with tribes of Israel who will be born to her. Osnat, eventually becomes Joseph's wife, and mother to Ephraim and Menashe.

Adding more intriguing details to the story, Kitov cites the Midrash that states that when Potiphar's anger had somewhat subsided, instead of killing Joseph, he brought his Hebrew servant to be tried before the royal count, before whom only "honored" defendants were brought for judgment. Because there was no one to speak up in Joseph's defense, the angel Gabriel, in the form of a human, appeared before the court to advocate on behalf of Joseph. He advised the king to check both Joseph's and Mrs. Potiphar's clothing. If Mrs. Potiphar's clothes are ripped, then clearly Joseph was the attacker. If Joseph's clothes are torn, then the attacker was Mrs. Potiphar. Sure enough, they found Joseph's clothing in disrepair, and with this evidence Joseph was saved from the gallows. However, in order not to subject Mrs. Potiphar, a woman of high social standing, to embarrassment, Joseph, was not totally exonerated.

The priests of Egypt sentenced Joseph to a relatively brief period of ten years imprisonment. Because of their merciful judgment, Joseph later rewards the priest by allowing them to maintain ownership of their lands during the years of famine.

Greatly distressed to learn the truth about his wife's behavior, Potiphar tried to appease Joseph. "I know that you are not guilty, but to save face, I must place you in the dungeon. But, you will have freedom to do whatever you want there, until the anger passes."

Rather than give him over to the court officers, Potiphar himself, escorts Joseph to prison. Genesis 39:20, therefore specifies, "V'yit'nay'hoo el bayt ha'so'har," and he [Potiphar] placed him [Joseph] in prison. Say the rabbis, like a man who gives an important gift to a friend, Potiphar said to the jailers, "See I have brought you a man of G-d, and everything that he touches is blessed." The prison where Joseph was incarcerated was designated exclusively for high court officials, who were kept separated from common criminals to make certain that no state secrets would be revealed. Joseph was placed there so that Potiphar's wife's behavior would not become public.

The rabbis say that the treatment that Joseph received in prison was extraordinarily benign, and that even though Joseph could have easily gained pardon through his wisdom or his master's money, he chose to remain in prison. In fact, rather than to return to dwell again with the poisonous serpent [Mrs. Potiphar], Joseph decided to remain in prison for the rest of his life. Suffering, in silence, he righteously accepted his fate, knowing that everything that happened reflected the will of G-d, and that his pain was divinely ordained.

Mrs. Potiphar was relentless in her pursuit of Joseph. Even the prison walls were not sufficiently secure to protect Joseph from the wiles of Mrs. Potiphar. Somehow, she found a way to visit him in prison every day, begging Joseph to give in to her. Joseph responded that he could not, for he had made a solemn oath to his master and to G-d. She threatened to have him tortured or sold to a foreign land. As a result of Mrs. Potiphar's calumny, all the other prisoners began to torment Joseph, and his once-casual imprisonment, became unbearable.

Our rabbis say that even after Potiphar put Joseph in prison, his master would call upon Joseph to do those things that he most favored. Potiphar could not eat or sleep without knowing that Joseph was in attendance, washing his dishes, setting his table and preparing his bed. He would arrange to have Joseph regularly furloughed from prison, and subsequently returned.

Mrs. Potiphar, once again, used that opportunity to torment Joseph. When she saw Joseph making the beds, she would call out to him and say, "I oppressed you with this," Joseph would reply, citing Psalms 156, "G-d renders justice to those who are oppressed." "I will cut off your income." Joseph replied, "G-d provides bread to those who are hungry." "I will have you locked in chains." Joseph replied, "G-d releases those who are imprisoned." "I will reduce your stature." Joseph replied, "G-d raises up those who are bowed down." "I will poke out your eyes." Joseph replies, "G-d gives sight to the blind." She then placed an iron bar under Joseph's head, so that he would have to look up and see her, but still Joseph refused to look at her.

Joseph's original sentence of ten years imprisonment was a punishment that was confirmed by Heaven in retribution for the evil tales he spoke about his brothers. And even though his reports were intended as reproof and reflected his love for his brothers, he was nevertheless punished severely, because G-d holds the righteous more highly accountable, even to the width of a hair.

Why was Joseph punished now? Because that is the way of the Al-mighty. When He comes to punish the righteous, He chooses a time when their merits are at a peak, so that the righteous will accept upon themselves their suffering with love and receive extra reward for their actions.

Although scripture only briefly describes the imprisonment of Joseph, the Midrashic literature broadly expands on his trials and suffering. With this "inside view" of Joseph's life, we are more able to fully appreciate why rabbinic literature refers to Joseph as "Yoseph Hatzadik," Joseph the Righteous.

May you be blessed.

A complete archive of Rabbi Buchwald's Weekly Torah Messages can be viewed here