Parshas Toldos

Scale the Highest Mountains and Smile!

“It was when Yitzchak had become old, and his eyes dimmed from seeing.” (Bereishis 27:1)

The Chofetz Chaim zt”l (sefer Shem Olam) asks us to imagine the following scenario:

A person passes away and his neshama (soul) ascends upward. He is shown a scale that weighs his actions. He listens as a Heavenly voice calls out and announces that all the merits that he has done his entire life should go onto the right side of the scale. Another Heavenly voice announces that all his transgressions should go on the left side of the scale. When the person sees that the transgressions far outweigh his merits, he will be frightened that he will considered a rasha (evil person). At that point, another Heavenly voice announces that all his yissurim, suffering and challenges, that he had during his lifetime, should also go on the right side of the scale. When he sees that now, the right side of the scale is heavier, he will be happy. Through the yissurim he gained a spiritual cleansing for many of his transgressions, and [thereby] retains the status of a tzadik. He would be grateful and thankful to Hashem for each one of the yissurim that he had received!

When we experience difficult challenges in life, we must understand that they are actually gifts from Hashem. They should motivate us to think over our actions, seeing how we can improve. The challenges may also help cleanse us from some of our sins, necessitating less punishment in the World to Come, and hastening receiving our eternal rewards.

At times, minimal yissurim are all that are needed to encourage us to re-evaluate our actions or to cleanse of from some sin. The Talmud (Erchin 16b) discusses what is considered the least amount of pain that is included in the definition of suffering. Rabbi Elazar says it’s if someone wove a garment for you and it did not fit properly. The Sages said that even a lesser inconvenience is still considered suffering. For example, if you wanted your wine diluted with hot water, but it was accidentally diluted with cold water, it is considered suffering. Rava said, it is even if you reached your hand into your pocket to take out three coins, but you took two coins instead, it is considered a form of suffering.

The Midrash (Bereishis Rabbah 65:9) tells us that our forefather Yitzchak asked Hashem to give yissurim, pain and suffering, to people. Yitzchak said, “Master of the Universe, if a person dies without having had yissurim then Hashem’s attribute of justice will punish him harshly [in the next World].” Yitzchak asked Hashem to please give challenges and hardships to people while they were still alive. That would mitigate the harsh punishment that one would receive in the next world. Hashem responded that it was a good idea. Hashem agreed to give people yissurim and Hashem started with YItzchak. Thus, Yitzchak became blind.

Rav Henach Leibowitz zt”l said that most people are afraid of hardship and pain. Our forefather Yitzchak understood that the purpose in life is for the World to Come. Yitzchak understood that it was better to have pain in this world than in the next world. Therefore, he asked Hashem for yissurim now.

Rabbi Shimshon Chaim Nachmani zt”l, in his sefer Zera Shimshon, asks, what does it mean that there were no yissurim before Yitzchak asked for them? The Egyptian galus was already decreed. A harsh exile lasting for hundreds of years is certainly yissurim.

The Zera Shimshon answers that until Yitzchak’s request, a person was cleansed of sin through yissurim of the soul, which took place in the World to Come. Physical afflictions were given to remind a person to improve his ways, but not to purify him from his sins. Yitzchak asked Hashem for physical yissurim to counterbalance the strict justice that awaits a person at death. Hashem concurred with Yitzchak, thus making him blind. This would help Yitzchak atone for any sins he may have done. According to one explanation in the Midrash (Bereishis Rabbah 65:10), the blindness gave Yitzchak atonement for the sin of looking at Hashem’s Holy Presence when his father Avraham had brought him as a sacrifice. (Zera Shimshon 2 by Rabbi Nachman Seltzer)

The Chofetz Chaim zt”l says (Sheim Olam — Chap. 3) that this request from our forefather Yitzchak for yissurim should be a great comfort for those who are dealing with yissurim. We see that even Yitzchak was afraid of the trait of judgment. Therefore, every person needs to see the justice in the judgment from Heaven, and to accept their yissurim with love.

Rabbi Asher Resnik (from Aish HaTorah) notes, when people think about yissurim, they often try to simply cope with them and endure them. However, there are numerous sources which teach us that yissurim are the ultimate expression of Hashem’s love for us. The Torah says, “And you should know with your heart, that just like a parent gives yissurim to his child, Hashem your G-d gives you yissurim.”  (Devarim 8:5) The comparison of Hashem to a parent teaches us that yissurim are always given from love, and exclusively for our benefit. The Talmud (Nidah 31a) brings an analogy of two men who were about to travel on a boat. A thorn embedded itself in the foot of the first and he could not travel. He cursed his bad luck as the second one managed to go on the ship. Sometime later, he heard that the ship had sunk, and all aboard had been lost. He then began to praise Hashem, since he saw that he had been kept alive through his mishap. Therefore, one should always accept yissurim with joy since one never knows what future benefit will come to him from them. (Jewish Clarity: Oxygen for the Soul)

The Chofetz Chaim zt”l  (Sheim Olam — Chap. 3) says that every aspect of pain that one encounters, including from other people, is all from Hashem to help atone for one’s transgressions. Hashem does all of this for our benefit. When carefully considering this, rather than thinking about how to get back at the person who hurt him, one should give thanks to Hashem for arranging this.

We experience challenges and suffering in life. Sometimes, they are so difficult that we don’t know how to cope. If we can focus on this idea that it is all a gift from Hashem, for our benefit, that will help us. That may even help us smile, as we envision each difficulty cleansing us, preparing us to receive the eternal good.

Parshas Lech Lecha

Watch Out If You Are Identical Twins!

“Please let there be no strife between me and you … for we are men who are brothers.” (Lech Lecha 13:8)

Rabbi Shimon Schwab zt”l held a rabbinical position in Germany in 1933. He had given a Shabbos sermon that was misunderstood to be criticizing Hitler. The Gestapo called Rabbi Schwab in for questioning. He explained the misunderstanding. He was freed but was told that they were going to investigate him. Over the next two months, he did not know what the Gestapo would do to him. During that entire time, he went to sleep at night wearing his clothes, not his pajamas. When he was asked, he explained his unusual behavior. Apparently, another rav had been recently executed by the Gestapo, in the middle of the night. He had been wearing his pajamas and was left hanging in a public place. Rabbi Schwab was afraid that he, too, would be arrested and hung in the middle of the night. He felt that it would be a chilul Hashem, a desecration of Hashem’s name, for a rav to be left hanging while wearing his pajamas.  That was why he slept in his clothes for the entire two months that his life was in the balance.

Our forefather, Avraham, and his nephew, Lot, left Egypt as wealthy men (13:2,5). Soon after returning to Canaan (Israel), an argument errupted between the shepherds of Lot and the shepherds of Avraham. Lot’s shepherds had no qualms about letting their flocks of sheep graze on other people’s lands. Avraham’s shepherds chastised them, as it was stealing from others. To avoid further arguments, Avraham suggested that he and Lot separate and go in different directions. Avraham said,” “Please let there be no strife between me and you … for we are men who are brothers.” (Lech Lecha 13:8). Rashi explains the word “brothers’ to mean that they were relatives. A second explanation of Rashi is that Avraham and Lot looked exactly alike.

According to Rashi’s first explanation, Avraham felt it was important to part ways rather than cause a family fight. According to Rashi’s second explanation, why did looking alike necessitate them from parting ways?

Rabbi Dov Weinberger z”l answers this question in his sefer Shemen HaTov. Avraham wanted to avoid a potential chilul Hashem. People who saw Lot with his dishonest shepherds may have mistakenly thought that he was Avraham. They may have thought that it was Avraham who was permitting his shepherds to graze on the land of others. Avraham felt that since he represented Hashem, it would be a chilul Hashem if people thought that he was acting dishonestly.

The parsha continues and discusses a war between four powerful kings, led by Nimrod, versus five kings. The four kings won the battle and captured Lot. According to the Midrash, they put Lot in a cage, boasting that they had captured Avraham’s nephew. HaKtav VeHaKabalah (by Rabbi Yaakov Tzvi Mecklenburg z”l) explains that Lot was taken captive because of the king’s hatred of Avraham. Avraham preached a belief in one G-D, contrary to their belief in idols. Their hope was, by capturing Lot, Avraham would attempt a rescue whereupon they would capture Avraham as well.

Avraham did go to battle to rescue Lot. Some say that he went with an army of 318 men. Others say he went just with his servant Eliezer, to battle the four powerful kings.

There are various reasons why Avraham risked his life, placing himself in a very dangerous position, by going to war against the four powerful kings. Rashi (13:9) says that when Avraham had initially told Lot that they should go in opposite directions, he had told Lot that he would help Lot, if needed.

Based on the Shemen HaTov, we have another understanding of Avraham’s motivation. Since Avraham and Lot looked exactly alike, Avraham was concerned that the four kings would show-off their captive Lot, pretending that they had captured Avraham himself. It would appear, that the only voice in the world that declared a belief in a solitary G-D, was captured. That would seemingly indicate that Hashem was weak. Avraham felt that this would be a terrible chilul Hashem. Thus, he went to battle, risking his life.

The Jews are the Nation of Hashem. Hashem gave us the Torah and mitzvos which should help us elevate our actions. The Chofetz Chaim zt”l said that the Name of Hashem should become beloved through us. A person should study Torah, be honest in his dealings, and speak pleasantly to people.

The Talmud (Yoma 86A) says that, at times, an action done by one person may not be considered a chilul Hashem, yet if another person acts the same way, it would be considered a chilul Hashem. When someone who should know better acts in a fashion that is perceived to be beneath him, that constitutes a chilul Hashem.  “’Rav said: For example, in the case of someone like me, since I am an important public figure, if I take meat from a butcher and do not give him money immediately, people are likely to think that I did not mean to pay at all. They would consider me a thief and learn from my behavior that one is permitted to steal.’” Each of us, on our own level, is responsible to strive to act in an appropriate and above-board manner.

The Chofetz Chaim zt”l says, when a Jew speaks negatively about his fellow Jew before non-Jews, his sin is even more severe.

The punishment for desecrating Hashem’s name is extremely harsh. One can absolve himself from the punishment if he creates a kiddush Hashem, a sanctification of Hashem’s name.

Russian President Vladimir Putin treats the Jewish community fairly and even positively. He doesn’t condone anti-Semitism in his traditionally anti-Semitic country. Jewish communities throughout the country have seen an unprecedented renaissance of Jewish religious life under Putin, including the return of dozens of shuls and buildings that were confiscated from Jewish communities in the past, the establishment of the $50 million Jewish Museum and Tolerance Center in Moscow with the encouragement of Putin, and much more. The big question is how to understand the reason for Putin’s actions.

Apparently, Putin grew up in an extremely poor family. He didn’t even have enough food to eat when he was a child. Many neighbors were aware of the lack of food in the Putin household. However, the only family to help the Putins was a frum Jewish family. They provided his family with food, clothing, and other necessities which they had been lacking. The kiddush Hashem, the sanctification of Hashem’s name, by one Jewish family created benefits for thousands of Jews.

We Jews are “a light unto the Nations.” (Yeshayahu 42:6).

Our behavior must always be exemplary, creating a sanctification of Hashem’s name

in front of Jews and non-Jews alike.

(based in part, on Rabbi Frand on the Parasha 3)

Parshas Bereishis

Men (& Women) Working??

“Hashem saw that the light was good.” (Bereishis 1:4).

There are many people who have remarkable abilities that never come to fruition because of their laziness, bad behavior, or poor decision-making. Over the years, we have all heard of various sports figures who had the potential to become stars but never did. It is very sad when we hear about such people, who could have excelled in some area had they not wasted their potential.

Naftali was not doing well in cheder, elementary school. One night he overheard his parents talking about him. His parents were crying because he was not putting in effort and, therefore, not successful in his Torah learning. It seemed that he would have to leave school to learn a trade. As soon as Naftali heard this, he burst into the room and assured his parents that he would begin to work very hard in school. His parents agreed to beg the principal to give him one last chance. True to his word, Naftali became a very diligent student and became very knowledgeable in his Torah learning. Years later, he was known as the Netziv, Rabbi Naftali Tzvi Yehudah Berlin. He became one of the greatest Torah leaders of his time! He headed the Volozhin yeshiva and authored many Torah books. Later in his life, the Netziv bemoaned what might have been, had he not heard his father’s pain and begged for one more chance. He would have grown up as a good Jew. He would have davened daily and would have been an honest worker in some trade. He probably would have learned some Torah, such as Mishnayos. However, after his passing, the Heavenly Court would have held him accountable for what he could have accomplished but did not. He imagined what the Heavenly Court would have said to him. “You had the abilities to become very learned in Torah and you were supposed to author books of Torah learning. You were also supposed to be a Rosh Yeshiva and teach Torah to many students. Why didn’t you fulfill your potential? Why weren’t you as good as you could have been?” (based on a story from Rabbi Paysach Krohn)

Hashem created an amazing world around us. The beauty is magnificent. The symbiotic relationship between species and organisms illustrates the brilliance of the Creator.

Hashem created “light”. Hashem saw that the light “was good” (Beraishis 1:4). Hashem created “dry land”, and “gathered the waters into one place”.  Hashem saw that this “was good” (Beraishis 1:10).  Hashem created vegetation and trees. Hashem saw that this “was good” (Beraishis 1:12). … Hashem created animals and the creeping creatures of the earth. Hashem saw that this “was good” (Beraishis 1:25). Hashem viewed the entire Creation with satisfaction, as a successful accomplishment, and proclaimed that it was “very good” (Sforno 1:25). Then Hashem created “Man”, the aim of Creation. Man was created in the “image of Hashem”. Man was created to rule over all of creation and everything was created for Man’s benefit.

If we look at the psukim carefully, we notice a glaring omission. All of Creation received Hashem’s stamp of approval, “and Hashem saw that it was good”.  However, after creating “Man”, Hashem did NOT say, “and this was good”. Man was the most important part of Creation. Why did Hashem omit saying “and it was good” after creating him?

HaRav Yosef Albo zt”l in his Sefer Ha’ikrim gives a beautiful answer that teaches us a powerful lesson for life. Everything that Hashem created was a finished product. Therefore, Hashem was able to say, “and it was good”. Man, however, was not created as a finished product. Man is “a work in progress” whose final form is not yet known. For that reason, Hashem did not declare, “and it was good”. (based on a dvar Torah by Rabbi Yissocher Frand in Rabbi Frand on the Parashah)

We all have great potential, but what will we become? Often, the potential is latent, and we must work bring it to the fore. We may not even know what we are capable of!  Life presents many challenges.  How will we react to them? Will we follow our impulses to do wrong or will we overcome them? Will we use our capabilities to the maximum or be too lazy to use them fully? Will we rise to spiritual heights or not?

After 120 years, we won’t be asked, “Why didn’t you reach the level of Moshe Rabbeinu?” Each of us will be asked, “Did you fulfill the potential that YOU were capable of?”  This our challenge in life; for each of us to become the best that we are capable of. Then Hashem will be able to say about each of us, “and it was good”.

Parshas Vayechi

Strict Justice or Monumental Kindness?

“There are many thoughts in a man’s heart, but [only] Hashem’s plan will endure”. (Mishlei 19:21)

I read the following amazing story in a few places. One was in the Chofetz Chaim Heritage Foundation Shabbos Menu Newsletter:

Rabbi Avraham Yona Scheinberg is the the nephew of Rabbi Chaim Pinchas Scheinberg zt”l and is a Rosh Yeshiva in Eretz Yisroel. Due to Corona virus restrictions, he wanted to make sure that the police would not stop his daughter’s wedding. Before making the wedding, he discussed the arrangements and received the okay from the police. In the middle of the wedding, a different group of police came and stopped the wedding. As they were taking Rabbi Scheinberg and his wife to the police station, he told the crying kallah not to worry, that this was all from Hashem. Months later, a young man called Rabbi Scheinberg saying that he was the one who had called the police to stop the wedding. He had been fearful of the gathering crowd, not realizing that the police had already okayed it. The young man asked for forgiveness for ruining the wedding. The Rav said that he forgave the fellow, however he still had to get forgiveness from the chassan and kallah. It was very difficult for him to approach the couple, but he did go and ask for forgiveness. The kallah knew that the proper thing was to forgive but she did not feel it in her heart. She told the fellow to come back in a few days. When he did return, the kallah forgave him totally. A few days later, the kallah was in a terrible car accident. She had to be freed from her car by the “Jaws of Life”, used when an accident victim is trapped in their car. Miraculously, the kallah emerged without a scratch. When he heard what had happened, her father told her that there had been a Heavenly decree against her. Instead of allowing her to be seriously hurt, Hashem had ruined her wedding instead! “When you granted forgiveness to the boy, the heavenly decree was annulled”.

Would we consider the ruined wedding to have been strict justice or monumental kindness?

Our forefather, Yaakov, felt that his life was almost over. He called for his son, Yosef, who was the second-in-command in Egypt. Yaakov made two requests. He asked not to be buried in Egypt, not even for a short while (Malo Haomer). He also wanted to be buried with his forefathers in the Cave of Machpelah, in the Land of Israel. Yosef, the loving son, agreed to both requests. At Yaakov’s request, Yosef also swore that he would fulfill both requests. Sometime later, Yaakov became ill. Yosef returned to see him. Rashi says, at that time Yaakov said to Yosef, “I know that you harbor resentment in your heart against me”. Yaakov had asked Yosef to bring Yaakov’s body to the Cave of Machpelah. Yet, Yaakov did not do so for his wife Rochel, Yosef’s mother. He did not even bury Rochel in a nearby city. Rather, he buried her on the side of the road.

Yaakov and Yosef were exceedingly close, yet Yaakov sensed that Yosef had some minimal feelings of resentment that his mother, Rochel, had not been accorded the proper respect for her burial. Yaakov told Yosef that he acted on the directive of Hashem.  It was Hashem who wanted Rochel to be buried on the side of the road. Why? After the destruction of the first Beis HaMikdash, the Jewish exiles were going to pass the place where Rochel was buried. At that time, Rochel was going to come out to weep and plead for mercy for them. Our forefathers and mothers came out of their graves and pleaded with Hashem to eventually bring the Jews back from exile. Hashem did not listen to their prayers. Hashem only listened to Rochel’s prayers (Rochel said to Hashem that she had permitted a rival into her home by enabling Leah to marry Yaakov. If she, who was only flesh and blood, was not jealous, certainly Hashem should not be jealous that an idol was erected in the Beis HaMikdash). Thus, it was imperative that Rochel be buried in that exact location. When the Jews would pass by, she could pray to Hashem to have mercy on them (Rashi).

On some, small level, Yosef could not understand why Yaakov did not give Rochel more respect when he buried her. Yosef was exceedingly wise and had strong faith and trust in Hashem. Ultimately, since Hashem orchestrates all events, why did Hashem allow this to happen?  Was this strict justice or monumental kindness? It seemed wrong. Over a thousand years later, it became clear that Rochel’s burial on the road was NOT a slight to her honor. Rather it was a great kindness by Hashem, enabling Rochel to successfully plead to Hashem on behalf of her children.

Interestingly, Yosef’s own bones were buried in Egypt temporarily (until the Jews were redeemed). If his children would have been able to bring them to Eretz Yisroel right away, and would not have, someone could have said that this was disrespectful to Yosef. Yet, that would have been incorrect. It was not strict justice, but monumental kindness. Yosef’s bone had to have remained in Egypt! When the Jewish people came to the Red Sea, it only split in the merit of Yosef!  Since Yosef did not sin and fled from Potifar’s wife, similarly, the Sea “ran” when it saw Yosef’s coffin (Da’as Zekanim Bereishis 39:15 referring to Tehillim 114:3)!

Whatever Hashem does is for the best!

What appears to us to be strict justice may be a monumental kindness done for us by Hashem.

At the time, we may not even realize it, as the kindness may not even manifest itself until many years later.

Parshas Vayigash

Meet the Master Puppeteer!

“I am Yosef….”. (Bereishis 45:3)
“There are many thoughts in a man’s heart, but [only] Hashem’s plan will endure”. (Mishlei 19:21)

I just heard an interesting story from Rabbi Dovid Ashear. There were two neighbors. One was a gracious host, always welcoming people into his home for a good meal. The other neighbor was a miser and did not give to anyone. A traveler came to the city looking for a hot meal. He was given directions to the gracious host. By mistake he went to the miser’s house. He knocked on the door, asking for a hot meal. The miser asked, “You want a hot meal? Come in. First do a few chores for me. The miser instructed the visitor to do heavy work.  He worked for a few hours. Afterwards, the miser asked, “You want a hot meal? Go across the street”.  The traveler was greeted warmly and was served a delicious, hot meal. He was very upset at what the miser did to him and complained to the gracious host. The host told him. There you did work for free and here you received a hot meal for free. In the house of the miser, you put in a lot of effort and received nothing. In my house, you did not put in any effort yet received a great meal. That is how it is in life. Sometimes you put in a lot of effort but Hashem does not give you what you want. Hashem has other thoughts in mind about what is best for you. Sometimes, you put in no effort and Hashem gives you what you desire. We see that it is not the effort that produces results. Rather it is all from Hashem.

King Solomon said in Mishlei (Proverbs) that there is nothing a person can do if it is against Hashem’s will. If Hashem has a decree, neither a person’s wisdom nor military might can change that decree (Metzudat David, Ibn Nachmiash). Even if a person prepares horses to escape a battle, he will not be able to save himself if it was not decreed by Hashem that he be saved (Ibn Ezra). [Obviously, many times, in response to sincere prayer, Hashem will over-turn a decree, but that is not always the case.]

There is a fascinating story in the Talmud (Succah 53A). King Solomon once met the Angel of Death who looked very sad. When King Solomon asked him why he was so sad, he replied that he was supposed to take the souls of two of King Solomon’s secretaries but was unable to because they never left the king’s palace.  When King Solomon heard this, he wanted to save the lives of his secretaries. He enlisted the help of demons to rush his two officials to the city of Luz (where the Angel of Death had no jurisdiction). The next day, King Solomon again met the Angel of Death who looked very happy. King Solomon asked him why looked so happy. he Angel of Death replied, Hashem had decreed that he could only take the two souls of King Solomon’s officials if they were at the entrance to the city of Luz, but he had no way of getting them there. “You [King Solomon] sent them to the place [Luz] where I could take them.” King Solomon had attempted to save his officials. That was not Hashem’s plan. Hashem had decreed that it was time for these two officials to die. Not only did King Solomon not save them, but he was instrumental in bringing them to the one place where they were destined to die.

Something similar occurred with Yosef and his brothers. Yosef’s dreams inferred that his brothers would bow down to him at some future point in time. Yosef had also erroneously told their father, Yaakov, that he saw the brothers do some sins. The brothers convened a court, and the verdict was that Yosef was to be sentenced to death for attempting to get Yaakov to curse the brothers. This would have removed them from being part of Klal Yisroel. The brothers had said,” Come let us kill him…. Then we shall see what will be of his dreams.” (Bereishis 37:20) According to the Midrash Rabbah (84:14), Hashem was the One who said, “Then we shall see what will be of his dreams.” Hashem was saying that the brothers’ intent was to kill him. However, that intent would not succeed because Hashem’s intent was that the dreams be fulfilled. Not only was the brothers’ plan unsuccessful, but they were instrumental in helping Hashem’s plan happen by selling Yosef as a slave to a caravan headed to Egypt. When Yosef eventually revealed his identity to his brothers, he said, “I am Yosef”. When Yosef’s brothers heard these three words, the events of the past 22 years became clear to them. They realized that Yosef’s dreams were prophecy, and that Hashem was manipulating events towards His ultimate goal of Yaakov and his family going to Egypt.

Rav Avraham Pam zt”l (in Rav Pam on the Chumash by Rabbi Sholom Smith) gives a very powerful illustration of this idea. Imagine an elderly parent who became seriously ill. The children had to decide the best course of treatment. They discussed the options with medical professionals as well as among themselves. They decided on a treatment, but it failed, and the parent died. The children felt bad. They may have thought they should have chosen the other treatment or should have used a different doctor. Rav Pam says that this response is totally understandable but is incorrect. Hashem had decided that it was the time for the parent to pass on and NOTHING THEY WOULD HAVE DONE WOULD HAVE PREVENTED IT! They should not feel guilty at all because Hashem had a plan that could not be overturned.

In the middle of a challenging situation, one must try ones best to remove the challenge. After the fact, if one is not successful, one must realize that Hashem, in His loving-kindness, had a different plan.

There are times that one’s prayers and extra mitzvos can overturn Hashem’s decree. There are other times, when one can not change Hashem’s plan, no matter what one does. In fact, sometimes one’s actions may even have the opposite result of what one had intended. One’s actions may even be the means through which Hashem brings about His plan, contrary to what was hoped for.One should feel calm, without any guilt or frustration, even if the results are not what was hoped for. Ultimately, Hashem will ensure that whatever He knows to be truly best, in the bigger picture, is what happens.

Parshas Mikeitz

Together We Can!

“We are all one man’s sons…” (Bereishis 42:11)

Once, there was a flock of doves that flew in search of food. After flying for a long time, they found some rice scattered beneath a tree. All the doves landed and began to eat. Suddenly a net fell over them. They were all trapped. The doves desperately fluttered their wings trying to get out, but to no avail. The leader of the doves had an idea. He advised all the doves to fly up together.  He said that there was strength in unity. Each dove picked up a portion of the net and together they flew off carrying the net with them. The hunter looked up in astonishment but could not catch them. The doves were saved.

A man was on his deathbed. He wanted to teach his sons a very important lesson before he died.  He called his sons together and gave each of them a stick. He asked them to break the stick in half which they did easily. Then he gave each of them a bundle of sticks that was tied together. He asked his sons to break the sticks, but they could not. He told his sons, if they go their independent ways, as symbolized by the solitary twig, then they won’t be as strong. However, if they are unified, as symbolized by the bundle of sticks, then they would be strong. There was strength in unity.

There was a world-wide famine. Yaakov sent his sons to Egypt, the only country that had plentiful food. The Egyptian government had so much that they even sold it to others. Yosef, who was now second in command to Pharaoh, accused his brothers of being spies. Yosef’s brothers did not recognize him. They said that they were not spies and they had only come to buy food for their family. They said, “We are all one man’s sons…”. The Ramban explains what they told Yosef. They said that we are all brothers. Our father did not want us to separate from each other. Therefore, he sent us all, together to buy food rather than sending just one of us with some servants.

Rav Alter Henach Leibowitz zt”l questions Yaakov’s actions. Each brother was so strong that he could have brought back all the needed food by himself. It wasn’t necessary for Yaakov to send all ten brothers. Furthermore, it was a bad idea to send all the brothers. Had only brother gone to Egypt, the remaining brothers would have been able to remain with Yaakov, learning Torah from him. They would have continued to grow spiritually. Why did Yaakov sacrifice all that Torah learning? Rav Leibowitz zt”l says we see from here the importance of achdus, of unity. Yaakov felt that the unity of the brothers would be strengthened if they would all go on this mission together. Yaakov felt that this unity was more important (at this time) than the growth in spirituality and the Torah learning that would have been gained by the brothers who remained behind.

Klal Yisroel has strength in unity. Regardless of what part of the world we come from, regardless of our different customs, and regardless of how observant we are, we are all am echad, one nation! We have strength in unity! Our combined prayers, our combined mitzvos, our feelings of love and peace for each other, make us so strong