Vayetzei- The seat of power is with the people

PARSHAH VAYETZEI | GENESIS 28:10-32:3

Continents have been ravaged by tyrants. Countries have been decimated by despots. People have been led like sheep to slaughter. They have been tortured, maimed, executed and controlled in a cruel, phlegmatic manner — all so that someone could garner power.

One can be born in a country that’s free with equal rights or in a dictatorship where all do as they are told. It seems that for the 7.5 billion people on this planet it’s a

matter of chance, a roll of the dice. And there’s nothing that they can do about it. One can be born in North Korea or in the United States. The choice isn’t theirs.

But the Torah teaches us differently.

Pharaoh was the absolute ruler of ancient Egypt. He made himself into a god-like figure (Rashi, Shemos 7:15). The Egyptian empire was the most powerful at the time.

He was a true king in every sense of the word. Whatever he said was law — period. Dissent was impracticable.

Egypt owed a prodigious debt of gratitude to Yosef. As the viceroy he single-handedly saved the kingdom. As we know, at that time the planet was stricken by an excru-

ciating famine. Mass starvation and economic calamity was the unavoidable fate.

Yosef devised a plan putting together an operation that was executed smoothly with precise logistics and organization. As a result of his efforts not only did the Egyptians

survive but they also thrived in the face of this famine. They became the provider of all necessities in that difficult time.

So, many years later, when the Egyptian people approached him requesting that he subjugate the Jews, because of his gratitude, he emphatically refused. In his blood and

bones Pharaoh internalized that Egypt as they knew it would be — a collapsed heap of rubble without Yosef. Therefore, he wasn’t willing to be an ingrate and subjugate his people. And when Pharaoh, the king of the entire civilized world, refuses, that is the end of the conversation.

Not so, in this case, because the people weren’t interested in that gratitude and etiquette. Au contraire, the Jews had to be corralled, the danger that they presented, eradicated. He refused so they deposed him from his reign for three months until he reneged. Only when he agreed was he reinstalled. “A new King arose that didn’t know Yosef” (Shemos Rabbah 1:8).

In other words, it was it was the same king, the same Pharaoh. But, Pharaoh acted as if he didn’t know Yosef. As if he felt no gratitude for what he did.

No matter who is in charge. No matter what type of government it is — a dictatorship, autocracy, democracy, or a republic — the governing class can’t do anything without the people’s consent. John Lennon once remarked: “People have power. They don’t even know it.” This is why in this week’s portion Yaakov consults his family before leaving Lavan. He presents an entire campaign outlining his reasoning (Bereishis 31:4-13). One would think that their departure was a fait accompli. Lavan was manipulative, ghoulish, intrusive and duplicitous. Separation from this abusive relationship was a no-brainer. Nevertheless, Yaakov understood that without the acquiescence of his family it wasn’t going to happen.

One should always make sure that the people are on their side because that is where the true power lies.

Vayeitzei-What We All Want

A slogan can be very impactful because it encapsulates an entire philosophy. If it is sculpted correctly it will be embodied with a life of its own and perch on the lips of all who are open to it.

It's not by coincidence that the last two Presidents won their respective campaigns for the office with catchy and meaningful phrases. President Obama's slogan was 'change we need' and President Elect Trump's was 'make America great again'.

Why did these slogans resonate with people in such an acute fashion? Perhaps, because they instill hope in achieving idealistic aspirations. We all want to change and be great. It's in our spiritual DNA; as the pasuk states, Hashem create for me a pure heart. (Tehilim 51:12)

That's why we become so emotional and unreasonable when the topic of politics meanders into our conversations. Our outrage points to a deep-seated desire for things to be right. A person is recognizable by his anger. (Eruvin 65b)

Truth be told greatness is the path that Hashem has prepared for us. Every person is obligated to say, 'the Universe was created for me'. (Sanhedrin 37a) That is to say that even if every single person in the world would not be born except for us Creation would still be justified. (Ohr Hatzafon, Midas HaChesed #1) The first man is not unique in that the Universe was created for him. If we would be in his place the universe would be created for us just the same.

Therefore, a person is obligated to say, 'when will my actions be like Avraham, Yitzchak, and Yaakov? (Tanah D'bei Aliahu Rabbah(chapter 25). The combination of these three great people is akin to the level of the first man. That is the kind of person we are supposed to be if we are to take full advantage of what the world has to offer.

We should never give up on our endeavors to improve. Chizkiyahu said, 'I have a tradition from my family. Even if a sharp sword is on a person's neck they shouldn't stop themselves from believing in mercy.' (Brachos 10a)

This responsibility of achievement is on us and no one else. Rebbi Elazar Ben Durdaya said, 'the matter depends only on me.' (Avodah Zara 17a)

My Rebbe, Rabbi Tzvi Berkowitz, taught us that Leah was supposed to be, at best, a picture of mediocrity. She was to marry the pernicious Esav and have a family. Being one of the Foremothers and a progenitor of Hashem's people wasn't a part of her destiny. She knew this. She was determined for it to be otherwise. She cried and davened to Hashem until her eyes swelled from hot painful tears. (Rashi, Bereishis 29:17)

By force of conviction she inserted herself into the process of building Klal Yisrael and illustriousness for perpetuity.

This shows us that the gates of tears are never closed. (Bava Metzia 59a) Nothing stands in the way of our will. (See Megilla 6b)

The utopia that we dream of is in our hands. Believe it, say it, and do it. And it will be.

Vayeitzei-Purpose of Beauty

We are inundated with beauty, grandeur, and majesty. Social media facilitates access to breathtaking landscapes, grand vistas, majestic visions, and gorgeous people. Our eyes feast upon exquisitely appealing veneers seemingly as deep as the blue ocean. When the sun shines on these displays of pulchritude they seem to sparkle with an alluring message that says, "this is what matters".

But we know better. We saw The Beauty and Beast and read The Hunchback of Notre Dame. Idioms like 'beauty is in the eyes of the beholder' and 'don't judge a book by its cover' are intertwined in the lexicon of Western Culture. We studied the Ethics Of Our Fathers(4:27) statement, "don't look at the flask but what is in it". Also, Rabbi Yehoshua said that ugliness is the best container for wisdom. (Taanis 7a) Proverbs(31) states, "Beauty is vanity. A woman who fears heaven is praiseworthy". 

But is that really true? Don't the words of Billy Crystal, 'it's not how you feel but how you look', ring genuine in our ears? Doesn't it feel good to receive the ultimate compliment from Zsa Zsa Gabor, 'darling, you look marvelous'?

In fact the Torah places beauty on a pedestal. "And Yosef was of handsome form and handsome appearance". (Genesis 39:6) The Egyptian girls would scale the walls to look at him. (Rashi, Ibid, 49:22) Avsholom had Godly hair and Shaul a Godly neck. (Sotah 10a). All the ladies were jealous of Miriam's beauty. (ibid 12a) Rabbi Yochanan's handsomeness shone like a light (Brachos 5b) which left his student, Reish Lakish, stunned. (Bava Metzia 84a) The wicked ruler's daughter wanted to flay Rabbi Yishmael's facial skin and stuff it so that she can gaze upon his beauty at her leisure. (Yom Kippur Machzor, Mussaf) His son's and daughter's beauty were unparalleled on the entire planet. (Gitten 58a) Avraham said to Sarah, "you are a woman of beauty". (Genesis 12:11) Regarding Rivka the Torah states, "the maiden was very fair to look upon."(Ibid 24:16) Ten measures of beauty trickled down into the world with nine going to Jerusalem. (Kiddushin 49b)

This week's portion is no exception. "The eyes of Leah were soft(pretty-Targum). Rachel was beautiful of form and appearance."(Ibid 29:17) To ratchet up the accolades and veneration the Talmud( Megilla 15a) makes a list of the most beautiful women in history. Bava Basra(58a) compares the looks of Adam and Chava to a host of people. 

Preoccupation with beauty seems incongruous with the lofty spirituality promoted in the religious ideals of Judaism? How do we resolve this oddity?  

The answer is as follows. Divine commands are to provide people with a medium to propel themselves beyond the natural world; to achieve a supernatural state which is consistent with the essence of their souls. (Tiferes Yisrael, chapter 6) To that end the world which we find ourselves in is designed to be used to achieve this goal. 

All of its components are intermediaries to be used to perform God's commandments. (Path Of The Just, chapter 1) Therefore, all of the rewards, gifts, and blessings mentioned in the Torah are opportunities to achieve purpose. (Mishnah Torah, Laws of Teshuva, chapter 9)

The attribute of beauty is also a tool in our hands to be used to achieve purpose. When it is used in this fashion it is praiseworthy. One example is Jerusalem's beauty. Since it the spiritual center of the planet it needs to be an aesthetically pleasant place so that it's visitors should be able to focus and not be distracted by other elements. (Bear Mechokek, Chaya Sarah)