Parshas Shemos - Thoughts on the first Rashi

This d’var Torah is dedicated to the victims of Nechemya Weberman, recently convicted pederast, and other survivors of childhood and teenage sexual abuse in the Orthodox community. May G‑d and our community support and comfort all those in our midst suffering from this scourge.

Rashi, commenting on the recitation of the names of the sons of Israel at the beginning of Sefer Sh’mos [Shemos 1:2-4], cites Sh’mos Rabbah to understand why the Torah would repeat names already identified in Parshas Vayigash as among those who descended with Jacob into Egypt:

Even though He counted them in their lifetime by their names [Gen. 46:8-27], He counted them again after their death, to make known His love for them, for they were likened to the stars, which He takes out and gathers in by number and by name, as it is said: ‘Who takes out their host by number — He calls them all by name’ (Sh’mos Rabbah, quoting Isaiah 40:26).

The full text in Isaiah, which is the concluding verse of the Haftorah read on Shabbos Nachamu, runs:

Lift up your eyes on high and see Who created these, Who takes out their host by number — He calls them all by name; because of [G-d’s] great strength and powerful might, no one is lacking. (Isaiah 40:26)

After employing part of Isaiah 40:26 to gloss host as echoing G‑d’s blessing to Abraham that his descendants would be numbered as the stars, Rashi omits the final assertion of the verse, that because of G‑d no one is missing. Subtly, Rashi raises a fundamental issue at the core of faith: If all are loved by G‑d, why are only the 12 sons of Israel mentioned? Were not all 70 of those who descended into Egypt with Yaakov loved?

Indeed, the Torah itself leads us to the question of the condensed enumeration of the house of Israel, noting in Sh’mos 1:5 that 70 souls came to Egypt — yet only Jacob’s sons are explicitly named. At a superficial level, we can perhaps beg the question ourselves and suggest that in order not to offend or embarrass those not here mentioned by name, the midrash and Rashi drop the second half of the verse in Isaiah, that no one will be lacking. But if indeed G‑d names the 12 sons of Israel simply because they are precious, why not identify by name all 70 souls again? Were not all 70 loved by G-d?

Perhaps a more effective response to this question may be found in Isaiah’s reassurance that G‑d will take us out (from Egypt) and gather us in (in Eretz Yisroel) as a numbered host, again following Rashi’s reading of Isaiah’s host not as mere stars but as the whole community of Israel. Indeed, while the opening verses of Sh’mos declare that “each man and his household” came — not even families, much less tribes or a nation — Rashi and Isaiah reaffirm our coming redemption as Klal Yisroel, the community and nation of Israel. Sh’mos counts the sons of Israel, then, not merely as an evocation of G‑d’s love for them as individuals, and not as an expression of affection for them alone, but as recognition of their imminent status as heads of tribes, the collective leadership of the nation Israel. We descend into Egypt as individuals, members of the extended household of Jacob and his sons; G‑d redeems us from Egypt as a people, the beloved host of G‑d.

Emphatically, Isaiah’s prophetic vision embraces and offers comfort not only to a select few but to all that ‘no one is lackng’, a particularly important expression of love in the looming shadow of the Churban Beis Ha-Mikdash and the ensuing dispersion. Isaiah, the midrash, and Rashi point us forward, to freedom and nationhood, to liberation from Egypt, the land of the dead, as G-d’s living people. As we learn near the end of the Torah’s story, after the final counting and naming in the desert and late in Moshe’s final oration in Nitzavim (De 29:9-14), all of us are here today, all of us count, from the hewer of wood to the drawer of water, elders and infants, pious and secular. We are and always will be part of the community and nation, the children of Israel, the host of the Eternal, embraced in an unceasing redemption in which all are precious, all loved by G‑d.

Guest posting by 

Craig Hanoch

Highland Park, NJ.

Craig is writing a book about nihilism and faith.

Parshas VaYechi – Thoughts on the first Rashi

“Yaakov lived in the land of Egypt for seventeen years. The days of Yaakov, the years of his life, were one hundred and forty seven years.”

Bereshis 47:28

Yaakov lived. Why is this portion of the Torah completely closed? This is because once our father Yaakov died the eyes and hearts of Israel were ‘closed’ because of the bondage because they [the Egyptians] began to enslave them [the Jews]. An alternate explanation:  Because he [Yaakov] wished to reveal the End [of Days, i.e. the time of the Messiah] and it was ‘closed’ [concealed] from him, according to Bereshis Rabbah.

Rashi’s comment on Bereshis 47:28

Rashi seeks to explain why there is no empty space in the Torah scroll between the end of the previous Torah portion, VaYigash, and the start of this week’s portion, VaYechi, as there usually is. He offers two possible answers to this anomaly.

I have to wonder if the two answers are in some way linked. Yaakov, through Divinely granted insight, had a vision of the ultimate ends of the Earth, humanity, Judaism, and all the struggles that lay ahead. As a caring father and a responsible leader of his clan, he wished to share this vision – to encourage his offspring in the difficult days ahead, to reassure them, and to bequeath the wisdom he gained through all his personal travails to the next generation. Yet God decided this was not something to be shared.

The time might not have been right for the children of Israel to receive this critical information because, as they were soon to experience the bitterness of slavery, a vision of the final days would not be received very well. The vision might have made the suffering seem more bitter. Try telling your child that the shot the doctor is giving them will make them healthier and safer – in my experience, such ‘reassurance’ is often not appreciated and may even be angrily disregarded.

As a father, though, I can also relate to and learn from Yaakov’s frustration in this matter. There he was, with a tremendous insight on ‘the purpose of it all,’ and he was eager to share it with his children. Yet he was prevented from doing so and went on with life knowing that his children would not benefit from his hard-earned insights. 

Parshas VaYigash – Thoughts on the first Rashi

“And Yehudah approached him [Yoseph] and said: Please my master let your servant speak a word in my master’s ears, and do not be angry with your servant, for you are equal to Pharoah.”

Bereshis 44: 18

And Yehudah approached … in my master’s ears. [Meaning] May my words penetrate your ears.

Rashi’s comment on Bereshis 44:18.

The scene – Yoseph (in the guise of the Egyptian prime minster) has just told his brothers that, because his attendant found Yoseph’s golden cup in Binyamin’s sack, he (Yoseph) intends to detain Binyamin as a slave while releasing the remaining brothers. Yehudah approaches to make an impassioned plea for clemency. Rashi points out that Yehudah was not merely protesting or ‘getting something off his chest’ but rather was intent to make an impact on Yoseph with his appeal.

We can parse the first verse of the parsha and see Yehudah’s care in initiating his appeal. He starts with the word “please,” he addresses Yoseph as “my master,” he asks that Yoseph not get angry at his [Yehudah’s] effort to appeal, and he concludes with flattery, stating that Yoseph is Pharoah’s equal. In all, it’s a very diplomatic start to a very important pitch.

Perhaps we can learn from Yehudah’s example. There are times when each of us faces a very troubling situation, with doubtful prospects. In such circumstances we may feel that the matter is hopeless, unjust, or even infuriating. Despite the pull of these emotions, if we can compose ourselves and appeal respectfully to the ‘powers that be’, we may yet be able - with God’s help - to pull some small success from the jaws of defeat. 

Parshas Mikeitz – Thoughts on the First Rashi

"And it was at the end of two years, and Pharaoh dreamt that he was standing by the Nile"

Bereshis 41:1

Rashi says on the first part of the pasuk: "As the Targum translates 'at the end,' because also such usages of 'keitz' imply the end of something." Rabbi Yissocher Frand writes that there is an obvious question that can be asked on this pasuk: what happened during this two year interval that just ended? At the end of last week's Parsha, Rashi quoted a Medrash that explains what happened during this period. Rashi says that because Yosef put his trust in the Butler, by asking the Butler to put in a good word for him with Pharaoh, Yosef was punished. His stay in jail extended by two full years because of two words that he spoke -- "u'zchartani, v'hotzaisani" (and remember me and take me out).

Rashi refers to an enigmatic Medrash Rabbah at the beginning of this week's Parsha. The Medrash says: "'Happy is the man who places his trust in G-d… [Tehillim 40:5] -- this refers to Yosef -- and turned not to the arrogant and to strayers after falsehood [ibid.] -- whose sentence in jail was extended for two years because of the two words he said to the butler." This Medrash contains an internal contradiction. At first it singles out Yosef as the prime example of a person who places his trust in G-d. Then it turns around and says, because Yosef asked the butler to put in a good word for him and did not trust G-d sufficiently, he was punished with two extra years in jail. Which way is it? Is it Yosef who had Bitachon [trust] or is Yosef a person who puts his trust in people?

Rabbi Frand says that there are two basic approaches to answer this question. Rav Eliyahu Lopian, the Beis HaLevi, and many others use the approach that Bitachon is a relative concept that depends on a person's level. For instance, the Ramba"n states in Parshas Bechukosai that the Talmudic teaching [Brochos 60a] which tells us that it is permitted to seek medical treatment, and for doctors to practice medicine, based on the verse "and he shall surely heal" [Shmos 21:19], is only a permission for "everyday people." However, those individuals who live on such a high level that they put all their trust in G-d, should not go to doctors. They can (and perhaps should) rely on miracles. The Ramba"n says, a normal person who conducts himself in all matters "based on the laws of nature," must use a doctor.

Similarly, we find in Gemara Brochos [35b] a disagreement between Rav Shimon bar Yochai and Rav Yishmael regarding how a person should balance his obligation to learn Torah with his need to support himself and his family. Rav Yishmael says that a person should work, and set aside regular times for learning Torah. Rav Shimeon bar Yochai’s opinion is that a person should sit and learn and G-d will send him a livelihood. The Talmud says that many people followed the teaching of Rav Yishmael and were successful and many people followed the teaching of Rav Shimeon bar Yochai and were unsuccessful. The level of Rav Shimeon bar Yochai was not appropriate for the masses. There are individuals who are on that level, and for them G-d will send them their livelihood - but this is not to be common practice.

Bitachon, according to Rav Eliyahu Lopian, is a relative concept that depends on the level of the individual. If one clings to G-d, does everything for the Sake of Heaven, and is perfectly righteous, then it is true that G-d will provide for him. G-d will take care of his sicknesses, and He will feed and sustain him. The person will not have to make any human effort. However, if one is a normal human being, not only is he allowed to make an effort (hishtadlus) for his living and his health, but he is obligated to make that effort.

This is the interpretation of the Medrash. "'Happy is the one who places his trust in Hashem' -- this refers to Yosef." Yosef was of such a stature that he put his entire trust in G-d. He was a Tzadik, who was a pillar of the world. Therefore, commensurate with the type of person he was, he was obligated not to make an effort. He should have remained at his level of trusting in G-d alone and not seeking human intervention (by the butler). For Yosef to step down from this level was in fact a sin, says Rav Eliyahu Lopian, and so he was punished with two extra years in jail. 

Guest posting by 

Yossi Benedek
2nd Lieutenant - Highland Park First Aid Squad

Treasurer - First Investors Funds

www.firstinvestors.com

Parshas VaYeishev - a thought on the first Rashi

“And Yaakov settled in the land of his father’s residence, in the land of Canaan.”

Bereshis 37:1

Yaakov settled. “Another explanation of “Yaakov settled”; There was once a particular flax dealer whose camels arrived laden with flax. The blacksmith wondered: ‘Where will all this flax be stored?” There was a wise man there who responded: ‘Just one spark that goes out from your bellows can burn it all.’ Likewise, Yaakov saw all the chiefs of Esau enumerated above [enumerated in Bereshis 36:8 – 43]. He wondered and said: ‘Who could vanquish them all?’ What is written later? ‘These are the histories of Yaakov, Yosef.’ For it is written: ‘The House of Yaakov shall be a fire and the House of Yosef a flame, and the House of Esau straw.’ In other words, a spark will go out from Yosef and consume them all. ~ from an old edition of Rashi.”

- Rashi on Bereshis 37:1

It’s striking that the more things change, the more they stay the same. We read reports of the vicious anti-Semitism of Hamas, Hezbollah, the regime in Iran, and other prominent groups in Israel’s neighborhood. We learn about efforts by terrorist groups and governments bordering Israel to arm themselves with powerful weapons and to seek pretexts to launch them at Israeli civilian centers. And members of the Jewish community worry – how will Israel withstand these challenges? Will the US President support Israel properly? Will the American people continue to support Israel? Will American Jewry continue to support Israel? And what will all this mean to Israel?

 

Of course, there are no guarantees. And none of us are prophets. Yet Rashi’s comment tells us that, if the Jewish people are deserving, the largest and most disproportionate threat is easily dispatched. It is up to each of us to work on our own mitzvah observance, and our own faith in God, which in turn can make our people, collectively, deserving of such divine benevolence