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.

Vayechi-Knowing One's Abilities

As will be mentioned Yaakov Avinu's keen insight into the human phyche girded him with a unique abilty to identify his children's true natures. 

The import of having this knowledge is best illustrated with our insight into the Mishnah in Pirkei Avos(1:13)

“One, who extends their name, will lose their name. And one who does not study is liable for a capital offense. And one who uses the crown will disappear. One, who does not add to their study of Torah, will forget what they have already learned.”First we will analyze the initial statement of this Mishnah.“One, who extends their name, will lose their name.”On the canvas of life the puzzle pieces are laid. When we see the entire picture, we understand the unique position of every piece. Rabbi Moshe Chaim Luzzatto explains, “As a result, when a person grasps a general principle, automatically he also grasps a large number of details. Although at the outset a person possessing a general principle might not be aware of its specific details or recognize them as elements of the general principle, later, when confronted by them, he will be able to recognize them.”(The Way of God, Introduction, p. 21-22)

Such insight is necessary in many areas of life. Leadership is one example. When one recognizes everyone’s unique ability to contribute to an objective, one maximizes his group’s ability to be successful. This was the intent of our forefather Yakov ‘blessing’ each of his children before his death. (Genesis 54) “People possess different characteristics and peace can never rule among them without the midda (attribute) of truth…Under the influence of truth, he will see that only through the united effort of different people can the final result be attained. Each compliments the other and peace and harmony will crown their efforts.” (Rabbi Aryeh Carmel, Strive for Truth, p. 183)

Of course, this is true on an individual level as well. One of the most difficult tests of life is to be able to recognize one’s unique abilities and situation. Usually, lack of success is not our inability to perform rather our deficiency in implementation of our talents. Self definition and singular focus is the challenge. “The foundation of piety, and the root of total Divine service, is to clarify and authenticate to oneself what is his obligation in his world…” (Path of the Just, chapter 1)

When we mistake ourselves to be someone else, our efforts are misdirected and hence, impeded.

Perhaps we misdiagnose ourselves because we are subconsciously unhappy with the accurate conclusion. However, what we are is predetermined. Therefore, we have to accept it. It is clear from numerous sources in the Talmud that it is, indeed the case, that every component of a person is pre-determined with the exception of free will.

Here are some examples.

1. “Rabbi Channina the son of Pappa explicated. That angel who is appointed on conception, its name is Lila…and he says in front of Him, ‘Master of the Universe…it will develop into someone who will be strong or weak, smart or foolish, rich or poor. However, evil or good he does not say in accordance with the opinion of Rabbi Channina…everything is decreed by Heaven with the exception of the fear of Heaven as it states, ‘And now, Israel, what does the Lord your God require of you, but to fear the Lord your God etc.(Deuteronomy 10:12)’”(Talmud, Nidda 16b).

2. “Rava said, ‘Life, children and sustenance do not depend on merit rather are predetermined…’” (Talmud, Moed Katan 28a)
Rabbi Elazar the son of Pedas’ situation was in abject poverty. After prayer to God the response he received was as follows. ‘Elazar my son, will it be good for you if I turn the world over from the beginning with the possibility that you will be born at the time of sustenance? (Talmud, Ta’anis 25a)

3. “Rav Tachlifa the brother of the Rabbis of Chosah taught. All of a person’s sustenance is determined from Rosh HaSannah to the following Yom Kippur…” (Talmud, Beitzah 15b-16a)
These sources emphasize that it is pre-determined who we are. The unique set of circumstances that each of us has is really a charge from God to fulfill our purpose in life. It’s as if God is the director of a colossal play called life. He assigns to each of us different costumes and stage sets and charges us to perform. Therefore, being disconcerted with one’s situation is analogous to being a servant who is unhappy with the mission that the King has assigned to them. (Orchas Tzaddikim, Gate of Jealousy, chapter 14 p. 129)

Muddled perception of what falls within the parameters of our world can spur us to seek that which is not ours. Such an embarkation can have disparaging consequences. “Whoever sets their eyes on that which is not theirs, that which they seek will not be given to them and that which they have is taken from them.”(Talmud, Sotah 9a).

This is the lesson of our Mishnah.

“One who extends their name (one who seeks honor that is not do to them), will lose their name.”
This means that one who seeks to increase the honor of their name will lose the existing honor that they possess. (Pesach Aynaim, Tiferes Yisrael, ad locum)

The Mishnah, with its next statement, continues with this theme of self recognition from a different perspective. It teaches us that one who studies Torah must recognize that they have changed into a different person. If they don’t, it could have fatal consequences.

The fact that one is transformed into a different person is clear from Maimonides’ ruling. “A student who is exiled to a city of refuge(In Jewish Law if one commits a murder by accident, they are required to be ‘exiled’ to one of the forty eight cities of refuge belonging to the Levites. They are not allowed to leave unless the high priest passes away. [Maimonides, Mishnah Torah, Hilchos Rotzeach] ) we émigré his Rabbi with him as it says, ‘(And he will run to one of these cities) and he shall live’- carry out with him accordingly that he shall live. (This is because) life for those who possess wisdom and those who seek it, without the study of Torah, is considered like death. Also a Rabbi who is exiled we émigré his Yeshiva (Rabbinical Seminary) with him. (Maimonides, Mishnah Torah, Hilchos Rotzeach 7:1) [Maimonides’ source is the Talmud (Mokkos 10a) However, upon further reflection, it is clear that the said ruling is the rendition of Maimonides’ understanding of the Talmud’s analysis.]

The intent of Maimonides is to emphasize that one who studies Torah changes into a different person. One who studies Torah is analogous to a child who requires nutrition for his diet. As the child grows his needs amplify. As the Torah is studied its knowledge restructures the individual, who in turn, requires study on a further elevated level. The additional study has become requisite just as an older child needs more nutrition. If the child will not have proper nutrition the consequences are fatal. Similarly, the lack of the necessary study results in spiritual fatality. (Rabbi Yitzchat Hutner, Pachad Yitzchak, Shavuos).
This is the significance of the words of our Mishnah.

“One, who does not add to their study of Torah, will forget what they have already learned.”
One who has studied Torah is transformed into another individual who has learning needs commensurate with their new life form. Failure to recognize this new state is the reason why one would not add to their knowledge. This inability to recognize one’s individuality results in spiritual malnutrition whose natural outcome is the loss of current knowledge and eventual demise.

The Mishnah draws two final stroke on the portrait of the necessity of self recognition.

“And one who does not study is liable for a capital offense."

It describes an individual who is unable to ascertain the essential functionality of the tool that he holds in his hands. One has the tool of Torah in their hands. Its study can achieve spiritual productivity which is the purpose of life. If they don’t use that tool they misunderstand what they have. This misunderstanding leads to lack of achievement of their purpose. Hence, they don't have reason to live.

This is analogous to a basketball player who does not play when he is on the court. The coach will bench him not as a punishment but because he is not useful to the team. This is true in life also. As our Mishnah says, a person who does not study Torah is liable of a capital offense. They are not actually liable. In Jewish law the Rabbinical court is not sanctioned to put to death one who does not study Torah. Rather, the Mishnah means to state that one might as well be liable for a capital offense because they are not fulfilling their purpose. They are not productive in life so why are they there?

"And one who uses the crown (of Torah) will disappear.”

In addition, Torah is not meant to achieve honor and prestige. It is meant for spiritual growth. One who uses it for achievement of honor misunderstands that it is meant for spiritual growth. Rabbi Tarfon suffered his entire life because he inadvertently used his status as a Torah scholar to save himself from certain death. (Talmud, Nedarim 62a) He felt this way because of the severity of the consequence for this infraction that is communicated by our Mishnah as well as in chapter four (Mishnah 5), “Rabbi Tzadok said, Do not place it (Torah) as a crown to become great with nor a hatchet to dig with etc.’” The reason for usage of the terminology of ‘hatchet’ is to indicate misappropriation of the Torah. Just as one does not use a hatchet to dig the ground, one doesn’t use the Torah for self aggrandizement. (Irwin Bunim, Ethics from Sinai, ad locum)