Rav Gershon Neumann zt”l

A great Man

Rabbi Neumann will be sorely missed

Although I didn’t have the Z’chus of Learning by him.

The few interactions I had with him revealed true Gadlus Ha’Adam.

He was all about the Talmidim [even from other Yeshivos].

He will be sorely missed.

Chanuka, Mikaitz and HoRav Gershon Neumann olov haShalom

Li’ilui nishmas HoRav Gershon ben Mordechai, written bishivron laiv, at the shaaray dima’os.

For a couple of months Rav Neumann olov haShalom took my phone calls, recognizing my number and answering just to give derech eretz, but he had been too weak to stay on the phone to answer shaalos. I’m sure no one had any idea how ill he must have been or how much he might have been suffering. I myself have been weak and I continue to be weak, having had on my list of shaalos my request for daas Torah on what my medical course should be. I still am weak and not driving, hence not with the rov’s family today as I would wish to be.

In this week’s parsha, the Torah tell us Yosef’s brothers asked

מַה-זֹּ֛את עָשָׂ֥ה אֱ-הִ֖ים לָֽנוּ

“What is this incomprehensible thing that HaShem has done to us?”

The Torah, in maaseh Beraishis, says of yom hashlishi [Tuesday] כי טוב it was good, two times, indicating that built in to the day Tuesday there is extra tov/good. In both maaseh Beraishis and in the reference to Yosef’s brothers being perplexed, both references using the name Elokim, the strict judging aspect of HaShem.

When HaShem does something incomprehensible, stunning and hurtful, He is the judge Who makes it unmistakable that He is in charge, He is running things and He is doing what is perfectly called for and best. So how is that compatible with Tuesday being “extra good”, as JUDGED by Elokim?

Tuesday is the day on which plant life was created. Plant life is the beginning, in the Torah’s history of creation, of life.

In the mitzva of metzora, the Torah says to bring two birds to the Bais Hamikdosh for kapora for lashon hora. One is shechted and the second bird is set free in the “sadeh/field”. The midrash asks why the second bird is set free specifically in a sadeh? Why not in the Bais Hamikdosh? Why not in a midbar? Why not on Main Street? Why DAVKA in a “sadeh”? Because a sadeh is a place of vegetation, a place of life, to teach that speech can be lashon hora, can kill (birds chirp, their way of yacking, shecht one of the birds who chirped/talked too much) or speech can be for life – as taught by setting one of the birds free in the sadeh – chesed, Torah, tefila, verbal mitzvos; using the capacity to speak for life, for good, for mitzvos. This is taught by the Torah specifying that the metzora’s kapora is completed by setting a second bird free specifically in a sadeh. This, in turn, teaches that the creation of plant life on the third day of creation is “very good”, super good, extra good, as judged by “Elokim”, because, as we see from the midrash on metzora, that vegetation – which was created on that first Tuesday – is a metaphor for using the ability to speak for Torah, for life. That Tuesday is extra good, being taught using the name Elokim, teaches that this good of using the ability to speak – for life – is strict judgement. This good is objective. This good is true. This good is real. This is “certified kosher” by Elokim.

That Rav Neumann passed away on Tuesday is Shomayim’s “hechsher” that Rav Neumann used his life for Torahdig merits, teaching and spreading Torah, Toras Chayim. His life was truly, objectively, authentically extra good. His life was spiritually promoting of life. That we had the gift of Rav Neumann is “what HaShem has done to us”. That this is in Parshas Mikaitz, which means: when a time is up, this tells us that, for reasons and calculations known only to HaShem, the time was up. Anyone who knew Rav Neumann would have wanted his time to have been determined by yud kay vov kay, more midas harachamim, more time to have him with us. As painful as writing this is, being Parshas Mikaitz, was a sign of Elokim, but Tuesday was defined as extra good by the same Elokim which allows us to trust that, whatever the infinite wisdom behind this painful hit is, it is an ultimate very good beyond mortal comprehension, “What Elokim has done to us.” It was Parshas Mikaitz but it was also the day of extra good, the day when the beginning of life was created.

This is also during Chanuka. When the Yovonim tried to impose their culture on us and eradicate Torah, the Chashmonayim in the Bais Hamikdosh said: “nothin’ doin’ “. Avodas HaShem is not being closed like a shop that went bankrupt, like it is being put out of business for anybody. To go to war with the world’s mightiest military must have been a frightening prospect, but they could not take no for an answer. When the Chashmonayim suffered their fear and went forward, not knowing if they would win or lose, they set up for creation of Chanuka, an avoda that extended forever in to the future. There were two nisim. 1) winning the milchoma which is a physical undertaking, fighting, killing, bloodshed. 2) a nair burning for eight days from a single day’s supply of oil, which was a spiritual “reaction” to their devotion to re-establishing the mizbayach with whatever kosher oil they had (before there could be a new supply). Each miracle is commemorated with the opposite manifestation of its nature. The physical war is commemorated spiritually with a nusach in davening and bentshing. The spiritual miracle of the hadloka of one day’s oil lasting eight days is commemorated with an active physical mitzva of lighting the menora (the act of hadloka/kindling is the mitzva).

By our chochomim commemorating the two mitzvos (1. winning an outnumbered war [physical] and 2. a one day nair burning the eight days necessary to prepare new kosher oil [spiritual]) with opposite commemorations [1. davening/Halel – spiritual & 2. active kindling of nairos -physical/active] shows us that Torah and avodas HaShem intend combining, blending, uniting the physical and spiritual.

A war can be ruchniyus when intended to preserve and continue avodas HaShem. Spiritually-intended hadlokas nairos is accomplished with a physical nair and shemen.

Rav Neumann lived with ruchniyus and goshmiyus fused in to one. His midos and actions were infused with daas Torah, with no lacking of ruchniyus in his goshmiyus and with his goshmiyus having no lacking of manifesting ruchniyus in his goshmiyus.

Just as the Chashmonayim acting as they saw they had to, fearlessly and courageously confronting the Yovonim, Rav Neumann saw his calling and set up his yeshiva and built it with chochma, mesiras nefesh and erlichkeit.

I once asked him why he had no secretary to work in the office, and only had a message machine to receive phone calls. He answered that his donors give him money for chinuch/ educating. If he spent yeshiva money on a secretary he would be stealing from his donors.

Because of the Chashmonayim, their courage and conviction, expressed in brave action – in a war, Torah and Yidishkeit have been impacted for ever after.

I see from HaShem taking Rav Neumann during Chanuka a paralel in that his founding and building of his yeshiva, and setting up talmidim for a quarter of a century, who go on to start families and build Torah-loyal and Torah-centered lives, Rav Neumann too has given his life in a way that can leave impact that goes for hundreds and hundreds of years.

Before my inner ear condition deteriorated to the point at which I could no longer go to any event with any amplification, the last simcha I went to was Shaindy’s and Eli’s chasuna. In relation to it, Rebitzen Neumann gave me one of the nicest compliments I ever got in my life. She said I was the hardest person to place at the simcha because she was dividing guests in to three categories: tables for family, friends and her husband’s shul – and she couldn’t figure where to put me because I was all three!

Yaakov Yonason calls me his “brother from another mother”.

I wish I could be worthy of such lovely references. This written tribute to Rav Neumann olov haShalom, written with tears in my eyes and pain in my heart, at the suddenness of his petira as much as for this loss which can not be filled, is the little expression of solidarity, support and love of which I feel capable.

HaMakom yinachem eschem bisoch shaar avalay Tzion viYerushalayim. The family, staff and talmidim should all be zocheh to no tzaar and to rachmay Shomayim from yud kay vov kay from now on.

Yosef’s Brothers: A Torah Understanding of Spiritual Growth from Suffering

Li’ilui nishmas HoRav Gershon ben Mordechai zt”l, written bishivron laiv, bi’ahava raba, at the shaaray dima’os.

In this week’s parsha, Mikaitz, the Torah teaches a deep lesson in how we can be accountable for our actions. At a point in time decided upon by HaShem, He sets up situations which deliver impacts upon us which are mida kineged mida, which are built upon that which exactly and perfectly corresponds with our own actions. There is no evading HaShem’s hashgocha prati’is [precise, specific and detailed individual providence which directs every individual’s life]. There is no outsmarting chochma elyona [infinite wisdom].

But one can learn from the brothers also that they learned their lesson, they “got the message”. The Torah is for all generations. By the Torah writing this and teaching us this about Yosef’s brothers, and by weaving this story together with several other Torah sources, we can learn to inspect our individual situations and own lives, and to learn from HaShem’s hashgocha prati’is lessons and messages that He wants us to obtain, to spiritually grow from, to assimilate in to our hearts and to absorb in to our practical lives.

וַיֹּאמְר֞וּ אִ֣ישׁ אֶל-אָחִ֗יו אֲבָל֮ אֲשֵׁמִ֣ים אֲנַחְנוּ֮ עַל-אָחִינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל-כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת: וַיַּעַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם לֵאמֹ֛ר אַל-תֶּחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם-דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ: וַיֹּ֤אמֶר אֶל-אֶחָיו֙ הוּשַׁ֣ב כַּסְפִּ֔י וְגַ֖ם הִנֵּ֣ה בְאַמְתַּחְתִּ֑י וַיֵּצֵ֣א לִבָּ֗ם וַיֶּֽחֶרְד֞וּ אִ֤ישׁ אֶל-אָחִיו֙ לֵאמֹ֔ר מַה-זֹּ֛את עָשָׂ֥ה אֱלֹהִ֖ים לָֽנוּ: [בראשית מב: כא, כב, כח]

The brothers said to each other, “We are guilty because we ignored the pleading of our brother when we saw his anguished feelings, therefore this trouble has come upon us.” And Reuven replied to them saying, “Didn’t I tell you: do not sin against our brother, and you did not listen, and now his blood is being avenged.” And the one said to his brothers, “My money has been returned to me and it is here in my sack.” Their hearts went out and they trembled. Each said to his brother, “What is this that Elokim/G-d has done to us?” [Beraishis 42:21, 22, 28].

אין הקב״ה בא בטרוניא עם בריותיו [עבודה זרה ג.].

The Holy One Blessed Be He never comes upon His creations with arbitrariness [Avoda Zara 3a].

במידה שאדם מודד, בה מודדין לו [משנה סוטה א:ז]

The trait with which one behaves is the trait with which Heaven behaves to him [Mishna Sota chapter one].

שכר מצוה בהאי עלמא ליכא [קידושין לט:]

There is not reward for any mitzva in this world [Kidushin 39b].

הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְּרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מַקִּיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְוֹת יָבוֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחְזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לִסְעֻדָּה [אבות פרק ג]

Rabbi Akiva used to say: All is given on a pledge. A net is spread out over all the living, the store is open, the store owner extends credit, the ledger book is open and the hand writes. All who want to borrow may come and borrow. The collectors are always making their rounds every day. They exact payment from every person whether he agrees the judgement is just or whether he disagrees about the judgement being just. And they all may rely that the judgement is truthful and that all shall be made ready for eternal reward [Avos chapter three].

All resources of this world are given for us to use with free will choice. Accountability is like a net or a trap, meaning that reward and punishment are a “system” over which we have no control and which there is no getting out of. What we do with our lives and with our resources, situations and opportunities will be subject to “collection” to pay when and how Heaven sees fit. Heaven will design pay back so that each individual’s earthy life essentially creates for him/herself each individual’s eternal lot.

מה אשיב ל״ה כל תגמולוהי עלי [תהלים קטז:יב]

What shall I repay to HaShem for all the benefits that He bestows upon me? [Tehilim 116:12]

Even though everyone has toil, suffering or hardships, there is much generous, compassionate and kind benefit given by HaShem to everyone in the mixture of elements in every individual’s hashgocha prati’is [individual providence]. One’s simchas chayim [happiness level in life] is greatly increased when one can enumerate and appreciate as many of the generous, compassionate and kind benefits as one can possibly recognize with his earthly senses. By regularly, perhaps daily, recognizing all the good in one’s life, and all of the wonders in creation, one will come to appreciate and love HaShem [Rambam]. Since it is virtually impossible to fully appreciate or repay HaShem for all which He gives, the Shulchan Aruch says to approach Torah and mitzvos as if paying a debt [Orach Chayim 231:1] and by being engaged in Torah and mitzvos, and living normal and honorable life – all lishaim Shomayim, one does one’s part to makir tov [appreciate HaShem] and to serve HaShem as much as he or she can, and the person benefits further from becoming more appreciative, positive, encouraged and happy.

לעולם יהא אדם רגיל לומר כל דעביד רחמנא לטב עביד [ברכות ס: ,אורח חיים רל:ה]

Each person should always accustom himself to saying, “All which the Merciful G-d does, He does for good.” [Brachos 60b; Shulchan Aruch, Orach Chayim 230:5].

There are many times when one encounters unpleasant events which HaShem brings to being because it is necessary to cause some beneficial accomplishment or purpose. Yosef and his brothers were forced to go to Mitzrayim to provide for and to preserve Yaakov’s family during a famine in Kanaan and to begin the building of HaShem’s Torah nation. Rabbi Akiva was traveling and one evening came to a town with a hotel which not only was full, so they could not accept him to stay overnight, they threw Rabbi Akiva out very firmly. He had to spend the night in a field, out of town. That night, armed bandits attacked the town, killed everyone there and stole everything of value. Had Rabbi Akiva been in the hotel there for the night, and not forced to fend for himself in the dark and in middle of nowhere in a field that night, he would have been among the murdered. His having been forcefully thrown out of town saved his life. The Torah tells of a tzadik named Chanoch who died [Beraishis 5:24] before his time [Rashi]. He would have later turned in to a rasha because he was naive and easily influenced, so by HaShem taking Chanoch out of this world while he still was a tzadik, he only died in this world [Beraishis Raba 25:1] but meaning to say Chanoch merited eternal life.

There is an enlightening story in the domain of suffering about the chasidic tzadik Reb Zushia.

A man had serious suffering. He had trouble and pain in many areas of his life, so much so that he felt compelled to ask a local rabbi to help him understand what G-d wanted from him. The rabbi said, “I can’t answer you about suffering but Reb Zushia can. Go to Zushia.”

The man undertook a long and burdensome journey to the town of Reb Zushia. When he got the town, he was directed to Zushia’s address. He was shocked to arrive at a depressing dilapidated shack, with leaks, a dirt floor, no heat nor furniture. Reb Zushia came to the door. He was severely stricken with boils all over his skin. He was wearing rags. The image of Reb Zushia and his sickly physical appearance and his run-down and impoverished hut made the visiting man’s heart sink lower than it was from his own suffering and troubles.

Reb Zushia asked kindly and calmly what he could do for the visitor. The visitor explained that he was referred by his rabbi to ask him about handling his suffering.

Reb Zushia replied, “Me explain suffering?” He gently shrugged his shoulders in wonder and said, “How would I know? I have never had any suffering.”

From this, the man understood that to a major extent, suffering is a state of mind, an attitude, relative to what one expects or feels entitled to. One who is happy with his lot, and appreciates what G-d gives him, appreciate blessings and benefits he has, he can be further away from suffering than he might otherwise think.

אין רפידים אלא שרפו ידיהם מן התורה, ולפיכך עמלק בא עליהם. וכן את מוצא, שאין השונא בא אלא על ידי רפיון ידים מן התורה [מדרש תנחומא בשלח כה]

“Refidim” only means that the Jewish people weakened their hands from the Torah, therefore Amalek attacked them [at the place named “Refidim”]. Similarly, you find that enemies only come against Jewish people as a consequence of weakening their grip on the Torah [Midrash Tanchuma Bishalach 25].

וְרָאִ֖יתָ אֶת־אֲחֹרָ֑י וּפָנַ֖י לֹ֥א יֵרָאֽוּ [שמות לג:כג]

You may see My back but you may not see My front [Shmos 33:23].

אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ הוּא בּוֹרֵא וּמַנְהִיג לְכָל הַבְּרוּאִים וְהוּא לְבַדּוֹ עָשָׂה וְעוֹשֶׂה וְיַעֲשֶׂה לְכָל הַמַּעֲשִׂים [רמב״ם]

I believe with perfect belief that the Creator, may His Name be blessed, is the Creator and Director of all creations and only He has caused to exist, causes to exist and will cause to exist all which ever is caused to exist [Rambam].

Suffering is a universal age-old question. The Jew ultimately understands that finite human intellect can never fully understand or second-guess the infinite. When Yosef’s brothers were beset with misfortune in Egypt, they said (Genesis 42:28), “What is this that G-d has done to us?” The Torah is saying quite clearly that trouble comes specifically from G-d. Further, G-d has several names, each of which has a different meaning. The name that is used here is “Elokim,” which means the stern, exacting, judging G-d Who dispenses precisely what is due to a person, based on the person’s exact merit or demerit. We know that everything that G-d does is for the good (Brachos 60b). The wise person understands that suffering is a kindness from G-d (Radak to Psalms 107:43). The thing in which one stumbles in sin is the thing through which the repair comes [Brachos 40a].

On the road of life, hardship and disappointment are painful. There can be insight obtained from the following study of the Torah’s recounting of the attack upon the Jewish people by the nation of Amalek. 

Shortly after Israel was taken by G-d out of Egypt, the belligerent, unprincipled and evil nation Amalek ambushed and attacked Israel unprovoked. In the recounting of this war, the Torah is revealing vital information that does not appear readily to the naked eye. Upon deeper study, a lot of very important information comes to light about life, G-d’s management of the world, what G-d wants from us, what G-d does for and to us.

One of the things that is very disturbing and intriguing about the story-line is where this story occurs in the chronology of events in the Torah.

The Jewish people had been enslaved in Egypt. Hashem said to Moshe to go to Paro to tell him, “Let my people go that they will serve me.” Paro said, “No.” There were ten plagues and then G-d opened the Reed Sea miraculously and the Jews fled to safety. The Egyptians who were chasing them were drowned, and the Jews were totally free.

Then, after this, the Jewish people said to Moshe that they needed bread, meat and water. G-d replied that He would take care of them, and He gave Mon (manna, miraculous bread that fell from Heaven in the morning), He blew quails birds into the camp every evening (so that the people would have meat) and He provided water from a rock that would follow them around through the desert and produce water miraculously wherever they would go in the desert.

Now after all of this, the Jews are traveling forward through the desert from Egypt towards Israel. This nation Amalek, with no provocation or justification, ambushed and attacked the Jewish people from behind, killing the stragglers – the elderly, those weak from the effects of slavery, the sick, women and children. Israel rallied and there was a war. Moshe held up his hands and when the people looked at Moshe holding up his hands, Amalek was beaten and the Jews won.

This is a strange story, especially when we consider that on the surface it appears that you have an innocent, weary nation, who have just been oppressed and brutalized for many, many years. After finally being freed, they just want to get going with their lives, and all of a sudden, Amalek bashes them, doing so from behind and killing the most defenseless and vulnerable, for no discernable reason. It doesn’t seem to make sense.

Let’s look through the eyes of the sages and add material from them, beyond the purview of the Chumash alone. Then, this fuller story becomes extremely and profoundly instructive, especially in a context of having hardships and suffering in life. A lot is going to be disclosed about what G-d does and what we need to do, so that G-d (hopefully) will be more inclined to provide our needs, save and help us.

The Torah tells us that Amalek’s attack occurred in a place called “Refidim.” We know that the Torah is not a geography book. The Torah does not tell us locations of the events recorded within the Torah for the purpose of letting us know geographic information. It is not in the interest of advising readers of the event’s location. There are eternal, profound Torah messages whenever the Torah gives us any information – geographical information or otherwise – about any of the events recorded in the Torah.

One of my main Torah teachers and inspirations, Rav Avrohom Osher Zimmerman explained this attack by Amalek at Refidim. The Midrash Mechilta tells us that when the Torah records the attack by Amalek, and that the ambush occurred in “Refidim,” this is a “code word.” What does “Refidim” stand for? It is short form of the phrase, “Rofu yidayhem midivray Torah (The Jewish people weakened their hands [i.e. grip] on words of Torah).” 

We see, then, that there was a “cause and effect” which the midrash is telling us, that because the Jews let down their grasp and learning of the Torah, that caused that Amalek should attack the Jewish people savagely from behind, ostensibly unprovoked.

An element which is significant is seen in the Torah, after the depiction of the battle. G-d says that his throne is not complete as long as Amalek will not have been erased and exterminated from the world. Those are pretty harsh terms. There is a mitzva in the Torah for the Jews to annihilate Amalek. They are a nation fully entrenched with pure evil, with no redeeming quality. G-d wants Amalek erased and eradicated from the face of the earth, so that Amalek is not even remembered. Rashi says that G-d was furious and hateful towards Amalek. G-d said that His name and His throne cannot be complete because of the degree of hateful evil that Amalek brings into the world.

If we study who Amalek is, we learn that Amalek, stands for complete hefkairus (wildness, freedom from any kind of structure or discipline, abandonment of all law and order) and Amalek is antithetical to G-d and what G-d wants in this world. G-d wants the world to have teaching, system, obligation, behavior standards, morals, submission to greater and higher authority and law; there is good and evil, there is right and wrong. Amalek is the complete absence and opposite of everything that G-d wants His world to stand for.

In Hebrew, every name has meaning. A name always represents the essence of the one named. So there is some intrinsic, deep meaning about the name of anyone who has a Hebrew name. That name has a tie to the essence of the personality of the person to whom that name is assigned. An angel puts the idea for a name into the mind(s) of the parent(s) so that the name will correspond to the essential personality of the person being named.

G-d also has His names. The Torah says that G-d’s name and throne will not be complete. The word throne (Kisay) is written incompletely (Kais – missing the alef, the last consonant), so that it only has two of the three main (consonantal) letters of the word throne. And, instead of using the four letters of G-d’s name (yod kay vov kay), the Torah here only says two letters (yod kay). The very way in which the Torah expresses the idea that G-d’s throne and name will not be complete (as long as Amalek is not exterminated) is by writing

* “throne” and
* His name

in incomplete fashion. And, since a name is the essence of the one named, G-d is telling us that His essence that He wants in this world and prevailing in this world cannot be complete as long as Amalek – and the wild abandonment that Amalek stands for – is in this world (i.e. no laws, morals, restraint, authority, structure, discipline, standards, etc. in the world). Amalek hit the weak ones FROM BEHIND under a brutal sun in the desert, after a lifetime of being in slavery. Until someone who can be so merciless, cruel, evil, self-centered and purposelessly destructive, is erased from the face of the earth, G-d’s purpose for the world cannot be completely achieved, and what G-d wants from humankind cannot fully happen. Until the Jews, who stand for what G-d wants and for manifesting His essence on earth, who stand for G-d’s system, values and authority, eradicate what G-d doesn’t want, His name and throne – His essence on earth – can’t be complete.

It’s not like Amalek didn’t know, either. The sages tell us that when G-d opened the Reed Sea, G-d made the miracle of splitting all the water everywhere in the whole world. If a man was drinking a cup of water in China, the water in his cup separated. So everyone in the whole world knew about the miracle of G-d opening the waters of the Reed Sea. Everyone in that generation knew there is a Creator. Amalek knew what he was doing.

Rashi adds something else that is very intriguing and important, that contributes to the unfolding message. The Torah placed the story of Amalek right after the story in which the Torah tells us that G-d miraculously provided the mon (bread from Heaven), the quails and the water every day in the desert to the Jews.

G-d provided the needs of the Jews. When the people were hungry, thirsty and scared, G-d miraculously saved them and provided all their needs. G-d provides our needs today. When we pray for our needs, G-d is willing to save and help us.

When, however, the Jewish people weaken their grasp on the Torah, G-d cannot respond with what we pray to Him for. What was worse, G-d saved them (from hunger and thirst) and the Jews did not respond with gratitude. They kept complaining against G-d. G-d withdrew His protection and the Jews were, to use the words of Midrash Tanchuma, like a little impudent and ungrateful child thrown off the protecting shoulder of his father, whereupon the boy was bitten by a dog. When the boy was “good,” he had his “father’s” protection. His father provided all the boy’s needs and exerted himself to give and to give and to give to his child. Then the child said that he does not know where his father is. He was sitting on the shoulder of his father! The father put the boy down to be bitten by the dog.

If the Jewish people learn and practice the Torah, are committed and devoted to the Torah, then G-d will provide every last one of their needs. G-d will save the loyal one from hardship, provide needs, save from troubles, will help and take care of him/her, He will be benevolent to him/her. But, if a person weakens his grip on the Torah, weakens his attachment and involvement, his devotion to the Torah, G-d brings Amalek.

The Jew, in essence, brings upon himself the forces of wild abandonment, the relinquishment of the “system,” by letting go of his grip on the Torah, his involvement with and loyalty to the Torah. Instead, he takes on the “system,” the attitude of Amalek. It is the antithesis of the Torah. It is abandonment of what G-d wants, teaches, of what His essence and name and throne stand for, which is the Torah and G-d’s sovereignty. When a Jew lets go, at all, of the Torah, there is no more G-dly law or authority in that Jew. Any weakening of a Jew’s grip on Torah is met by G-d weakening His grip on protecting that Jew. So, abandonment by G-d, and attack by Amalek, is “mida kinegged mida” (measure for measure) and is perfect justice.

G-d is at permanent war with Amalek. The Jew must be antithetical to the essence of Amalek, which is wildness, abandonment of Torah and G-dliness, evil, immorality, cruelty, absence of order or right, lack of authority and law. When the Jew aligns with G-d and Torah, G-d will provide all his needs and not be “at war” with the Jew, all the while that he strengthens his grip on the Torah, attaches to the Torah, is devoted to and actively practices the Torah. When the Jews were spiritually weak, G-d brought about the punishment through brutal Amalek; which hit the Jewish people in the place they were weak, falling, dependent, vulnerable and defenseless. When, as opposed to this, the Jews attach to and are strong with the Torah; that will increase merit to earn that G-d should provide our needs, to save and to help, and grant our prayers.

This can apply to all needs or troubles, whether finding one’s soulmate, having peace with one’s spouse, health or recovery, livelihood, a safe journey, or whatever it may be. If one wants to be saved from suffering or hardship, if one wants G-d to provide needs and answer prayers; attach to the Torah, grab strongly to the Torah and do tshuva (repent in all areas that need spiritual correction). It is the opposite of the weakening of grip on the Torah which brought Amalek to attack the Jews in the desert.

When Moshe held his hands up, the Jewish people looked up to G-d. By looking up to G-d, we strengthen our grip on the Torah and are saved by G-d. By being strong and devoted to the Torah, that’s the way to increase merit, that G-d should deem it justice to provide what one needs and to help and to save. Find ways to add more learning, mitzvos (doing good deeds on behalf of fellow Jews and fulfilling commandments), cheshbon hanefesh (introspection), tshuvah (repentance), Tehillim (reciting Psalms, especially those which deal with fear of Hashem and tshuvah), prayer, midos (work on character traits) and d’vaikus (sincerely growing closer to Hashem).

The adjacency-relationship between the story of Amalek and the provision of the food in the desert teaches us that the way to have G-d provide one’s needs; food, health, protection from enemies, livelihood or otherwise; is to have a strong grip on the Torah: what it stands for and requires from you.

G-d will save the loyal one from hardship, provide needs, save from troubles, will help and take care of him/her, He will be benevolent to him/her. But, if a person weakens his grip on the Torah, weakens his attachment and involvement, his devotion to the Torah, G-d brings Amalek. If the Jewish people learn and practice the Torah, are committed and devoted to the Torah, then G-d will provide every last one of their needs.

On a number of occasions I went over to Rav Zimmerman’s home to discuss life issues or writings that I was working on. On one occasion, the Rav was nice enough to give me some time to speak with me on a booklet on yesurim (suffering) and troubles in regard to parnossa (livelihood) I was writing. Although related in theme to the above drasha, this conversation occurred approximately two years earlier. He told me that hardship or suffering usually indicates from Shomayim deficiencies in our performance of Hashem’s will in things which are in our control and in which we have either done wrong or failed to achieve our potential (although there may be other factors above human comprehension). The Rav emphasized having as much keviyis (regular daily scheduling) in learning Torah as much as one is able. To the extent that one knows how to learn, he should extend the amount of time each day that he learns. This will be a segula for parnossa. Rav Zimmerman cited the story in which a man, who only had 15 minutes a day to learn, asked Rav Yisroel Salanter what to learn. “Learn mussar and you’ll come to find time to learn the other things.”

The Talmud [Brachos 5] tells that Rav Huna, one of the sages, suffered a massive, agonizing financial loss. He was a wine wholesaler. 400 barrels of wine soured and became cheap vinegar. The rabbis told him to inspect his deeds. He rebuffed, “Do you suspect me of wrongdoing?” The rabbis replied to him, “Do you suspect G-d of wrongdoing?” He asked if anyone heard of anything against him. He was told that it was “going around” that Rav Huna failed to pay a certain financial obligation which he decided unilaterally was unjust but which, upon looking in to, the Torah required to be paid. When Rav Huna paid the financial obligation, the price of vinegar on the market went up to the price of wine and he recouped all his losses. Rav Huna had to receive a painful message from Heaven. He got the message.

The biblical book of Iyov/Jobe tells of enormous suffering. Iyov lost his entire family and fortune and he was consumed by illness and pain. From G-d’s speaking to Iyov, the Jew knows that G-d created the foundation of the earth, with all of its measurements, wisdom and contents. He created the stars and the shores of the sea which tells the water not to go onto the land. He causes morning to come, knows the mysteries in snow, causes a flower to bud, sends lightening, can count clouds and brings life out of an egg. Let the one who criticizes G-d answer [Jobe, chapters 38-40].

In case suffering ever is there, I will share a wonderful insight taught by Rabbi Chaim Shmuelovitz, late Rosh Yeshiva of the Mirrer Yeshiva (Sichos Mussar). The midrash says that Paro called three advisors to decide how to handle the growing Jewish population. Billam said to be brutal. Iyov (Jobe) was quiet. Yisro fled to protest and to evade participation in evil. All received “mida kinegged mida (measure for measure).” Billam was punished by being killed, Iyov was punished with unbearable and agonizing suffering for not trying to save the Jewish people from pain [he was caused ti scream with suffering to punish him for not screaming in protest to Paro]. Yisro was rewarded by having descendants who became Jewish sages.

Rabbi Shmuelovitz asked a kashia (hard question). Billam’s punishment appears to be the worst. But, at least when he died, it was over for Billam. Iyov was given terrible and prolonged suffering. Wasn’t that punishment worse?

The answer, obviously, is that Billam’s was indeed the worst punishment, just like the midrash indicates. As long as one is alive, one is better off, even with suffering. The living person is far, far better off and has a great and precious gift – that he should be happy with and appreciative of. If one could understand what the gift of life is – how much one has and how much one has to be thankful for – he would be filled with delight and satisfaction every moment.

There is a related statement from our sages. “Why did Yisro merit a life without pain? Because he behaved with wisdom for the sake of Heaven” [Tana DeBay Eliyahu Raba 5]. Because he fled Paro’s committee which was dedicated to enslaving and torturing the Jews, he was rewarded with a blessed life, a portion of the Torah named after him and descendants who would convert to Judaism and become distinguished and honored scholars among the Jews.

When Moshe asked Hashem to reveal His glory [Exodus 33:18], he was asking Hashem to explain the secrets behind suffering. Hashem said that Moshe could only see Hashem’s “back,” but not His “front”. We can see from the indicators that Hashem discloses in this physical world that His providence comes with purpose and for the ultimate good. Hashem cannot show us explicitly His plan for the world. We have to be free to use free choice to remain loyal to G-d and His Torah. He shows us the “back,” just enough in this world and in His Torah so that afterwards, after events in which we are emotionally involved, we can, when the salvation comes, see, in retrospect, where it led to and what the purpose, wisdom or benefit may have been.

In the meanwhile, we must remain strong and keep that firm grip on His Torah, correcting our shortcomings and always fulfilling our responsibilities to the will and service of G-d.

Yosef’s Brothers: A Torah Understanding of Spiritual Growth from Suffering

Li’ilui nishmas HoRav Gershon ben Mordechai zt”l, written bishivron laiv, bi’ahava raba, at the shaaray dima’os.

In this week’s parsha, Mikaitz, the Torah teaches a deep lesson in how we can be accountable for our actions. At a point in time decided upon by HaShem, He sets up situations which deliver impacts upon us which are mida kineged mida, which are built upon that which exactly and perfectly corresponds with our own actions. There is no evading HaShem’s hashgocha prati’is [precise, specific and detailed individual providence which directs every individual’s life]. There is no outsmarting chochma elyona [infinite wisdom].

But one can learn from the brothers also that they learned their lesson, they “got the message”. The Torah is for all generations. By the Torah writing this and teaching us this about Yosef’s brothers, and by weaving this story together with several other Torah sources, we can learn to inspect our individual situations and our own lives, and to learn from HaShem’s hashgocha prati’is lessons and messages that He wants us to obtain, to spiritually grow from, to assimilate in to our hearts and to absorb in to our practical lives.

וַיֹּאמְר֞וּ אִ֣ישׁ אֶל-אָחִ֗יו אֲבָל֮ אֲשֵׁמִ֣ים אֲנַחְנוּ֮ עַל-אָחִינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל-כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת: וַיַּעַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם לֵאמֹ֛ר אַל-תֶּחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם-דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ: וַיֹּ֤אמֶר אֶל-אֶחָיו֙ הוּשַׁ֣ב כַּסְפִּ֔י וְגַ֖ם הִנֵּ֣ה בְאַמְתַּחְתִּ֑י וַיֵּצֵ֣א לִבָּ֗ם וַיֶּֽחֶרְד֞וּ אִ֤ישׁ אֶל-אָחִיו֙ לֵאמֹ֔ר מַה-זֹּ֛את עָשָׂ֥ה אֱלֹהִ֖ים לָֽנוּ: [בראשית מב: כא, כב, כח]

The brothers said to each other, “We are guilty because we ignored the pleading of our brother when we saw his anguished feelings, therefore this trouble has come upon us.” And Reuven replied to them saying, “Didn’t I tell you: do not sin against our brother, and you did not listen, and now his blood is being avenged.” And the one said to his brothers, “My money has been returned to me and it is here in my sack.” Their hearts went out and they trembled. Each said to his brother, “What is this that Elokim/G-d has done to us?” [Beraishis 42:21, 22, 28].

אין הקב״ה בא בטרוניא עם בריותיו [עבודה זרה ג.].

The Holy One Blessed Be He never comes upon His creations with arbitrariness [Avoda Zara 3a].

במידה שאדם מודד, בה מודדין לו [משנה סוטה א:ז]

The trait with which one behaves is the trait with which Heaven behaves to him [Mishna Sota chapter one].

שכר מצוה בהאי עלמא ליכא [קידושין לט:]

There is not reward for any mitzva in this world [Kidushin 39b].

הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְּרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מַקִּיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְוֹת יָבוֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחְזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לִסְעֻדָּה [אבות פרק ג]

Rabbi Akiva used to say: All is given on a pledge. A net is spread out over all the living, the store is open, the store owner extends credit, the ledger book is open and the hand writes. All who want to borrow may come and borrow. The collectors are always making their rounds every day. They exact payment from every person whether he agrees the judgement is just or whether he disagrees about the judgement being just. And they all may rely that the judgement is truthful and that all shall be made ready for eternal reward [Avos chapter three].

All resources of this world are given for us to use with free will choice. Accountability is like a net or a trap, meaning that reward and punishment are a “system” over which we have no control and which there is no getting out of. What we do with our lives and with our resources, situations and opportunities will be subject to “collection” to pay when and how Heaven sees fit. Heaven will design pay back so that each individual’s earthy life essentially creates for him/herself each individual’s eternal lot.

מה אשיב ל״ה כל תגמולוהי עלי [תהלים קטז:יב]

What shall I repay to HaShem for all the benefits that He bestows upon me? [Tehilim 116:12]

Even though everyone has toil, suffering or hardships, there is much generous, compassionate and kind benefit given by HaShem to everyone in the mixture of elements in every individual’s hashgocha prati’is [individual providence]. One’s simchas chayim [happiness level in life] is greatly increased when one can enumerate and appreciate as many of the generous, compassionate and kind benefits as one can possibly recognize with his earthly senses. By regularly, perhaps daily, recognizing all the good in one’s life, and all of the wonders in creation, one will come to appreciate and love HaShem [Rambam]. Since it is virtually impossible to fully appreciate or repay HaShem for all which He gives, the Shulchan Aruch says to approach Torah and mitzvos as if paying a debt [Orach Chayim 231:1] and by being engaged in Torah and mitzvos, and living normal and honorable life – all lishaim Shomayim, one does one’s part to makir tov [appreciate HaShem] and to serve HaShem as much as he or she can, and the person benefits further from becoming more appreciative, positive, encouraged and happy.

לעולם יהא אדם רגיל לומר כל דעביד רחמנא לטב עביד [ברכות ס: ,אורח חיים רל:ה]

Each person should always accustom himself to saying, “All which the Merciful G-d does, He does for good.” [Brachos 60b; Shulchan Aruch, Orach Chayim 230:5].

There are many times when one encounters unpleasant events which HaShem brings to being because it is necessary to cause some beneficial accomplishment or purpose. Yosef and his brothers were forced to go to Mitzrayim to provide for and to preserve Yaakov’s family during a famine in Kanaan and to begin the building of HaShem’s Torah nation. Rabbi Akiva was traveling and one evening came to a town with a hotel which not only was full, so they could not accept him to stay overnight, they threw Rabbi Akiva out very firmly. He had to spend the night in a field, out of town. That night, armed bandits attacked the town, killed everyone there and stole everything of value. Had Rabbi Akiva been in the hotel there for the night, and not forced to fend for himself in the dark and in middle of nowhere in a field that night, he would have been among the murdered. His having been forcefully thrown out of town saved his life. The Torah tells of a tzadik named Chanoch who died [Beraishis 5:24] before his time [Rashi]. He would have later turned in to a rasha because he was naive and easily influenced, so by HaShem taking Chanoch out of this world while he still was a tzadik, he only died in this world [Beraishis Raba 25:1] but meaning to say Chanoch merited eternal life.

There is an enlightening story in the domain of suffering about the chasidic tzadik Reb Zushia.

A man had serious suffering. He had trouble and pain in many areas of his life, so much so that he felt compelled to ask a local rabbi to help him understand what G-d wanted from him. The rabbi said, “I can’t answer you about suffering but Reb Zushia can. Go to Zushia.”

The man undertook a long and burdensome journey to the town of Reb Zushia. When he got the town, he was directed to Zushia’s address. He was shocked to arrive at a depressing dilapidated shack, with leaks, a dirt floor, no heat nor furniture. Reb Zushia came to the door. He was severely stricken with boils all over his skin. He was wearing rags. The image of Reb Zushia and his sickly physical appearance and his run-down and impoverished hut made the visiting man’s heart sink lower than it was from his own suffering and troubles.

Reb Zushia asked kindly and calmly what he could do for the visitor. The visitor explained that he was referred by his rabbi to ask him about handling his suffering.

Reb Zushia replied, “Me explain suffering?” He gently shrugged his shoulders in wonder and said, “How would I know? I have never had any suffering.”

From this, the man understood that to a major extent, suffering is a state of mind, an attitude, relative to what one expects or feels entitled to. One who is happy with his lot, and appreciates what G-d gives him, appreciate blessings and benefits he has, he can be further away from suffering than he might otherwise think.

אין רפידים אלא שרפו ידיהם מן התורה, ולפיכך עמלק בא עליהם. וכן את מוצא, שאין השונא בא אלא על ידי רפיון ידים מן התורה [מדרש תנחומא בשלח כה]

“Refidim” only means that the Jewish people weakened their hands from the Torah, therefore Amalek attacked them [at the place named “Refidim”]. Similarly, you find that enemies only come against Jewish people as a consequence of weakening their grip on the Torah [Midrash Tanchuma Bishalach 25].

וְרָאִ֖יתָ אֶת־אֲחֹרָ֑י וּפָנַ֖י לֹ֥א יֵרָאֽוּ [שמות לג:כג]

You may see My back but you may not see My front [Shmos 33:23].

אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ הוּא בּוֹרֵא וּמַנְהִיג לְכָל הַבְּרוּאִים וְהוּא לְבַדּוֹ עָשָׂה וְעוֹשֶׂה וְיַעֲשֶׂה לְכָל הַמַּעֲשִׂים [רמב״ם]

I believe with perfect belief that the Creator, may His Name be blessed, is the Creator and Director of all creations and only He has caused to exist, causes to exist and will cause to exist all which ever is caused to exist [Rambam].

Suffering is a universal age-old question. The Jew ultimately understands that finite human intellect can never fully understand or second-guess the infinite. When Yosef’s brothers were beset with misfortune in Egypt, they said (Genesis 42:28), “What is this that G-d has done to us?” The Torah is saying quite clearly that trouble comes specifically from G-d. Further, G-d has several names, each of which has a different meaning. The name that is used here is “Elokim,” which means the stern, exacting, judging G-d Who dispenses precisely what is due to a person, based on the person’s exact merit or demerit. We know that everything that G-d does is for the good (Brachos 60b). The wise person understands that suffering is a kindness from G-d (Radak to Psalms 107:43). The thing in which one stumbles in sin is the thing through which the repair comes [Brachos 40a].

On the road of life, hardship and disappointment are painful. There can be insight obtained from the following study of the Torah’s recounting of the attack upon the Jewish people by the nation of Amalek. 

Shortly after Israel was taken by G-d out of Egypt, the belligerent, unprincipled and evil nation Amalek ambushed and attacked Israel unprovoked. In the recounting of this war, the Torah is revealing vital information that does not appear readily to the naked eye. Upon deeper study, a lot of very important information comes to light about life, G-d’s management of the world, what G-d wants from us, what G-d does for and to us.

One of the things that is very disturbing and intriguing about the story-line is where this story occurs in the chronology of events in the Torah.

The Jewish people had been enslaved in Egypt. Hashem said to Moshe to go to Paro to tell him, “Let my people go that they will serve me.” Paro said, “No.” There were ten plagues and then G-d opened the Reed Sea miraculously and the Jews fled to safety. The Egyptians who were chasing them were drowned, and the Jews were totally free.

Then, after this, the Jewish people said to Moshe that they needed bread, meat and water. G-d replied that He would take care of them, and He gave Mon (manna, miraculous bread that fell from Heaven in the morning), He blew quails birds into the camp every evening (so that the people would have meat) and He provided water from a rock that would follow them around through the desert and produce water miraculously wherever they would go in the desert.

Now after all of this, the Jews are traveling forward through the desert from Egypt towards Israel. This nation Amalek, with no provocation or justification, ambushed and attacked the Jewish people from behind, killing the stragglers – the elderly, those weak from the effects of slavery, the sick, women and children. Israel rallied and there was a war. Moshe held up his hands and when the people looked at Moshe holding up his hands, Amalek was beaten and the Jews won.

This is a strange story, especially when we consider that on the surface it appears that you have an innocent, weary nation, who have just been oppressed and brutalized for many, many years. After finally being freed, they just want to get going with their lives, and all of a sudden, Amalek bashes them, doing so from behind and killing the most defenseless and vulnerable, for no discernable reason. It doesn’t seem to make sense.

Let’s look through the eyes of the sages and add material from them, beyond the purview of the Chumash alone. Then, this fuller story becomes extremely and profoundly instructive, especially in a context of having hardships and suffering in life. A lot is going to be disclosed about what G-d does and what we need to do, so that G-d (hopefully) will be more inclined to provide our needs, save and help us.

The Torah tells us that Amalek’s attack occurred in a place called “Refidim.” We know that the Torah is not a geography book. The Torah does not tell us locations of the events recorded within the Torah for the purpose of letting us know geographic information. It is not in the interest of advising readers of the event’s location. There are eternal, profound Torah messages whenever the Torah gives us any information – geographical information or otherwise – about any of the events recorded in the Torah.

One of my main Torah teachers and inspirations, Rav Avrohom Osher Zimmerman explained this attack by Amalek at Refidim. The Midrash Mechilta tells us that when the Torah records the attack by Amalek, and that the ambush occurred in “Refidim,” this is a “code word.” What does “Refidim” stand for? It is short form of the phrase, “Rofu yidayhem midivray Torah (The Jewish people weakened their hands [i.e. grip] on words of Torah).” 

We see, then, that there was a “cause and effect” which the midrash is telling us, that because the Jews let down their grasp and learning of the Torah, that caused that Amalek should attack the Jewish people savagely from behind, ostensibly unprovoked.

An element which is significant is seen in the Torah, after the depiction of the battle. G-d says that his throne is not complete as long as Amalek will not have been erased and exterminated from the world. Those are pretty harsh terms. There is a mitzva in the Torah for the Jews to annihilate Amalek. They are a nation fully entrenched with pure evil, with no redeeming quality. G-d wants Amalek erased and eradicated from the face of the earth, so that Amalek is not even remembered. Rashi says that G-d was furious and hateful towards Amalek. G-d said that His name and His throne cannot be complete because of the degree of hateful evil that Amalek brings into the world.

If we study who Amalek is, we learn that Amalek, stands for complete hefkairus (wildness, freedom from any kind of structure or discipline, abandonment of all law and order) and Amalek is antithetical to G-d and what G-d wants in this world. G-d wants the world to have teaching, system, obligation, behavior standards, morals, submission to greater and higher authority and law; there is good and evil, there is right and wrong. Amalek is the complete absence and opposite of everything that G-d wants His world to stand for.

In Hebrew, every name has meaning. A name always represents the essence of the one named. So there is some intrinsic, deep meaning about the name of anyone who has a Hebrew name. That name has a tie to the essence of the personality of the person to whom that name is assigned. An angel puts the idea for a name into the mind(s) of the parent(s) so that the name will correspond to the essential personality of the person being named.

G-d also has His names. The Torah says that G-d’s name and throne will not be complete. The word throne (Kisay) is written incompletely (Kais – missing the alef, the last consonant), so that it only has two of the three main (consonantal) letters of the word throne. And, instead of using the four letters of G-d’s name (yod kay vov kay), the Torah here only says two letters (yod kay). The very way in which the Torah expresses the idea that G-d’s throne and name will not be complete (as long as Amalek is not exterminated) is by writing

* “throne” and
* His name

in incomplete fashion. And, since a name is the essence of the one named, G-d is telling us that His essence that He wants in this world and prevailing in this world cannot be complete as long as Amalek – and the wild abandonment that Amalek stands for – is in this world (i.e. no laws, morals, restraint, authority, structure, discipline, standards, etc. in the world). Amalek hit the weak ones FROM BEHIND under a brutal sun in the desert, after a lifetime of being in slavery. Until someone who can be so merciless, cruel, evil, self-centered and purposelessly destructive, is erased from the face of the earth, G-d’s purpose for the world cannot be completely achieved, and what G-d wants from humankind cannot fully happen. Until the Jews, who stand for what G-d wants and for manifesting His essence on earth, who stand for G-d’s system, values and authority, eradicate what G-d doesn’t want, His name and throne – His essence on earth – can’t be complete.

It’s not like Amalek didn’t know, either. The sages tell us that when G-d opened the Reed Sea, G-d made the miracle of splitting all the water everywhere in the whole world. If a man was drinking a cup of water in China, the water in his cup separated. So everyone in the whole world knew about the miracle of G-d opening the waters of the Reed Sea. Everyone in that generation knew there is a Creator. Amalek knew what he was doing.

Rashi adds something else that is very intriguing and important, that contributes to the unfolding message. The Torah placed the story of Amalek right after the story in which the Torah tells us that G-d miraculously provided the mon (bread from Heaven), the quails and the water every day in the desert to the Jews.

G-d provided the needs of the Jews. When the people were hungry, thirsty and scared, G-d miraculously saved them and provided all their needs. G-d provides our needs today. When we pray for our needs, G-d is willing to save and help us.

When, however, the Jewish people weaken their grasp on the Torah, G-d cannot respond with what we pray to Him for. What was worse, G-d saved them (from hunger and thirst) and the Jews did not respond with gratitude. They kept complaining against G-d. G-d withdrew His protection and the Jews were, to use the words of Midrash Tanchuma, like a little impudent and ungrateful child thrown off the protecting shoulder of his father, whereupon the boy was bitten by a dog. When the boy was “good,” he had his “father’s” protection. His father provided all the boy’s needs and exerted himself to give and to give and to give to his child. Then the child said that he does not know where his father is. He was sitting on the shoulder of his father! The father put the boy down to be bitten by the dog.

If the Jewish people learn and practice the Torah, are committed and devoted to the Torah, then G-d will provide every last one of their needs. G-d will save the loyal one from hardship, provide needs, save from troubles, will help and take care of him/her, He will be benevolent to him/her. But, if a person weakens his grip on the Torah, weakens his attachment and involvement, his devotion to the Torah, G-d brings Amalek.

The Jew, in essence, brings upon himself the forces of wild abandonment, the relinquishment of the “system,” by letting go of his grip on the Torah, his involvement with and loyalty to the Torah. Instead, he takes on the “system,” the attitude of Amalek. It is the antithesis of the Torah. It is abandonment of what G-d wants, teaches, of what His essence and name and throne stand for, which is the Torah and G-d’s sovereignty. When a Jew lets go, at all, of the Torah, there is no more G-dly law or authority in that Jew. Any weakening of a Jew’s grip on Torah is met by G-d weakening His grip on protecting that Jew. So, abandonment by G-d, and attack by Amalek, is “mida kinegged mida” (measure for measure) and is perfect justice.

G-d is at permanent war with Amalek. The Jew must be antithetical to the essence of Amalek, which is wildness, abandonment of Torah and G-dliness, evil, immorality, cruelty, absence of order or right, lack of authority and law. When the Jew aligns with G-d and Torah, G-d will provide all his needs and not be “at war” with the Jew, all the while that he strengthens his grip on the Torah, attaches to the Torah, is devoted to and actively practices the Torah. When the Jews were spiritually weak, G-d brought about the punishment through brutal Amalek; which hit the Jewish people in the place they were weak, falling, dependent, vulnerable and defenseless. When, as opposed to this, the Jews attach to and are strong with the Torah; that will increase merit to earn that G-d should provide our needs, to save and to help, and grant our prayers.

This can apply to all needs or troubles, whether finding one’s soulmate, having peace with one’s spouse, health or recovery, livelihood, a safe journey, or whatever it may be. If one wants to be saved from suffering or hardship, if one wants G-d to provide needs and answer prayers; attach to the Torah, grab strongly to the Torah and do tshuva (repent in all areas that need spiritual correction). It is the opposite of the weakening of grip on the Torah which brought Amalek to attack the Jews in the desert.

When Moshe held his hands up, the Jewish people looked up to G-d. By looking up to G-d, we strengthen our grip on the Torah and are saved by G-d. By being strong and devoted to the Torah, that’s the way to increase merit, that G-d should deem it justice to provide what one needs and to help and to save. Find ways to add more learning, mitzvos (doing good deeds on behalf of fellow Jews and fulfilling commandments), cheshbon hanefesh (introspection), tshuvah (repentance), Tehillim (reciting Psalms, especially those which deal with fear of Hashem and tshuvah), prayer, midos (work on character traits) and d’vaikus (sincerely growing closer to Hashem).

The adjacency-relationship between the story of Amalek and the provision of the food in the desert teaches us that the way to have G-d provide one’s needs; food, health, protection from enemies, livelihood or otherwise; is to have a strong grip on the Torah: what it stands for and requires from you.

G-d will save the loyal one from hardship, provide needs, save from troubles, will help and take care of him/her, He will be benevolent to him/her. But, if a person weakens his grip on the Torah, weakens his attachment and involvement, his devotion to the Torah, G-d brings Amalek. If the Jewish people learn and practice the Torah, are committed and devoted to the Torah, then G-d will provide every last one of their needs.

On a number of occasions I went over to Rav Zimmerman’s home to discuss life issues or writings that I was working on. On one occasion, the Rav was nice enough to give me some time to speak with me on a booklet on yesurim (suffering) and troubles in regard to parnossa (livelihood) I was writing. Although related in theme to the above drasha, this conversation occurred approximately two years earlier. He told me that hardship or suffering usually indicates from Shomayim deficiencies in our performance of Hashem’s will in things which are in our control and in which we have either done wrong or failed to achieve our potential (although there may be other factors above human comprehension). The Rav emphasized having as much keviyis (regular daily scheduling) in learning Torah as much as one is able. To the extent that one knows how to learn, he should extend the amount of time each day that he learns. This will be a segula for parnossa. Rav Zimmerman cited the story in which a man, who only had 15 minutes a day to learn, asked Rav Yisroel Salanter what to learn. “Learn mussar and you’ll come to find time to learn the other things.”

The Talmud [Brachos 5] tells that Rav Huna, one of the sages, suffered a massive, agonizing financial loss. He was a wine wholesaler. 400 barrels of wine soured and became cheap vinegar. The rabbis told him to inspect his deeds. He rebuffed, “Do you suspect me of wrongdoing?” The rabbis replied to him, “Do you suspect G-d of wrongdoing?” He asked if anyone heard of anything against him. He was told that it was “going around” that Rav Huna failed to pay a certain financial obligation which he decided unilaterally was unjust but which, upon looking in to, the Torah required to be paid. When Rav Huna paid the financial obligation, the price of vinegar on the market went up to the price of wine and he recouped all his losses. Rav Huna had to receive a painful message from Heaven. He got the message.

The biblical book of Iyov/Jobe tells of enormous suffering. Iyov lost his entire family and fortune and he was consumed by illness and pain. From G-d’s speaking to Iyov, the Jew knows that G-d created the foundation of the earth, with all of its measurements, wisdom and contents. He created the stars and the shores of the sea which tells the water not to go onto the land. He causes morning to come, knows the mysteries in snow, causes a flower to bud, sends lightening, can count clouds and brings life out of an egg. Let the one who criticizes G-d answer [Jobe, chapters 38-40].

In case suffering ever is there, I will share a wonderful insight taught by Rabbi Chaim Shmuelovitz, late Rosh Yeshiva of the Mirrer Yeshiva (Sichos Mussar). The midrash says that Paro called three advisors to decide how to handle the growing Jewish population. Billam said to be brutal. Iyov (Jobe) was quiet. Yisro fled to protest and to evade participation in evil. All received “mida kinegged mida (measure for measure).” Billam was punished by being killed, Iyov was punished with unbearable and agonizing suffering for not trying to save the Jewish people from pain [he was caused ti scream with suffering to punish him for not screaming in protest to Paro]. Yisro was rewarded by having descendants who became Jewish sages.

Rabbi Shmuelovitz asked a kashia (hard question). Billam’s punishment appears to be the worst. But, at least when he died, it was over for Billam. Iyov was given terrible and prolonged suffering. Wasn’t that punishment worse?

The answer, obviously, is that Billam’s was indeed the worst punishment, just like the midrash indicates. As long as one is alive, one is better off, even with suffering. The living person is far, far better off and has a great and precious gift – that he should be happy with and appreciative of. If one could understand what the gift of life is – how much one has and how much one has to be thankful for – he would be filled with delight and satisfaction every moment.

There is a related statement from our sages. “Why did Yisro merit a life without pain? Because he behaved with wisdom for the sake of Heaven” [Tana DeBay Eliyahu Raba 5]. Because he fled Paro’s committee which was dedicated to enslaving and torturing the Jews, he was rewarded with a blessed life, a portion of the Torah named after him and descendants who would convert to Judaism and become distinguished and honored scholars among the Jews.

When Moshe asked Hashem to reveal His glory [Exodus 33:18], he was asking Hashem to explain the secrets behind suffering. Hashem said that Moshe could only see Hashem’s “back,” but not His “front”. We can see from the indicators that Hashem discloses in this physical world that His providence comes with purpose and for the ultimate good. Hashem cannot show us explicitly His plan for the world. We have to be free to use free choice to remain loyal to G-d and His Torah. He shows us the “back,” just enough in this world and in His Torah so that afterwards, after events in which we are emotionally involved, we can, when the salvation comes, see, in retrospect, where it led to and what the purpose, wisdom or benefit may have been.

In the meanwhile, we must remain strong and keep that firm grip on His Torah, correcting our shortcomings and always fulfilling our responsibilities to the will and service of G-d.