Challenge the Status Quo

 Sefer Shemot tells the story of the Jewish People’s experience in Egypt. At first they were prosperous and comfortable, but over time they became enslaved and oppressed. It is in the context of this oppression that we meet two of Amram’s children: Miriam and Moshe. These two prophets ultimately lead the Jewish People out of Egypt. They are the two featured “singers” of Shirat Hayam, the song sung at the Red Sea at the time of the Exodus. Our introduction to these two great Jewish leaders is in Parshat Shemot, and they exhibit a common important trait, necessary for all leaders. They both challenge the status quo in an effort to make it better.

The Midrash tells us of Miriam’s activism. When she was a young girl, Pharaoh decreed that all Jewish male babies should be killed. In response, Jewish fathers, including Miriam’s, decided to cease having more children. Miriam challenged this status quo, and provocatively accused Jewish men of being worse than Pharaoh; for the Egyptian decree was directed at only Jewish boys, while the fathers’ decision negatively impacted the potential for both Jewish male and female children to be born. The Midrash concludes that Miriam’s argument was accepted, and her challenge to the status quo was vindicated. Among those who listened to Miriam was her father Amram, setting the stage for the birth of Moshe, who led the Jews out of Egyptian bondage.

Our introduction to Moshe in Parshat Shemot is also within the context of challenging the status quo. After being raised in Pharaoh’s home, Moshe “goes out to his brethren” and sees an Egyptian abusing a Jewish slave. He acts heroically and kills the Egyptian. Instead of being congratulated or thanked, Moshe’s efforts are met with suspicion and scorn. At this point Moshe realizes that the Jewish People are stuck in their mindset and it will be very difficult to challenge their status quo. It takes some time but by the end of Parshat Shemot we read how Moshe is ready to challenge the status quo in Egypt and enhance the Jewish People’s condition; ultimately leading to their redemption.

President Ronald Reagan said it well: “Status quo, you know, is Latin for 'the mess we're in'.” It’s important on a personal and communal level to occasionally stop and ask ourselves: why is it that we do what we are doing? Let us learn from these two great Jewish figures to effectively question the status quos of our lives in an attempt to better ourselves and our surroundings.

Be Like Yaakov: Have the Tough Conversations Before It’s Too Late

Although the last Parsha in Sefer Bereishit is named Vayechi (“and he lived”) the focus of the reading is on the death of Yaakov. Just as life is a process, so too is death. Yaakov teaches us that just as we prepare to live, it is also appropriate to prepare for death. In the Parsha we have no less than three episodes in a row where Yaakov prepares for his death by talking to his descendants. The Parsha opens with Yaakov beckoning Yosef and expressing his desire to be buried in Chevron. Yosef swears that he will make it happen, and Yaakov is relieved and grateful that this aspect of his final affairs has been put in order. We then read that sometime later Yosef is informed that Yaakov’s health has made a turn for the worse. Before Yaakov gets any weaker he wants to bless his grandsons Ephraim and Menashe, effectively elevating these grandsons to the same status as the tribes. Finally, Chapter 49 opens with Yaakov summoning his sons to his deathbed in order to share with them his last will and testament, i.e. his parting lessons and blessings to each of his sons.  It is clear that Yaakov did not wait until his dying day to discuss with his family his wishes for after his death. While Yaakov detailed his wishes regarding where to be buried, there are other “end of life” issues that people need to discuss with their families – before it’s too late. Another issue that needs to be discussed is a person’s wishes regarding end of life medical care. Last year we hosted Rabbi Shlomo Brody, Executive Director of Eimatai. Eimatai is an organization that encourages, facilitates, and provides resources to families regarding medical interventions at the end of a person’s life. People have very different opinions about the type of medical interventions they want to have when the prognosis is not good and doctors begin to run out of options. Jewish law expresses values and rules on this subject, and yet there is still diversity of opinions and flexibility within the Halacha. That’s why it’s important for a person to either execute an Advance Directive/ Health Care Proxy form – or at least have a conversation with your family to express your feelings and your wishes. The same is true regarding a person’s wishes regarding burial location. I once was approached by a young man whose father expressed his desire to be buried in Israel. The son was stressed because while the father expressed this wish, he had not made any arrangements with a cemetery or Chevra Kadisha in Israel that could fulfill those wishes. This son remained anxious about what he would do until his father told him that he bought a cemetery plot in the US. Has your family discussed issues related to end of life medical care, final arrangements, and wills/estates? These conversations can be uncomfortable, but they are important. It is similarly stressful, and sometimes divisive, if a parent doesn’t appoint a healthcare proxy, or at least share their feelings about end of life care, while they are still of sound mind and body. It can be disruptive and divisive if a person passes away without ever divulging anything regarding the division of his/her estate. The National Association of Chevra Kaddisha has designated this Shabbat for education and awareness regarding end of life issues. Below you will find some links that provide information and resources. There are forms that we can fill out: regarding Halachic Last Wills, Healthcare Proxies, and even information on composing an Ethical Will or Legacy Letter. More important than the paperwork is broaching the topics and opening the conversation. There is a tradition that if we emulate Yaakov and put our affairs in order in advance, then it is a segulah for a long life. Doing so is definitely a tremendous gift to our families who will be called on, hopefully after 120 years, to handle those issues.

Resources: https://nasck.org/initiatives/shabbos-vayechi/

https://www.ematai.org/

Young Israel of Hollywood section at South Florida Jewish Cemetery: https://www.southfloridajewishcemetery.org/ 

Jewish Continuity Depends on Gevurah

Vayigash begins with Yehuda approaching the viceroy of Egypt (whom we know to be Yosef) and asks the Viceroy to free Binyamin. The Midrash explains that only Yehuda stepped forward because this moment (on a level not understood by the brothers in real time) was a battle between Yosef and Yehuda regarding Jewish destiny; specifically would kingship, and ultimately Moshiach, come from Yosef or Yehuda? Rav Soloveitchik suggested that Yosef lost this battle to Yehuda when he lost his composure and revealed his identity to his brothers. Had Yosef maintained his composure and refused Yehuda’s request, then the brothers would have been forced to return to their father Yaakov without Binyamnin. Yaakov would have immediately rushed back to Egypt to plead on behalf of his youngest son. He would not have hesitated to bow before Yosef, just as he bowed before Eisav as an expression of appeasement. Yaakov’s bowing to Yosef would have been the fulfillment of Yosef’s dream, thereby securing his position of leadership over his brothers for the rest of history. That did not happen because Yosef could not hold back from revealing his identity to his brothers. As Rav Soloveitchik put it, “From then on, Joseph was not viceroy of Egypt but the talented lad of Jacob’s house. Who was going to prostrate himself before this Joseph? He lost the Kingdom. He was too gentle, too good, too fine. Jewish history took a different turn.” While the choice of Yehuda over Yosef as king was ultimately a Divine one, Rav Soloveitchik offered a novel approach, based on the origins of Yosef and Yehuda. Yosef was the son of Rachel, while Yehuda was the son of Leah. Yaakov loved Rachel and wanted to marry her. How could Rachel have agreed to participate in Lavan’s scheme to deceive Yaakov and have him marry Leah instead of her? The Rav suggested that the Jewish People are called upon to value two seemingly contradictory values. On the one hand Judaism embraces power. As he put it, “We have never endorsed the Christian claim that the meek will inherit the earth. Throughout the Bible, people fought for power, strength, and independence. Without power, one cannot be majestic and dignified.” At the same time, Judaism also values what Rav Soloveitchik calls “sacrificial action”. This is the willingness to forfeit one’s rights and restrain one’s power on behalf of a greater good or to benefit another person. Hashem exhibits both of these qualities. Gevurah is expressed through Hashem’s power; while Chesed is expressed when Hashem holds back that power. Leah personified the attribute of Gevurah. She symbolized the strength of Jewish character and the unshakable persistence, stubbornness, and tenacity of the Jew throughout history. Rachel personified Chesed. She lives for others and is willing to sacrifice for others. Yehuda is Leah’s son. He exhibits Gevurah. He acts with strength and alacrity and passion. Even when he makes mistakes, he does so in an assertive fashion. Yehuda is fearless, and according to the Rav he personifies dignity and majesty. Yosef is righteous. He never falls to sin, and he therefore never has to demonstrate the strength of rising after a fall. Whereas Yehuda is the master of his own destiny, Yosef is portrayed primarily as the victim of outside forces. Yosef does not exert himself, and this is most clearly seen when he reveals his identity to his brothers. Immediately after the reveal, Yosef makes sure to tell his brothers not to feel upset that they sold him into slavery (45:5). Only the son of Rachel could have demonstrated such self-sacrifice and Chesed as Yosef did at that moment. In a choice between Gevurah and Chesed, Hashem chose Gevurah as the critical quality for Jewish monarchy. While self-sacrifice is a noble value for individuals, the Jewish king must exhibit Gevurah. He must be like a lion and act with alacrity to protect and serve the Jewish People. Since October 7, 2023, we have gained a new appreciation for this teaching of Rav Soloveitchik. While there is a time and place for accommodation and self-sacrifice, the task at hand today is to relate to our Jewish identity and our Jewish mission with a renewed and urgent sense of Gevurah. 

Be Proud to be a Jew!

 An integral aspect of the mitzvah of Chanukah candles is Pirsumei Nisa, publicizing the miracle. Not only do Chanukah candles need to be lit, but they need to be viewed and contemplated. Chanukah is not the only holiday that contains a mitzvah with a Pirsumei Nisa aspect. Halacha understands Pirsumei Nisa is also at the root of the mitzvot of 4 cups of wine on Pesach and of reading the Megilah on Purim. On each holiday, the intended audience is different. On Pesach, we drink 4 cups of wine at the Seder, ahome-based ritual. The 4 cups of wine are meant to emphasize the freedom that we enjoy (even today) due to the Exodus from Egypt. Alongside our 4 cups at the Seder we read the Hagadah, and our primary audience is the next generation. Drinking four cups of wine is just one of many things that we do at the Seder to pique the interest of our children and grandchildren and to publicize the miracles of Pesach to the next generation. On Purim, we tell the story of the holiday through reading the Megilah. While one can read the Megilah at home and even to oneself, it is preferable to hear the Megilah at shul with a large group of Jews. When it comes to Purim, we fulfill Pirsumei Nisa by publicizing the miracle to our fellow Jews. The Pirsumei Nisa on Pesach and Purim is fulfilled through retelling the story. The Pirsumei Nisa on Chanukah is essentially fulfilled merely through an action: lighting candles. While one’s personal celebration of Chanukah is incomplete without thanking Hashem (through reciting Hallel) and through retelling the story (by reciting Al HaNisim), the Pirsumei Nisa aspect of the holiday seems to be fulfilled purely through others seeing the Chanukah lights.

Who is the intended audience of the Pirsumei Nisa of Chanukah? This is a matter of debate among 20 the century rabbis. Rav Moshe Feinstein writes that we are only interested in publicizing the miracle of Chanukah to other Jews, regardless of level of observance. This would be consistent with the intended audiences for Megilah reading on Purim and the Seder on Pesach. However, Rav Soloveitchik disagreed.

He noted that the Talmud sets the latest time for lighting the Chanukah candles as when there is no more pedestrian traffic in the market. So long as there are people walking outside one can fulfill the obligation of Pirsumei Nisa by having your candles seen by outsiders. The Talmud (Shabbos 21b) teaches that the last people to leave the marketplace were the Tarmoda’i. Rashi explains that the Tarmodai were those who collected small sticks to sell to the vendors on their way home from the market when all the other shops were closed. Rashi also explains that the Tarmodai were not Jewish. From here Rav Soloveitchik suggested that Pirsumei Nisa on Chanukah, unlike Purim and Pesach, is fulfilled through publicizing the miracle to non-Jews as well. The Rav explained that the lesson of Chanukah is that there are some moral and religious values that are worth fighting for and worth risking one’s life for, even if one is not in mortal danger. King Antiochus would have been happy for the Jews to remain alive so long as they gave up their Jewish ways and their Jewish beliefs. The Chashmonaim taught us that our religion, our morals, and our values are worth fighting for. On Chanukah we light Chanukah candles as an expression of our commitment to this same idea. We want the whole world to see that we are committed to our religion, and we hope that other nations and religions are similarly committed.

While there is only one way to fulfill the technical mitzvah of Pirsumei Nisa, there are many ways to fulfill the spirit of this idea on Chanukah and all year long. When we wear a kipah or a Jewish star; when we inform our employers, or coworkers, or schools of our needs for religious accommodations; whenever we self-identify as Jewish or are identified by others as Jewish; we have an opportunity to strengthen our Jewish pride and to serve as a beacon of Godliness to the world around us.

(Photo courtesy of Joey G, with thanks to Ricky Rothstein for creating a Chanukah Wonderland)

Appreciating Family

 This year Chanukah falls out during the last week of December. This overlap will enable more Jews to have time off over Chanukah and spend time with family. In Parshat Vayeshev we are introduced to the friction and dysfunction that existed in Yaakov’s family- especially between Yosef and his brothers. I’d like to share with you a quote from Rav Soloveitchik that speaks to this idea (printed in Vision and Leadership: Reflections on Joseph and Moses)

“In my opinion, the basic mistake of the brothers was not jealousy. Rather, it was the lack of appreciation of one of the most precious gifts that the Almighty has granted humans: the sense of unity that members of a family feel for each other, a manifold ontological experience that expresses itself in love and devotion. Neither Joseph nor his brothers appreciated this great gift…It is the joy and experience of being together as a family, parents and siblings. I think of this during Yizkor, when those who have living parents leave the synagogue, and I am filled with envy, but I also regret that many do not appreciate their parents and “how good and how pleasant it is for brothers to dwell together.” Had Joseph’s brothers understood this, Jewish history would have taken on different dimensions, and our historical experience would be a different one.”

Rav Soloveitchik continues:

“Gratitude is a basic virtue in Judaism, and whoever proves to be an ingrate is punished. Indeed the punishment here was that the gift of unity was taken away from the person who failed to appreciate it. The sons of Jacob were very unhappy. They envied Joseph, for he had a multicolored coat; each one apparently thought that he would have been the happiest person if his father had given him the multicolored coat instead. They obsessed over this nonsensical thought without appreciating the real happiness of being together as twelve brothers. So they lost him. They did not appreciate each other; they did not bestow love and devotion upon each other; they were hostile to each other, there was a treasure within reach, and they did not appreciate the treasure.”

Rav Soloveitchik reminisces and shares a personal memory at this point:

“I remember when I was seven or eight, I saved up money to buy ice cream and I shared it with my brother. This is a memory that unites me with him. It did not unite me with my sisters, nor did it unite me with my youngest brother. And there are hundreds of memories like that. This common past is a tremendous bond.”

Finally, Rav Soloevitchik notes the significance of the fact that all Jews are considered brothers:

“As Jews, we have a living memory which spans centuries and millennia. We also have an awareness of a common destiny. The past is real to us; the future is also real- as real as the past. Basically, this memory of the past together with anticipation of the future are two experiences of brothers. And since jews are brothers, “Acheinu Kol Beit Yisrael” that is what unites us: the common past and the common future.”

As we plan for the upcoming holiday of Chanukah let us think about how we might celebrate with family (whether in person or remotely). Let us utilize Chanukah to strengthen our connections to our biological family as well as to our broader Jewish family. 

Leaning In to the Loneliness

 Who was the mysterious man with whom Yaakov struggled in Parshat Vaayishlach? Some suggest that Yaakov struggled with himself. Earlier, Yaakov stole Eisav’s blessings of prosperity and wealth. He fled his parents’ home as an innocent and pure yeshiva student. In the intervening years Yaakov experienced a lot and he changed a lot. He is now a wealthy head of a sizeable clan. As he prepares to be confronted by Eisav, Yaakov struggled with himself. Who had he become? Who was he really? Had the blessings he stole from Eisav changed him in ways that made him more like Eisav? The next morning Eisav finally confronted Yaakov. Instead of yelling at him or fighting with him, Eisav suggested that the brothers travel together. Eisav liked what he saw in Yaakov- which was not good news for Yaakov. It seems that Yaakov had good reason to be worried and to struggle with himself the night before the reunion.

Others suggest that Yaakov struggled with “Saro shel Eisav’ Eisav/ Edom’s guardian angel. During this struggle with the angel Yaakov was injured. In the morning, the angel wanted to flee but Yaakov, though injured, held on to his adversary and insisted that the angel bless him before leaving. The angel blessed him, and Yaakov limped away.

According to Hasidic thought, Yaakov brought a limp to Am Yisrael as a result of this incident that has stayed with us throughout time; and will stay with us until Moshiach. What is this limp? According to Kabalah Yaakov was injured in his attribute of Hod, which is majesty. Rav Moshe Weinberger explained that the injury to Am Yisrael’s quality of Hod finds expression in the Jewish People’s feelings of unbearable loneliness. The feeling of Levado (loneliness) that Yaakov felt is the feeling of Levado that we have felt acutely since October 7. The Jewish People feel a terrible sense of isolation, a feeling that we are in a fight against the entire world.

In his article in Commentary Magazine entitled “Splendid Isolation” John Podhoretz wrote that any time the State of Israel has used force in self-defense there have been warnings from “the international community” that Israel’s actions could lead to the Jewish State’s “isolation”. Israel’s isolation at the UN began immediately after Israel’s successful preemptive war in 1967. Ever since there has been a predictable pattern: Israel is attacked, Israel fights back, “the international community” warns Israel not to fight back too much or risk being “isolated”.

The threat of isolation is wearing away at some Jews and causing others to despair. This isolation is unjust, hypocritical and anti-Semitic. But at the end of the day it doesn’t matter because Israel’s isolation is a not a defect, it is a feature. It is a feature of the fact that the Jewish State and the Jewish People have been chosen for a unique mission and therefore must remain alone.

Yaakov’s injury was caused by his insistence that he receive a blessing from the Saro Shel Eisav. This created his limp, but it also created a wound in the majesty of the Jewish People. This injury remains due to our desire to receive the validation of the “international community” Israelis and Jews around the world desperately want the world to validate our claims to “be a free nation in our national homeland” to quote Hatikva.

The Midrash teaches that Just as God is alone in this world, Vanisgav Hashem Levado, so too are we alone in this world, Veyavater Yaakov Levado. Even though there are billions of people on this planet, nevertheless when considering the Jewish People Hashem views the world as if it’s just Him and us. The majesty of the Jewish People is found in our understanding that we don’t depend on other nations; we only depend on Hashem.

Always Go Up on the Ladder of Life

 Two weeks ago crypto investor Justin Sun paid $6.2 million for a banana duct-taped to a wall, highlighting the soaring values of crypto and viral art. Sotheby’s auctioned off the infamous banana, titled “Comedian,” created by Italian artist and cultural prankster Maurizio Cattelan. “This is not just an artwork,” Sun said in a statement. “It represents a cultural phenomenon that bridges the worlds of art, memes, and the cryptocurrency community. I believe this piece will inspire more thought and discussion in the future and will become a part of history. I am honored to be the proud owner of this iconic work and look forward to it sparking further inspiration and impact for art enthusiasts around the world.”

“Comedian” shot to fame at its debut at Art Basel Miami Beach in 2019, priced at $120,000. The image of a banana duct-taped to a wall, and priced at six figures, went viral over social media and attracted such massive crowds that the work had to be removed. There were three editions of “Comedian” created and sold, with one going to the Guggenheim Collection thanks to an anonymous donor, and the other two purchased. The seller of the Sotheby’s banana had purchased it from one of the original buyers and was reselling it. For his $6 million, Sun will get a roll of duct tape, instructions on how to “install” the banana and (most importantly) a certificate of authenticity guaranteeing it as an original work of Cattelan’s. The banana is not included, since it will quickly rot and need to be constantly changed for display. Because the value of the banana is derived from the certificate, rather than the object itself, many in the crypto community likened it to an NFT. The seller, clearly understanding the appeal, accepted crypto as a form of payment.

Last Friday, a week after buying it, Sun ate the banana in a move he bragged about on social media.

"Many friends have asked me about the taste of the banana,"; Sun wrote in a post on X alongside a video of him eating the multimillion-dollar piece. "To be honest, for a banana with such a back story, the taste is naturally different from an ordinary one.” Sun wrote that as thanks to Shah Alam — the 74-year-old Bangladeshi fruit stand employee who originally sold the banana for just 25 cents — he would purchase 100,000 bananas to be distributed for free to Alam's customers. Speaking to the New York Times, however, Alam noted a number of logistical issues with Sun's proposal. The profit on bananas is relatively low, Alam told the paper — only about $6,000 on a purchase of 100,000 bananas. And Alam is an employee of the fruit stand, not its owner. His salary of $12/hour during his 12-hour workday, which affords him a shared basement apartment in the Bronx, would not be affected by a bulk novelty sale.

In Parshat Vayeitzei we read about Yaakov’s dream of a Sulam, a ladder, stretching from earth to heaven. The Baal Haturim notes that the Gemataria (numerical value) of the word Sulam is the same as mamon, money, and oni, poverty. A ladder can bring a person to great heights as well as to the lowest depths. That is why a ladder is a proper metaphor for both prosperity and poverty. Money has the ability to elevate a person if used for charity and good deeds. But money can also degrade a person if used to indulge one’s base desires. Poverty also is like a ladder. The Talmud (Eruvin 41b) teaches that a poverty-stricken person is vulnerable to sinfulness. On the other hand a person who “passes the test of poverty” is elevated in that his/her happiness and self-worth come from within and not from the size of their bank account. People who have little can live simpler lives, while feeling blessed and truly free. Both poverty and wealth can be a test. Whatever comes our way, let us utilize to move up the ladder, and never down.