Parashat Miketz – Shabbat Chanukah 5774, 2013

Time to be a Maccabee

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Pesach (Passover), Purim, and Chanukah are our historical festivals. Pesach is the festival of memory par excellence, since its entire purpose is to recount the story and events associated with the Exodus from Egypt. Its books are Sefer Shemot and the Haggadah. Purim teaches us about the marvelous and, ultimately, mystical occurrences that took place in Persia in approximately 355 BCE. Its book is Megillat Esther. Chanukah has a three-part story. It is at one and the same time the festival of the small container of ritually pure oil that miraculously burned for eight days (Talmud Bavli, Shabbat 21a), the story of the Maccabees and their incredible victory over the Syrian-Greek regime of Antiochus and his hordes of soldiers and elephants, and the account of the victory of the Maccabees, in their role as Torah loyalists, over the Hellenizers among our people. Unlike Pesach and Purim, however, Chanukah has no canonized sefer to share its narrative. Its history is, therefore, told at length in the Al Hanissim (section of prayer for Chanukah).

The early Greek historian, Livius (59 BCE-17 CE), known in English as Livy, understood the role of history in the following fashion: “The study of history is the best medicine for a sick mind; for in history you have a record of the infinite variety of human experience plainly set out for all to see; and in that record you can find yourself and your country both examples and warnings; fine things to take as models, base things rotten through and through, to avoid.” (http://www.historyguide.org/history.html) History, in his view, teaches us that which is noble and that which we ought to avoid. Indeed, we can find ourselves in history, if only we are willing to expend the effort to do so. If this is the case for history in general, it is certainly the case when we encounter Jewish history. Moreover, for the religious Jew, G-d’s presence in history is writ large and is to be found in each and every event, either explicitly or implicitly.

My teacher and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), in a posthumously published volume entitled, Days of Deliverance: Essays on Purim and Chanukkah, analyzed three paradigms of the G-d - man relationship as they pertain to history. In the first one, man is passive, a bystander to the cosmic drama that Hashem has wrought:

…G-d may refrain from using man as the fulfiller or executor of His inscrutable will. G-d accomplishes everything by Himself; He decrees, and fulfills His own decree. The initiative is G-d’s, and the realization is His as well. All man can do is watch, admire, and adore. Creation is such an example.

The second paradigm casts man in the role of the herald of his Creator. Man, within this archetype, serves G-d as His trusted prophet-messenger who performs a variety of His tasks. Man’s purpose resides in implementing Hashem’s plans. Thus, while he is no longer purely passive, he is not yet the designer and executor of his own humanly conceived plan:

…G-d may use man not for consummation and execution of His will, but for heralding the Divine message. Man is the prophet who brings good tidings to those in misery and distress. Man acts as the shali’ah, the messenger or angel of G-d. He carries out instructions. This role was assigned to Moses; he was G-d’s messenger; but the drama of the Exodus was fully staged by the Almighty.

The third paradigm is most closely associated with Purim and Chanukah. Herein, man is the active agent. He conceives his strategy and its deployment; for in this model,

G-d’s manifestation is hidden (hester panim). Hashem is omnipresent; yet, we fail to immediately sense His presence while simultaneously realizing He is there. Thus, when Esther initially objects to creating an action-plan to thwart Haman’s despicable intentions, Mordechai boldly declares: “For if you persist in keeping silent at a time like this, relief and deliverance will come to the Jews from another place…” (Megillat Esther 4:14, Artscroll Tanach translation, emphasis my own) For Rav Soloveitchik, man must become a true hero:

…G-d may let man take the initiative. Man plans the struggle, engages in action, fights for freedom. G-d wants man to play his part seriously, as if the final outcome depended upon him exclusively. Man is apparently the central figure. G-d, of course, determines the destiny, whether man will suffer defeat or emerge victorious. But the struggle cannot be won without total human involvement. In such cases, G-d demands from man heroic action. (All quotes, page 159.)

Mindy Rubenstein is a freelance writer living in Atlanta, Georgia. She recently wrote a thought-provoking article on Aish.com that begins with the following words:

I didn’t grow up religious. Like many other American Jewish children, I had a bat mitzvah at age 13. Enjoyed Seders and matzah crackers at Passover. Lit the menorah and got presents during the eight nights of Hanukkah. But I was fully immersed in secular life – attending public schools where I was the only Jewish kid in the class. Sharing occasional church services and Easter egg hunts with friends. Serving shrimp cocktails at my wedding. Enjoying Saturdays at the mall. I didn’t know any better. Neither did my parents. But I do now. (http://www.aish.com/jw/s/Reversing-Pew.html)

Ms. Rubenstein’s story is unfortunately the norm for many American Jews: “The results of a recent study by the Pew Research Center, called Portrait of Jewish Americans, revealed that 60 percent of Jews intermarry, and one in five Jews consider themselves to have no religion. Most, according to the report, say Judaism is “only about culture and ancestry.” As a rabbi who has served the Jewish people in small American Jewish population centers, I can anecdotally attest to the accuracy of the Pew report. By way of illustration: I can easily remember the woman who drove to shul on Yom Kippur with her child in tow, after taking both she and her friends to McDonalds for lunch. Then, too, I remember performing a beautiful wedding in a prestigious hall in a major city wherein there was a very large bride and groom entourage. Of the 30 couples in the wedding party, there was but one wherein both of the young people were Jewish – the couple that I was about to marry. Unfortunately, these stories, and so many that are similar in kind, can be repeated almost endlessly. In a word: American Jewry is in trouble.

What should be our response? I believe we need to emulate our Maccabee ancestors, and teach the lost and assimilated Jews of our world the truths and beauty of Torah and mitzvot. We need to bring them closer to Hashem. On the entire planet, there are less than two million Jews who observe kashrut, mikvah, and Shabbat. We cannot ignore the other 12.5 million, or view them as being insignificant or unimportant because “they’re not like us.” We must each do our part in guaranteeing the total Jewish future. This, perhaps, is the greatest legacy of the Maccabees. As Rabbi Soloveitchik so clearly stated: “G-d demands from man heroic action.” Let us hope and pray that Hashem will grant us the wisdom to understand what we must do, and may each of us have the courage to answer history’s call, for it is time, once again, to be Maccabees.

Shabbat Shalom and Chanukah Sameach!

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parashat Vayeshev 5774, 2013

Tamar: Teacher of the Jewish People

Rabbi David Etengoff
 

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.
 

Parashat Vayeshev contains a number of troubling incidents. The most famous is mechirat Yosef  (the sale of Yosef) at the hands of his own brothers. The episode that unfolds between Yehudah and his daughter-in-law, Tamar, however, while not as well known, is nearly as difficult to understand. (Sefer Bereishit 38:11-36) Let us now review the major incidents of the story.

Tamar was a righteous individual, in stark contrast to Yehudah’s sons, Er and Onan, to whom she had been married respectively. According to Chazal (our Sages of blessed memory), both of her husbands refused to live with her in a normal manner, so as to not impact her consummate physical beauty (Talmud Bavli, Yevamot 34b). Er and Onan were subsequently punished severely for their actions (Sefer Bereishit 38: 7 and 10), and Tamar was left a young, vibrant, but childless widow.

At this point in the narrative, Yehudah commanded Tamar to sequester herself in her father’s house, and wait for his third son, Shelah, to come of age to marry her, just as his older brother, Onan, had done (i.e. through Levirate marriage): “So Tamar went, and she remained in her father's house.” (Sefer Bereishit 38:11, this and all Torah translation, The Judaica Press Complete Tanach) Next, Yehudah’s wife died, after which he “was comforted,” and traveled to Timnah to watch over the annual shearing of his flocks. Meanwhile, Tamar was languishing in her father’s home – even though Shelah had reached marriageable age.

Tamar heard about Yehudah’s movements and prepared a trap for him whereby he, hopefully, would become the father of her children: “So she took off her widow's garb, covered [her head] with a veil and covered her face, and she sat down at the crossroads that were on the way to Timnah, for she saw that Shelah had grown up, but as for her she was not given to him for a wife.” (38:14) Yehudah saw her and was immediately attracted to her: “When Judah saw her, he thought she was a harlot, because she covered her face.” (38:15) The next two and a half verses focus upon the business transaction and proposed payment that the veiled Tamar conducted with, and elicited from, Yehudah. Yehudah and Tamar had relations, and she conceived. Following this furtive activity, Tamar quickly left the region and returned to her father’s house. Consequently, Yehudah was unable to complete his payment to “the woman at the crossroads.” Tamar, however, held Yehudah’s pledge of full compensation, namely, his signet ring, cloak, and staff. (38:18)

Approximately three months later, it was clear to one and all that Tamar was pregnant: “Your daughter-in-law Tamar has played the harlot, and behold, she is pregnant from harlotry.” Judah’s response was unequivocal: “Bring her out, and let her be burned.” (38:24, because she was the daughter of Shem, a kohan, Midrash Bereishit Rabbah 85:10 and Rashi) Beyond a doubt, this was Tamar’s ultimate moment of danger - her life literally hung in the balance! Yet, instead of proclaiming to the world: “Yehudah, how dare you accuse me of harlotry when you are my child’s father!” she responded: “From the man to whom these belong I am pregnant,” and she said, “Please recognize whose signet ring, cloak, and staff are these?” (38:25). On measure, Yehudah had now arrived at his defining ethical crossroads. Would he publicly recognize that, indeed, these items were his and he was, therefore, the father of Tamar’s child, or would he resort to lies and subterfuge? Yehudah rose to the challenge and stated: “She is right, [it is] from me [that she has conceived], because I did not give her to my son Shelah.” (38:26, brackets my own). Indeed, Tosefta Berachot 4:17-18 cites Yehudah’s response as one of the reasons he deserved to be the progenitor of all legitimate future kings of the Jewish people.

Beyond a shadow of a doubt, this is one of the strangest and most perplexing narratives in the entire Torah. Yet, in some ways, Tamar’s demure answer to Yehudah ultimately redeems the entire story. Moreover, her response became the proof text for a practical halacha (Jewish law) that is an essential part of the Torah:

Mar Zutra b. Tobiah said in Rab's name — others state, R. Hana b. Bizna said in the name of R. Simeon the pious — others again state, R. Johanan said on the authority of R. Simeon b. Yohai: It is better for a man to throw himself into a fiery furnace than publicly put his neighbor to shame. From where may this be derived? — From Tamar. For it is written, when she was brought forth, she sent to her father-in-law “From the man to whom these belong I am pregnant. Please recognize whose signet ring, cloak, and staff are these?” (Talmud Bavli, Baba Metzia 59a, Soncino Talmud translation with my underlining and emendations)

This Talmudic passage is repeated, with minor variations, in three other tractates in the Babylonian Talmud - Berachot 43b, Ketubot 67b, and Sotah 10b, as well as in a variety of Midrashic sources. In addition, the Rambam (Maimonides, 1135-1204) codified the law that is derived from these sources in his Mishneh Torah, Hilchot Deot 6:8:

… it is forbidden for a person to embarrass a [fellow] Jew. How much more so [is it forbidden to embarrass him] in public. Even though a person who embarrasses a colleague is not [liable for] lashes on account of him, it is a great sin. Our Sages said: “A person who embarrasses a colleague in public does not have a share in the World to Come.” Therefore, a person should be careful not to embarrass a colleague - whether of great or lesser stature - in public, and not to call him a name, which embarrasses him, or to relate a matter that brings him shame in his presence. (Translation, Rabbi Eliyahu Touger)

Tosafot to Talmud Bavli, Sotah 10b, s.v. noach lo, appears to adopt an even stronger approach than the Rambam regarding the status of this halacha. They suggest that refraining from publicly embarrassing someone is in the category of ya’harag v’al ya’avor (suffer death rather than violate) – just like murder, forbidden physical relations, and idol worship:

It is better for one to throw himself into a fiery furnace: As we find in Perek Hazahav (Talmud Bavli, Baba Metzia 58b), “All those who go to Gehenom ultimately arise therefrom except for three, and one of them is he who publicly embarrasses his fellow Jew.” … It appears that this halacha is not mentioned (Talmud Bavli, Pesachim 25a) among the three cardinal sins that one may not transgress even to save one’s life – namely, idol worship, forbidden physical relations, and murder – because the prohibition of embarrassing one’s fellow Jew is not explicitly written in the Torah. [The list in Pesachim, however,] lists only those prohibitions that are written explicitly in the Torah.

Therefore, for Tosafot, it is clear that one should allow oneself to be killed, rather than publicly embarrass his fellow Jew – even though this halacha is not expressly written in the Torah. Rabbi Yitzhak Yosef, son of Rav Ovadiah Yosef zatzal (1920-2013), records in his summary of his father’s halachic opinions that Rav Ovadiah’s encyclopedic research convinced him that the vast majority of poskim (halachic decisors) followed Tosafot’s ruling (Yalkut Yosef, Tefilah II, He’arot l’Siman 128, Hilchot Nisiat Kappaim). Nonetheless, in terms of actual halachic practice, Rav Ovadiah advocated the lenient view of Rabbi Menachem Meiri (1249-1310, glosses on Talmud Bavli, Sotah 10b) who maintained, “one should ever be vigilant” regarding embarrassing someone publicly. In his estimation, Chazal had stated their dictum of “It is better for a man to throw himself into a fiery furnace than publicly put his neighbor to shame” solely “b’derech he’arah” - “in a non-literal and non-binding fashion” – and one is, therefore, not obligated to give up one’s life to avoid publicly embarrassing a fellow Jew.

Regardless as to which halachic authority one chooses to follow, it is manifestly evident that Tamar emerges, like Miriam, Sarah, Rivka, Rachel, and Leah, as a great teacher of our people. May her heroic actions ever be a beacon of light, and guide us toward authentic moral behavior. V’chane yihi ratzon.

Shabbat Shalom and Chanukah Sameach!

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parashat Vayishlach 5774, 2013

The Dual Identity of the Jewish People

Rabbi David Etengoff
 

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.
 

Jacob remained alone. A stranger [appeared and] wrestled with him until just before daybreak. (Sefer Bereishit 32:25, this and all Torah translation, The Living Torah, Rabbi Aryeh Kaplan zatzal)


Our Sages in Talmud Bavli, Chulin 91a, Midrash Bereishit Rabbah 77:2, and Rashi (1040-1105) explain, “Jacob remained alone” as a reference to his having lingered on the far-side of the Jabbok River in order to retrieve small bottles that he had forgotten. Rabbi Elazar explains that from here we may see the value placed on possessions by Tzadikim (holy individuals without moral blemish), since they do not engage in even the minutest forms of stealing.

I would like, however, to analyze the phrase, “Jacob remained alone,” in an entirely different manner. In my estimation, I believe it is actually an existential statement that precisely describes the theological position of our people for all time. Moreover, my interpretation is strongly buttressed by Balaam’s famous prophetic vision wherein he declared: “I see [this nation] from mountain tops, and gaze on it from the heights. It is a nation dwelling alone at peace, not counting itself among other nations.” (Sefer Bamidbar 23:9, underlining my own) Here, too, we are met with the notion of remaining alone in the clearest possible terms. Indeed, Rashi underscores this idea when he comments on this verse: “This is [the legacy] their forefathers gained for them - to dwell alone…” (Translation, The Judaica Press Complete Tanach)

In a public lecture held in 1964, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, examined the concept of our “nation dwelling alone” in his explication of Sefer Bereishit 32:18-20. He noted that verse 32:18 contains three questions that Yaakov anticipated Eisav would ask: “When my brother Esau encounters you, he will ask, ‘To whom do you belong? Where are you going? Who owns all this that is with you?’” The Rav opined that the first two questions refer to theological and spiritual questions, rather than being questions of status (i.e. ownership) and destination:

“To whom do you belong” – To whom do you pledge your ultimate loyalty? “And where are you going?” – What objectives and goals do you seek for yourself in the future? Who is your G-d and what manner of life and discipline will He require of you and your descendants? These two inquiries relate to Jacob’s soul and spiritual identity. (Reflections of the Rav: Lessons in Jewish Thought, Rabbi Joseph B. Soloveitchik, Rabbi Abraham R. Besdin editor, pages 174-175)

Rav Soloveitchik maintained that since these first two questions dealt with our inextricable link to Hakadosh Baruch Hu (the Holy One Blessed be He), they demanded an uncompromising and forthright response:

Consequently, Jacob commanded his representatives to reply boldly, clearly, and precisely that their souls, their personalities, their metaphysical identities, their spiritual future, and social commitment were the private concerns of Jacob. “They are your servant Jacob’s,” [32:19] and no human power may interfere or attempt to sever this eternal bond with G-d, which had been established in the covenant with Abraham. (Ibid. , p.175)

At this juncture, one might easily err and believe that the Rav was advocating that we should sequester ourselves from the rest of mankind and retreat into some form of quietism in regards to our stance to the world at large. Nothing, however, could be further from the truth:

Jacob anticipated, however, that Esau would also ask a third question: “And whose are these [cattle, gifts etc.] ahead of you?” – Are you ready to contribute your talents, capabilities, and material resources toward the material and cultural welfare of the general society? Are you ready to give of your oxen, goats, camels, and bulls? Are you willing to pay taxes, to develop and industrialize the country? This third question is focused on secular aspects of life. To this question Jacob instructed his agents to answer in the affirmative: “It is a present to my lord, Esau.” (Ibid.)

In Rav Soloveitchik’s view, it is also essential for our people to join all of mankind in assuring that the world will be transformed into a better and nobler place. In this way, we can fulfill Yeshiyahu’s sublime charge to our nation: “…but I will make you a light unto nations, so that My salvation will be until the ends of the earth.” (Sefer Yeshiyahu 49:6) Thus the Rav stated: “Yes we are determined to participate in every civic, scientific, and political enterprise. We feel obligated to enrich society with our creative talents and to be useful citizens.” (Ibid.) Given this position, is it any wonder that, to date, 188 Jews have received a Noble prize is fields that have consistently enriched the entire world? This is all the more amazing when we view the actual statistics:

Nobel Prizes have been awarded to over 850 individuals, of whom at least 20% were Jews, although Jews comprise less than 0.2% of the world's population, (or 1 in every 500 people). Overall, Jews have won a total of 41% of all the Nobel Prizes in economics, 28% of medicine, 26% of Physics, 19% of Chemistry, 13% of Literature and 9% of all peace awards.
(http://en.wikipedia.org/wiki/List_of_Jewish_Nobel_laureates)

May Hashem give us the strength and wisdom to emulate Yaakov Avinu so that we, too, may develop his fierce loyalty to our Creator and his unbending commitment to improving the lives of all mankind. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Parashat VaYatze 5774, 2013

Understanding Hashem’s Justice

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

The 19th century English novelist, George Borrow (1803-1881) once said, “translation is at best an echo.” Try as we might, translations seem to be similar to pouring perfume from one bottle to another. Practically speaking, in the end, we have nearly the same amount of perfume. Yet, we have invariably lost a good deal of the essence. If this is true regarding translations in general, it is even more accurate when we try to translate the beauty and majesty of the Torah’s prose into another language. No language other than the original Hebrew can truly capture the nuances of its meaning. All other languages truly are mere echoes of the original.

Our parasha provides us with an excellent example of this idea in the pasuk (verse) that focuses upon Hashem’s regard to Rachel Emaneu’s (our Matriarch’s) inability to have a child: “Vayizkor Elokim et Rachael…” (Sefer Bereishit 30:22) The Artscroll Tanach translates this verse as: “G-d remembered Rachel.” It follows this approach, as well, in the two other examples of “Vayizkor Elokim” that are found in Sefer Bereishit: 8:1 in reference to Noach and 19:29 in reference to Avraham. The problem with this translation is quite straightforward: If G-d “remembered” at various points in the respective narratives, does that mean that until those junctures He had, so to speak, “forgotten?” This idea is absurd. Within the purview of the Torah’s worldview, it is axiomatic that Hakadosh Baruch Hu is omniscient and the Master of all knowledge. Thus, He never “forgets.” If so, since “G-d remembered” cannot be taken at face value, what then does Vayizkor Elokim actually mean?

I believe we can answer this question by focusing upon the name of G-d that is used in each of our three pasukim (verses). In each instance, G-d is referred to as “Elokim.” This appellation of our Creator connotes the idea of judgment. This concept is clearly expressed in the eighth century Midrash Mishnat D’Rabbi Eliezer: “Every instance where it states Elokim refers to the quality of judgment (din) whereas Hashem refers to the quality of mercy (rachamim).” (Parashat Shiviit) In a word, G-d, as Elokim, renders judgment using His standards of absolute equity. With this thought in mind, let us take another look at our verses.

“Vayizkor Elokim et Noach…” (Sefer Bereishit 8:1) is followed by a reference to all the wild animals and beasts that Noach had with him on the ark. They, too, were “remembered.” If we focus upon G-d in His divine role of rendering objective decisions, what did Noach and the animals do that entitled them to the judgment of ending the Flood? The Ramban (1194-1270) suggests that Elokim’s remembrance (zechirah) of Noach was that he was a “tzaddik tamim” (“pure and righteous individual,” Sefer Bereishit 6:9) with whom He had made a covenant of salvation. According to Rashi (1040-1105), the animals on the ark merited salvation because they had not interbred with other species prior to the flood, and had refrained from relations while on the ark, in recognition of the destruction that was engulfing the rest of the world. Thus, in absolute midah k’neged midah (“measure for measure”) manner, Elokim ruled that Noach and the animals deserved to be spared any more pain and suffering. They were, therefore saved at precisely this moment in time.

 

Sefer Bereishit 19:29 is actually written in reference to Avraham’s nephew Lot and his having been saved from the destruction of Sodom and Gomorrah: “And so it was when G-d destroyed the cities of the plain that G-d remembered Abraham; so he sent Lot from amidst the upheaval when He overturned the cities in which Lot had lived.” (Translation, Artscroll Tanach) It appears, at first blush, that Elokim saved Lot because of the zechuyot (the merits) of Avraham. The Siftei Chachamim (R. Shabbetai Bass, 1641-1718) points out that this creates a serious exegetical problem since: “In every instance where the Torah states ‘vayizkor’ one must perforce conclude that the zechirah was stated specifically in regards to the one who needed the salvation and saving.” This is why, he suggests, Rashi quotes Midrash Bereishit Rabbah wherein it states:

What was the remembrance of Avraham in reference to Lot [that was remembered in Lot’s favor?] It was remembered [by Elokim] that Lot knew full well that Sarah was Avraham’s wife when upon entering Egypt he heard Avraham say regarding Sarah: ‘She is my sister’ and nevertheless he refrained from revealing the truth since he [Lot] had mercy upon him [Avraham]. Because of this, Hakadosh Baruch Hu had mercy upon him.

The zechirah of Elokim, in this instance, is therefore not referring to the multifold and manifest zechuyot of Avraham at all. As Rav Bass concludes: “[Elokim] remembered the good that Lot had done with Avraham. Moreover, ‘et Avraham’ should therefore be understood, instead, as ‘im Avraham’ (‘with Avraham’).” Here too, Elokim saving Lot may be viewed as direct and absolute justice in light of his meritorious action on behalf of Avraham. In short, Lot got exactly what he deserved, nothing more and nothing less. In truth, Lot’s salvation may be homiletically interpreted as G-d’s answer to Avraham’s famous question: “Will the Judge of the entire universe not render justice?” (Sefer Bereishit 18:25)

Our parasha’s narrative of “Vayizkor Elokim et Rachael…” wherein Hakadosh Baruch Hu finally rewards Rachael with her firstborn child, Yosef, is viewed by Midrash Bereishit Rabbah (73) as another example of midah k’neged midah. Thus we find: “What remembrance was remembered on her behalf? Silence – when she remained silent upon her sister Leah’s behalf – when they [Lavan] gave her to Yaakov with her [Rachael’s] full knowledge and she remained silent.” Herein, Rachael is rewarded for the nearly super-human sisterly loyalty she expressed on Leah’s behalf. The man she loved and adored, indeed her very soul mate, was to become her sister’s husband rather than her own! Her conniving and devious father was potentially ruining her life for all time. Yet, she met this nearly overwhelming challenge with equanimity and emunah (faith). She knew to the depths of her being that Hashem rules the world and determines every outcome. Based upon this demonstration of faith, and her steadfast unwillingness to embarrass her beloved sister, she was ultimately rightfully rewarded with the birth of Yosef.

Each of us face countless personal challenges. Our lives are the arena wherein we strive to translate the Torah’s eternal laws and principles into the realm of practical action. With G-d’s help, may we live lives that emulate the emunah and ma’asim tovim (exceptional actions) of Rachael Emaneu, and the other Avot and Emahot. In that way, when it is our time to be judged by the Almighty, may we, too, merit “Vayizkor Elokim. V’chane yihi ratzon.

Shabbat Shalom

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