Vayaishev: The Life of the Bartender and the Death of the Baker

In this week’s Parsha we encounter Yosef’s experience with two apparently significant folks on the totem pole of the Egyptian monarchy.



One was the chief expert of fine baking and pastry arts on the planet who was the minister of the Tartlet cabinet providing all the delicacies for Pharaoh’s dining encounters. The other was the world’s foremost expert in wine, spirits and beverage science who personally
tended to the kings alcohol hankerings.


These fine gentlemen committed infractions whose repugnant nature resulted in their incarceration in the same penal colony as Yosef. As the story unfolds they both experience rather daunting dreams. Yosef who is a budding expert in dream analysis employs his talents to decipher the perplexities inherent in their visions.

Methodically, Yosef posits that the dreams foretell the eminent death of the baker and the reinstitution of the mixologist to his illustrious post. Yosef’s prognostications turn out to be correct as the events unfold with precise exactitude.

Yosef’s relationships with the two ministers result in his liberty from detention as is told in next week’s Parsha.

Aside from the main thrust of this story a tertiary query arises. Why did the bartender live and baker die? Is there a distinction in their behavior which is apparent in the text of the Torah that reveals the source of their fates?

Truth be told such questions are beyond our comprehension and not within the realm of our judgment as is eloquently elucidated by Rabbi Lipshitz in his commentary on Ethics of Our Fathers (Tiferes Yisrael 4:9).

The Mishnah states, “Rabbi Yonason said, ‘Whoever fulfills the Torah in midst of poverty will fulfill it with wealth. Whoever spurns the Torah in wealth will spurn it in poverty.’”

Rabbi Lipshitz inquires that experience demonstrates that the assurance of the Mishnah is simply not true. There are righteous people who remain poor even though they study Torah and there are evil people who remain rich even though they don’t study Torah?

He answers that the promise of this Mishnah can’t be greater then the pledge of the Almighty in his Torah in the Ten Commandments, “Honor your mother and father in order that you should have long life.”(Exodus 20:12)

The quandary with this pledge is identical to that of the Mishnah? Rabbi Lipchitz answers that we are not privy to all the reckonings of the Almighty. A specific outcome might be generated from a myriad of different variables.

Yes, it is true that honoring one’s parents yields life longevity and studying Torah a change in financial status. However, that is in a binary vacuum. In reality a good child or scholar might not live a long life or gain pecuniary bounty because of some previous infractions or destiny that is their lot.

Therefore, we can’t really authoritatively declare why the bartender lived and baker died. We can only speculate what might have been one of the reasons or contributing factors to their fates.

With that presumption I heard that following explanation to the aforesaid question. In 1992 someone told taught me that a careful analysis of the text will expose the rejoinder.

The Torah states that each of the ministers saw the interpretation of the other’s dream (see Rashi, Genesis 40:5).

That means that the bartender saw that the baker would die. The baker saw that the bartender would live. The bartender didn’t tell the baker that he would die. That was a considerate act of kindness to spare an individual physiological turmoil of his imminent demise.

The baker didn’t tell the bartender that he would live. That was an act of cruelty to leave the bartender in a state of anxiety, travail and worry about his future. Because of the manifest malice of the baker his termination was sealed.

Chaya Sarah-Beauty And Purpose

Rabbi Moshe Feinstein (Darash Moshe, Noach) observes that the Torah’s descriptions of the foremothers’ physical beauty are irrelevant from a moral perspective. Sarah’s secondary name was Yiska (Bereishis 11:29) because everyone looked at her beauty (Rashi; one of the meanings of the word Yiska is “to look”). Why is this mundane praise harnessed for a righteous woman?

The instances are numerous: “Now the maiden was very fair to look upon” (ibid., 24:16); “Rachel was beautiful of form and appearance” (29:17). Not only were all her traits, such as eyes and hair, of beautiful form, but also they came perfectly together in appearance. Or, she was beautiful but also possessed grace to the point that all who saw her wanted her (Ohr Hachaim, ad loc).

The Talmud (Megilla 15a) lists the four most attractive women of all time: Sarah, Avigail, Rachav, and Esther. According to the opinion that Esther was as green as myrtle (ibid., 13a), Vashti replaces her on the list. Tosfos (s.v. Arbeh) query that according to Bava Basra (58a), Sarah was like a nonhuman primate compared to Chava; why then is Chava not on the list? They rejoin that the list consists only of women who were women born. Chava was fashioned from Adam’s body.

Why is physical daintiness considered significant?

Rabbi Feinstein answers that G-d expects us to sanctify the corporeal world and manifest His glory in everything that we execute.

The Slonimer Rebbe reads the beginning of the Torah (Bereishis 1:1–3) in harmony with this viewpoint. In the beginning G-d created the heavens, the spiritual part of the universe, and the earth, the physical part of the universe. And the earth was empty and dark with its physicality that causes all to decay. And G-d said let there be light — infuse the universe with the light of spirituality (Nesivos Shalom ad loc).

Beauty, like any other attribute, can be used as a tool in the service of Hashem, especially in the hands of the righteous. This is why the Torah places so much emphasis on it.


This design is explained by Rabbi Mordechai Katz (Be’er Mechokek, Chayei Sarah). The Talmud (Kiddushin 49b) states that ten measures of beauty came down to the world. Nine of them were allocated for Jerusalem. Rabbi Katz explains that since Jerusalem is the spiritual epicenter of the world, it has to be the most aesthetically pleasing locale, because people cannot focus on spiritual matters in an unsightly place.

Rabbi Feinstein explains that this is the simple meaning of the last mishnah in Pirkei Avos: “All that the Holy One … created in His world, He created solely for His glory…” — meaning for us to use for His service, thus infusing our actions with His glory.

Vzos HaBracha-World Perfect

Perhaps an apocryphal tale is promulgated involving my father-in-law’s insightful teacher Rabbi Noach Weinberg.

Once a man approached the Rabbi; ‘I don’t need to be observant because God loves me.’ ‘How do you know that God loves you?’ asked the Rabbi. ‘I was riding my bike up in the mountains. The speed was too high and I couldn’t navigate a turn. I went flying off the cliff. I thought my life was over. A miracle happened and I landed on a ledge just below the cliff. So you see God saved me because He loves me.’ The Rabbi looked into the eyes of the young man and asked, ‘tell me my son and who threw you off the cliff?’

It is the cornerstone of Jewish belief that there is no such thing as an accident. This idea was echoed by my teacher, Rabbi Weinberg’s brother, Rabbi Shmuel Yakov about fifteen years ago while I was studying in the Ner Israel Rabbinical College.

A man walked into the study hall carrying a paper bag asking to speak to a Rabbi. The first Rabbi that he found was Rabbi Yissachar Frand. As he approached he suddenly drew a knife from the bag and lunged at Rabbi Frand. He was tackled from behind by some students and his attempt failed. Later that afternoon my teacher who was the head of the Yeshiva addressed the students professing to explain why this happened. He began his talk by saying that it is the foundation of Jewish belief that there is no such thing as ‘it just happened’.

This idea is expressed by the Ramban (Exodus 13:16). ‘Through the great open miracles, one comes to admit the hidden miracles which constitute the foundation of the whole Torah, for no one can have a part in the Torah of Moses our teacher unless he believes that all our words and our events are miracles in scope, there being no natural or customary way of the world in them, whether affecting the public or individual.’

This global view is prevalent in the Talmud as well. ‘Rabbi Chanina said, a person doesn’t stub his finger below unless it was decreed above.’ (Chulin 7b)

In this week’s Parsha this concept extends into avenues of reality that at first thought we might not be cognizant off.

The verse states, ‘The Rock, perfect is His work, for all His paths are justice; a God of faith without iniquity, righteous and fair is He.’(Deuteronomy 32:4)

Asks Rabbi Yisrael Salanter (Meshulchan Gavoah, ad locum) why does the Torah state that God is ‘without inequity’? What kind of praise is that? It would not behoove to even extol an average person in such a manner?

He explains that when the Almighty decrees a certain situation for any person He accounts for all the repercussions that will ripple from it. For example, if it is decreed that a certain individual will win the lottery numerous queries surface. Because he will win the lottery certain people such as his wife, children and friends will benefit from the windfall. Do they deserve this benefit? He will probably leave his job. Do his coworkers or company deserve that loss? He will probably buy things that he otherwise would not have bought. Do the vendors deserve to have a customer like that as well as sell the merchandise? There are a myriad of issues that have to be accounted for as the Ramchal (The Way of God, 2:2) explains, that only God can process.

This is the meaning of the aforementioned verse that God is ‘without iniquity.’ Every detail in every situation is decreed in advance and is as it should be.

Re'eh-The Spirit of The Law

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Rabbi Yitzchak Hutner (approbation to Badei Hashulchan, Laws of Nidda) postulates that there are two facets to every category of law in the Torah. One facet is the creation of the law. The other facet is its development. In the creation there is one central principle. In the development there are as many applications of the principle as possible.

An imprecise analogy is the Big Bang Theory. The universe is comprised of almost an inestimable integer of components that have risen from one central point.

So to laws from one particular section are copious but stem from one central principle. For example, the laws of Shabbos are numerous. However, they all stream from one basic principle that the Torah dictates rest on the seventh day of the week.

Rabbi Hutner’s opinion is constructive in answering a query. How does one master all the details in any particular area of knowledge? Rabbi Moshe Chaim Luzzatto (The Way of God, introduction) explains that for a novice in any field it is indeed impossible to seize the myriad of details that are involved. However, the principles are within his grasp.

For example, one inexpert in airplane assembly cannot appreciate every piece of its equipment. Nevertheless, he grasps that airplanes are built to fly. As a result, one can deduce that everything in the airplane somehow contributes to its flight.

When one understands a principle one understands the details to a certain extent. It is analogous to grabbing a mug by its handle. By lifting the handle they lift the entire mug.

Similarly, when one understands the principles and most of the details one grasps the spirit of the law as well. Because, in the final analysis any body of law conveys a particular charge. Therefore, any contribution to that charge even if it is not a law falls within the scope of the spirit of the law.

The same applies to the Torah. When one understands all the principles of God one grasps God’s charge for us. Rabbi Luzzatto explains that this is the attribute of a Chasid-a pious individual (Path Of The Just, chapter 18).

A pious individual loves God so much that he tries to perform acts that make God happy. How does he know what makes God happy? He knows from the information that God gave him and applies it to his life.

For example, my mother once asked me to mop the floor. I mopped the floor. Did you sweep first? she asked. I didn’t. Don’t you know that if I ask you to mop the floor I mean I want it to be clean? Of course, you have to sweep it first.

In crude terms we are obliged to keep the spirit of the law as well as the law itself. This is the message of this week’s Parsha,

“Safeguard and listen to all these words that I command you, in order that it be well…when you do what is good and right etc.” (Deuteronomy 12:28)

These words invoke the directive of Parshas Vaeschanan (see Meshech Chachmah who makes this connection), “And you shall do what is good and right etc.” (Ibid 6:18)

Nachmanides (ad locum) explains that the purport of these words is that the spirit of the law is the ultimate goal of the Torah.

“He is stating that even where He has not commanded you give thought…to do what is good and right in his eyes…this is a great principle for it is impossible to mention in the Torah all aspects of man’s conduct with his neighbors and friends and all his various transactions and the ordinances of all societies and countries. But since He mentioned many of them such as Thou shalt not go up and down as a tale bearer; thou shalt not take vengeance…He reverted to state in a general way that, in all matters one should do what is good and right, including compromise and going beyond the requirements of the law.”

Shoftim-Emotional Control

Sometimes in the human condition emotion is a whirlwind. Anyone who is ensnared in it is carried along with its ups and downs.

Tragedies bring grief. Milestones and accomplishments elicit joy.
Emotion is not a sphere for volition. We can’t help how we feel.
Similarly, our proclivities can’t be amended. Some people are happy and some are serious; some are curious and some are lazy.

Therefore, when we read the Talmud (Shabbos 30b), ‘a person should always be humble like Hillel and rigid like Shamai’, we assume it is a description of their respective character traits. To put is crudely, Hillel was a nice user friendly sage while Shamai was mean spirited and grumpy.

However, Shamai’s remarks in the Mishnah (Ethics of Our Fathers 1:16) seem to be in stark contrast with his seemingly disheartened character.

‘Shamai said…and you should greet every man with a smile on your face.’

Greeting individuals with a smile is a dictum incongruous with the Shamai described in the Talmud. (ibid 31a) It would seem illogical that Shamai didn’t practice what he preached. How then do we reconcile the Talmud with the Mishnah?

Rabbi Yisrael Salanter (Ohr Yisrael) stresses that a mature approach to the Talmud requires analysis of everything in context. The context regarding this issue is that the sages of the Talmud were like the ministering angels. Their holiness is unfathomable.

Rambam (Mishnah Torah, Introduction) writes that they were the greatest of their generation. Certainly, Shamai was in that category.

Because of this it is ludicrous to assume that Shamai was controlled by his emotions and traits. It must be that his colossal spiritual echelon gave him the capacity to forge his personality in accordance with the dictates of the Torah.

Of course, one can control emotions. The Torah demands it. Don’t be afraid in war (Deuteronomy 20:1). Be happy on the holiday (Ibid 16:14). Don’t mourn excessively (Moed Katan 27b)

How is it possible to harness free flowing reactive emotions? The Ethicists discuss this issue. One example is the Book of Education (Mitzvah #16) who writes that our repetative exterior behavior eventually changes our interior disposition.

Therefore, Shamai’s behavior was a reflection of his understanding of the Torah’s dictates.

On the one hand a person’s face is public property. The disposition that they display fashions the mood of others. Therefore, everyone should be greeted with a smile.

On the other hand, when the honor of the Torah is confronted one must assume a hard line defense.

Shelach-Splendid Chutzpah

In this week’s Parsha we encounter the story of the spies. When the Jewish people reached the border of Israel Moshe sent a reprentative of each tribe to spy the land. They came back with a negative report. This report stirred a rebellion against Moshe.

Yehoshua and Calev’s courage stemmed the tide of this rebellion. As the winds of insurgence blew with ferocious fury they stood like reeds (see Ta’anis 20a) stalwartly committed to truth by declaring the following.

“And they said to the entire Congregation of Israel saying, ‘the land in which we have passed to spy is very very good.’” (Numbers 14:7)

The Chafetz Chaim (ad locum) explains that even though they had distinct personalities they were bastions of resilience.

Yehoshua candidly and brazenly opposed the campaign. This is why Moshe prayed for him (Rashi, Ibid 13:16) before they commenced the journey. His hard-nosed stance mandated extra protection in case the spies attempted to eliminate him.

Calev, however, pretended to join the libel. Consequently, he had to stop to pray in Hebron (ibid 13:22) to thwart his inner conviction from faltering to his exterior persona. (See Book of Education (Mitzvah #16) that external behavior can change inner psyche) This strategy imbued him with capacity to stop the chatter of the spies upon their return. The spies allowed him to address the public because they believed Calev would plead their cause (Rashi Numbers 13:30).

Such chutzpah wasn’t unique to them. The Talmud (Beitzah 25b) informs us that Jews’ predilection towards chutzpah is unparalleled. Rabbi Yehuda Kahana (Trumas Hakri, Introduction) elucidates that even though this trait may manifest itself in hideous fashion its source is good.

Resolve without conciliation is indicative of spiritual stature. Physicality is subject to influence such as decay and change. Spiritual elements that aren’t part of the universe are not affected by it. They remain themselves regardless of the largest raging tempest. Therefore, one who is stubborn educes a spiritual aura.

He observes that because of this trait the Jewish people experienced their deliverance from the golden-calf debacle. Moshe entreated God, “let my Lord go among us for they are a stiff-necked people.” (Exodus 34:8) I.e. they can be trusted because their tenacity will safeguard the Torah.

This is the meaning of Proverbs (4:2), ‘For I have given you a good teaching. Do not forsake my Torah.’ Homiletically the verse is communicating that God expresses confidence that the Jews people will not forsake His Torah because of their obstinacy.

Maharal (Netzach Yisrael chapter 25) remarkably purports the same idea with which he explains a peculiar phenomenon. Many Jews do not get along. That is why Masonesk jokes are funny. Every Jew needs two synagogues. One to pray in and not to attend.

Maharal sagaciously observes that part of the exile decree is that Jews can’t get along. Not only are they pronounced to live in the proverbial four corners of the earth but they also can’t be unified. If they would be united, they would live in one place which is their homeland. Therefore, to facilitate their exile their stubborn nature must be expressed to the point where a rift between them causes them to live in different places.

Maharsha (Beitza 25b, Nedarim 20a) makes it clear that Jewish character is dynamic in nature. On the one hand the Talmud (Yevamos 79a) declares, ‘There are three identifying marks of this nation. They are merciful, bashful, and they perform acts of kindness.’ On the other hand Ethics of Our Fathers (2:6) professes, “one who is bashful can’t learn.’ That statement presupposes that one needs to be brazen to study Torah.

This is not an incongruity. Duality of character is required. A well balanced Jewish citizen of God’s nation needs to achieve the perfect confluence of bashfulness and brazenness. One needs to be sturdy and unrelenting within the context of the fear of God in their psyche.

Korach: The Tragedy of Unity

Tragedies happen. The space shuttle ruptures upon reentry into the atmosphere. A plane vanishes over the Atlantic Ocean seemingly without a trace. Grief ensues. Hard questions are asked. Difficult issues immerge.

The necessity to research the anatomy of a calamity is imperative regardless of its unpleasant nature. The future is at stake.

Korach threatened the foundation of Jewish peoplehood; unity. Mt. Sinai was the utopian juncture of Jewish history. God revealed Himself and conferred a directive. Rashi (Exodus 19:2) writes that at that moment the Jewish people were ‘like one man with one heart’.

The citadel of peace and unison was shattered by the ambiance of dissent and quarrel. Moshe’s realization that the seeds of this horror were sewn stirred him to collapse. (Numbers 16:4)

Korach companied all night. He involved everyone. (Rashi, ibid verse 19) He forced Moshe’s hand. The inevitable occurred. The rebellion was pulped. No one was unaffected. Their unity crumbled. Nothing remained the same.

Consequently, our task is rebuilding peace and unity.

“Rabbi Shimon Ben Halafta said, ‘God found only one vessel that contains blessing; that is peace.’” (Uktzin 3:12)

“God’s blessing is peace.”(Megilla 18a) We beseech God to bless us with peace three times a day (Silent Prayer). “Rabbi Shimon Ben Gamliel said, ‘the universe is sustained by three entities; judgment, truth and peace.’” (Ethics of Our Fathers 1:18) Unity is the key to survival. (See Rashi, Genesis 11:9)

But traversing into an exalted future necessitates understanding the mechanical failures of the past. If we ignore them they will hoist their ugly head again.

What was the problem? Sometimes the obvious stares us in the face. Darash Moshe (at locum) by Rabbi Moshe Feinstein points out that Korach’s statements were indicative of the problem.

“The whole congregation is holy. Amongst them is God. Why do you raise yourselfs above the congregation of God?”(Numbers 16:3) Korach’s message; we don’t need you. We’re the same. We understand God’s world equally. A teacher, guide and leader is futile. We can guide and teach ourselves.

That attitude is akin to claiming one doesn’t need a karate sensei. I can master it myself. All I have to do is visit the library and purchase Karate For Dummies. We all know that such perspectives are fallacious. It’s not enough to read and see diagrams to master a skill. One needs apprenticeship. Literally and figuratively, a teacher takes a student’s hand and guides him through motions of standing, striking and defending. Tradition passes from teacher to student.

But where there is smoke there is fire. Korach challenged the actual word of God. He asked Moshe if a house full of Torah books requires a Mezuzah. Moshe answered yes. Korach laughed. If one mezuzah is sufficient for a house that has no Torah books, certainly a house of Torah books doesn’t require a mezuzah? (Medrash Rabba, Ibid 18:3)


Korach’s challenge was emblematic of dissenters of God. They say I know better. “Elazar Ben Puria suggested to Yanai the Monarch that he murder all the Jewish Sages. If I do how will Torah be studied, he inquired? This evil man replied that the Torah Scroll is rolled up in the Ark. Whoever desires to study it can do so.” (Kiddushin 67a)

The truth is we don’t know better. We can only continue to climb the mountain of spiritual triumph towards unity and peace if we grasp that we stand on ground that was laid by those that came before. When this realization surfaces in our consciousness the road to revival of unity will be paved and we will again merit the utopian state of our people.

Yosef Bronsteyn's Bar Mitzvah Talk May 9, 2009

Good Shabbos!

Welcome to my Bar Mitzvah.

Before I begin I want to thank my parents for choosing this public school to make my Bar Mitzvah in. It’s a good use of tax money!

Also I would like to thank my siblings, for um…um…uh…it will come to me later.

Anyway, on with my Bar Mitzvah speech.

It says in this week’s parsha (Vayikra 23:15)

“You shall count for yourselves on the second day of Passover from the day that you bring the Omer of the waving, seven weeks they shall be complete.”

The Book of Education, mitzvah #306, writes that this pasuck is telling us that it is a mitzvah to count 49 days from the second day of Pesach until Shavous.

Abayeh tells us in Tractate Menachos (66a) that it is a mitzvah to count the weeks as well as the days.

The Shulchan Orach, Code of Jewish Law, (Ohr HaChaim 489:8) writes that if one forgot to count one of the days they should count the rest of the days without a brocha.

The Mishna Brurah #37 explains that it is a dispute amongst our rabbis whether each and every single day is a separate mitzvah to count or all of the days when counted are one mitzvah.

According to the opinion that holds that all of the days are one mitzvah, if one misses a day, he can no longer continue counting because he is missing a part of this mitzvah. Therefore, he can only continue to count without a brocha.

The Minchas Chinuch asks what happens if someone such as myself becomes Bar Mitzvah in the middle of the counting of the Omer.

I became Bar Mitzvah, last Sunday night, on the 25^th day of the Omer. Can I count the rest of the days of the Omer after I became Bar Mitzvah? He answers that it depends on whether or not each day is a separate mitzvah of counting.

According to the opinion that holds that all the days are one mitzvah I missed all the days that I counted as a minor, which would mean, I cannot continue counting. However, according to the opinion that holds that each day is a separate mitzvah, by itself, I can continue counting because each day I will be doing a new mitzvah.

So what should I do?

Of course: S. T. Y. L. O. R.!

For those of us who might not know what that stands for, it means: Speak To Your Local Orthodox Rabbi! For me, that is obviously my Tatty.

My father told me that I can continue counting with a brocha unless of course I missed one of the nights, which I didn’t.

My father asked me a question.

The Nachalus Tzvi, in The Laws of Mezzuzah, #291 writes that a minor that puts up a mezuzah in his room fulfills the mitzvah of mezuzah. Therefore, when he becomes Bar Mitzvah he does not have to put it up again. If that is the case, according to the opinion that holds that all the days make up one mitzvah why can’t the minor continue counting? What is the difference between siferah counting and mezuzah?

I answered my father’s question by stating: that mezuzah is a din (law) relating to the house. The house needs to have a mezuzah. As a result of this, it does not matter who puts it up. If the mezuzah is up the mitzvah is done. But, siferah is a mitzvah for the person to count. Therefore, when one counts as a minor it is not really considered counting because he is not obligated. Because of this, when he becomes Bar Mitzvah he can not continue to count.

My father told me that Rabbi Chaim Brisker, zt”l, said this explanation regarding a different situation. Boruch She Kavanti. Boruch Hashem I thought of this insight!

Now that I am Bar Mitzvah, I feel more grown up. I will try my best to keep all of the mitzvas: to learn Torah, daven with kavana, use proper speech, to be kind to people and serve Hashem properly.

So, in keeping with the idea that after the 25^th day of the Omer I am responsible for all my mitzvas, including being a mentch, it is only fitting that I show my hakaras hatov to all that have come to be with me & helped me arrive at this occasion. I have no intention to leave anyone out.

Let’s begin with those who came from such long distances such as: Santa Cruz, Southfield, North Hollywood, Pacific Palisades, Huntington Woods, Atlanta, Kendall, Philadelphia, Waterbury, Flatbush, Lawrence, Scottsdale, Tucson and South of Maryland Avenue! Thank you all for joining me as each one of you makes a difference.

Oh, I remember what I want to say about my siblings, Elisheva, Daniel, Avi, and Hillel: I couldn’t wish for a better Bronsteyn Bunch!

I also want to thank my Mommy and Tatty for everything that they have done and continue to do for me. They are the best example I could have for how to follow in the ways of Hashem. And I thank all of the volunteers, too many to mention, that have helped them put this simcha together.

I want to thank all my teachers and Rabbiam at The Phoenix Hebrew Academy for instilling me with Jewish knowledge. Specifically, I thank Rabbi Cohen for having the patience to teach me to lane my parsha and haftorah.

And of course we need to thank Richard C. Simis, the founder and educator of Madison Simis schools for allowing us to use their walk in refrigerator!

Nothing would be complete if I didn’t recognize from where everything comes, I thank and praise Hashem for all that he has given me.

Good Shabbos.

Vayechi-Who Is Really In Control?

There is a latent fear that gnaws at us. It slowly eats away at our calm stability like dripping water that cuts into solid rock (Avos Derabbi Nasan 6:2).

It is the trepidation of what will happen to the planet with all the capacity for massive destruction humanity has amassed. One bomb can instantly propel the island of Manhattan into extinction. A shutdown of all computers can send people scrambling for food and survival.
One never knows when this fear will surface in the form of panic-stricken screams.

Many of the world’s leaders have access to power that can thrust mankind into oblivion. And there is nothing we can do about.

Kings Don’t Rule

Rabbi Yehuda Kahane (Trumas Hakri, Pesach Shar), of whom my mother is a direct descendent, observes in the name of our Rabbis that such occurrences are not delegated to the power of men. This concept is clearly stated in Proverbs (21:1); the hearts of kings are in the Hand of God. He directs them in the direction that He chooses.
The same way that in American law personal autonomy is curtailed because of compelling state interest, freedom of choice of world leaders is impeded by God because of the overriding interest of humanity.
Washington might be gripped by excitement because of the new electricity of change that fills the air, but is that phenomenon the work of men?

Yosef Tells His Brothers Not To Fear

Yosef told his brothers that it is the work of God.
Don't be afraid of my power in Egypt, he told them. Even if I wanted to take revenge for the way you treated me, my propulsion into viceroy status has taken away my free choice. God acts instead of me (Genesis 50:19).

Therefore, there is no reason to fear, observes Rabbi Yonasan Eibshitz. As a matter of fact, we can be relieved if a person of shady character becomes a world leader because his appointment removes his free choice, rendering him powerless to harm others.
This is what the Talmud in Tractate Gittin (56b) means when it states that whoever creates difficulty for Israel is coronated a monarch. In other words, God protects the Jewish people from whoever punishes them by making him a king in order to take away his free will (Tznif Melucha by Rabbi Meir Reiss, pages 203-204).

Comfort In Faith

Global decisions are within God’s domain only.
In the face of this realization that global interest is not in our hands, the question we need to address is, what is our responsibility?

God declares, ‘You shall safeguard my mitzvos and keep them and I will be sanctified amongst the Jewish people.’
God has invested us with the responsibility for 613 directives (Talmud, Makkos 23b) that are enumerated in the Mosaic code.

Through all the vicissitudes of life, it is incumbent upon us to persevere in keeping these directives. They should be the object of our focus and concentration. When we do that, the beautiful light of our spiritual growth will shine from the darkness of a seemingly meaningless crucible that is our world, and God’s name will be sanctified.

Bar Mitzvah

This is an especially poignant message to one who has become Bar/Bas Mitzvah or has converted to Judaism. The entrance into the yoke of Divine commandments should inspire one to adopt as one’s mantra the instruction of Rabbi Moshe Chaim Luzzatto (Path of the Just, Chapter 1) that it is the foundation of Jewish belief for one to clarify what is their obligation in their world.

Removing The Mask

Acting is attractive. Top poker faces yield lucrative outcomes. Winds of emotional upheaval can be raging inside while a picture of placid temperament is painted on one’s face. Creating an image of anything bedsides one’s own self is a talent to behold.

However, if one’s relationships are laced with insincerity they’re not meaningful. The Rabbis taught that disingenuousness is a pejorative trait. Rabban Gamliel barred insincere students from the study hall (Brachos 28a). God hates ones who speak with their mouth and feel differently with their heart (Pesachim 113b).
It is prohibited to deliberately ruse people by creating false impressions. (Bava Metziah 59a, Chullin 94a, Mishnah Torah, Hilchos Deos 2:6). This behavior is especially insidious because one’s promises establish a false sense of security for others (Shaarei Teshuva, #183).

Remarkably, Prophet Zephaniah (3:13) suggests that Jewish rank is questioned when one is mendacious. “The remnant of Israel will not commit corruption, they will not speak falsehood, and a deceitful tongue will not be found in their mouth.”

Certainly, it is fruitless to deal with such people or become them. How do we tell what people are truly about?

The Talmud guides us to reach beneath any facade. Rebbe Elayi said, ‘in three ways is a person perceptible; with their cup, pocket and anger. Some say that they are perceptible with laughter (Eruvin 65b).
Rashi explains that the Talmud instructs how to discern a correct person. Observe them when they are drunk. Are they settled with their wine? Or depressed? (Maharsha, ibid) Do they deal in business honesty? How often do they get angry? During these circumstances one cannot hide.

Maharsha explains that the Rabbis chose these examples purposefully. These states of being are telling about a person’s personality as whole. We have three basic relationships. We relate to people, God and ourselves. When one drinks and it is apparent that they are settled with themselves, they relate to themselves functionally. Honestly in business facilitates fine relationships with others. Infrequent anger generates a good relationship with God. This is clarified by the Talmud (Shabbos 105b). ‘One who breaks things because they are angry should be in your eyes like idol worshippers.’ Frequent anger leads to denial of God.

Perhaps this is the intent of the Ethics of Our Fathers (2:1) when it states, ‘Rebbe said, ‘which is the proper path that a man should choose for himself? Whatever is a credit to him and earns the esteem of fellow men’. It is paramount that our behavior communicates straightforwardness that will earn us the esteem of others.

Ki Sisa-The Holy Tongue

The Holy Tongue
The Hebrew language has the unique distinction of being branded as loshon hakodesh-the holy tongue. The reason for this special status emerges from the beginning of this week’s Parsha, Ki Sisa.
Sacred Coins
The Mosaic code delineates the methodology by which the Jewish people should be tallied. Each individual would supply half a shekel hakodesh-a holy shekel, a type of coinage. Then, as Rashi (Shemos 30:12) explains, the shekolim would be counted to arrive at the final number.

Of course, curiosity surfaces into our consciousness. Why are these coins called kodesh-holy?

The Ramban explains that by the authority of Moshe’s sovereign charge, these coins were minted as legal tender for the utilization of the Jewish society. Many of the directives of the Torah necessitate monetary capacity, such as evaluations, redemptions of the first born, contributions for the tabernacle and the like. Theses acts are mitzvos. Since the shekel is the vehicle for the performance of these mitzvos, it is called holy.

The Holy TongueThe Ramban opines that identical logic can be employed to explain why Hebrew is called the holy tongue. The words of the Torah, the prophecies, God’s communication with the Jewish people, the names of God and the angels, and the forefathers are all in Hebrew. Since Hebrew is the intermediary through which all that is holy is achieved, it is called the holy tongue.

The Ramban’s interpretation is the tip of the iceberg that we all can observe and understand. However, when we dive below the surface, we discover deeper meaning.
In Genesis (2:20) we read that Adam named all the animals. Rashi (ad locum) explains that the names which Adam gave to the animals revealed their fundamental nature.

My teacher, Rabbi Moshe Brown explained to us as follows:

The Secret to Creation
We know that the building blocks of the physical universe are the elements listed in the periodic table. Any physical entity is a composition of those elements. The same reality is present in the spiritual sector of the universe. Every physical reality subsists because of a spiritual life force within it, as Rabbi Moshe Chaim Luzzato explains in his, The Way of God. These life forces are the spiritual elements of the Universe.

Rashi (ibid 2:23) comments that the Universe was created with the Hebrew alphabet. The meaning of this is that each letter represents a spiritual force that provided the energy for a corresponding element that exists.
The letters aleph, reish, yud, and heih spell Aryeh, which means lion in Hebrew.
Adam didn’t fashion an arbitrary name for a lion; rather, he saw that the spiritual elements that comprise a lion are those Hebrew letters. This is why Hebrew is called the Holy tongue.

This is the language that all the people of the world spoke in the beginning of creation (Rashi, Genesis 11:1) and even during the generation of the dispersion (Rashi, Genesis [11:1] See Torah Temima, ad locum who explains that Hebrew was forgotten at that time).
A Life of Holiness
Rabbi Eliyahu Dessler (Michtav M’Eliyahu, volume 1, pages 5-7) explains that everything in this world is meant to be utilized as intermediaries in the service of God.
When we use these intermediaries for that purpose, they become holy, just like the shekel and the Hebrew language.

People often wonder who they are. Am I a good person? This question can be expressed more clearly by asking whether we use the gifts God gave us to improve our relationship with Him. What defines holiness is not our personal qualities or the items we possess, but what do we do with them.