Category Archives: Sefer Bereishis

Parshas Vayechi: You Are Just Like Sheep!

Parshas Vayechi

You Are Just Like Sheep!

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“…Hashem Who has been my shepherd all my life” (Bereishis 48:15).

I must share this fascinating story with you.

In one of the most famous chapters of Tehillim, Dovid HaMelech, King David says, “Hashem is my shepherd, I shall not want.” (Tehillim 23:1) Rashi says that Dovid HaMelech was saying that Hashem is my shepherd in this desert where I am going, therefore I am confident that I will lack nothing.

The Yalkut Shimoni quotes Rabbi Chama son of Chanina who says that in those times, herding sheep was among the lowliest and disgusting of professions. The shepherd was all alone. His sleep was disturbed as he always had to be aware of protecting the sheep. He had to be with the sheep in the heat of the summer and the cold of the winter. Thus, it was an insult to call Hashem a shepherd. So, how could Dovid HaMelech compare Hashem to a shepherd? Wasn’t that disrespectful?

 

The Yalkut Shimoni answers that Dovid HaMelech had a precedent as a justification for doing so. Our forefather Yaakov had already called Hashem a shepherd. Therefore, it was okay for Dovid HaMelech to do so. Yaakov had referred to Hashem as a shepherd when he was on his deathbed and was blessing Ephraim and Menashe, “…Hashem Who has been my shepherd all my life” (Bereishis 48:15).

The Yalkut Shimoni implies that Yaakov’s calling Hashem a shepherd was an unusual expression. It was never used before. Why did Yaakov do so?

Rabbi Yissocher Frand quotes an answer from Rav Matisyahu Solomon zt”l. In Parshas VaYigash, Pharoah had asked Yaakov how old he was. Yaakov answered that he was 130 years old. But then Yaakov added something that Pharaoh did not explicitly ask. “Few and bad have been the days of the years of my life, and they have not reached the life spans of my forefathers in the days of their sojourns.” (Bereishis 47:8-9) The Ramban points out that Pharoah’s question to Yaakov was somewhat inappropriate. Is that the first question that Pharoah should ask the first time that he meets a distinguished foreign guest, the father of his Viceroy? Yaakov’s response is even more puzzling. Why does he complain to Pharoah? Furthermore, how does Yaakov even know that he won’t live as long as his forefathers?

The Ramban answers that Yaakov was explaining rather than complaining. Yaakov appeared exceedingly old, well beyond his actual age. Pharoah was astonished to see such an old looking man, because most people in that era did not live so long. Pharoah was startled at the peculiar sight and without thinking, he blurted out “How old are you?” Yaakov explained that he was not as old as he looked. He looked much older than he was because he had such a hard life.

The Da’as Ze’kanim m’Ba’alei Tosefos says that even though Yaakov was just explaining why he looked so old, still, it was not proper for him to say, “Few and bad have been the days of the years of my life.” A Jew is not supposed to talk like that. Hashem responded, “You are complaining about your life? I saved you from Eisav and from Lavan. I returned Dina to you. I returned Yosef to you. How dare you complain that your years are few and bad?” Accordingly, the number of words that Yaakov uttered in this complaint (33 words) was deducted from his lifespan (33 years).

Rav Matisyahu Solomon zt”l explains that now, 17 years later, when Yaakov was on his deathbed, he was making a cheshbon hanefesh, an accounting for his soul. He reviewed the events of his life. He recalled his earlier statement to Pharoah. Now, he understood that it was not right for him to have said that. He realized, in retrospect, that all that he had imagined was bad and bitter was in the end all for his benefit. Looking back on his life, Yaakov realized that Hashem was watching over him the entire time. Hashem was never cruel or mean to him. Hashem was guiding him and watching over him all along. Hashem was always interested in doing what was best for Yaakov.

At this moment, Yaakov first saw Hashem as his shepherd. There are times when the sheep want to take an extra drink of water or to graze a little longer in a particular spot, but the shepherd does not let it. The sheep can’t figure out why but the shepherd knows that it is a dangerous place and forces the sheep to move on. Sometimes when the sheep strays from the flock, the shepherd comes and chases it back because he sees the wolf that is lurking in the background. Sometimes the shepherd even hits the sheep with his staff. All the while, the shepherd is protecting the sheep, but the sheep does not always understand why the shepherd is acting this way. On his deathbed, Yaakov comprehended what Hashem had done to him. Hashem was Yaakov’s Shepherd and always had Yaakov’s best interests at heart.  Before this revelation, Yaakov was like the sheep who did not understand what their shepherd was doing.  

It is interesting to note that in the pasuk (48:15) where Yaakov calls Hashem his Shepherd, the Hebrew word for shepherd is not spelled in its full form but is spelled without the vov, ”הָאֱלֹקִים הָרֹעֶה אֹתִי מֵעוֹדִי עַדהַיוֹם הַזֶה…”. It is as if the word written was ” הָרָעָה” which means ‘bad’. Both words are related to each other. That which one perceives as bad, is actually what the Shepherd, in His infinite wisdom and foresight, knows is best for us.

This insight, which Yaakov Avinu gained on his deathbed, enabled him to be the first person to call the Master of the Universe a Shepherd. And this was a precedent for Dovid HaMelech to use the very same metaphor in Tehillim.

We can learn 2 things from this. Firstly, Hashem always looks out for our good. Hashem, like a shepherd, sees the big picture. Hashem knows what is truly best for us.

Like sheep, we only see what is in front of us. We don’t see the big picture.

Secondly, we have a mitzvah to emulate any attribute that Hashem demonstrates to us (Devorim 28:9). Hashem empathizes and cares about others. We need to do the same.

We must think about others. We must notice the needs of others and do what we can to help them.

(based on Rabbi Yissocher Frand on Torah.org)

Parshas Vayigash: Why Did They Become Mute?

Parshas Vayigash

Why Did They Become Mute?

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“I am Yosef… His brothers could not answer him because they were overwhelmed.” (Bereishis 45:3)

I must share this fascinating story with you.

Rebbi Shmuel Zvi Horowitz (1921-1997) became the Rebbe of Spinka in the United States. He was known as Rav Hershele. He had a devoted student in London who was exceedingly wealthy. When Reb Hershele first became the Rebbe, this student visited him and said that he would pay for all the Rebbe’s happy occasions for his children and grandchildren. This wealthy student would cover the cost of every bar mitzvah and every wedding. True to his word, the wealthy student sent a large check to the Rebbe to pay for the upcoming bar mitzvah of his son. The check was enough to cover the cost of the entire bar mitzvah celebration, the clothes for the bar mitzvah boy, a pair of tefillin and even the tefillin bag, The Rebbe was overjoyed. A few months passed and the wealthy student was waiting to receive a thank you letter from the Rebbe. None came. A year later, he still did not receive a thank you. The wealthy student became very upset. He complained bitterly to his family about the lack of appreciation shown by his Rebbe. He told his family that he did not want anything to do with the rebbe anymore. He was not going to send him any more checks. All he wanted was a simple thank you which he had never received.  He remained an embittered man. Seventy years later, in 2023, Moshe Hirshkowitz, a dealer in antique sefarim, bought a sefer called Imray Yosef which was written by the first Spinka Rebbe. When Moshe got home, he leafed through the sefer and an old envelope fell out. The letter was written by Rav Hershele and was addressed to his wealthy student from London. Rav Hershele wrote, “You can’t imagine the burden you have lifted from me by covering the expenses of the bar mitzvah. Thank you from the depths of my heart. May you and your family be blessed with health and wealth and much much nachas.”  The letter had been sealed and stamped but for some unknown reason was never mailed. After much research, Moshe Hirshowitz discovered that the wealthy man had passed away but his son was still alive. He brought the letter to the son who burst into tears upon reading it. He said that throughout his father’s life, his father kept saying that the Rebbe was an ingrate for never expressing appreciation for the bar mitzvah check. Had he known about the letter, he would have continued sending checks to his Rebbe and his life would have been less embittered. (Rabbi Yehuda Zev Klein on Torah Anytime- Netzoir)

The wealthy student was embittered his entire life because he lived his life with a mistaken perspective.

Yosef revealed himself to his brothers. He said, “I am Yosef… His brothers could not answer him because they were overwhelmed.” (Bereishis 45:3) Rashi says that they were overwhelmed from shame. Thus, they became speechless. The Midrash Rabbah (Bereishis 93:10) quotes Abba Kohen Bardela who says, “Woe to us from the Day of Judgment! Woe to us from the Day of Rebuke.” The Midrash comments that this is the way it will be in the future when a person leaves this world and stands in front of the Throne of Glory. We will have the same experience that the brothers of Yosef had on that day. Hashem will rebuke every individual for their misdeeds while on Earth. We certainly won’t be able to open our mouths to respond.

Yosef’s brothers were overwhelmed by the shocking news that this ruler in front of them was their brother Yosef. Many commentaries ask that all Yosef said was, “I am Yosef”.  Yosef did not rebuke them. Where does the Midrash get the idea that the brothers were rebuked?

Rav Chaim Shmulevitz zt”l (Sichos Mussar), Rav Yeruchom Levovitz zt”l (Da’as Torah) and others, explain that when Yosef revealed himself, his brothers suddenly realized that they had lived their lives with a totally mistaken perspective. They had been convinced that Yosef had grandiose dreams to rule over them. They were concerned lest Yosef cause their father Yaakov to curse them. Now, the brothers realized that Yosef’s dreams were more than dreams. They were prophetic visions. Initially, they had convened a court of law to try Yosef for attempting to cause Yaakov to curse them. Now they understood that they were totally wrong! Yosef was not trying to harm them! They were wrong to condemn Yosef to death! They were wrong to sell him as a slave! Now that they realized their error, they were confounded and could not speak.

Rav Chaim Shmulevitz zt”l (Sichos Mussar) adds that the same thing happened to our forefather Yitzchok. Yitzchok lived his life assuming that Esav was the more righteous son and deserved the brachos. In one moment, Yitzchok realized that he had been mistaken for his entire life. When Esav entered to get the brachos, “Yitzchok trembled mightily” (27:33). Rashi explains that Yitzchok saw the entrance of Gehinnom open under Esav’s feet. The Yalkut Shimoni says something astounding! Yitzchok trembled in greater fear now, even more than he had trembled on the altar when Avraham prepared him to be sacrificed! The moment when he realized that he had been mistaken all his life about the righteousness of Esav was a moment of great trembling!

On the day of reckoning, Hashem will show us our erroneous perspectives in how we may have lived our lives. Did we waste our lives on meaningless things? Were our goals in life consistent with the reason that we were created?  Did we live our lives according to the ideals of Torah? Were our efforts to make more and more money at the expense of our emphasis on performing mitzvos and coming closer to Hashem? When we realize the error of our ways, and see the truth revealed to us, we will understand that our actions were based on rationalizations.

We will become speechless at hearing this rebuke!

 

 

Shabbos Chanukah: Go For It, All The Way!

Shabbos Chanukah

Go For It, All The Way!

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“Yosef harnessed his chariot, and went up to greet his father, Yisrael in Goshen. [When] he appeared before him, he fell on his neck and wept, on his neck, for a long time.” (Bereishis 46:29)

After 22 years, Yaakov found out that his beloved son, Yosef, was still alive and was a ruler in Egypt. Yaakov went to Egypt to see Yosef.

Rashi says when Yosef heard that Yaakov was approaching, Yosef harnessed the horses to his chariot. He did it himself even though he had many servants because he was so eager to show honor to his father.

Rabbeinu Bachya, quotes Midrash Tanchuma (Vayigash 7) that Yaakov was about to be honored in a special way. As soon as the Egyptians saw that their ruler, Yosef, had harnessed his chariot to go to welcome his father, the entire nation accompanied Yosef.

 

As Yosef was nearing Yaakov, the pasuk states, “he appeared before him”. Rashi explains that Yosef appeared before his father.

The commentaries wonder what Rashi was adding. Of course, Yosef presented himself to his father. To answer this question Rav Chaim Shmulevitz z”l gives a beautiful insight.

Rav Chaim Shmulevitz z”l (Sichos Mussar) describes the emotions that Yosef must have felt as he was about to see his father. Yosef yearned to see his father whom he had not seen in 22 years. Yosef had an especially strong bond of love with his father. As the pasuk tells us, “And Yisrael loved Yosef more than any of his sons….”(37:3) Yaakov taught Torah to all his children.  In addition, Yaakov taught the Torah of Shem and Ever only to Yosef and not to his other children.

Da’as Zekainim adds that the pasuk says, “ויעל לקראת ישראל”, “He (Yosef) went up to meet Yisrael.” The reason that the word “ויעל” is used is to teach us that for Yosef it was tantamount to a spiritual ascent to go and greet his father and to pay him this honor.

These were Yosef’s feelings as he was about to see his beloved father.

But Yosef had mixed emotions. Yosef also understood his father’s emotions. He knew of Yaakov’s anguish at not seeing his son for so long. Seeing Yosef again would bring Yaakov feelings of extreme joy and happiness. It would be a moment of unsurpassed excitement for Yaakov. In fact, Yaakov had said, “It is too much! My son Yosef still lives. I will go and see him before I die” (46:28). And, after seeing Yosef, Yaakov said to him, “Now I can die, after I have seen your face that you are alive.” (46:30).

Yosef was feeling both these emotions. He had an overwhelming desire to see his father. Yet, Yosef also understood the great desire that Yaakov had to see him, his long lost, beloved son. This conflict in emotions is what Rashi is addressing. Rashi is teaching us that Yosef suppressed all his emotions and yearning to see his father. He went to see Yaakov solely to bring Yaakov happiness.

Rav Chaim Shmulevitz zt”l asks the obvious question. Why did Yosef have to suppress his own, personal feelings? Why couldn’t he have gone to see his father with both emotions simultaneously? Why couldn’t he go with the idea of bringing his father happiness as well as bringing happiness to himself?

Rav Chaim Shmulevitz’s answer gives us an insight into the greatness of our illustrious ancestors and serves as a lesson for us as well. Had Yosef gone to see Yaakov with the thought of also satisfying his personal feelings, that would have had a slight degree of “selfishness”. Yosef’s act of going to see his father would have then lacked some degree of purity in the mitzvah of honoring his father. Yosef sought to act TOTALLY to honor his father. Thus, he suppressed his own feelings and desires to see his father. Of course, once Yosef appeared to his father, then he allowed his feelings and emotions to be expressed.  Rashi says that Yosef wept copiously when he saw his father.  Chizkuni also says that Yosef continued weeping while embracing his father.

This gives us an insight into the ideal way that we should be performing a mitzvah

with a total and complete heart, with 100% purity.

 

There is a somewhat similar idea in the story of Chanukah. We are all familiar with the miracle of the oil. The Jews found one pure jar of oil that was sealed with the mark of the Kohain Gadol. There was enough oil to last for one day and miraculously it lasted for eight days. The Jews were unable to press olives to make new oil right away because they had become defied by contact with the dead in the war.  Thus, they had to wait for 7 days until they could become pure. Then, on the 8th day, they were able to press new olives to make oil for the lights of the Menorah.

There is a principle in halacha that “defilement is repealed for the community”. That means, if the majority of Jews are impure, they may still perform the services in the Beis HaMikdash. If that is so, why was it necessary for the Jews to wait seven days until they were purified and were able to press olives to make new olive oil? Weren’t they permitted to press oil immediately?!

The answer is that although they were permitted to light the Menorah even with defiled oil, they did not want to do so. This was to be the first lighting after a lengthy interruption of this avoda, holy service. Lighting the Menorah was an act of dedication, and the Jews wanted it to be done with the strictest requirement of purity.

Rabbi Yissocher Frand (on Torah.org based on the lectures of Rabbi Yaakov Yitzchok Ruderman zt”l, quoting Sefer Pri Chadash and Pnei Yehoshua) asks a similar question and says something fascinating. According to Torah law, for the oil to become impure it would have had to have been offered as a sacrifice to idols. It was the rabbis who decreed that even if an idolator just touched the oil it would become impure. Although the Greeks had set up an idol of Zeus in the Beis HaMikdash, they did not take the containers of oil that they broken open to use them as offerings to the idol. As such, the oil that they defiled was only considered to be impure by Rabbinic law. Had the rabbis not made their decree, the oil would have been perfectly acceptable to be used to light the Menorah!

At the time of the battle with the Greeks, a group of Jews called the Sadducees was gaining in popularity. They accepted the authority of the Written Torah but rejected both the Oral Torah as well as any Rabbinic decrees. Sadly, as a result of the influence of the Greeks and that of the Sadducees, many Jews began to question the validity and authority of the Oral Torah and Rabbinic decrees.

That was why Hashem performed the miracle of the oil. According to the Written Torah, the oil was pure and could have been used to light the Menorah. It was only due to the Rabbinic decree that the Jews had to obtain new oil. The miracle of the oil was only needed to enable the Jews to follow the Rabbinic decree. Until new oil could be obtained, the one-day supply of oil miraculously burned for eight days!  That miracle strengthened the faith of the Jewish People in the very area where it was weakest. Hashem showed them the importance of following rabbinic decrees.

 

 

 

Parshas Vayeshev – Do You Know Why Your Deeds Are 100x Greater?!

Parshas Vayeshev

Do You Know Why Your Deeds Are 100x Greater?!

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“Yaakov settled in the land of his father’s residence, in the land of Canaan.” (Bereishis 37:1)

Yaakov suffered through many difficult struggles. His brother, Eisav, wanted to kill him. His father-in-law, Lavan, cheated him by switching Leah instead of Rochel. Lavan also swindled Yaakov by changing the conditions of his salary 100 times! Then Yaakov’s daughter, Dina, was molested by Shem ben Chamor. And then Yaakov’s wife, Rochel, died. After all this, when Yaakov returned to Eretz Yisroel, he finally wanted to live in tranquility. Just when Yaakov wanted to live in tranquility, Yosef disappeared and Yaakov thought that Yosef had been killed by wild animals.

Rashi (Bereishis 37:1) quotes the Midrash that when the righteous wish to live in tranquility, Hashem says, “It is not enough for the righteous that which is stored for them in the world to come. They wish to live at ease in this world too?!”

Rav Chaim Shmulevitz zt”l  (Sichos Mussar) says that certainly, Yaakov did not desire tranquility to be able to enjoy the comforts of this world. Rather, he wanted peace of mind to be able to learn Torah and serve Hashem without major distractions. So, what was wrong with that? Chasam Sofer also says that Hashem desires to give only good. So, what would be the problem if a tzadik enjoys this world in addition to enjoying the next world?    

Rav Chaim answers that the purpose of our life in this world is not to serve Hashem in tranquility. Rather, we were put here to serve Hashem while overcoming obstacles in the face of adversity!

Rashi explains the Mishna (Pirkei Avos 5:26) which states that the reward for observing the mitzvos increases in proportion to the effort and difficulty needed for its performance. The Midrash Shmuel (on Avos) says that Hashem rewards a person for learning Torah based on the amount and quality of the effort that he puts into it. Even if one fails to accomplish a great deal, he still reaps tremendous reward!

Avos d’Rav Nosson (Avos 5:26) says that one deed accomplished under difficult or challenging circumstances is greater than 100 deeds done without hardships.

Once, a weak student spoke to the Chofetz Chaim zt”l. The Chofetz Chaim asked how much Gemorah he learned. Sheepishly, the student replied that he had only learned 1 blatt (1 full page). The Chofetz Chaim said that he was incorrect, that he had actually learned 100 blatt! The student was confused. The Chofetz Chaim explained that since the student found learning to be difficult, his 1 blatt was the equivalent of 100 blatt that the Chofetz Chaim had learned!

The Mir Yeshiva miraculously escaped Nazi Europe and relocated in Shanghai, China. The conditions were difficult and the students of the yeshiva did not know if their family members who remained in Europe were alive or dead. Despite those challenges, the students later said that their Torah learning while in Shanghai was on a greater level than before or after. Torah scholarship thrived in Shanghai. As low as the humanitarian situation was, the Torah flourished in the face of adversity!   

We all have challenges to climb. For some, the challenges seem unsurmountable. The purpose of our life in this world is not to serve Hashem in tranquility. Rather, we were put here to serve Hashem while overcoming obstacles in the face of adversity!

We must muster the strength to continue to serve Hashem by learning Torah and performing mitzvos.

We must continue to have total faith in Hashem despite our challenges.

One day we will become aware that our deeds which are done despite our challenges,

will be rewarded at a rate that is 100x greater than our good deeds done at times of no challenge.

 

 

 

Parshas Toldos – Don’t Forget To Call “HOME”!

Parshas Toldos

Don’t Forget To Call “HOME”!

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“Yitzchak entreated Hashem opposite his wife, because she was barren” (Bereishis 25:21)

In says in the Torah, “Yitzchak entreated Hashem opposite his wife, because she was barren” (Bereishis 25:21). Rabbeinu Bachya points out that the pasuk seems to be inverted. The pasuk should say that since Rivka could not have children therefore she and Yitzchak davened to Hashem for children. Rabbeinu Bachya says that the structure of this pasuk teaches us a very important fundamental of tefillah. Prayer was the cause of the barrenness. In other words, Hashem caused Rivka to be unable to conceive so that both Yitzchak and Rivka would find it necessary to pray to Hashem to request a cure.

The simple reading of the pasuk is that the “cause” of the prayer was the fact that Rivka could not have children and the “effect” was the prayer itself. Rabbeinu Bachya says that the truth was the exact opposite. Hashem wanted Yitzchak to daven. Therefore, Hashem gave Yitzchak a motivation to pray, namely the fact that he and his wife were childless.

Hashem wants us to daven because Hashem wants to have a relationship with us. This is what prayer is about. It is about establishing a relationship with Hashem. Unfortunately, we are not always motivated enough to pursue that relationship unless we have an incentive. Therefore, Hashem set things up in such a way so that man should pray for his needs. Sometimes Hashem sees that this arrangement is not enough to solicit sincere prayer, so Hashem gives us “challenges” to motivate our sincere prayer.

At times, we encounter situations in life that we feel are hopeless. We must remember that the impending challenge that we are facing is not there because Hashem wants to harm us. On the contrary. Often the challenge is only there because Hashem wants to hear our prayers. That is why we should never give up. If the whole reason that we have the challenge is to motivate us to pray, then when we pray in earnest then the challenge will be removed.

The idea that Hashem wants a relationship with us and that is the cause for Hashem giving us a “motivation to pray” should give us new hope for the effectiveness of our prayers.

The Sefas Emes explains that Hashem gave the ultimate curse to the snake by telling it “You will walk on your stomach, eating dust all the days of your life” (Bereishis 3:14). The Sefas Emes asks that on the surface, this curse seemed like a great benefit. The snake’s meals would always be available to it. The Sefas Emes explains the powerful aspect of this curse. Hashem disassociated Himself permanently from the snake. In essence Hashem was telling the snake that He wanted nothing to do with it. It will always have food. It will never need to ask Hashem for anything therefore it will never have a relationship with Hashem.

This idea helps us understand the blessings that our forefather Yitzchak gave to Yaakov and Esav. Rashi says that Yaakov’s blessings were conditional. Yaakov had to maintain a close and proper relationship with Hashem. Then, and only then would he receive the brachos. On the other hand, the brachos given to Esav were unconditional, regardless of whether he was righteous or wicked (Bereishis 27:28). The blessings given to Esav were similar to what Hashem told the snake. There is no need to keep in touch.

Hashem creates us with needs because Hashem wants us to keep in touch. In fact, the blessing said after certain foods, blesses Hashem “Who creates many souls and their needs” (borei nefashos rabbos, v’chesronon). The fact that Hashem created us with needs is something to be grateful for. As a result of those needs, we always maintain our connection to our Creator. If we always had everything and had no needs, then we would never have the need to become close to Hashem. What a loss that would be!

In fact, the generation that was destroyed by the Flood had everything! All their needs were provided for by Hashem. They felt that since they had everything, they no longer needed Hashem. They began serving idols and doing terrible things. That ultimately led to their destruction.

We are so lucky that Hashem, the Creator of the entire universe, wants to have a relationship with us. We must let Hashem know how much we appreciate all that He does for us.

(based on Rabbi Yissocher Frand from Torah.org)

 

Parshas Chayei Sarah – I Had a Really Rough Day!

Parshas Chayei Sarah

I Had a Really Rough Day!

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“No, my lord, hear me: I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead.” (Bereishis 23:11)

Avraham was willing to do anything that Hashem wanted. He was even willing to sacrifice his son to Hashem. As he was about to do so, an angel of Hashem told him to stop. Hashem had only wanted to test Avraham if he would be willing to sacrifice his son. However, Hashem did not want Avraham to actually sacrifice him.  Avraham returned home only to find that his wife, Sarah, had passed away. So, Avraham had to find a place to bury her. Avraham had thought that he was the legitimate heir to Eretz Yisrael and would not have to purchase a grave. But he did. He had to get into a dialogue with Efron the Chitti. Efron initially offered Avraham the burial plot for free. The Torah says, “No, my lord, hear me: I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead.” (Bereishis 23:11) The Midrash says that Efron never intended to give it to Avraham for free. Efron strongly hinted to an exorbitant price, “My lord, do hear me! A piece of land worth four hundred shekels of silver. What is that between you and me? Go and bury your dead.” (23:14-15) Avraham took the hint and when he was ready to pay, Efron demanded a more expensive type of silver currency which was valued at more than the 400 regular shekalim. In fact, Rashi says that the name Efron is written defectively in the Torah (without the letter ו) in this one instance to indicate that there was something missing in Efron. He was not sincere. He promised much but did not do even the very least. He took large silver shekels, superior coins, from Avraham, which were worth more money. The Talmud (Bava Metzia 87A) quotes Rabbi Elazar who said that we learn from this that the wicked say much and do not do even a little. The Midrash adds that while Avraham was weighing the silver to pay Efron, Efron also stole some of Avraham’s silver from the scale.

 

Hashem tested our forefather Avraham 10 times. Most commentaries say that the tenth and final test was the Akeidas Yitzchak, when Hashem asked Avraham to sacrifice his son, Yitzchok. However, Rabbeinu Yona (Avos 5:3) considers the test of the Akeida as the 9th test. He says that the 10th and final test was the difficulty that Avraham had to undergo in purchasing a grave for his wife Sarah.

 

It is true that it was upsetting and aggravating until Avraham was finally able to bury Sarah. However, how could this possibly be considered an even greater test than Avraham’s readiness to sacrifice his own son?

 

Rav Yissocher Frand answers this question based on a thought by Rav Eliyahu Dessler (Michtav M’Eliyahu). Rabbi Dessler explains that this was the hardest test because of two factors which came together at the same time. Both of those factors would have provoked a certain response from most people. Avraham reaction differently and heroically.

 

Avraham was faced with a seller who tried to take advantage of him at a time that Avraham could have been under tremendous duress. When Avraham passed this test, he demonstrated two of the greatest aspects of his personality.

 

Rabbi Frand says that Efron was very dishonest. And, Avraham knew that.

 

What is the normal reaction when dealing with such a dishonest person who is trying to cheat you? The immediate response would be that he is trying to fool me and ‘rip me off’, so I will do the same back to him. He is not acting in a nice way to me, so why should I be nice to him?  

 

Furthermore, how do people react under stress? Rabbi Frand was recently in the supermarket. He politely asked the person who was bagging his groceries not to overload his bags to make it easier to carry. The fellow barked at Rabbi Frand! Rabbi Frand asked him, “Why did you talk to me like that?” “I had a hard day!”, he replied.

 

Sometimes, when someone has a hard day, he feels that he is permitted to treat others in a gruff and in a mean manner.

 

Another example could be if one experiences losing his luggage after a long airplane flight. At that point a person is very tired and the last thing that he wants to deal with is having to find his lost luggage.  He may feel that he has the right to scream at the ticket agent because he had the stress of having lost his luggage!

 

Rabbi Frand gives a third example. Someone who has a relative in the hospital is under a lot of pressure. He may be scared and worried. If a nurse or doctor or even someone in the cafeteria would give him a hard time he might react without patience.  He might feel that he has the right to act without patience since his relative is in the hospital.

 

These are all understandable reactions when a person is emotionally charged.

 

Avraham Avinu just came back from the Akeida. Imagine the roller coaster of emotions that he must have felt. He was willing to listen to anything that Hashem asked him. First, he thought that he would be sacrificing his son to Hashem. He went with his full heart, happy to serve Hashem, while at the same time crying for his son. At the last moment, at the height of emotion, Avraham was told not to sacrifice his son. He still felt the need to give a sacrifice to Hashem, so Hashem provided him with a ram. Imagine the drain of emotion that Avraham might have felt. Then imagine that at this emotional state, Avraham returns home to find that his wife had died. And now, coming off the hardest of days, he must buy a grave for his wife. And he had to deal with the unscrupulous Efron.

 

Did Avraham react as many people would? Did he allow all his stress to give him a carte blanche to react negatively? No! Avraham acted with derech eretz and with honor towards Efron. He didn’t act disrespectfully, excusing himself by saying that he had a bad day, that he was totally stressed out.

 

Although dishonest, Efron was a person. That demanded that Avraham treat him like anyone who is in the image of Hashem.

 

Rabbi Dessler writes, “Just because I am in pain, does not mean that the other person has to suffer!”

 

This incident of burying Sarah, with all the challenges involved, represented the ultimate test in relationships between man and his fellow man. Avraham, who may have been under tremendous personal stress, seemingly had every excuse to act with the dishonest Efron in a harsh manner. Yet he didn’t! And that was his greatness! Rabbeinu Yona considers that even greater than being willing to sacrifice his son!

 

We inherited from our forefather Avraham, in our spiritual DNA, the ability to rise above and behave properly to others even under the most challenging of circumstances.

 

 

When one has a hard day at the office,

it does not mean that one can take out one’s stresses on one’s children or spouse.

There is no such ‘heter’, waiver, permitting

“since I am suffering, I can cause suffering to my fellow man”.

Even under the most stressful and trying circumstances, when one seems to have every excuse in the world to act differently, one must be a mentsch and treat others with derech eretz.

We CAN do it! It is in our DNA!

 

(based on Rabbi Yissocher Frand at Torah.org)

Parshas Vayera – No Prayer Is Left Unanswered!

Parshas Vayera

No Prayer Is Left Unanswered!

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“Hashem said, ‘Shall I conceal from Avraham what I am about to do’”? (Berieshis 18:17)

There is a small shul in Tel Aviv. It was time for Mincha and they needed a tenth man for the minyan. One of the men inside the shul went out to the street to look for a tenth man. At first, he could not find anyone. Soon, a young secular Israeli walked by. He was asked to please come inside to help make the minyan. He replied that he was not interested. The man from the shul pleaded with him, saying that someone had a Yahrtzeit and needed to say Kaddish. The fellow still was not interested. Finally, he pestered the fellow so much that he agreed to come in. The fellow went in and was totally unfamiliar with what was taking place inside. He just stood there, for the entire davening.  This was the first time in his life that he ever entered a shul. Apparently, being in a shul for the first time in his life made an impression on him. One thing led to another. He contacted Lev L’Achim workers. Now this young man is an observant Jew.

 

However, this is not the whole story. This boy’s parents are totally secular Jews. Their son went “off the path” and became Chareidi [“ultra-Orthodox”]. His former friends came to his parents and asked them “What happened? You raised your son well. How could this have happened?” The father said, “Well, I know exactly what happened. This boy’s grandfather, my own father, was a religious Jew. I wanted to have nothing to do with Judaism. When my father saw me go “off the derech” and saw my son being raised as a secular Israeli he must have davened so many tefillos asking Hashem to bring us back.  He davened and davened and davened. His tefillos did not seem to help. I remained estranged from Judaism. However, his tefillos helped my son, his grandson. Interestingly, my father davened in this very shul in Tel Aviv that pulled my son in for the minyan.” 

 

When Hashem decided to destroy Sodom and Amora, He initially withheld this information from Avraham. Subsequently, “Hashem said, ‘Shall I hide from Avraham that which I am doing? … For I have loved him” [Bereishis 18:17-19].

 

What was the purpose of informing Avraham about the plans to destroy Sodom and Amora? Hashem knew that Avraham would daven and negotiate for the salvation of Sodom. Hashem knew ahead of time that there were not even 10 righteous people in Sodom worthy of being saved. Hashem knew that eventually the city would be destroyed. So, what was gained by giving Avraham this information? Wouldn’t Avraham’s prayers be nothing more than an exercise in futility? 

 

  1. Avraham Aharon Yudelvitz, theBaisAv, explains that informing Avraham was a favor to him. When one davens for another person, whether his prayers seem to be answered, he becomes a better person through those prayers. Hashem wanted to offer Avraham the kindness of having an opportunity to empathize with his fellow man, to think about the impending tragedy of Sodom, and to at least attempt to stave off the tragedy. When someone puts himself out for others, he becomes better from that effort.

 

Another answer is that no Tefillah [prayer] ever goes to waste! The prayers that Avraham Avinu offered for Sodom may not have helped the people of Sodom because they did not deserve it. Instead, Hashem saved those prayers to help Avraham’s descendants.

 

This is the underlying message of the sequence of psukim: “Am I going to hide from Avraham that which I am going to do? [Bereishis 18:17] For Avraham is going to become a great and mighty nation. [ibid. 18:18] What does pasuk 18 have to do with pasuk 17? What does the fact that Avraham will, in the future, become a great and mighty nation have to do with anything? The answer is that Hashem is saying that I am not going to hide from Avraham what I am about to do. I know that Avraham is going to daven, and I know that his prayers are not going to help Sodom. However, a great and mighty nation will descend from Avraham. I know that this nation is going to need those prayers at various times in the future. Let Avraham verbalize those prayers now for the welfare of his future descendants.

 

(Based on shiuim by Rabbi Yissocher Frand on Torah.org)

 

We can daven to Hashem anytime that we want. Heartfelt tefillah can even change a Heavenly decree that has already been made against an individual or Klal Yisrael. Hashem always listens to our prayers. That does not mean that Hashem always gives us the answer that we want. Sometimes the answer to our prayer is NO! Even though we may want something, Hashem knows what is truly best. Hashem knows if it is truly good for us. However, our prayers are NEVER wasted!  Hashem always saves our prayers for a time when they will be needed to help us, our descendants, or Klal Yisroel as a whole.

 

Parshas Lech Lecha: Money, Money, Money!

Parshas Lech Lecha

Money, Money, Money!

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“And they [the 4 kings] took Lot and his possessions, the nephew of Avraham” (Bereishis14:12).

During World War Two, Rabbi Avraham Aharon Yudelvitz’s (known as the Bais Av) family fled their home in Europe and made their way to Vienna. Many other Eastern European refugees also arrived, fleeing the Nazis. When there was a rumor that the S.S. was about to enter Vienna, Rabbi Yudelvitz’s father decided to leave, even though it meant leaving everything behind. Many of the other refugees, however, tried to dissuade him. They told him that things would be okay. They urged him not to cause a panic by fleeing again. The Beis Av’s father refused to listen to their arguments and was determined to leave, even though it was only with the shirt on his back. He left everything behind in Vienna, but he and his family survived! Those who remained in Vienna were taken away to concentration camps and killed. They lost not only their property, but their lives as well. They did not want to leave their property behind. When faced with the specter of losing either their lives or their life’s savings, people sometimes try to convince themselves that everything will turn out well. They use various irrational rationalizations to avoid giving up their property. That is what these people did. (Rabbi Yissocher Frand on Torah.org)

 

Hashem told our forefather, Avraham, to leave Charan. Avraham left, together with his wife, his nephew, Lot, and “the people that they had acquired in Haran” (Bereishis12:4-5). Rabbi Yosef Dov Soloveitchik zt”l (Beis Halevi on the Torah) asks a question on the psukim.  Lot’s having accompanying Avraham is mentioned twice in two consecutive psukim. One pasuk (12:4) says that “Lot went with him [Avraham]”. The next pasuk says that “Avraham took his wife Sarai and his brother’s son Lot”. Why the repetition that Lot came along? Furthermore, why does the first pasuk say that Lot “went” while the second pasuk says that Avraham “took” Lot?

The Bais HaLevi answers that initially when Lot had asked to join Avraham’s entourage, Avraham dealt with him as with any prospective proselyte asking to join the Jewish people. Avraham tried to dissuade him. A person can be a good person, and it would suffice to follow the 7 Noahide laws. Thus, Lot “went” with Avraham, on his own will, and not by Avraham’s invitation. When Avraham saw that Lot was firm in his resolve and wanted to join Avraham’s beliefs then he “took” Lot with him, welcoming him into the Jewish people.

Radak (12:5) also learns that Lot professed the belief in one invisible G-D, the Creator of the universe. Radak adds that Lot also shared his religious beliefs with others, actively encouraging others to believe in one G-D.

 

Later, the Torah considers Lot a rasha, a wicked person. The Torah says (13:14), “Hashem said to Avraham, after Lot had parted from him…”. Rashi explains that long as the wicked Lot was with Avraham, Hashem did not communicate with Avraham. Bartenura concurs with Rashi and adds that at an earlier time, while Lot was with Avraham, Hashem did speak with Avraham. It wasn’t until later that Lot became a rasha.

 

What happened in the interval? How did Lot who had initially joined in Avraham’s beliefs eventually became a rasha? Rabbi Yissochar Frand quotes the answer from Rav Shimon Schwab. The Torah says, “And they [the 4 kings] took Lot and his possessions, the nephew of Avraham” (14:12). Rav Schwab zt”l  said that this pasuk is written in a convoluted way. It should have said, “And they [the 4 kings] took Lot, the nephew of Avraham, and his possessions.” It should have described Lot as Avraham’s nephew before speaking about his possessions. This wording hints at the answer to the question. That which separated Lot from Avraham was “his possessions”. Lot’s desire for money became a wedge which separated him from Avraham in their entire outlooks on life. When the pasuk mentions Lot, it emphasizes, “Lot and his property, the nephew of Avraham.” He was first and foremost associated with his money. That is what he was proud of. Only as an afterthought he was also “the nephew of Avraham.” That is why the pasuk also ends by saying, “He had been living in Sodom”. We already know that Lot was in Sodom. Why does the pasuk repeat that? It is to emphasize the point that the reason why he was there in the first place was because he was drawn there by the economy and the opportunity for easy living. That is why he did not leave Sodom, at this point, or even right before it was about to be destroyed, because he did not want to leave his wealth (14:12).

 

Money can have a very corrosive effect on people. The Talmud (Brachos 61B) says that to some individuals, their “money is dearer to them than their lives”.

 

The desire for money is a daunting challenge. Obviously, we all need money for our various needs. However, we can’t take the desire for money to an extreme. We must put in the necessary effort to earn what we need. However, we cannot overdo our efforts to earn more, and more money. If we do, we may be sacrificing time with our families and/or time that could have been better spent in spiritual pursuits. And we may not even benefit from the extra money that we thought that we made.

 

That was the lesson of the Mann. After being taken out of Egypt, when the Jews were in the desert, Hashem provided food in a miraculous way. Mann came from heaven. The Jews went to collect the Mann. Some spent less time collecting it. Others spent more time, ostensibly collecting more Mann. When everyone returned from collecting the Mann, all had equal amounts, a certain amount for each member of the household. Those who spent more time collecting, did NOT return with more Mann. They received the exact same amount that they would have had they spent less time collecting it.

 

That is the lesson of the Mann. A person cannot make more money than Hashem designates for him on Rosh Hashana. Even if he works extra hard and seems to be earning “extra” money, he will not be able to benefit from that “extra” money. He will be unable to “use” more than Hashem allocated for his use. He may have unexpected bills that may consume his “extra” money. Also, he may not benefit from the “extra” money that he earned. A specific doctor once felt secure knowing that he had a salary of $300,000. Unfortunately, a malpractice suit was brought against him. His insurance provider said that it was not covered by his insurance. The “extra” money that this doctor thought that he had, disappeared quickly.  Another person once invested hundreds of thousands of dollars which he had worked so hard to earn. To his dismay, he was scammed, and all his money was lost. At one point, Howard Hughes was the richest man in the world. He had spent his life as a workaholic, earning a lot of money. Then he became mentally ill. He became obsessively afraid of germs and was no longer able to enjoy the money that he had worked so hard to earn. (Wings of Faith, Rabbi Asher Zelig Rubenstein zt”l on Shaar Habitachon, written by Rabbi Yosef Tropper).

 

Let us remember the lesson of the Mann. Hashem decides our yearly salary. If we put in excessive effort, either we won’t make extra money or we won’t benefit from that extra money. Therefore, we should not trade away the pursuit of money in exchange for quality of life. We should spend time with our families and spend time coming closer to Hashem

through learning more Torah and doing more mitzvos.

 

 

Parshas Noach – Quickly, Before It’s Too Late!

Parshas Noach

Quickly, Before It’s Too Late!

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“Make for yourself an ark of cedar wood….” (Bereishis 6:14)

Rabbi David Ashear quotes a powerful mashal from the sefer Emunah Shlaima.

There was a wealthy businessman who lived in Israel. He was so stingy that he never spent money on airfare to conduct his business. His business dealings were all done by phone. One time he was presented with the opportunity to make a fortune. The only problem was that the business deal had to be made in person. Having no choice, the wealthy man called a travel agent and asked for the cheapest ticket. The travel agent told him that the cheapest ticket that he could get was $750. The wealthy man was not happy to spend that money, but he felt that he had no choice. He bought the ticket. When he boarded the plane, the flight attendant showed him his seat. It was a middle seat, located in the very back of the plane. The plane took off. The wealthy man was crammed between two passengers. They kept disturbing him as they were having a constant conversation over his head. Suddenly the two men started arguing loudly. This was too much for the wealthy businessman. He rose from his seat and went to stretch his legs. He walked towards the front of the plane and came to the first-class section. There, everyone was sitting comfortably, with plenty of leg room. Some were even lying flat on a bed. The aroma of delicious food lofted through the air. The wealthy man saw an empty seat and sat down. He thought to himself that this section was where he belonged. As he was about to fall asleep, a flight attendant asked him, “What are you doing here? This section is reserved for first-class passengers.”  The wealthy man replied, “I refuse to go back to my other seat. I am a millionaire. This is where I belong!” The flight attendant explained that the people in that section paid a lot of money for their seats.  The wealthy man asked, “How much did they pay?” The flight attendant replied, “Close to $4,000.” “What, so much!” Despite the hefty cost, the businessman took out his credit card to purchase a first-class seat. The flight attendant said, “I’m sorry sir but it is too late! You can’t buy a seat now. That had to be done at the airport before you boarded the plane. The wealthy man responded, “It’s beneath my dignity to go back to that terrible seat in the back of the plane! I will pay you $10,000 for an upgrade.” “Sorry,” the flight attendant said. “No matter how much you offer, it’s too late!” With those parting words, the flight attendant sent the wealthy man back to his seat. (Living Emunah 6 by Rabbi David Ashear)

The entire world was sinning terribly, except for Noach (and Mesushelach who died immediately before the flood). Hashem told Noach that the world was going to be destroyed by a flood. Noach should build an ark to save himself, his family, and many living creatures. Hashem told Noach to build the ark over a period of 120 years. Why so long? Rashi (Bereishis 6:14) says that Hashem wanted to give the world an opportunity to repent from their evil ways. When the people would see Noach building a huge boat, they would question why he was doing it. When Noach would reply that the world would be destroyed if the people kept sinning, perhaps that would inspire the people to improve. Hashem gave them a chance to repent. Instead, they responded with arrogance. They cursed Noah (Midrash Rabbah 30:7) and said that they would destroy the ark if they saw Noach trying to enter it (Rashi 13:7). They were not afraid of the threat of a flood. They were giants and didn’t think that the flood waters would rise above their necks (Pirkei drav Eliezer 22). They knew witchcraft and felt that they could use that to protect themselves (Zohar 1:383).

After the 120 years had passed, Hashem gave the people an additional 7 days to repent. After that time, when it started raining, Hashem still allowed the people to repent (Bereishis Rabbah 32:9). But they did not repent.

The people could not anticipate what was about to come. Radak and Ibn Ezra say that the floodwaters were very violent and surged forth very powerfully. The Talmud (Sanhedrin 108B) says that the water was boiling hot.  In fact, the people eventually melted from the heat. Even their bones melted! Chumash Ha’emek Davar quotes the Midrash that Mt. Ararat was the highest mountain at that time. The waters surged 15 cubits above it! The Rosh says that even those who climbed to the highest peak to escape the raging waters found nowhere to flee and drowned.

Imagine what these people were thinking when they climbed the highest mountain, and the flood waters were about to cover them. I would imagine that they said that they should have listened to Noach and repented. But unfortunately, at that point, it was too late.

In the World to Come, everyone will want “first-class seats”. Once a person dies, it is too late for him to “upgrade”! While we are alive, we still can acquire those first-class seats through our learning Torah and doing mitzvos. Let’s grab those opportunities while we are still able!

 

Parshas Vayechi – How Deep Can You Dig?

Parshas Vayechi

How Deep Can You Dig?

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“Yosef returned to Egypt, he and his brothers, and all those who went with him, to bury his father….” (Bereishis 50:14)

The year was 1970. It was game 7 of the NBA finals between Los Angeles Lakers and New York Knicks. The Knicks captain and center, Willis Reed, had suffered a torn thigh muscle in Game 5. Because of that he sat out Game 6. As the teams were warming up for the final game, Reed hobbled onto the basketball court. The crowd at Madison Square Garden erupted and the Lakers stopped warming up to stare at Reed. Even Reed’s own teammates did not know that he was going to play. His action gave his teammates an emotional rush and they won the game.

Our forefather, Yaakov, passed away while in Egypt. Yosef received permission from Pharoah to bring his father’s body to Eretz Yisroel for burial. The procession that escorted Yaakov’s body was enormous (Bereishis 50:7-9). Yosef and his brothers went, together with Yosef’s household and his brothers’ household. All Pharaohs servant’s, the elders of Pharaoh’s house, and all the elders of the land of Egypt also went. Chariots and horsemen joined them. Sforno says that they went as a tribute to Yaakov. Ramban says that they came at Yosef’s request to protect them from an anticipated battle.  Yosef was concerned that Esav would bring an army to prevent Yaakov from being buried in the Cave of Machpaleh. Indeed, Yosef assumed correctly.  Sforno says that the Egyptian wise men also joined the procession. Ibn Ezra says that all the Egyptian people came. Rabbeinu Bachya says that angels also came to protect Yaakov and escort him to his burial place. One can only imagine the size of the group that escorted Yaakov’s body.

The group reached a threshing floor called Goren HaAtad.  Haamek Davar says that there, they held very lengthy and imposing eulogies.

Why was the place where they stopped to eulogize Yaakov called Goren HaAtad? The Talmud (Sotah 13A) explains that it was because of an incident that occurred there. The Talmud says that the word “atad” means a thorn bush. Thorns are not collected and eaten. What does a thorn bush have to do with a threshing floor? Rabbi Avahu says that the children of Esav, the children of Ishmael and the children of Keturah all came to Yaakov’s burial to wage war with Yaakov’s family.  However, once they saw the crown of Yosef, the viceroy of Egypt, hanging on Yaakov’s coffin, they all took their crowns and hung them there. The casket became surrounded with crowns, like a threshing floor that is surrounded with thorns. Including Yosef’s crown, there were thirty-six crowns on Yaakov’s coffin. This was a great honor which was accorded to Yaakov’s family.

After the eulogies, Yaakov’s sons carried the coffin and buried Yaakov in the Cave of Machpalah, in Chevron. After the burial, the Torah says (50:14), “Yosef returned to Egypt, he and his brothers, and all those who went with him, to bury his father….”  Rashi comments that when they were returning to Egypt, Yosef’s brothers were at the head of the procession, in front of the Egyptians who went. However, initially, when they left Egypt to bury Yaakov, the Egyptians went first, before Yosef’s brothers.  Why was the order different on the return trip? Rashi quotes the Talmud (Sotah 13A). Rav Yochanan says that the Egyptians saw how much respect the kings of Canaan paid to Yaakov by hanging their crowns on his casket. As a result of that, now, on the return trip, they treated Yaakov’s sons with more respect and gave them precedence, allowing them to go first.

It seems that the Egyptians initially had some respect for Yaakov. After seeing the princes of Yishmael and Esav hang their crowns on Yaakov’s casket, the Egyptians felt more respect for Yaakov and that is why they respectfully let Yaakov’s sons go first.

Ben Yehoyada (Sotah 13A) says that the princes did not hang their crowns on Yaakov’s casket in Yaakov’s honor. Rather, it was in Yosef’s honor. They did so after seeing that he had placed his own crown there. Iyun Yaakov says that they humbled themselves before Yosef because he sustained them during the years of famine. If their action was done in Yosef’s honor why would that cause the Egyptians to show more respect to Yosef’s brothers? Ben Yehoyada answers that the Egyptians misunderstood and thought that the princes of Esav and Yishmael were honoring Yaakov, demonstrating that Yaakov was greater than they. Apparently, before this demonstration, the Egyptians thought that Yaakov and his family were the “black sheeps” of Avraham’s family. After all, Yishmael and Esav’s families were kings whereas Yaakov and his family were strangers in a foreign land. That is why they did not show respect to Yaakov’s sons. The act of placing the crowns showed that they considered Yaakov, and therefore his sons as well, to be greater. Thus, the Egyptians showed Yaakov’s sons more respect.

I would have thought that even before the crowns were placed on Yaakov’s coffin, the Egyptians would have held Yaakov and his sons in very in high regard. Therefore, they should have respectfully allowed Yaakov’s sons to lead the funeral procession as it left Egypt.

All the Egyptians followed the funeral procession, paying respect to Yaakov, after mourning for him in Egypt for 70 days! Sifsei Chachamim says that the tears were sincere and heartfelt. Rashi (Bereishis 50:3) explains that the Egyptians cried for Yaakov for so many days because upon Yaakov’s arrival in Egypt, they were blessed. The famine stopped 5 years before it was supposed to, and the waters of the Nile increased, once again. According to Targum Yonasan ben Uziel, the famine was supposed to last for 42 Years! Yaakov’s arrival caused the famine to end 40 years early! The Egyptians understood that the famine ended in the merit of Yaakov. Sforno says that the Egyptians revered Yaakov. Yaakov knew that he was revered. That is one of the reasons that he told Yosef not to bury him in Egypt. As Rashi explains, Yaakov was concerned lest the Egyptians make his tomb the object of idolatrous worship (47:29).  

Thus, it seems that Yaakov was revered and held in very high esteem by all the Egyptians. Why would the sight of 36 crowns hanging on Yaakov’s coffin make a difference? Why would that make them revere Yaakov even more than they already had?

Perhaps you can say that there are different levels of respect and reverence. The Egyptians felt the greatest respect and reverence for Yaakov. However, after seeing the crowns on Yaakov’s coffin, their respect and reverence was raised to an even greater level. When it reached that higher level, at that point they were able to show more respect to Yaakov’s children.

This idea can apply to us, as well. No matter how excellent we are in a particular area, we can always do a little better, “dig a little deeper” within ourselves, raising the bar and raising ourselves to the next level. For example, we may daven with passion and with our full heart, yet there is still room to increase our passion and daven with even more depth of our heart. We may have tremendous faith in Hashem, yet there is still room to increase our faith. We may be the kindest person, but we can always “dig deeper”. There is a story about a rebbe who disbursed tzedakah to needy people. One day, after disbursing much tzedakah, another very needy person knocked on his door. The rebbe had no money left to give. He thought about how he could help. He thought more and “dug deeper” inside himself. Then he took a valuable item from his home and gave it to the impoverished person.

This is how we must grow in our relations with others and in our relationship with Hashem.

We must strive to do better and better.