I think this past Torah study was the best attended one I’ve been to and it’s always so much fun. Parsha Tzav seems soooooo boring when you first look at it. It’s all about the different types of offerings and it really gets into specifics on how, when, why, blah, blah, blah. If I had to read this it would be like being force to read some boring lit book for college, but then Rabbi asked a very interesting question, “Why?” Why is this section in here? Why is it so detailed? Why is it meaningful? Many answers were bandied about and I won’t bother to list them here.

The thing is, in order to understand the importance of this section you have to understand the way of life at that time. First of all, as one person pointed out, here you have a people who had lived in slavery for hundreds of years and never had any real possessions. Even though they had taken supplies from Egypt, there’s no way they could’ve been lugging around a bunch of stuff all over the desert.

Second, it doesn’t take much thought to realize that animals have value. You have only to look at the Chicago Mercantile exchange to see that. Nomads have small herds, so sacrificing an animal is a big deal. In fact, I’ve been reading Walking the Bible and even now it’s a big deal for Bedouins. Now imagine not just sacrificing an animal, but sacrificing an animal without blemishes! You’re taking the best of the herd. Not an easy thing to do.

This begs the question, does Hashem really need a sacrifice? Of course not! The sacrifice is for the benefit of the person making the offering. It’s a display of love (or fear, depending on your viewpoint). It’s meant to bring the person closer to G-d.

After this discussion, I just had to laugh at those (of other faiths) who want to see the Temple rebuilt so that Jews will return to Israel and start sacrificing again so the End of Days would start. Even if the Temple was rebuilt, that would never happen. First, the sacrifice has to mean something and these days it doesn’t. In fact, I can’t think of anything people could sacrifice that would equate to those times. Second, Jews from all over the world would have to return and I just cannot imagine that ever happening, can you?

One more interesting point the Rabbi brought up. You will notice that human sacrifice is never mentioned. The question is, was it ever done? No? Think again. Wasn’t Abraham asked to sacrifice Isaac? Did Abraham act as if that was an unusual request? No! He was quite willing to do it, though he wasn’t happy about it. If human sacrifice was unheard of Abraham would surely have said something. It happens again in Judges, I think, but I can’t recall the story. Interesting, eh?

BTW, who do you think this portion was written for? Hint: It was not for all the people of Israel.

Rich

Vayigash, which means “and he approached him,” begins with the confrontation between Judah and Joseph. Joseph has still not revealed himself to his brother, after purposely setting up Benjamin so that he’ll be locked up. Rather than discussing Judah’s speech, I’d like to focus on Joseph. I mentioned in an earlier posting that I felt Joseph set himself up for being set upon by his brothers after he ratted them out. Let’s face it, he was a jerk. It appears that he learns his lesson after being sold off, yet here he is again yanking his brothers around. In my opinion, he’s having a great time getting his revenge upon them. I think he’s getting great satisfaction from seeing his brothers grovel before him. In fact, I think that if it weren’t for Judah’s speech he would’ve continued to do so. Did Judah convince Joseph that they had changed or did the speech make Joseph realize he didn’t want to hurt his father? No one really knows.

So, imagine the scene if you will. Imagine you are one of the brothers. How would you feel when Joseph reveals himself? Moments ago you were in fear of your life and wondering what would become of your father. Now you find out it was all a big joke! Would you feel relieved? Pissed off? Maybe a whole range of emotions. Personally, I’d be pretty angry, but then I’d realized that I had deserved it for selling my brother off. No matter what, it would’ve been a very strange and trying reunion. That’s probably why Joseph chose to be alone with his brothers; there would’ve been a lot to repair.

Each night before going to sleep, forgive whomever wronged you – Rabbi Asher ben Yechiel

I think the section receiving the most attention was when Jacob, who is dying, called his sons to his side. Instead of giving a flowery fairwell speech, Jacob proceeds to tell Reuben, the oldest, that he is unworthy to take over. Simeon and Levi finally receive their just due for their actions following the rape of Dinah, “I will separate them within Jacob, and I will disperse them in Israel.” He continues a similar honest assessment of the other sons and appoints Judah as inheritor of the birthright.

Some have said this parshah is more than what it seems and that it’s a prediction about the messiah. If that’s true I think it may have been something written in after the fact rather than an accurate quote.

There’s a lot of discussion as to why he did this, but it seems pretty apparent to me. Hashem has promised him that his descendants will inherit the land promised to Abraham and Isaac. He knows his successor must be a person strong and wise enough to lead the growing nation. As much as he might like to, now it not the time to beat around the bush. He has to let everyone know why Reuben is not to be his successor and why Judah is the best choice. Being honest may be hurtful, but it’s the best in the long run. Through his honest assessment of his sons, he’s giving them the ability to see and correct their faults. One thing I’ve always kept in mind when reading the Tanach is that nothing is destined; we always have free choice. Even if we know something will happen in the future, the path there is our own.

Some pertinent quotes:

No fanatic can be a leader of Israel – Rabbi Mendel of Kotzk
A gentle leader here on earth will also be a leader in the world to come – Rabbi Eleazar ben Pedat
A leader must always show respect for the community – Rabbi Nachman ben Jacob
G-d weeps over a community leader who is domineering – Hagigah 5b

When you study Torah or do another mitzvah, ask God for a reward–

to increase your faith in Him!

HaSulam (biography of the Rebbes Ashlag, p. 376 # 20

Hevra, spread the teachings of the Torah!

      Musar teacher Rabbi Eliyahu Dov Leizerovitch was very good-hearted and did many acts of kindness. His disciple Rabbi Dovber Rovman said that he once accompanied Rabbi Eliyahu Dov from his house in Kovno to the yeshiva in Slobodka and saw a number of acts of kindness he did on the way.

     As soon as the left his house there came toward them a Jew who appeared to be one of the common people and he asked Rabbi Leizerovitch, “Rabbi, can you perhaps tell me the time?” Rabbi Eliyahu Dov immediately stopped walking, slowly and deliberately took out his pocket watch, looked at it carefully, and announced the time. The man thanked him. Rabbi Eliyahu Dov kept standing there, slowly returned the watch to his pocket, wished the man well, and slowly began to continue walking.

     When Rabbi Eliyahu Dov sensed his student’s surprise at his great care in this encounter and the exaggerated deliberateness of his actions, against his usual custom, he told him that this man waits for him every morning to leave the house, stops him in the street, and always asks him the time. Apparently, he considers it an honor to talk with the Rabbi. So Rabbi Eliyahu Dov tries to extend the encounter to honor the man and give him gratification.

     After they had walked on for a good distance with energy and speed, Rabbi Eliyahu Dov began to stride very slowly with small, measured steps. When Rabbi Rovman asked him why, he explained that if they walked briskly with the energy of youth past the old man in front of them he might feel jealous and become depressed. Only after the old man turned down another lane did they once more pick up the pace. After some time they encountered a lame man and once again Rabbi Eliyahu Dov slowed down. When they finally reached their destination, a 20 minute walk had turned into an hour and a half!

     On another occasion, Rabbi Rovman found Rabbi Eliyahu Dov on his balcony casting seeds. When asked about what he was doing, Rabbi Eliyahu Dov explained that he hadn’t had much opportunity to do favors for people so he was at least trying to benefit the birds!

Tenuat HaMusar, vol. 5, pp. 257, 261

Rebbe Yisrael of Rizhin once was praying Mincha in a forest and he fell down for Nefilat Apayim as when a sefer Torah is present. When they told him that no Torah scroll was present, he replied, “The whole Torah is included in God’s name Havaya, and the Holy Name is included in the first letter yud, and the yud is included in the kotz of the letter yud … and the kotz of the yud … is me.”

A translation for those unfamiliar with the terms:

Rebbe Yisrael of Rizhin once was praying the afternoon prayer in a forest and he prostrated for the Nefilat Apayim prayer as customary when a Torah scroll is present. When they told him that no Torah scroll was present, he replied, “The whole Torah is included in God’s name Havaya and the Holy Name is included in the first letter yud , and the yud is included in the thorn-tip of the letter yud … and the kotz of the yud is me.”

Maamar Mordechai, vol. 2, p. 177 # 19

www.yadyaakov.org/pMiketz/pMiketz.html

     King Solomon encountered the Satan in the month of Elul and the Satan’s face was gloomy and sour. King Solomon asked him why he was so miserable and he answered, “I have a difficult job the whole year, but when Elul arrives and the Jews say Selichot etc. and begin to repent, I can’t bear it! Then comes Rosh Hashanah and they blow the shofar, which confuses me and drives me crazy! As if that wasn’t enough then there’s Sukkot when they wave around that lulav which feels like they’re sticking pins and needles in my flesh!”

     The next year King Solomon met him again and this time his face was bright and smiling. When King Solomon asked him about it, he said that he had found a way to deal with his “problem,” but didn’t want to reveal it.  That year, the ship carrying the esrogs to Europe sprung a leak and most of them were damaged.  Since only a few were usable for the mitzvah, an esrog was very expensive and people spent tremendous amounts of money to acquire one.  People stood in long lines to borrow one and fulfill the mitzvah of waving the lulav. After Sukkot, King Solomon met the Satan once again, and he was sour and bitter. “This year was the worst!” he cried out. “My plan was to cause the ship carrying the esrogs to spring a leak, so the Jews wouldn’t be able to do the mitzvah.  But in the end, the few lulavs that were left hurt me even more than other years, as if they were stabbing me with knives and spears!”

MiZ’kainim Etbonan, vol. 1, p. 164

Before I get to that, there was something else I noticed about this reading; Hashem is not directly involved at all! In fact, I notice that there is less and less direct contact ever since Abraham. I’m not sure why that is, but it is interesting. Sure, Hashem’s displeasure with Er and Shelah is listed as the reason for their deaths, but there’s no direct communication. In last week’s reading Jacob fights with an angel, but, again, there’s no direct communication with Hashem. I don’t have an answer for that; I’m not a rabbi. ;D

Anyhow, I thought I’d discuss Joseph’s character. If you were to read the beginning of this parshah you might think that Joseph’s brothers were horrible to him. After all, they hated him, threw him in a pit, and sold him off. Just another story of sibling rivalry, right? Well, if you read it closely, you’ll see that Joseph practically brings his troubles on himself. To be blunt, he’s overly proud and a tattletale to boot. Instead of working with his brothers, he goes back to Jacob to say they aren’t doing their jobs. As a result, Jacob gives Joseph a beautiful coat. Can you imagine the jealousy that would cause? There is no doubt Joseph is the favorite. Then Joseph tells them about his dreams which show that he will rule over them. He could’ve kept quiet about it, but he doesn’t. This story reminds me of the teacher’s pet that everyone hates. Is it any wonder his brothers (actually, half brothers) want to get rid of him?

After the interlude with Judah and Tamir, we return to Joseph, where he is now working for the pharaoh. Here we see a different, more humble Joseph. It appears he’s gotten the message. He shows his worthiness and is promoted. His virtuousness is tested when the chief steward’s attempts to seduce him and he refuses. He’s sent to jail, but instead of lamenting his situation, he again shows his worthiness and is put in charge of the other prisoners.

Some commentators call Joseph a tzadik, a righteous man for resisting the temptations of the wife? What do you think? Does that one act make him righteous?

Rich

Ages ago, when I was a teenager, I decided to sit down and read the Tanach. I’m sure you can imagine that it’s not an easy task for a teen to do, especially when done without anyone’s guidance. All I could think of at the time was how barbaric the parshah was. Now that I’ve reread it as an adult, I’m convinced!

First, Dinah is raped and the man who did it asks to marry her. Can you imagine?

If that wasn’t bad enough, Simeon and Levi trick Shechem and Hamor by telling them Shechem can only marry Dinah if everyone in the town circumcise themselves. Hamor convinces the townspeople to do so. Three days later, while the males are still in pain, Simeon and Levi attack and kill every single male, including Shechem and Hamor, take the wealth and women and children. WOW! Jacob’s response is completely understated. He doesn’t punish them at all. He tells them they have brought trouble upon them and, upon his deathbed, does not give his blessing.

I’ve read several of the commentaries about the rape and its aftermath and I’ve yet to read something to justify the actions of Simeon and Levi. Believe it or not, some of the commentaries have the typical “Dinah was asking for it” tone. Others say the townspeople deserved to die because they did not turn in Shechem for justice. Sorry, folks, but to me this is the lowpoint of Genesis.

I’m open to your comments on this one.

Rich