Chabad Tokyo Weekly Parsha
Vayechi
At first glance, Parsha Vayechi, “and he lived,” seems to have an inappropriate name. The parsha primarily speaks of the last moments of Jacob’s life and his eventual passing.
To understand this, the Lubavitcher Rebbe stated that being alive is more than being able to breathe. He quoted the Torah, “You, who are connected to G-d, your G-d, are all alive today (Deuteronomy 4:4).” Such states that although breathing is human life on one level, only one with the brilliance and joy of a life connected to the Creator is alive. And, in those last moments of Jacob’s life (after he had passed all his tests uprightly), as he sat with the Divine Presence, blessing his descendents, he was alive!
However, this brings a further question. If G-d is One and Infinite, how can anything or anyone be “disconnected” from G-d? To answer this, first one must say that on the deeper levels one can never be disconnected from his or her Source. But, on the surface levels of multiplicity and free choice, one can turn away from the will of his or her Creator.
So, how does one stay “connected” to G-d?
In order to stay “connected,” one must act as the divine attributes of G-d and observe the mitzvot. A brilliant, awake life if filled with creativity, kindness, selflessness, humility, awareness of the Creator and the continual joyful performance of the mitzvot. Through choosing to live in such a way, we are assured that our inner fire will shine brightly and our days will be filled with life.
May we all merit joy in our days.
(Based on Likutei Sichos vol. 15, p. 427ff.)
Vayigash
Parsha Vayigash, or “approached,” commences at a very important moment in the story of the sons of Jacob. Years after Joseph was thrown into slavery by his older brothers, he was appointed as a prime minister in Egypt. A famine arose throughout the surrounding lands and Jacob’s eleven sons traveled to Egypt to buy food. They met Joseph and ate a meal together, but did not recognize him. After, the brothers bought food and started to head back home. In order to see if his older brothers had repented for selling him into slavery, Joseph planned a test. He put a silver goblet into his younger brother Benjamin’s sack, stopped them at the outskirts of the city, found Benjamin guilty and demanded that they submit him to a life of slavery.
The Parsha begins at this moment, stating, “Then Judah approached (Joseph) and said, ‘Please, my master! Your servant now (wants to) say something that my master will listen to…[My father’s] soul is attached to [Benjamin’s] soul, he’ll simply die when he’ll see that the boy is gone…Please let your servant stay as a slave to my master instead of the boy (Gen 44:18-33).”
Judah “approached” Joseph with a fearless lion-like might. Since then, such inner resolve has served as both a marker and means of success of the Jewish people (whose namesake comes from Judah).
The foremost quality of the approach is that it was a selfless and barrier-breaking stand for what was right. Judah was given a free pass to return home with the food, but instead he boldly approached the Prime Minister of Egypt (a man of the highest worldly status, who could easily put him to death) in order to save his brother and atone for his past sin.
History has shown that the Jewish people have carried this trait, making large contributions to the moral conscience, political and law systems, sciences and arts of the world at large.
Another important quality of the approach is that it was not arrogant or brazen, but done in a bold humility. Although his movement and tone were strong, Judah used the softest of language (i.e. “Please, my master!”).
The ability to have great power and skill in times of need, but to act with grace and modesty, is a character trait that Moses, King David and the many great Jewish leaders inherited.
May we all uncover such powers within ourselves, and “approach” life as our forefather Judah.
(Based on Sichas Shabbos Parshas Vayigash 5752)
Mikeitz
Parsha Mikeitz, or “the end,” speaks of the end of Joseph’s years of enslavement and imprisonment and the beginning of his citizenship in the land of Egypt. This event and the following string of its effects led to the first Hebrew exile from the land. Over the thousands of years since then, Jews have spent most of their years in exile from the land and Divine Presence. One may ask, “why would G-d continuously send his chosen people to live as strangers in strange lands?”
To answer this, it helps to bring the Chasidic concept that our souls chose to come into this world and this situation with the primary goal of transforming the darkness into light.
Since mankind was banished from the Garden of Eden, the sparks of the Divine Presence scattered throughout the Earth. By traveling throughout the Earth and enlightening its lands with mitzvot, we build pipelines for the sparks to return to their source. The outcome of performing mitzvot, amidst the challenges of exile, will be a massive fire of the Divine Presence that will overtake all the darkness of exile and bring in the harmony and revelation of the Messianic Era.
May the end of exile and the lasting redemption come speedily, in our days.
Vayeishev
Vayeishev means “settled,” referring to a time when Jacob desired to end his travels and tribulations and raise his children in serenity in his father’s land. Although most stories of our time would end there with “He lived happily ever after,” the Torah is not a fantasy of the imagination, but a guidebook that documents real-life human experience. Jacob was in an ideal situation: at peace with his brother, uncle and neighbors and had an abundance of material possessions, but something arose from inside his home and “unsettled” him (His envious sons sold his beloved son Joseph into slavery and told their father he was eaten by a wild beast.). In fact Jacob did not live in peace until the very end of his days, in a place (Egypt) and situation where he would have least expected it.
This teaches that the nature of our lives, as well as the extent of all life on earth, is challenge and struggle. All desire long-lasting peace, but in our age, it is unreachable. We think that if only we had less responsibility, were around different people or more financially secure, we would live satisfied and in serenity. We look to others and say, “If only my life was like that, all would be well.” However, these are no answers to our problems. Even if we lived in the most optimal conditions we could imagine, we would still encounter trials from either within ourselves or from without.
This is not meant to bring despair. It is written here to change our outlook and ideals.
To get a peaceful perspective, we must appreciate that every moment we are in the exact place and surrounded by the exact people we need to be with. We should also know that we are not in full control of our lives, and expect unexpected challenges to arise. From there, we must understand that whatever peace or contentment one can achieve in life does not c ome from something external, but only from a satisfied soul.
As the life of Jacob teaches, a satisfied soul comes from years of walking uprightly, overcoming challenges and by using our energies for mitzvot and good deeds.
May the days of the Messiah and the age of peace come soon.
(Based on Likutei Sichos vol. 30, p. 176ff.)
Vayishlach
Vayishlach means “he sent.” The commentator Rashi writes that this alludes to Jacob sending his guardian angels to appease his brother Esau. The Maggid of Mezritch taught that Jacob sent the bodies of the angels, but their souls remained with him.
This brings questions. How could Jacob split and an angel’s body and soul? Furthermore, what was the purpose of keeping the angel’s soul with him?
Looking deeper, one can understand that this does not mean that the angels literally divided. It means that, although they went out on a mission, the guardian angels remained completely loyal to Jacob.
Much can be learned from this in our personal lives. We are all sent out into the world with a personal mission. Although we desire goodness, G-d forbid, at times we may lose focus and fall to worldly temptations and off the path of righteousness. The Maggid of Mezritch teaches that wherever our bodies go, whatever we do, we must always keep our hearts and minds on the task at hand and stay strong in our loyalty to the Creator.
And as we know, no matter how much we fall or lost we get, He will always accept us back. No matter how much muck we find ourselves in, we can always stand up, wash our hearts and get back on the path.
No matter where we are, we must keep in mind why we have been “sent” and what we need to accomplish.
Vayeitzei
Parshat Vayeitzei means “departed.” It refers to the departure of Jacob from the holy land of Israel to live in the land of Charan. Such was a time when he left the comfortable life of Torah study in his father’s home to work day and night for 14 years with his deceitful uncle Lavan. Jacob had to stand upright to overcome many trials and fight off much negativity.
One may ask, why would G-d give the righteous Jacob so much trouble? The answer is that overcoming the difficulties spiritually refined Jacob to a very high level, empowering him to raise twelve righteous sons and establish the twelve tribes of Israel. Whereas Isaac and Abraham lived righteous lives, they lived comfortably for the majority of their years and were unable to refine themselves to the level of Jacob (For Abraham and Isaac raised Ishmael and Esau, who both went astray from the ways of G-d.).
From here we can better understand the trials and pains of our own life. G-d sends difficulties and hardships in order to make us stronger. When we overcome and pass the test, we are empowered to do great things and better handle the challenges of the future.
May we all have the strength to overcome.
(Based on Sichas Shabbos Parshas Vayeitzei 5750)
Toldot
Pashat Toldot or “descendents,” speaks of the trials of Esau and Jacob, the sons of Isaac. Esau and Jacob are first introduced as they fought inside Rebecca’s womb. Torah commentator Rashi wrote that this was caused by the ‘wicked’ Esau “run(ning) and struggl(ing) to come out when (Rebecca) passed the entrance of a temple of idolary,” and the virtuous Jacob “run(ning) and struggl(ing) to come out when she passed by the entrances of the Yeshivos of Sheim and Aiver.” This leads to questions. How could the righteous Isaac give birth to an inherently wicked child, and furthermore how could G-d create something without goodness (as is known that every newborn is a blessing)?
To answer this, it is important to note that people are not born completely good, nor completely wicked. Each individual is endowed with a set of morally neutral strengths and weaknesses. What separates between a good and wicked person is how they use their inherent attributes. A good person develops his or her strength and overcomes his or her weaknesses to benefit others and serve G-d and a wicked person uses his or her natural abilities for his own selfish endeavors.
In the case of Jacob and Esau, they were both born with powerful bodies and sharp intellects. Jacob used this to act exceedingly upright and raise twelve righteous sons and Esau used it to gain pleasure and power.
With this understanding, one can see how Rashi was not saying that Esau was born wicked. He was merely speaking of a weakness that Esau needed to master over his lifetime.
(Based on Likutei Sichos vol. 20, p. 108ff)
Chayei Sarah
This week’s Parsha is named Chayei Sarah, or “the life of Sarah.” At first glance this appears to be unsuitable, for the breadth of the Parsha’s content covers events after her passing from this world. However, when we look deeper we see that the events and blessings of the Parsha reveal the fruits of Sarah’s life’s work.
The Torah teaches that Sarah put great effort into establishing the foundation of the Jewish people and the spreading of G-dliness throughout this world. Parsha Chayei Sarah chronicles two major events that continued her work: the development of the Jewish people (through the marriage of her son Isaac to the righteous Rebecca) and the founding of the Jewish land (through Abraham’s purchasing of the Cave of Machpeilah).
Although life was no longer in her body, her spirit continued to live on and shape the world.
This teaches of the power of our actions and choices. As we go through the stages of life, we move from place to place and become close with one group of people and then move on. Although we may no longer have a physical presence in our past, we can live on and have a positive impact (even after our passing from this world). If we live, G-d forbid, selfishly and hedonistically, we will have little lasting impact on those we meet on the way and are assured to die when our souls leave our bodies. But, if we live as Sarah; under the will of G-d, generously, modestly and in family purity, we will make deep impressions in the people and places we pass through and live on.
(Based on Sichas Shabbos Parshas Chayei Sarah 5748)
Vayeira
The last section of Parshat Vayeira speaks about the Akeida, or G-d’s request to Abraham to sacrifice Isaac. For many, this is difficult to understand. One may ask, why would a righteous and loving G-d ask Abraham to commit such an act or what was gained by the whole event.
To answer this, one must first understand Abraham’s nature. Throughout his life he sacrificed himself to help others and spread awareness of G-d. He bestowed the warmest of hospitality and kindness and walked uprightly in the strongest of faith.
G-d requested Abraham to perform the Akeida to discover whether Abraham was acting out of his own nature, to feed his self pride or for the sake of Heaven. To “test” this G-d asked him to sacrifice his son, an act that was against his life’s work of kindness and spreading the awareness of G-d (for Isaac was to continue this work and father a nation that would spread it throughout the world). Once Abraham passed the test, by being sincerely ready to make the sacrifice in the name of G-d, G-d knew that his faith was true. Such an exalted act of selfless service lead G-d to bless Abraham’s descendents, promising, “All the nations of the world will be blessed through your children, because you listened to My voice. (Genesis 22:18)”
There is an important practical lesson to be learned from the Akeida. The lesson is to check for the motivations our kindness. If we look deep, we will see whether we give for the sake of giving or are we only giving to receive something in return. With such insight we can refine our service of G-d and walk with our righteous forefathers.
(Based on Likutei Sichos vol. 20, p. 73ff.)
Lech Lecha
Parshat Lech Lecha begins with G-d’s command to Abraham, “Go away for your (own benefit) – from your land, your birthplace and your father’s house, to the land which I will show (Genesis 12:1).”
Many have misinterpreted this command. They have used it to support their abandonment of the Torah values of our forefathers and to seek out new and alternative lifestyles.
This view misses a very important point, elaborated in the last words of the command: to go “to the land that I will show you.” G-d did not tell Abraham to freely choose where to go or how to go. He is commanding him to go to a specific land (Canaan) and in the way the He “will show.”
If this does not mean to go freely wherever we want, how do we know where to go or what path to take? Although this is different for each individual, it can only be learned by studying and practicing the mitzvot of the written and oral Torah. This does not mean that a Jew cannot go to exotic lands, create beauty or have experiences of bliss and glory, only that they must be done in a Kosher way.
If the command is not advising to seek progressive ways of life, what is G-d teaching us to “go away from?”
from your land:
This refers to the culture that encapsulates the land. Although one cannot see it, culture guides the inclinations, behaviors and character of the people within it. Because it is a creation of man, it has both positive and negative elements. Because it is invisible to one who is born in it (like water to a fish), it is very difficult for one who is inside to decipher what ways are the will of G-d and what are not. To purify the negative elements, it is beneficial to “go away.”
from your birthplace:
This refers to self-made habitual patterns that one has been developing from birth. Such may actually be good habits, but because they no longer involve the mind and heart, they may hinder, G-d forfend, one’s service of G-d. In order to inspire the mind and reignite the heart, and thus perform the mitzvot with vigor and joy, G-d advises to refresh the environment.
from your father’s home:
Each individual creates for him or herself a domain, or protective shell to protect from the negative elements of the world. Although a Jew must put a protective space or “fence” around the Torah and the mitzvot, it is not healthy to hide inside the shelter of his father’s career path, money or personal opinions (that are not fully directed by the Torah). In these fields of life, G-d teaches us to go the way “which I will show you.”
By properly following G-d’s directives, we can receive the blessings of the verses that immediately follow. “(There), I will make you into a great nation. I will bless you (with money). I will make your name great and you will (have the power of) blessing (other people). I will bless those who bless you. I will curse (any person) that curses you. All the families of the earth will bless (their children to be like) you (Genesis 2: 2-4).”
(Based on Likutei Sichos vol. 2, p.659)
Noach
The beginning of Parshat Noah states “Noah was a righteous man. He was perfect in his generation. (Genesis 6:9)” Our sages have interpreted this to mean, “Noah was a righteous man. He was perfect(ly righteous in relation to) his generation” and that he did not carry the perfect righteousness of Abraham, Isaac and Jacob. The reason for this is because Noah did not personally seek to change the destructive ways of those around him or seek to save the wicked members of his generation. Although he was righteous and followed the will of G-d, he did not exhibit the mandatory characteristic of self-sacrifice of the holiest of men. For example, when faced with the imminent possibility of the complete annihilation of those around him, Moses prayed, “If you forgive their sin (then well and good) but if not, please erase me from your book (the Torah), which You have written. (Exodus 32:32)”
The lesson here is very simple. As a part of the single body of the human race, we are responsible for each other. We cannot only focus our energies on our own spiritual development or personal desires and pursuits, but must outwardly give and help others. If we see another suffering materially or spiritually, we must sacrifice ourselves and offer our support.
We are assured that the culmination of the compassionate acts of man will lead to the open revelation of G-dliness of the Messianic Era. May it come soon.
(Based on Likutei Sichos, vol. 25 p.19ff and vol.15 pp. 40-41)
Bereishit
The Parshat of Bereishit tells the well-known story of the sons of Adam and Chava: Kayin (the tiller of soil) and Hevel (the herdsman). Both made offerings to G-d, but Hevel’s was accepted and Kayin’s was not. The rejection caused great anger and jealously to rise within Kayin and he later killed his brother.
What is not as well-known is why Kayin’s offering was not accepted and why Hevel’s was. Chassidus explains that Kayin believed that the quality of the sacrifice did not matter to G-d. He assumed that because G-d is one (and thus encompasses all matter, from a pebble to the sun) he holds everything at equal value and does not differentiate between better and worse. Because of this, he decided that there was no need to care about the quality of his offering. He assumed that making a sacrifice in itself and ascribing greatness to the Creator was enough to gain His approval. Thus Kayin offered an arbitrary stack of his best produce (flax to honor G-d), and assumed that G-d would be pleased. (He would argue that if one who gave $100 to charity, it would not matter what the motivations were or the manner in which the donation was given. The only thing that matters is the physical exchange of money, for the quality of the act carries no weight.)
Hevel, on the other hand, “offered from the firstborn of his flocks, from their fattest ones. (Gen 4:4)” He understood that although G-d is one and does not perceive better and worse, the multiplicity of the world is not to be disregarded. Hevel saw that mankind’s mission on earth is to bring a unity within the multiplicity of the world and the difference between holiness and the mundane is in the details. He understood that although G-d is one, He desires mankind to elevate the multiplicity of the world to G-dliness. Such can only be achieved, by minding the quality of one’s actions.
This gives us a practical lesson on how we can best serve G-d. We must not merely fill our lives with quality acts, but that we make sure that our good deeds are performed with quality.
When giving charity we must not merely give material support, but complete the act with the spiritual support of a blessing and a warm smile and supplication on the recipient’s behalf. We must not only spend an allotted time with our children, but actively teach them proper behavior and values. Also, we must not merely read our prayers, but prepare and concentrate, so our supplication will be heartfelt and sincere.
May we all merit to have our offerings accepted and to receive His blessings.
Written by Moshe Silver