Parshas HaShavua Toldos

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Parashas Toldos

I. The Torah's Guidelines for Business Ethics

"And Yaakov gave Esav bread and lentil stew, and he aste and drank, and he
stood up and he went his way: and Esav spurned the birthright. (Bereishis
25:34)

Our Sages tell us that Esav wasn't tired and hungry because of his labor in
the fields. He was tired from a different sort of work: committing acts of
murder, immorality and idol worship. Upon his return, he saw Yaakov cooking
stew and asked for some, but Yaakov refused to part with it unless Esav
parted with his birthright. Esav knew the birthright was valuable, but he
was more concerned with his hunger, and therefore he accepted.
After the sale of the birthright to Yaakov, the pasuk informs us that "Esav
spurned the birthright". The Da'as Z'keinim explains that the Torah is not
merely describing Esav's emotional state, but rather informing us of the
reason Yaakov bought it. Yaakov realized that it was a disgrace for the
cherished birthright to be in the possession of such a base and evil
individual. Imagine how we would feel if we saw a man who owned a Sefer
Torah and, God forbid, used it as a footstool. We would be aghast and
outraged. We would mount a campaign to rescue the Torah from the clutches
of this contemptible character. Yaakov acted in a similar fashion when he
purchased the birthright from Esav.
The Da'as Z'keinim quotes R' Yehudah HaChasid (1150-1217) who commented on
this verse, "From here you learn that if an evil person has a Sefer Torah or
another mitzvah in his hand, it is permissible for a tzaddik to deceive him
and remove it from him." In other words, just as Yaakov deceived Esav to
obtain the birthright, it is permissible for us to deceive a rasha � an
immoral person � to rescue a Sefer Torah.
R' Yehuda HaChasid's view is most puzzling. Where do we see any deceit on
the part of Yaakov? Yaakov clearly offered a set price for the birthright.
He didn't give less or take more than originally stipulated. Esav consented
to the deal wholeheartedly and willingly gave over his birthright as per
agreement. Where was there even a trace of deceit?
We tend to think of deceit as an outright lie or misrepresentation. The
Torah's guidelines encompass much more. Esav did not fully appreciate the
value of what he had. The birthright granted him the privilege of
conducting the services in the Beis HaMikdash. Had Esav fully understood
its importance, he would never have relinquished the birthright for mere
beans. R' Yehudah HaChasid is teaching us a vital lesson in honesty. Even
if you do not trick or mislead a seller, and the seller merely doesn't
recognize the full value of his merchandise, it is considered deception.
And even if the seller is as wicked as Esav and his ignorance of the
merchandise's value is purely his own fault, we are prohibited from taking
advantage of his ignorance. Yaakov was permitted to employ this strategy
only because of the extraordinary circumstances. Were it only for his
personal gain, he could never have done so � and neither may we.
When we enter into a contract or deal, whether millions of dollars are at
stake or only a few, we cannot allow our focus on the profit to be gained to
override the Torah's ethical standards. We must be concerned that the other
party is getting just as far a deal as would desire for ourselves.

II. Protecting Our Spiritual Environment

"And they, (the wives) were a source of spiritual rebellion to Yitzchak and
to Rivkah�
(Bereishis 26:35)

At the age of forty, Esav, the son of Yitzchak and Rivkah, married two
wives, each of whom was an idol worshipper. This caused both his parents
much anguish. Why did the Torah mention Yitzchak's name before Rivkah's?
The Midrash (Bereishis Rabbah 65:4) suggests an explanation.
Yitzchak, who was raised in the holy and pure surroundings of Avraham Avinu,
was repulsed by the smallest aspect of avodah zarah � idol worship. Rivkah,
on the other hand, even though she was a total believer in Hashem, grew up
in the evil home of B'suel, her father, and Lavan, her unscrupulous brother.
Rivkah, was therefore, ever so slightly more tolerant of idolatry. The
avodah zarah of her daughters-in-law did not disgust her as much as it
affected her husband Yitzchak.
The Yefeh Toar, a commentary on the Midrash, expounds upon this
interpretation. Rivkah, who was raised in the environment of idolatry and
impurity, totally rejected that lifestyle. She lives a life of
righteousness and holiness. To achieve such a level of holiness, her hatred
of evil and idol worship must have been extreme. It would seem that Rivkah,
not Yitzchak, would have a greater feeling of revulsion to avodah zarah.
Shouldn't the pasuk have mentioned Rivkah's name prior to Yitzchak's?
No matter how vigorously one tries to combat it, environmental factors
nevertheless make an impact. In the exact situation where one has battled
and even succeeded in overcoming his environment, a residue of tolerance for
that same situation is subconsciously retained.
We must be aware of the influences that every element of our surroundings
can have upon us. Whether it is our workplace, school, neighborhood and of
course, our home, we must try to keep our environment constantly pure. We
should not be fooled by our rationalizations that the bad environment will
not affect us. It will!
To protect ourselves and our families, we must strive to create an
environment entrenched in Jewish values and Torah ethics. Do not speak
lashon hara. Learn Torah. Practice chesed and tzedakah. As parents, we
must do everything to impress upon our children the importance of a Jewish
life. Parents must be living examples of the values that our children learn
in school. The extra effort will undoubtedly have a positive impact on the
parents as well. If we strive to build a Torah-secure home, Hashem will
certainly bring us success in the nurturing of our children. They should
grow to be good Jews so that we can be the proud generation to greet
Mashiach.

III. The Spark in Every Jewish Soul

"And he (Yitzchak) smelled the aroma of his (Yaakov's) clothing, and he
blessed him.
(Bereishis 27:27)

The Midrash (Bereishis Rabbah 65:22) tell us that impressed Yitzchak Avinu
wasn't the scent of Yaakov's garments but rather the spiritual character of
his betrayers, those wicked descendants of Yaakov who would betray their
people and the Torah, yet do complete teshuvah in the end. Yosef M'shisa,
the Midrash narrates, was a Jew who collaborated with the Romans during the
destruction of the Beis HaMikdash. The Romans wanted a Jew to be the first
to plunder the sacred vessels of the Temple, and offered him the prize of
keeping whatever he selected for himself. Yosef M'shisa agreed, and
brazenly emerged with the golden menorah as his booty. the Romans told him
that his prize was too prestigious for a commoner; he should enter a second
time and seize a different vessel. Abruptly, Yosef refused. Some
transformation had suddenly occurred within him, and even when the Romans
offered three years worth of royal taxes to entice him, he replied, "Is it
not enough that I have
angered my God one time that I should now anger Him a second time?" The
Romans tortured him as he cried out, "Woe is to me that I have angered my
Creator!" Yosef died in complete teshuvah, sanctifying Hashem's name.
What caused this dramatic change in Yosef M'shisa? A moment ago he was a
despicable traitor, collaborating with the enemy and brazenly plundering the
Beis HaMikdash. Suddenly, he becomes a different person � with the
commitment to withstand brutal torture and to willingly give up his life
rather than commit a sin he had gladly violated a minute earlier. No one
rebuked him, and yet there was a complete upheaval of his entire being �
from where?
The secret of Yosef's turnabout is the spark of spiritual strength latent in
every Jewish soul. Every Jew, no matter how low he has fallen, can
suddenly, without any external stimulus, do teshuvah and become a new
person. That spark may be covered with layers of filth and sin, yet it will
never be extinguished. Spontaneously, from within, the spark can ignite and
detonate the powerful forces of teshuvah that can uplift a Jew and give him
superhuman strength to withstand torture and give his life for Hashem.
This concept also resolves another question: Why did Yitzchak focus on this
traitor to justify the worthiness of Yaakov's children to receive the
blessings? What of all the great prophets, tzaddikim and sages who were
living Torah scrolls? What of the many millions of pious Jews who were
martyred throughout the ages? Did Yitzchak have to choose a wicked Jew
doing teshuvah to represent our spiritual greatness?
The answer is yes. The ability to rise from the lowest depths and turn to
Hashem in teshuvah is the true hallmark of the Jewish people. Yosef M'shisa
epitomizes this quality. Our nation will always have its saints and
spiritual giants reaching dizzying heights of sanctity. Yet, the one
universal trait that defines us all is that spark, that ability to reach
upwards towards Hashem in complete teshuvah, no matter how far we may be.
May we utilize this vast potential within us to elevate ourselves with
sincere teshuvah and turn toward the waiting arms of our loving Father in
Heaven.

Parshat HaShavua Parashas Chayei Sarah

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Parashas Chayei Sarah

I.                   Perceptive Communication

"And I asked her and said, 'whose daughter are you?'…And I put…the bracelets
on her hand.. (Bereishis 24:1)


Eliezer, the faithful servant of Avraham, was charged by his master with the
crucial mission of finding a wife for his son, Yitzchak.  A Canaanite woman
would not be acceptable as a mate for Yitzchak and so Eliezer had to find a
girl from the family of Avraham, making his task considerably more
difficult.  Yet, Eliezer set out on his journey, and at his destination, he
was so bold as to ask Hashem to give him a clear sign as to whom the worthy
girl might be.  "The maide of whom I ask to drink from her pitcher and she
answers, 'Let me give drink to your camels as well,' will be the one
designated for your servant, Yitzchak" (Bereishis 24:14).  No sooner had he
finished his request when Rivkah came out and went through this process of
giving Eliezer and his camels water, exactly as he had specified.  Without
asking her to reveal her identity, Eliezer bestowed upon her the jewelry
intended for Yitzchak's betrothed, confident that she was indeed the right
girl.  Only then did
  he ask about her family.
When Rivkah brought him to her home.  Eliezer related this story to her
father, B'suel, and her brother, Lavan, but as Rashi points oit, he switched
the sequence of his actions.  He said that first he inquired as to her
family and only then did he give her the jewelry.  Rashi comments that he
told the story in this order because otherwise B'suel and Lavan would have
questioned Eliezer's giving Rivkah the jewelry without even knowing who she
was.  They would not have been able to understand his confidence that Hashem
had indicated to him the proper partner for Yitzchak.  In reality, though,
the story in its true sequence is not so perplexing.  At precisely the right
moment, Rivkah appeared and performed all the requirements previously
spelled out by Eliezer.  The miraculous rising of the well water to greet
her (Rashi 24:17) was also a strong indication of her righteousness.  One
who had bitachon – faith in Hashem – could certainly believe and understand
Eliezer's
  actions.
It is the nature of man to measure others by his own spiritual yardstick.
Eliezer, after evaluating the stature of B'suel and Lavan, realized that
they were not great enough to recognize the hand of Hashem as clearly as he
and therefore could not properly comprehend his actions.  Even though they
believed in Hashem, as shown by their reaction, "From God has the matter
come" (Bereishis 24:50), their lower spiritual level would have caused them
to view his actions as illogical, and his story as false.  Eliezer foresaw
this and astutely modified his narrative to avoid this.
Eliezer's intuitive insight is an important lesson in communication skills;
know to whom you are speaking and how to speak to them.  Any relationship
requires perceptive communication to succeed, whether it be between parent
and child, husband and wife, or businessman and client.  To be clearly
understood, we must also consider the perspective and preferences of our
partner, not only of ourselves.  Eliezer, instead of being considered a
fraud, was a respected and revered guest in the house of B'suel.  By
relating to B'suel and Lavan on their level, he succeeded in gaining their
happy acquiescence to his plan and the successful completion of his mission.

II.                "Who is Wealthy?"

"And Avraham expired and died at a good old age, mature and
content…(Bereishis 25:8)

The Ramban explains that this verse elucidates two points.  Firstly, the
material blessings and bounty that Hashem bestows upon the righteous.
Secondly, the greatness of Avraham Avinu.  He was someiach b'chelko –
satisfied with his lot.  He was not one who desired luxuries, described by
the Midrash, "Those who love money aren't satisfied with money – if they
have a hundred, they desire two hundred and if they attain two hundred, they
want four hundred" (Koheles Rabbah 1:13).
The Torah's view of Avraham's greatness seems puzzling.  Why is he praised
for being satisfied with his lot?  After all, Hashem blessed him with
extraordinary wealth and honor.  He was saved from the fiery furnace, given
a son in his old age and promised by Hashem that his descendants would not
only be as numerous as the stars of the heavens, but ultimately selected as
God's chosen nation.  Was it really a test for Avraham, who had so much, to
be happy with what he had?  Wouldn't each of us be happy with our lot if we
merited all of these rewards?
The Torah is showing us the powerful force of the human desire to wealth and
luxuries.  It is a challenge for even the most righteous to overcome it
successfully.  We often hear the familiar complaint: "If I would win the
lottery, then I would be happy.  I would give to charity and be satisfied
with my financial situation.  If Hashem would give me a million dollars, I
would never desire anything more."  This statement indicates that the person
is not satisfied right now, and even if his money doubled or quadrupled, the
desire for more would merely keep a step ahead of his level of wealth.  Were
it not for Avraham's unique capabilities, even he, who was blessed with
everything, would not have been happy with his lot.  No one is above the
desire for more luxury and riches, no matter how much he already has.
The Mesilas Yesharim (Chapter 11) teaches us that with the desire for money
a person forfeits his freedom, since he is chaining himself to his work and
business to fulfill his need for wealth.  The quest for riches, he
continues, exposes one to many dangers and weakens him with a great deal of
worrying even after he has acquired much wealth, as it says in Pirkei Avos,
"He who multiplies material possessions, multiplies his worries."  It drives
a person to transgress the laws of the Torah and even causes him to violate
natural rules of reason.
The Ibn Ezra, in his commentary to Koheles (7:17) is even stronger in tone.
He interprets King Solomon's words as telling us:  "Don't be evil and
involve yourself with matters of the material world.  Make do with what you
have, because the foolishness of desiring more will cause you an early
death."  The very desire for more things in this world removes one from it
through an untimely death.
Hashem equips each of us with the tools and materials we need to serve Him
properly, and furnishes us with the ability to live with what He has given
us.  If we focus on this truth and accept it as our perspective on life,
then regardless of our financial situation, we will be wealthy, as Ben Zoma
teaches us, "Who is wealthy?  One who is happy with his lot" (Pirkei Avos
4:1).