Divrei Torah Vayeshev
Torah Table of Contents
Peace of Mind - the Key to Life, Divrei Yisrael The More Wisdom, The More Love, Divrei Yisrael Connecting to Our Fathers, Imrei Shaul Learning - without Ease, Imrei Aish
based on a ma'amar in sefer Divrei Yisrael, Parshas Vayeshev
"Vayeshev Yaakov b'eretz migurei aviv...Eileh toldos Yaakov... [And Yaakov settled in the land where his father had lived...These are the descendents/chronicles of Yaakov... [Breishis, 37:1-2]
On the second verse cited above, Rashi explains that "these are some of the events of Yaakov's children - these are their dwellings and adventures until they were [fully] settled." On the surface, these two verses appear to be unrelated to each other; yet we know that consecutive verses in the Torah do have a logical consistency.
The Divrei Yisrael therefore explains that the word for "settled" used in Rashi, "yishuv", can refer to "yishuv hada'as" - a settled, composed mind. Yishuv hada'as is essential in all facets of life. When it comes to tefilla [prayer] or in learning Torah, certainly one's composure must be present in order to pray or learn properly. But even in business and other mundane affairs, one should have a serene state of mind.
That is, one should not become deeply engrossed in his business activity, anxious about his money, or hard-pressed to become rich. Rather, a serene, composed mind will allow him to know that "everything is from You [Hashem], and it is given from Your Hand" [Divrei HaYamim I, 29:14]. His reliance on and faith in Hashem will then be strengthened, and the advice of our Sages [Pirkei Avos, 2:2], "It is good to combine Torah study with worldly affairs" will be successfully fulfilled. However, if one does not have this peace of mind in his business, but is overly engrossed in mundane trivialities, then even his Torah learning and davening [prayer] will be affected. This will lead to all sorts of adventures and tribulations.
Now we can understand our opening verse. "Vayeshev Yaakov [Yaakov settled]" - that is, he had yishuv hada'as - peace of mind, serenity. The verse continues, "b'eretz migurei aviv [in the land where his father had lived]." "Eretz," refers to "derech eretz" or mundane pursuits. "Migurei aviv [his Father (in Heaven)'s dwelling] refers to both Tefilla and Torah, as will be explained. The prophet declares in the Name of Hashem that "My House is a House of Tefilla" [Yeshayahu 56:7]. And our Sages inform us that since the destruction of the Holy Temple, Hashem has only the "four cubits [daled amos]" of Halacha in this world. So whether it's in the realm of "eretz", worldly pursuits, or "migurei aviv" - Torah and Tefilla - yishuv hada'as is essential.
And now we can understand the connection to the second verse as well. For this teaching does not only apply to Yaakov, but to all of his descendents. All of one's "ups and downs" in life, turns of events, will be affected until he is "settled" - until he achieves peace of mind. Once he attains this, and learns to rely fully on Hashem, all of life's travail will fall away from him.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
In memory of Avraham Tzvi ben Yehuda Dorfman, whose yahrzeit is 23 Kislev.
Based on a ma'amar in sefer Divrei Yisrael, Parshas Vayeshev
"V'Yisrael ahav es Yosef mikol banav ki ben zekunim hu lo - Now Yisrael loved Yosef more than all of his sons since he was a child of his old age." (Breishis, 37:3)
The Targum Onkelos, whose translation is often viewed as a commentary (and not a mere translation), translates "ben zekunim - a child of his old age" as "bar chackim - one of great wisdom". (Translators Note: Similarly, our sages tell us in Tractate Kiddushin 32b, "Ein zakein elah mi shekana chochma" - the word zakein used in Scripture connotes one who has acquired wisdom.)
Rebbe Yisrael of Modzitz Zt"l is intrigued by the phraseology of the verse. Why does our verse refer to our forefather Yaakov by the appellation "Yisrael" as opposed to terming him "Yaakov", as he is generally referred to in Biblical texts?
The Rebbe Zt"l explains this verse based on an insight he uses to elucidate a verse in Parshas Kedoshim. The Scripture there says, "You shall love your fellow man as yourself" (Vayikra, 19:18). Rashi on the verse quotes the Tanna, Rabbi Akiva: "Zeh klal gadol baTorah - This is a great rule in the Torah".
The Rebbe Zt"l uses a different approach in interpreting the words of this famed statement of Rabbi Akiva, as follows: "This is a rule of one who is vast (great) in Torah," denoting that the greater one's Torah knowledge is, the greater one's love for his fellow Jew becomes. Increasing Torah knowledge simultaneously increases the love one has for his fellow Jew; the two go hand in hand.
Using this understanding of Rabbi Akiva's account we can properly understand the direction our verse is taking us. It is beyond us to say that Yaakov's children, the twelve tribes did not have "Ahavas Yisrael," love for their fellow Jew. Surely each in his own right excelled in this. Yosef, being a "Bar Chackim," one of immense Torah knowledge, consequently had an exceptionally high level of affection for others. Yosef was praised because he exalted and dignified the trait of Ahavas Yisrael.
Applying this to our verse, it can be read as, "And Yisrael [was] loved [by] Yosef above all his brothers," Yosef's love for his fellow Israelites [Yisrael] was above and beyond that of "all his brothers." This is not to say the other tribes did not have this attribute, but, relatively, Yosef stood out in this due to his vast awareness in Torah. "Yisrael" in the verse, says the Rebbe Zt"l, is not referring to our father Yaakov but rather to the citizens of Israel, the broad population.
Translated by Rabbi Shlomo Gelbtuch of Yerushalayim, a Modzitzer Chassid
based on a ma'amar by Reb Shaul in Yisa Bracha, Parshas Vayeshev
"[And he (Yaakov) said to him (Yosef), 'Please go and see the well-being of your brothers, and of the sheep, and give me an answer about this matter']; and he sent him from the valley [depth] of Chevron..." [Breishis, 37:14].
Rashi explains the end of this verse to mean, "from the deep advice of the tzaddik [Avraham Avinu] who is buried in Chevron." We need to understand what is the significance of mentioning Chevron, and what was the "deep advice."
The Zohar [1:99a] relates that Hashem made David HaMelech [King David] one of the four legs of the Divine Throne*, like our three forefathers. But he only merited this by attaching** himself to them. This is why he began his rule, for the first seven years as King, in Chevron.
The Zohar also relates [79b] that David asked Hashem if he should go to one of the cities of Yehuda [Judah]. Hashem replied simply, "Go." David then asked, "Where shall I go?" and Hashem replied, "To Chevron." So when Shaul [King Saul] died and the Kingdom passed on to David, it was not established until he first connected to our forefathers in Chevron.
So the "deep advice" was for Yaakov to send Yosef away "from Chevron." That is, even though there will be a Moshiach ben Yosef, the main aspect of the revival of the Jewish Kingdom will come through Moshiach ben David, who is the fourth leg of the Divine Throne. This will come about by David's attaching himself to Chevron.
So Yaakov Avinu sent Yosef away from Chevron, so that he wouldn't attach himself to our forefathers there. Amazing, the gematria of "Eitza amuka," deep advice, is exactly equal to "David ben Yishai" [they both come out to 386], indicating that David ben Yishai will connect to the depths of Chevron - our forefathers - and receive the Kingdom.
*The Divine Throne, being essentially a spiritual force, needs to be "supported" by four legs, which are also spiritual forces. They are our three forefathers and David HaMelech.
**The root of the word "Chevron" is "chibur", which means attachment, connection.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
in memory of his father, Avraham Tzvi ben Yehuda, whose Yahrzeit is 23 Kislev
based on a ma'amar by the Imrei Aish in Ma'amarei Oraysoh, Kislev 5751
"Vayeshev Yaakov b'Eretz migurei aviv - Yaakov dwelled in the land of his father's..." [Bereishis, 37:1].
Yaakov sought to dwell in tranquility...Hashem said, "Isn't it enough that which is prepared for the tzaddikim in Olam Haba [the World to Come] - they also seek to dwell in tranquility in this world?! [Rashi]
The Imrei Aish asks, why indeed did Yaakov endure so much hardship and trouble? When Yaakov disguised himself as his brother Esav and prepared the food for his father Yitzchak, in order to obtain his blessing, he was concerned that he may be discovered, and receive a curse instead of a blessing. His mother Rivka reassured him, "Alai killelas'cha bni - Upon me, my son, may your curse be" [Breishis, 27:13]. The word, "Alai" [upon me], spelled ayin-lamed-yud, stands for the troubles with Esav, Lavan and Yosef. If Rivka took these troubles upon herself, why then did Yaakov suffer them?
Furthermore, all the goodness in the world is because of Yaakov - whose midda [character, essential being] is that of Torah scholarship. [See Breishis, 25:27, where Yaakov is referred to as "yoshev ohalim - the one who dwelled in the tents" of Shem and Ever, learning Torah]. This is in accord with the Rashi at the beginning of the Chumash, who comments on the word "Breishis" [in the beginning]. He says that this indicates that the world was created because of Torah and because of Yisrael [=Yaakov], both of whom are called "Reishis". Since the entire creation was made for those who learn Torah, why did Yaakov suffer so much?
To answer these queries, the Imrei Aish explains that the great reward for learning Torah is even greater for one who does so after a hard day's work for his parnasa [livelihood]. For such a person, the evil inclination comes on with very pious ideas: "You need to rest, to go to sleep early so that you can rise early to serve Hashem, etc." The main intent, though, is that the person should not learn. A person who learns in spite of this earns a reward far greater than one who is in the comfortable position of being able to learn Torah full time.
This, then, is the explanation of the Midrash brought by Rashi - Yaakov wanted to sit [dwell] in tranquility - he wanted to sit and learn with the same tranquility that he had in the fourteen years he was able to learn in the yeshiva of Shem and Ever. "Isn't it enough that which is prepared for the tzaddikim in Olam Haba" - Yaakov doesn't want the great reward in the World to Come, by learning amidst hardship and distress - but he prefers the comfort and tranquility of this world? Hashem did not agree to this, for he wanted Yaakov to receive a great reward. Therefore, he brought upon him all the tribulations of Esav, Lavan and Yosef, so that his learning would be amidst difficulty. This, then, was not a punishment for Yaakov, but rather for his benefit - so that he would receive the great reward in Olam Haba of learning even from a state of hardship.
Translator's addition: Perhaps this entire idea can be summed up by the Mishna in Pirkei Avos [6:4], "This is the way of Torah - to eat bread with salt, to drink water in measure, to sleep upon the ground and live a life of hardship. If you do this...you will be happy in this world, and it will be well with you in Olam Haba."
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
in memory of his father, Avraham Tzvi ben Yehuda, who passed away on 23 Kislev 5753
