This Week in Learning

One of the fundamental themes which we are obligated to discuss at the Pesach Seder is our progression from slavery to freedom. As the Rambam writes:

משנה תורה - ספר זמנים - הלכות חמץ ומצה - פרק ז:ד

[ד] וְצָרִיךְ לְהַתְחִיל בִּגְנוּת, וּלְסַיַּם בִּשְׁבָח.  כֵּיצַד:  מַתְחִיל וּמְסַפֵּר שֶׁבַּתְּחִלָּה הָיוּ אֲבוֹתֵינוּ בִּימֵי תֶּרַח וּמִלְּפָנָיו, כּוֹפְרִים וְטוֹעִין אַחֲרֵי הַהֶבֶל וְרוֹדְפִין עֲבוֹדָה זָרָה; וּמְסַיֵּם בְּדַת הָאֱמֶת, שֶׁקֵּרְבָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לָהּ, וְהִבְדִּילָנוּ מִן הַתּוֹעִים, וְקֵרְבָנוּ לְיֵחוּדוֹ.  וְכֵן מַתְחִיל וּמוֹדִיעַ שֶׁעֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרַיִם, וְכָל הָרָעָה שֶׁגְּמָלוּנוּ; וּמְסַיֵּם בְּנִסִּים וְנִפְלָאוֹת שֶׁנַּעֲשׂוּ לָנוּ, וּבְחֵרוּתֵנוּ.  וְהוּא שֶׁיִּדְרֹשׁ מֵ"אֲרַמִּי אֹבֵד אָבִי" (דברים כו,ה), עַד שֶׁיִּגְמֹר כָּל הַפָּרָשָׁה; וְכָל הַמּוֹסִיף וּמַאֲרִיךְ בִּדְרַשׁ פָּרָשָׁה זוֹ, הֲרֵי זֶה מְשֻׁבָּח.

Rambam - Laws of Chametz and Matzah - Chapter 7:4

One must begin [the narrative describing our ancestors'] base [roots] and conclude with [their] praise. What does this imply? One begins relating how originally, in the age of Terach, our ancestors denied [God's existence] and strayed after vanity, pursuing idol worship. One concludes with the true faith: how the Omnipresent has drawn us close to Him, separated us from the gentiles, and drawn us near to His Oneness.

Similarly, one begins by stating that we were slaves to Pharaoh in Egypt and [describing] all the evil done to us, and concludes with the miracles and wonders that were wrought upon us, and our freedom. This [implies] that one should extrapolate [the passage beginning] from [Deuteronomy 26:5]: "An Aramean sought to destroy my ancestor..." until one concludes the entire passage. Whoever adds and extends his extrapolation of this passage is praiseworthy.

The relationship between Torah and freedom is discussed in Pirkei Avot:

משנה אבות ו:ב

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב וּמַכְרֶזֶת וְאוֹמֶרֶת, אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה. שֶׁכָּל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה נִקְרָא נָזוּף, שֶׁנֶּאֱמַר (משלי יא) נֶזֶם זָהָב בְּאַף חֲזִיר אִשָּׁה יָפָה וְסָרַת טָעַם. וְאוֹמֵר (שמות לב) וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת, אַל תִּקְרָא חָרוּת אֶלָּא חֵרוּת, שֶׁאֵין לְךָ בֶן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה. וְכָל מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה הֲרֵי זֶה מִתְעַלֶּה, שֶׁנֶּאֱמַר (במדבר כא) וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת.

Avot 6:2

Rabbi Yehoshua ben [son of] Levi said, on every day a heavenly voice emanates from Mount Horeb, announcing: 'Woe to them, the people, because of the affront to the Torah.' For anyone who does not study is called 'rebuked,' as the verse says 'As a golden ring in a swine's snout, so too is a beautiful woman who has turned from sound reason' (Proverbs 11:22). It also says, 'And the tablets were the handiwork of God, and the writing was God's writing engraved on the tablets' (Exodus 32:16). Do not read 'charoos' ('engraved'), rather 'chairoos' ('free'). For you will not find a freer person than one who is involved in Torah study. For all those who study Torah are uplifted, as it states, 'From Matanah [the Israelites traveled to] Nachaliel, and from Nachaliel to Bamos' (Numbers 21:19). (Davidson translation)

The Mishna in Pirkei Avot sets up an equation between Torah and freedom. Only one who is involved with the study of Torah is truly free. But how is this so? Keeping Torah comes with a myriad of prohibitions and obligations. How does the study of Torah bring us freedom?

פירוש אברבנאל – נחלת אבות – אבות ו:ב

שההכנעה אל הדת אינה שעבוד, אבל הוא חירות. לפי שהדת והנהגתה מביאים האדם אל השלימות המדותיי, ולהיות שכלו בן חורין ולא עבד תאוותיו

Commentary of Rav Isaac Abarbanel on Pirkei Avot 6:2

For submission to the system of Torah is not slavery, rather it is freedom. For the system of Torah and its ways bring a person to the perfection of his character traits, which allows his mind to be free and not a slave to his passions.

The Abarbanel explains that service to the system of Torah enables freedom. The Torah has many restrictions and commitments. Looking at these in isolation one might conclude that the Torah is a form of bondage. However, the objective of the Torah system is not restriction but the development of a person’s character, such that they are not subservient to their personality or whimsical desires. The Torah does make demands, but it correspondingly orients a person toward achieving a greater and more fundamental freedom. Political freedom is a means, it is not an ends in itself in terms of the objective that man has for his life.

David Brooks – The Second Mountain

Political freedom is great. But personal, social, and emotional freedom--when it becomes an ultimate end…leads to a random, busy life with no discernible direction, no firm foundation…It turns out that freedom isn't an ocean you want to spend your life in. Freedom is a river you want to get across so you can plant yourself on the other side–and fully commit to something. (p.20)

Reflecting on the Rambam quoted above, the two themes of our philosophical progression from idol worshipers to those who recognize the Oneness of God, is the ultimate objective of our progression from slavery to political freedom. The author of the Hagadah has us begin with the paragraph of “We were slaves in Egypt” and we move from there to discuss “Our forefathers were idol worshipers”. We were granted both forms of freedom through the exodus from the country of Egypt and our exit from Egyptian values and culture.

References

Brooks D. (2020). The second mountain. Random House US.

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

Betzalel the architect of the Mishkan is described as having a specific set of intellectual qualities.

שמות לא

ב) רְאֵ֖ה קָרָ֣אתִי בְשֵׁ֑ם בְּצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֥ה יְהוּדָֽה: ג) וָאֲמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחׇכְמָ֛ה וּבִתְבוּנָ֥ה וּבְדַ֖עַת וּבְכׇל־מְלָאכָֽה׃

Shemot 31

2) "See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah, 3) and I have imbued him with the spirit of God, with wisdom, with insight, with knowledge, and with [talent for] all manner of craftsmanship

These 3 intellectual qualities could be loosely translated as wisdom or science, perception or intuition, and knowledge or ideas. This tripartite division appears throughout Torah, discussed in Proverbs (3:19-20, 24:3-4) and in commentaries on Avot (3:17). Avraham ben HaRambam defines these qualities in his commentary on the above verse:

ר' אברהם בן הרמב"ם שמות לא:ג

רוח אלהים – רמז לכח השכלי.

בחכמה – מה שילמד האדם מזולתו ויזכור.

ובתבונה – מה שיחדש משכלו וימציא על ידי המחשבה והחזיון וההיקש.

ובדעת – השלימות השכלית היוצאת מן החכמה והתבונה; ולמפרשים כוונות רבות בזה ומה שהבנתי הוא מה שאמרתי.

ובכל מלאכה – כלומר אין שלימותו במלאכה (אחת) בלתי מלאכה (אחרת) אלא הוא מומחה במלאכות השונות נוסף על שלימותו בחכמה ובתבונה ובדעת; ומציאותה של שלימות זו כלומר (השלימות) במדע העיוני ובמעשים השימושיים בבת אחת באיש אחד נפלאת היא.

Spirit of God – implies all intellectual capacities

With wisdom – what one learns and remembers from others

With perception – what a person innovates with their mind and arrives at through thinking, vision, and interconnection.

With knowledge – the intellectual perfection that comes from wisdom and perception; and the commentators have many different approaches with this, but I understand it as I have outlined above.

And with all work – meaning there is no perfection in singular work without a broader expertise in different types of work beyond perfection in wisdom, perception, and knowledge. And finding this perfection, meaning theoretical and practical implementation in a single instance in one person is astounding. (My translation)

Avraham ben HaRambam explains there are 3 types of knowledge. Basic information or concepts that one learns from others. Expansion beyond this through thinking and making connections between subjects. And the knowledge and intellectual perfection achieved through this basic understanding and more advanced perception. This he described as a quality in the person themselves. He further elaborates that what was unique about Betzalel was the combination of theoretical understanding and the practical knowledge of implementation.

Interestingly, these intellectual qualities are personified in describing 3 different types of people in the Hagadah:

משנה תורה - ספר זמנים - הלכות חמץ ומצה - נוסח ההגדה

עֲבָדִים הָיִינוּ, לְפַרְעֹה בְּמִצְרַיִם; וַיּוֹצִיאֵנוּ ה' אֱלֹהֵינוּ מִשָּׁם, בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה.  וְאִלּוּ לֹא גָאַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרַיִם, עֲדַיִן אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרַיִם.  וְאַפִלּוּ כֻּלָּנוּ חֲכָמִים, כֻּלָּנוּ נְבוֹנִים, כֻּלָּנוּ יוֹדְעִים אֶת הַתּוֹרָה--מִצְוָה עָלֵינוּ לְסַפֶּר בִּיצִיאַת מִצְרַיִם; וְכָל הַמַּאֲרִיךְ בִּיצִיאַת מִצְרַיִם, הֲרֵי זֶה מְשֻׁבָּח.

Rambam - Laws of the Chametz and Matzah - Text of the Hagadah

We were all slaves to Pharaoh in Egypt; and Hashem our God brought us out from there, with a strong hand and outstretched arm. And if the Holy One Blessed be He did had not redeemed our forefathers from Egypt, we and our children and children’s children would still be enslaved to Pharaoh in Egypt. And even if were are all wise, we were all perceptive, and we all knew the Torah, we are commanded to discuss the exodus from Egypt. And all those who elaborate in (discussing) the exodus from Egypt, behold this is praiseworthy. (My translation)

The Hagadah explicitly mentions that all these 3 archetypes of thinkers, possessors of different types of wisdom, perception, and knowledge, are obligated to discuss the exodus. The Rav explains how each of the 3 archetypes engage in the discussion:

Rabbi Joseph B. Soloveitchik - An Exalted Evening

The Haggadah introduces here three types of scholars: the hakham, the scholar who is a creative genius; the navon, the scholar who can formulate, explain, and systematize; and the yode’a, the scholar who can apply. All of them are supposed to engage in the study of Yetziat Mitzrayim. The hakham can behold things that are invisible to others. The navon can develop and systematize a whole philosophy of Jewish fate and destiny. And the yode’a et ha-Torah can apply it to present problems, to the events of the day. We study the Jewish people, its past, present, and future, its aspiratons and destiny, under all three aspects - and every scholar can contribute a share. Yetziat Mitzrayim is not just a story about an event that lies in a dark past. It is the doctrine of the Jewish people; it is the philosophy of our history. It is the Jewish people’s outlook on the world; and to that, the Haggadah says, the entire process of intellectual understanding can be applied. (p.35)

The Torah recognizes and values different types of thinking. Whether theoretical, categorical, or practical, each way of understanding the world makes a contribution. While it is rare to have these various qualities combined in the same person, it is optimal when different thinkers and intellects can work in concert toward a singular objective or endeavor.

References

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Soloveitchik, J. D. & Genack, M. (2009). The seder night: An exalted evening : the Passover Haggadah : with a commentary based on the teachings of Rabbi Joseph B. Soloveitchik. New York, N.Y: OU Press.

The Book of Esther contains many universal themes. Its annual reading is incumbent upon the entire Jewish people.

משנה תורה - ספר זמנים - הלכות מגילה וחנוכה - א:א

קְרִיאַת הַמְּגִלָּה בִּזְמַנָּהּ, מִצְוַת עֲשֵׂה מִדִּבְרֵי סוֹפְרִים; וְהַדְּבָרִים יְדוּעִים, שְׁהִיא תַּקָּנַת נְבִיאִים. וְהַכֹּל חַיָּבִים בִּקְרִיאָתָהּ--אֲנָשִׁים, וְנָשִׁים, וְגֵרִים, וַעֲבָדִים מְשֻׁחְרָרִים; וּמְחַנְּכִין אֶת הַקְּטַנִּים לִקְרוֹתָהּ. וְאַפִלּוּ כּוֹהֲנִים בַּעֲבוֹדָתָן, מְבַטְּלִין עֲבוֹדָתָן וּבָאִין לִשְׁמֹעַ מִקְרָא מְגִלָּה; וְכֵן מְבַטְּלִים תַּלְמוּד תּוֹרָה לְמִקְרָא מְגִלָּה--קַל וְחֹמֶר לִשְׁאָר מִצְווֹת שֶׁלַּתּוֹרָה, כֻּלָּן נִדְחִין מִפְּנֵי מִקְרָא מְגִלָּה. וְאֵין לָךְ דָּבָר שֶׁנִּדְחֶה מִקְרָא מְגִלָּה מִפָּנָיו, חוּץ מִמֵּת שְׁאֵין לוֹ קוֹבְרִין: שֶׁהַפּוֹגֵעַ בּוֹ--קוֹבְרוֹ תְּחִלָּה, וְאַחַר כָּךְ קוֹרֶא.

Maimonides Code - Laws of Megilah and Chanukah 1:1

It is a positive mitzvah ordained by the Rabbis to read the Megillah at the appointed time. It is well-known that this was ordained by the Prophets. Everyone is obligated in this reading: men, women, converts, and freed slaves. Children should also be trained to read it. Even the priests should neglect their service in the Temple and come to hear the reading of the Megillah. Similarly, Torah study should be neglected to hear the reading of the Megillah. Surely, this applies to the other mitzvot of the Torah: the observance of all of them is superseded by the reading of the Megillah. There is nothing that takes priority over the reading of the Megillah except the burial of a corpse that has no one to take care of it. A person who encounters such a corpse should bury it and then read the Megillah.

Reading the Megilah takes precedence over any mitzvah, even service in the Temple or learning Torah must be put on hold. The one exception is the necessity of burying someone, respecting the basic dignity of all humanity. Judaism places the utmost value on human dignity.

Human dignity surfaces across the story of the Megilah. Throughout the narrative we see people treated as objects. The king requests to objectify Vashti before those attending his party. Esther is taken against her will to wait in the king’s harem. Haman proposes to rid the kingdom of all the Jews. These elements of the story are not accidental, but a consequence of the philosophy of Achashveirosh.

Victor Frankl - The Case for a Tragic Optimism

“That unconditional […] value of each and every person…is that which warrants the indelible quality of the dignity of man…[There is a] decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness…Confounding the dignity of man with mere usefulness arises from a conceptual confusion that in turn may be traced back to the contemporary nihilism…Nihilism does not contend that there is nothing, but it states that everything is meaningless.” (p.176-177)

Victor Frankl discusses this objectification of human beings. It is a distortion to reduce human value to usefulness. It is Achashveirosh’s philosophy, his orientation towards the pursuit of pleasure, that creates an environment of nihilism. In such a kingdom, pleasure is the only ideal. Everything and everyone are expendable.

תלמוד בבלי – מגילה יג.

רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אָמַר אֶסְתֵּר יְרַקְרוֹקֶת הָיְתָה וְחוּט שֶׁל חֶסֶד מָשׁוּךְ עָלֶיהָ

רש”י – אלא חוט של חסד משוך עליה – מאת הקב"ה לכך נראית יפה לאומות ולאחשורוש.

Talmud Bavli - Megilah 13a

Rabbi Yehoshua ben Korcha said: Esther was greenish [in complexion]. And a thread of divine grace was placed upon her.

Rashi - from the Holy One Blessed be He she appeared beautiful to the nations and to Achashveirosh.

Rabbi Yehoshua comments that Esther had a green complexion. His objective was not to insult Esther’s beauty. But rather to highlight that her beauty was not conventional. She refused to participate in the distorted definition of beauty created by Achashveirosh.

מגילת אסתר ה:טו

טו( וּבְהַגִּ֣יעַ תֹּר־אֶסְתֵּ֣ר בַּת־אֲבִיחַ֣יִל דֹּ֣ד מָרְדֳּכַ֡י אֲשֶׁר֩ לָקַֽח־ל֨וֹ לְבַ֜ת לָב֣וֹא אֶל־הַמֶּ֗לֶךְ לֹ֤א בִקְשָׁה֙ דָּבָ֔ר כִּ֠י אִ֣ם אֶת־אֲשֶׁ֥ר יֹאמַ֛ר הֵגַ֥י סְרִיס־הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים וַתְּהִ֤י אֶסְתֵּר֙ נֹשֵׂ֣את חֵ֔ן בְּעֵינֵ֖י כָּל־רֹאֶֽיהָ׃

Esther 5:15

15) Now when the turn of Esther, the daughter of Abihail, Mordecai's uncle, who had taken her for a daughter, came to go in to the king, she requested nothing, except what Hegai the king's chamberlain, the guard of the women, would say, and Esther obtained grace in the eyes of all who beheld her.

When Esther was brought to the king she took nothing with her. She would not participate willingly in the talent portion or any other element of the beauty contest. Nonetheless, even in this superficial, instinctual, disgusting and disgraceful society, Esther’s found grace among all those she interacted with. She had a mysterious appeal.

Rabbi Joseph B. Soloveitchik – Days of Deliverance

The Hebrew word hen, favor, refers to the attribute of charm, in contradistinction to beauty. While beauty is usually a result of combinations of several physical factors, of external features, charm comes from within. It flows from the deep recesses of the spiritual personality. Charm is engendered by the presence of God in the human being. It is the reflection of the Divine presence within man. One radiates charm, for the imago Dei is the source of charm. The symmetry of the body, the complexion, and the color of the eyes are all irrelevant to the charm-personality. What is important is the Divine in man. The two clauses, "The Lord was with Joseph" and "Joseph found favor in his [master's] sight," constitute an equation: Joseph found favor in Potiphar's sight because God was with him. The same is true of Esther. She found favor with everyone because God was with her. She fascinated, she had an impact upon all she met. There was something different and peculiar about her. She was unique. (p.65)

Esther is the paradigm of human dignity. She refused to be simply an object. She radiated uniqueness, intuitively perceived by those around her. Even Achashveirosh couldn’t help being taken by her grace and dignity. She was addressed by him as “Queen Esther”, he offered to grant her any request, up to half his kingdom. It was in this context that she stood up for her people and the basic humanity in all of us.

References

Frankl, V. E. (1995). Man's search for meaning. New York: Pocket Books.

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Soloveitchik, J. D., Clark, E. D., Wolowelsky, J. B., & Ziegler, R. (2007). Days of deliverance: Essays on Purim and Hanukkah. New York: Published for the Toras HoRav Foundation by KTAV Pub. House.

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat (2015). Koren Talmud Bavli, the Noe edition. Koren. Retrieved from: https://shas.alhatorah.org/Full/Megillah/14a.1#e0n6

The first vessel described in the process of the construction of the Mishkan is the Ark which contained the Torah.

שמות כה – (יא) וְצִפִּיתָ֤ אֹתוֹ֙ זָהָ֣ב טָה֔וֹר מִבַּ֥יִת וּמִח֖וּץ תְּצַפֶּ֑נּוּ וְעָשִׂ֧יתָ עָלָ֛יו זֵ֥ר זָהָ֖ב סָבִֽיב:

Shemot 25 – (11) And you shall overlay it with pure gold; from inside and from outside you shall overlay it, and you shall make upon it a golden crown all around.

תלמוד בבלי – יומא עב:

מבית ומחוץ תצפנו אמר רבא כל תלמיד חכם שאין תוכו כברו אינו תלמיד חכם.

The verse states concerning the Ark: “From within and from without you shall cover it” (Exodus 25:11). Rava said: This alludes to the idea that any Torah scholar whose inside is not like his outside, i.e., whose outward expression of righteousness is insincere, is not to be considered a Torah scholar.

Rava states that a Torah scholar whose “inside is not like his outside” is not a true scholar. This statement has an intuitive appeal, but upon closer examination requires further explanation. What does it mean that one’s inside is not like his outside? Why did he not simply say that any person whose inside is not like his outside is not a scholar?

The Rambam incorporates this statement into his laws of character development:

רמב"ם דעות ב

(ו) אסור לאדם להנהיג עצמו בדברי חלקות ופיתוי, ולא תהיה אחת בפה ואחת בלב, אלא תוכו כברו, והענין שבלב הוא הדבר שבפה. ואסור לגנוב דעת הבריות, אפילו דעת הגוי:

A person is forbidden to act in a smooth-tongued and luring manner. He should not speak one thing outwardly and think otherwise in his heart. Rather, his inner self should be like the self which he shows to the world. What he feels in his heart should be the same as the words on his lips.

כיצד, לא ימכור לגוי בשר נבילה בכלל שחוטה, ולא מנעל של מתה במקום מנעל של שחוטה, ולא יסרב בחבירו שיאכל אצלו והוא יודע שאינו אוכל, וירבה לו בתקרובת והוא יודע שאינו מקבל, יפתח לו חביות שהוא צריך לפתוח אותן למכרן כדי לפתותו שבשביל כבודו פתח, וכן כל כיוצא בזה. אפילו מלה אחת של פיתוי ושל גניבת הדעת אסורה, אלא שפת אמת ורוח נכון ולב טהור מכל עמל והוות:

It is forbidden to deceive people, even a non-Jew. For example, one should not sell a gentile the meat of an animal which has not been ritually slaughtered as if it were ritually slaughtered meat, nor a shoe made from the hide of an animal which has died of natural causes as if it were made of the hide of a slaughtered animal. One should not press his colleague to share a meal with him when he knows that his colleague will not accept the invitation, nor should he press presents upon him when he knows that his colleague will not accept them. He should not open casks supposedly for his colleague which he must open for sale, in order to deceive him into thinking that they have been opened in his honor. The same applies with all matters of this sort. It is forbidden to utter a single word of deception or fraud. Rather, one should have only truthful speech, a proper spirit and a heart pure from all deceit and trickery.

The concept of “one’s inside is like his outside” is manifest in Halacha –the Torah’s legal system. There are obvious implications with regard to business transactions, but this concept extends to the social and interpersonal realm as well. Even if no money is exchanged and there is nothing to be refunded, one can act in a way that leads to a misrepresentation of his intentions. We are prohibited from engaging in this deception.

Why is this quality related to a true Torah scholar? Perhaps there is an additional element here, beyond how we are perceived by others. The description that “one’s inside is like his outside” could also refer to one’s personal relationship to truth, describing how a person’s actions indicate what they believe to be true and valuable. If one relates to his ideas and philosophy as having a reality to them, they will naturally manifest in his actions. The Torah scholar’s actions are a manifestation of his perception of truth, there is no disconnect.

The Princeton philosopher Harry Frankfurt discusses some of our modern challenges in relating to truth. He highlights that sometimes people are entirely indifferent as to whether something is actually true or false. They look at speech and actions only in terms of their utility. It is not they deliberately lie or deceive, but they are indifferent to truth, denying that it has any import on how they operate. He explains that issues with truth arise:

“whenever circumstances require someone to talk without knowing what he is talking about…stimulated whenever a person's obligations or opportunities to speak about some topic are more excessive than his knowledge of the facts that are relevant to that topic. This discrepancy is common in public life, where people are frequently impelled -- whether by their own propensities or by the demands of others -- to speak extensively about matters of which they are to some degree ignorant…The lack of any significant connection between a person's opinions and his apprehension of reality will be even more severe, needless to say, for someone who believes it his responsibility, as a conscientious moral agent, to evaluate events and conditions in all parts of the world.”

A Torah scholar may find himself in a position where he is called upon to share his opinion with others. But this position could also be a pitfall. If the scholar and expert is not careful, he can be lulled into venturing opinions outside his area of expertise. Over time this can lead to a distorted relationship to truth. The best approach for the wise is sometimes silence. As Rebbe Akiva states in Pirkei Avot (3:16), and which the Rambam incorporates in the prior Halacha (Deot 2:5) to the one quoted above, “Silence preserves wisdom”. Silence is golden. Only a vessel that is gold inside and out, only a person whose commitment to truth permeates his thoughts, speech, and actions, can considered a true Torah scholar.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

During the revelation at Sinai, the Jewish people receive the well-known 10 statements or commandments. Along with these, they also receive a series of laws designed to structure human society. These are delineated in Parshat Mishpatim. Included are laws about the functioning of a formal court system.

שמות כג – (ב) לֹא-תִהְיֶה אַחֲרֵי-רַבִּים, לְרָעֹת; וְלֹא-תַעֲנֶה עַל-רִב, לִנְטֹת אַחֲרֵי רַבִּים--לְהַטֹּת.

Shemot 23 – (2) Do not follow the majority to do evil. And do not respond in a dispute to lean after the majority to pervert [the law].

The judge is instructed not to follow the majority to do evil. At first glance this instruction is ambiguous. A judge is not allowed to give a psak –binding legal guidance contrary to the position adopted by the court, determined by majority vote. This is detailed in the laws of Zaken Mamre –a rebellious judge. Onkelos clears up the context in his translation:

אונקלוס שמות כג:ב

לָא תְּהֵי בָּתַר סַגִּיאֵי, לְאַבְאָשָׁא; וְלָא תִּתְמְנַע מִלְּאַלָּפָא מָא דִּבְעֵינָךְ עַל דִּינָא, בָּתַר סַגִּיאֵי--שַׁלֵּים דִּינָא.

Onkelos Shemot 23:2

You should not follow the majority to do evil, and do not hold yourself back from teaching that which is correct in your eyes concerning the law; [but] conclude the law according to the majority.

Onkelos indicates that the verse is exhorting the judge to teach what he sees as correct. However, at the end of the day he must respect the decision of the majority. Rashi elaborates on the procedures and circumstances:

רש"י שמות כג:ב – ואמצע המקרא דרשו "ולא תענה על ריב", על רב, שאין חולקין על מופלא שבבית דין, לפיכך מתחילין בדיני נפשות מן הצד, לקטנים שבהן שואלין תחלה, שיאמרו את דעתם. "אחרי רבים להטת"...ואונקלוס תרגם לָא תִּתְמְנַע מִלְּאַלָּפָא מָא דִּבְעֵינָךְ עַל דִּינָא, ולשון העברי, לפי התרגום, כך הוא נדרש לא תענה על ריב לנטת אם ישאלך דבר למשפט, לא תענה לנטות לצד אחד ולסלק עצמך מן הריב, אלא הוי דן אותו לאמיתו.

Rashi Shemot 21:1 – [Our sages] explain the middle of the verse "do not answer in a dispute" [to mean "do not answer] against your teacher", that one does not dispute a more eminent member of the court. Therefore, we begin capital case from the side [benches, such that the] younger members are asked first to state their opinion.

"After the majority to pervert [the law]"...Onkelos translates that one should not refrain from teaching that which is correct in your eyes concerning the law. The Hebrew according to Onkelos is explained as follows: "do not respond in a dispute to lean" [means] that if you are asked regarding a legal matter, do not respond leaning to one side in order to remove yourself from the conflict, rather one must judge the matter in accordance with the truth.

For capital cases, the Jewish court convenes a group of 71 judges. The goal of this group is to garner the independent opinion of each of the judges. This is accomplished by ensuring the junior members of the court speak first, leaving those with the greatest seniority to speak last. This avoids prohibition of a student publicly disputing the position of his teacher. Rashi interprets the verse as a warning to the student, even if he believes his view of the issue will not be adopted by the majority, he must nonetheless state the position he believes to be true.

בכור שור שמות כג:ב

אע’'ג שדין לילך אחרי הרבים, אם נראה בעיניך שאינם מכוונים יפה, לא תהיה אחריהם, מוטב להיות אחרי המיעוט ותתבטל, כי מכל מקום המעשה יעשה ברבים

Bechor Shor Shemot 23:2

Even though the law is to follow the majority, if it appears in your eyes that they are not directed correctly, you should not go along with them. Better to be part of the minority and be overruled (lit. cancelled out), for nonetheless this action is done in public.

Rav Yosef Bechor Shor highlights one of the benefits of encouraging each judge to state their opinion. Even when it is contrary to the majority, the opinion is stated publicly. This demonstrates a diversity of opinion on the issue. It may not sway this particular case, but perhaps the reasoning might be applicable in other situations.

What emerges from the structure of our Torah’s legal proceedings is notable, with implications for other areas of group dynamics. People have a tremendous desire to fit in and to be accepted socially. At times this can conflict with what a person believes to be ultimately true. The Torah’s justice system takes this into account, and structures legal procedures to account for this tendency, while creating the greatest opportunity for judicial independence.

In any group or organization, it is easy to fall into a trap of thinking as a crowd. But groups function best when they can simultaneously take advantage of the contribution of each individual’s perspective and distinct way of thinking, while also utilizing the power of a group operating together. The ideal balance is to make room and encourage independent thinking, while committing to practically follow and respect the group consensus. This is how a healthy enterprise and organization operates.

References

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

When Moshe approaches Pharaoh, he is instructed by Hashem to be prepared to give a sign. Aharon throws down his staff which turns into a snake. Pharaoh's magicians copy Aharon, and Pharaoh is unimpressed.

שמות ז

ח) וַיֹּ֣אמֶר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃ (ט) כִּי֩ יְדַבֵּ֨ר אֲלֵכֶ֤ם פַּרְעֹה֙ לֵאמֹ֔ר תְּנ֥וּ לָכֶ֖ם מוֹפֵ֑ת וְאָמַרְתָּ֣ אֶֽל־אַהֲרֹ֗ן קַ֧ח אֶֽת־מַטְּךָ֛ וְהַשְׁלֵ֥ךְ לִפְנֵֽי־פַרְעֹ֖ה יְהִ֥י לְתַנִּֽין׃ (י) וַיָּבֹ֨א מֹשֶׁ֤ה וְאַהֲרֹן֙ אֶל־פַּרְעֹ֔ה וַיַּ֣עֲשׂוּ כֵ֔ן כַּאֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה וַיַּשְׁלֵ֨ךְ אַהֲרֹ֜ן אֶת־מַטֵּ֗הוּ לִפְנֵ֥י פַרְעֹ֛ה וְלִפְנֵ֥י עֲבָדָ֖יו וַיְהִ֥י לְתַנִּֽין׃ (יא) וַיִּקְרָא֙ גַּם־פַּרְעֹ֔ה לַֽחֲכָמִ֖ים וְלַֽמְכַשְּׁפִ֑ים וַיַּֽעֲשׂ֨וּ גַם־הֵ֜ם חַרְטֻמֵּ֥י מִצְרַ֛יִם בְּלַהֲטֵיהֶ֖ם כֵּֽן׃ (יב) וַיַּשְׁלִ֙יכוּ֙ אִ֣ישׁ מַטֵּ֔הוּ וַיִּהְי֖וּ לְתַנִּינִ֑ם וַיִּבְלַ֥ע מַטֵּֽה־אַהֲרֹ֖ן אֶת־מַטֹּתָֽם׃ (יג) וַיֶּחֱזַק֙ לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שָׁמַ֖ע אֲלֵהֶ֑ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה׃ (יד) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה כָּבֵ֖ד לֵ֣ב פַּרְעֹ֑ה מֵאֵ֖ן לְשַׁלַּ֥ח הָעָֽם׃

Shemot 7

8 The Lord spoke to Moses and Aaron, saying, 9 "When Pharaoh speaks to you, saying, 'Provide a sign for yourselves,' you shall say to Aaron, 'Take your staff, [and] cast [it] before Pharaoh; it will become a serpent.’” 10 [Thereupon,] Moses and Aaron came to Pharaoh, and they did so, as the Lord had commanded; Aaron cast his staff before Pharaoh and before his servants, and it became a serpent. 11 [Then,] Pharaoh too summoned the wise men and the magicians, and the necromancers of Egypt also did likewise with their magic. 12 Each one of them cast down his staff, and they became serpents; but Aaron's staff swallowed their staffs. 13 But Pharaoh's heart remained steadfast, and he did not hearken to them, as the Lord had spoken. 14 The Lord said to Moses, "Pharaoh's heart is heavy; he has refused to let the people out.

Why was this Moshe and Aharon’s opening move? Hashem had promised to take the Jewish people out with signs and wonders. Why did he instruct Moshe to open with the equivalent of pulling a rabbit out of his hat?

ספורנו שמות ז:יב

יב) ויהיו לתנינים – על תבנית ותמונת תנינים, אבל לא בתנועתם. ויבלע מטה אהרן את מטתם – שיראו שהאל יתברך לבדו הוא הנותן נשמה ורוח, ולא היה כח בחרטומים לתת תנועה בתנינים. (יד) כבד לב פרעה – אף על פי שראה ההבדל בין המופת שעשיתם אתם ובין מעשה הכשפים.

Sforno 7:12

12) And they became snakes, they looked and felt like these kinds of monsters. They were not able to move like these monsters move, or even not at all. And Aaron’s staff swallowed their staff, this would demonstrate that only the God in heaven can grant life to inert phenomena, something Pharaoh’s sorcerers were unable to do. (14) Pharaoh’s heart is heavy, even though Pharaoh could not help but notice the qualitative difference between what the sorcerers had done and what Moses and Aaron had accomplished.

The Sforno explains that Pharaoh’s magicians used sleight of hand to replicate Moshe and Aharon’s sign. The magicians could not make anything actually move of its own accord. Aharon’s snake however could move on its own and swallowed up the fake snakes of the magicians. Despite this difference, Pharaoh remained unmoved.

שמות ז

(כ) וַיַּֽעֲשׂוּ־כֵן֩ מֹשֶׁ֨ה וְאַהֲרֹ֜ן כַּאֲשֶׁ֣ר׀ צִוָּ֣ה יְהֹוָ֗ה וַיָּ֤רֶם בַּמַּטֶּה֙ וַיַּ֤ךְ אֶת־הַמַּ֙יִם֙ אֲשֶׁ֣ר בַּיְאֹ֔ר לְעֵינֵ֣י פַרְעֹ֔ה וּלְעֵינֵ֖י עֲבָדָ֑יו וַיֵּהָ֥פְכ֛וּ כׇּל־הַמַּ֥יִם אֲשֶׁר־בַּיְאֹ֖ר לְדָֽם׃ (כא) וְהַדָּגָ֨ה אֲשֶׁר־בַּיְאֹ֥ר מֵ֙תָה֙ וַיִּבְאַ֣שׁ הַיְאֹ֔ר וְלֹא־יָכְל֣וּ מִצְרַ֔יִם לִשְׁתּ֥וֹת מַ֖יִם מִן־הַיְאֹ֑ר וַיְהִ֥י הַדָּ֖ם בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃ (כב) וַיַּֽעֲשׂוּ־כֵ֛ן חַרְטֻמֵּ֥י מִצְרַ֖יִם בְּלָטֵיהֶ֑ם וַיֶּחֱזַ֤ק לֵב־פַּרְעֹה֙ וְלֹא־שָׁמַ֣ע אֲלֵהֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה׃ (כג) וַיִּ֣פֶן פַּרְעֹ֔ה וַיָּבֹ֖א אֶל־בֵּית֑וֹ וְלֹא־שָׁ֥ת לִבּ֖וֹ גַּם־לָזֹֽאת׃

Shemot 7

20 Moses and Aaron did so, as the Lord had commanded, and he raised the staff and struck the water that was in the Nile before the eyes of Pharaoh and before the eyes of his servants, and all the water that was in the Nile turned to blood. 21 And the fish that were in the Nile died, and the Nile became putrid; the Egyptians could not drink water from the Nile, and there was blood throughout the entire land of Egypt. 22 And the necromancers of Egypt did likewise with their secret rites, and Pharaoh's heart was steadfast, and he did not heed them, as the Lord had spoken. 23 Pharaoh turned and went home, and he paid no heed even to this.

The pattern repeats itself during the first plague. Moshe and Aharon turn the river into blood. The Egyptian magicians also mimicked this in some fashion. Pharaoh remains unimpressed. But in addition to noting that “Pharaoh’s heart was hardened, and he didn’t listen to them”, another verse is added which at first glance is superfluous. “And Pharaoh turned away, and we came to his house, and he did not take any of this to heart” (7:22).

ספורנו שמות ז:כג

ולא שת לבו גם לזאת – להבין ההבדל אשר היה גם בזאת, בין הפועל האלהי לפועל המכשפים, שפעולת האל יתברך היתה שינוי בטבע היאור, אשר הוא כולו בלתי נפסד, והפך אותו לטבע דם אמתי, עד שמתו בו הדגים, ופעולת החרטומים היה שינוי בדבר נפסד ואולי באחיזת עינים.

Sforno 7:23

He did not pay attention, even to this, to recognize the difference between what God had done and what his sorcerers had done. God’s activity had produced a total change in the nature of the river Nile, a phenomenon which had been considered as inviolate, constant, incapable of being abolished. It had now been turned into “real blood,” so much so that all the fish had died. The changes effected by the tricks of the sorcerers were performed on phenomena that were unstable to begin with. Possibly, all the sorcerers produced was make believe, an illusion of blood.

The Sforno emphasizes that again there was a significant distinction between the miraculous nature of the change brought about through Moshe and Aharon, and the illusions carried out by the Egyptian magicians. Pharaoh ignored this difference, “turned away and did not take any of this to heart”.

We observe an interesting phenomenon. Pharaoh persists in his beliefs, despite clear evidence to the contrary. He is first confronted with an observable distinction between the real and fake snakes. Then the scale was increased, the entire river was turned to blood. Perhaps Pharaoh argued it was just a difference in quantity, his magicians could do something similar on a small scale. All he needed was a small opening to maintain his belief.

We see this phenomenon play out in many areas. It is difficult for people to change their opinions. They resist accepting that their beliefs are wrong. Sometimes they will go to great lengths to maintain their current belief system.

תלמוד בבלי מנחות פה.

אמרי ליה יוחנא וממרא למשה תבן אתה מכניס לעפריים אמר להו אמרי אינשי למתא ירקא ירקא שקול.

Talmud Bavli - Menachot 85a

The Gemara relates the conversation that took place: Pharaoh’s two leading necromancers, Yoḥana and Mamre, said to Moses: Are you are bringing straw to Afarayim? Performing necromancy in Egypt, the world leader in sorcery, is like bringing straw to Afarayim, which is rich in the finest grains. Moses said to them: It is as people say: To a city rich in herbs, take herbs. If you want to guarantee that people will appreciate your merchandise, bring it to a place where they are familiar with it.

Perhaps in addition to lesson for Pharaoh, there is an idea for the Jewish people. Many things appear similar on a surface level. Hashem intended through Moshe to set up a contrast. But in order to appreciate what is truly valuable, a degree of honest investigation is necessary.

Maimonides - Letter to Yemen

Likewise a person ignorant of the secret meaning of Scripture and the deeper significance of the Law, would be led to believe that our religion has something in common with another if he makes a comparison between the two. For he will note that in the Torah there are prohibitions and commandments, just as in other religions there are permitted and …

After Moshe accepts the mission to redeem the Jewish people, he approaches Pharaoh and demands that the people be granted freedom of worship. Pharaoh predictably refuses. He further punishes the people and increases their workload. The people complain to Moshe and Aharon.

שמות ה

כב( וַיָּשָׁב מֹשֶׁה אֶל-יְהוָה, וַיֹּאמַר:  אֲדֹנָי, לָמָה הֲרֵעֹתָה לָעָם הַזֶּה--לָמָּה זֶּה, שְׁלַחְתָּנִי. כג( וּמֵאָז בָּאתִי אֶל-פַּרְעֹה, לְדַבֵּר בִּשְׁמֶךָ, הֵרַע, לָעָם הַזֶּה; וְהַצֵּל לֹא-הִצַּלְתָּ, אֶת-עַמֶּךָ

Shemot 5

22 So Moses returned to the Lord and said, "O Lord! Why have You harmed this people? Why have You sent me? 23 Since I have come to Pharaoh to speak in Your name, he has harmed this people, and You have not saved Your people."

This progression of events was anticipated. God specifically told Moshe, “However, I know that the king of Egypt will not permit you to go, except through a mighty hand.”(Shemot 3:19). Why does this initial challenge cause Moshe to question his mission?

אבן עזרא פירוש שני שמות ה:כב

(כב-כג) וישב {משה} – הנה שאלה: אחר שהודיע השם למשה ואמר לו ואני ידעתי כי לא יתן אתכם מלך מצרים להלך (שמות ג':י"ט) עד שיעשה כל האותות אשר צוהו, אם כן למה יתרעם משה למה זה שלחתני, והצל לא הצלת. התשובה: חשב משה כי מעת דברו אל פרעה יקל מעליהם, והנה הוא הכביד העבודה עליהם.

(כב) וטעם למה הרעתה – הפך מה שאמרת: ראה ראיתי את עני עמי (שמות ג':ז') וארד להצילו מיד מצרים (שמות ג':ח').

ולמה זה שלחתני – להרע לישראל, והנה לא מצאתי תשובה להשיב לשוטרים.

Ibn Ezra - Second Commentary Shemot 5:22

(22-23) AND MOSES RETURNED. Now a question: Why did Moses complain and say, Why is it that thou hast sent me? and Neither hast thou delivered Thy people at all after God told him, And I know that the king of Egypt will not give you leave to go (Ex. 3:19) until he performed all the signs that God commanded him? The answer is, Moses thought that Pharaoh would lighten Israel's yoke as soon as he spoke to him. However, Pharaoh placed a heavier workload upon them.

(22) [WHEREFORE HAST THOU DEALT ILL WITH THIS PEOPLE?] Contrary to Your words, I have surely seen the affliction of My people (Ex. 3:7); And I am come down to deliver them out of the hand of the Egyptians (Ibid.). [WHY IS IT THAT THOU HAST SENT ME] To harm Israel. Behold, I have not found an answer to give the officers.

The Ibn Ezra suggests that Moshe had understood that Pharaoh would not acquiesce to his opening request. But he assumed that the people’s burdens would be alleviated, and certainly not increased. He was trying to build a relationship with the people based on him representing Hashem. Moshe had been given a specific message and accompanying signs to convince the people of the authenticity of his mission. His original encounter with the Jewish people went smoothly. But with the situation deteriorating, he didn’t know what to tell the Jewish officers.

Moshe anticipated that he would face external opposition from Pharaoh. This was made clear to him at the burning bush. But perhaps he did not anticipate that he would face such strong internal criticism from the Jewish people. He therefore questioned how he would accomplish his mission facing internal opposition.

רלב"ג תועלות שמות ה

(כא) התועלת הששי הוא במידות, והוא שאין ראוי לאדם שיתן אל לבו הדברים שיאמרו האנשים כנגדו מרוב הצער ומרירות הלב, כי רוב צער האדם יביאהו אל שיאמר מה שאין ראוי לאומרו. ולזה תמצא שלא ענו משה ואהרן דבר אל שוטרי ישראל במה שאמרו להם 'ירא ה' עליכם וישפֹּט' (ה, כא).

Ralbag - Shemot 5:21

The sixth beneficial idea is in relates to character traits. It is not proper for a person to concentrate on things that people say against him out of pain and bitterness, because great pain causes a person to say things that really shouldn’t be said. And this is why we find that Moshe and Aharon do not respond (directly) to the [complaints of] the Jewish supervisors when they said, “Hashem should look upon you and Judge” (5:21).

According to the Ralbag, an interesting idea emerges from this encounter. The Ralbag is not suggesting a leader must simply ignore criticism. Rather, the leader must recognize the source of the critique. In this situation, it was the pain and stress that the people were under which caused them to be upset and hostile. It was not a critique of the primary mission or objective. This is why Moshe and Aharon did not try to defend themselves or argue with the people. They accepted their complaint. In subsequent episodes, Moshe would time and again face complaints and criticism. But in this episode, we see that successful leadership sometimes requires facing both external and internal opposition, while remaining committed to the ultimate mission.

References

Ibn Ezra, E., Strickman, H. N., & Silver, A. M. (1996). Ibn Ezra's commentary on the Pentateuch: Perush ha-Torah : Exodus (Shemot). New York: Menorah Publishing Company, Inc.

Retrieved from: https://mg.alhatorah.org/Full/Shemot/31.18#e0n6

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

At the end of Yaakov’s life, he gathers all his children together. He gives them each an individual blessing. He states, “the scepter will not depart from Yehudah” (49:10), “Zevulun will dwell by the coast of the seas (49:13), and “a fruitful branch is Yosef” (49:22).

בראשית מט:כח

כָּל־אֵ֛לֶּה שִׁבְטֵ֥י יִשְׂרָאֵ֖ל שְׁנֵ֣ים עָשָׂ֑ר וְ֠זֹ֠את אֲשֶׁר־דִּבֶּ֨ר לָהֶ֤ם אֲבִיהֶם֙ וַיְבָ֣רֶךְ אוֹתָ֔ם אִ֛ישׁ אֲשֶׁ֥ר כְּבִרְכָת֖וֹ בֵּרַ֥ךְ אֹתָֽם:

Beresheit 49:28

28 All these are the twelve tribes of Israel, and this is what their father spoke to them and blessed them; each man, according to his blessing, he blessed them.

But if we take a closer look at the content of the blessings, a number of the messages don’t seem particularly encouraging. He tells Reuven that he is “impetuous like water” (49:4). And for Shimon and Levi he says, “cursed be their anger” (49:7). How do these statement qualify as blessings?

רש"י בראשית מט

וזאת אשר דבר להם אביהם ויברך אתם – והלא יש מהן שלא בירכן אלא קינתרן? אלא כך פירושו: וזאת אשר דבר להם אביהם – מה שאמור בעיניין. יכול שלא בירך לראובן ושמעון ולוי? תלמוד לומר: ויברך אותם – כולם במשמע.

Rashi - Beresheit 49:28

and this is what their father spoke to them and blessed them: Now is it not so that some of them he did not bless, but [in fact] chided? Rather, this is what is intended: And this is what their father spoke to them-what is related in this section. One might think that he did not bless Reuben, Simeon, and Levi. Therefore, Scripture states: and he blessed them, meaning all of them. — [From Pesikta Rabbathi 7]

Rashi seems to address our question. He notes that some of the content conveyed to each of Yaakov sons don’t appear to be blessings. But Rashi assures us that Yaakov nonetheless blessed all his children. However, more is needed to understand how the messages to Reuven, Shimon, and Levi constitute blessings.

דרשות רבינו יונה – ויחי

ואמר ולבניו יהיה מחסה שצוה את בניו ויברכם כאמרו ויכל יעקב לצוות את בניו וגו' איש כברכתו )מט לג,כח( שבדבריו לראובן ושמעון ולוי לא תראה אלא התוכחה שתוכחת היא הברכה האמתית אחר שקבלו כאמרו ולמוכיחים ינעם ועליהם תבא ברכת טוב )משלי כד כה( ונמצא שהוכיח את ראובן על היות עונו בדבר תאוה וברך כנגדו את יוסף על שמשל ביצרו. גם הוכיח לשמעון ולוי בעבור עוז אפם וברך כנגדו את יהודה אשר דבר עם יוסף בארך אפים ולשון רכה בשעת חמתו.

Drashot Rabbeinu Yonah - Vayechi

And he said, and for his children it should be a protection, that he (Yaakov) commanded his children and blessed them. As it says, “and Yaakov concluded commanding his sons…each according to his blessing (49:33,28). In his words to Reuven, Shimon, and Levi, one only sees the admonishment, for admonishment is the true blessing after it has been accepted. As it says, “and for those that give feedback it will be pleasant, and upon them (that accept it) will come good blessing” (Mishlei 24:25). We find that he admonished Reuven for his error with regard to giving into his desires, and he correspondingly blesses Yosef for mastering his passions. Also he admonished Shimon and Levi for their bold anger, and he correspondingly blessed Yehudah for speaking patiently and softly with Yosef at the time of his anger.

Rabbeinu Yonah explains that Reuven, Shimon, and Levi did indeed receive blessings. But their blessings were in the form of admonishment and feedback. In his words, “admonishment is the true blessing”. He bases this on a verse in Mishlei (24:25) which places giving feedback alongside the concept of blessing.

Self-knowledge is of paramount importance. It helps us accurately interpret and navigate our world. As Socrates puts it, “I must first know myself, as the Delphian inscription says; to be curious about that which is not my concern, while I am still in ignorance of my own self, would be ridiculous” (Phaedrus 230a). The Ibn Ezra expresses a similar sentiment, “A person cannot know God if he does not know his own mind, soul, and body” (Commentary on Shemot 31:18). A piece of feedback can also serve as a blessing. Yaakov reveals to each of his children something about their nature and future.

רש"י בראשית מט

ברך אותם – לא היה לו לומר אלא: 'איש אשר כברכתו ברך אותו'. מה תלמוד לומר ברך אותם? לפי שנתן ליהודה גבורתו של אריה, ולבנימן חטיפתו של זאב, ולנפתלי קלותו של אייל, יכול שלא כללן כולן בכל הברכות? תלמוד לומר: ברך אותם.

Rashi - Beresheit 49:28

he blessed them: Scripture should have said, “each man, according to his blessing, he blessed him.” Why does Scripture say, “he blessed them?” Since he (Jacob) bestowed upon Judah the might of a lion, and upon Benjamin the power to seize like a wolf, and upon Naphtali the fleetness of a gazelle, I might think that he did not include all of them in all the blessings. Therefore, Scripture states: “he blessed them.” - [From Tanchuam Vayechi 16]

Rashi further indicates that the blessings were not only about each individual. To a certain degree the blessings applied to all of them. This is consistent with Rabbeinu Yonah, who also highlights a number of parallels across the blessings. Each of the blessings and feedback relate to human nature. We have something to learn about ourselves and our nation from each of the blessings. This is Yaakov our forefather’s last will and testament to his children and the Jewish people.

References

Ibn Ezra, E., Strickman, H. N., & Silver, A. M. (1996). Ibn Ezra's commentary on the Pentateuch: Perush ha-Torah : Exodus (Shemot). New York: Menorah Publishing Company, Inc.

Retrieved from: https://mg.alhatorah.org/Full/Shemot/31.18#e0n6

Plato P. & Jowett B. (1993). Symposium and phaedrus. Dover Publications. Retrieved from: http://classics.mit.edu/Plato/phaedrus.html

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

We read the Torah with great care. It is necessary to understand why the Torah included certain details. There are many examples where the narrative could have read smoothly without a particular piece of information. We must then understand why it was included. One such example is included below:

בראשית מו:כח

וְאֶת־יְהוּדָ֞ה שָׁלַ֤ח לְפָנָיו֙ אֶל־יוֹסֵ֔ף לְהוֹרֹ֥ת לְפָנָ֖יו גּ֑שְׁנָה וַיָּבֹ֖אוּ אַ֥רְצָה גּֽשֶׁן:

Bereisheet 46:28

And he sent Judah ahead of him to Joseph, to direct him to Goshen, and they came to the land of Goshen.

Though various commentators explain the practical reason why Yehudah went ahead, many do not address why Yehudah was chosen specifically. The Midrash however raises this question:

מדרש אגדה (בובר) בראשית מו:כח

ואת יהודה שלח – ולמה שלח [את] יהודה, ולא ראובן ולא שמעון ולא לאחרים אמר יעקב, יהודה מלך, ויוסף מלך, לא אשלח אל פני מלכים אלא מלך.

Midrash Aggadah (Buber) Beresheit 46:28

And he sent Judah – and why did he send Yehudah (specifically) and not Reuven or Shimon or others. Yaakov said, Yehudah is a king, and Yosef is a king, and I will not send an emissary to greet a king except a king.

Yosef at this point had the status of a king. He was in command of the nation of Egypt, at the height of his power. But in what sense was Yehudah a king?

Let us examine Yehudah’s evolution. He was not the first born. But he did play a prominent role during the sale of Yosef. He had made the suggestion to sell Yosef, hoping it would save his life.

רש"י בראשית לח:א

ויהי בעת ההיא – למה נסמכה פרשה זו לכאן, והפסיק בפרשתו של יוסף? ללמד שהורידוהו אחיו מגדולתו כשראו בצרת אביהם. אמרו: אתה אמרת למוכרו, אילו אמרת להשיבו, היינו שומעים לך.

Rashi Bereshit 38:1

Now it came about at that time: Why was this section placed here, where it interrupts the section dealing with Joseph? To teach us that his (Judah’s) brothers demoted him from his high position when they saw their father’s distress. They said, “You told [us] to sell him. Had you told [us] to return him, we would have obeyed you.” [from Tanchuma Buber, Vayeshev 8]

It is unclear whether the brothers would have actually listened to Yehudah in the heat of the moment, had he made the suggestion to return Yosef to his father. But that is the claim the brothers made. Yehudah lost his position within the brothers.

The narrative continues and Yehudah is confronted with another situation. He had made a commitment to give his third son to marry his daughter-in-law Tamar, but did not do so. He then inadvertently had a relationship with her, not knowing her identity at the time. He was in a position to hide his error completely, but stood up and took full responsibility for his mistake.

בראשית לח:כו

וַיַּכֵּ֣ר יְהוּדָ֗ה וַיֹּ֨אמֶר֙ צָֽדְקָ֣ה מִמֶּ֔נִּי כִּֽי־עַל־כֵּ֥ן לֹֽא־נְתַתִּ֖יהָ לְשֵׁלָ֣ה בְנִ֑י וְלֹֽא־יָסַ֥ף ע֖וֹד לְדַעְתָּֽהּ:

Then Judah recognized [them], and he said, "She is right, [it is] from me, because I did not give her to my son Shelah." But he no longer continued to be intimate with her.

After the brothers sojourn to Egypt to buy food, Yosef accuses them of being spies and demands that they return with their brother Binyamin in order to prove their innocence. Yaakov refuses to send Binyamin and reject’s Reuven’s guarantee of his safety. Yehudah strategically waits, and when the food had been depleted, makes a case to his father of the necessity to return with Binyamin. Yehudah takes personal responsibility for Binyamin’s safety, and Yaakov relents.

בראשית מג:ט

אָֽנֹכִי֙ אֶֽעֶרְבֶ֔נּוּ מִיָּדִ֖י תְּבַקְשֶׁ֑נּוּ אִם־לֹ֨א הֲבִיאֹתִ֤יו אֵלֶ֙יךָ֙ וְהִצַּגְתִּ֣יו לְפָנֶ֔יךָ וְחָטָ֥אתִֽי לְךָ֖ כׇּל־הַיָּמִֽים׃

I will guarantee him; from my hand you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever.

After returning Egypt, the brothers begin their journey home only to have Binyamin arrested. Yehudah speaks on behalf of the brothers, accepting their lot to be slaves. When Yosef suggests that only Binyamin remain behind, Yehudah makes a personal appeal and demands to stay in place of Binyamin.

בראשית מד:לב–לג

כִּ֤י עַבְדְּךָ֙ עָרַ֣ב אֶת־הַנַּ֔עַר מֵעִ֥ם אָבִ֖י לֵאמֹ֑ר אִם־לֹ֤א אֲבִיאֶ֙נּוּ֙ אֵלֶ֔יךָ וְחָטָ֥אתִי לְאָבִ֖י כׇּל־הַיָּמִֽים׃ וְעַתָּ֗ה יֵֽשֶׁב־נָ֤א עַבְדְּךָ֙ תַּ֣חַת הַנַּ֔עַר עֶ֖בֶד לַֽאדֹנִ֑י וְהַנַּ֖עַר יַ֥עַל עִם־אֶחָֽיו׃

For your servant assumed responsibility for the boy from my father, saying, 'If I do not bring him to you, I will have sinned against my father forever.’ So now, please let your servant stay instead of the boy as a slave to my lord, and may the boy go up with his brothers.

Yehudah exhibits the essential qualities of leadership. He is strategic, take initiative, and takes full responsibility for his commitments. The brothers, and perhaps he himself, did not feel he navigated the situation of Yosef’s sale properly. But he bounced back from this. He stepped up in subsequent episodes demonstrating his leadership capabilities. He is therefore sent ahead as the leader of the Bnei Yisrael, the sons of Israel and the Jewish people.

I worked out these ideas with my good friend Rafi. Wishing his son Judah a Mazal Tov on his Bar Mitzvah this Shabbat.

References

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

The Talmud describes the proper location to place our Chanukah lights:

תלמוד בבלי – שבת כב.

אָמַר רַבָּה: נֵר חֲנוּכָּה מִצְוָה לְהַנִּיחָהּ בְּטֶפַח הַסָּמוּךְ לַפֶּתַח. וְהֵיכָא מַנַּח לֵיהּ? רַב אַחָא בְּרֵיהּ דְּרָבָא אָמַר: מִיָּמִין; רַב שְׁמוּאֵל מִדִּפְתִּי אָמַר: מִשְּׂמֹאל. וְהִילְכְתָא: מִשְּׂמֹאל, כְּדֵי שֶׁתְּהֵא נֵר חֲנוּכָּה מִשְּׂמֹאל וּמְזוּזָה מִיָּמִין.

Talmud Bavli - Shabbat 22a

Rabba said: It is a mitzva to place the Hanukkah lamp within the handbreadth adjacent to the entrance. The Gemara asks: And where, on which side, does he place it? There is a difference of opinion: Rav Aḥa, son of Rava, said: On the right side of the entrance. Rav Shmuel from Difti said: On the left. And the halakha is to place it on the left so that the Hanukkah lamp will be on the left and the mezuza on the right. One who enters the house will be surrounded by mitzvot (ge’onim).

This is codified in the Rambam:

רמב"ם מגילה וחנוכה ד:ז

נר חנוכה מצוה להניחו על פתח הבית מבחוץ, בטפח הסמוך לפתח, על שמאל הנכנס לבית, כדי שתהיה מזוזה מימין ונר חנוכה משמאל

Rambam - Laws of Megilah and Chanukah 4:7

It is a mitzvah to place the Chanukah lamp at the outside of the entrance to one's home, within the handbreadth that is closest to the doorway on the left side as one enters the home, so that the mezuzah will be on the right side and the Chanukah lamp on the left side.

It is interesting that in addition to quoting the law regarding the location of the Chanukah lights, the Rambam also chooses to include the Gemara’s reasoning, in order that Mezuzah and the Chanukah lights are opposite each other. What is the concept of pairing these two mitzvot? At first glance they would seem to be wholly unrelated.

מאירי שבת כב.

נר חנוכה מצוה להניחה בטפח הסמוך לפתח ולהדליקה שם הן מבחוץ לזמן הקדום הן מבפנים לזמן של עכשיו ומצד שמאל כדי שתהא מזוזה בימין הנכנס שנ' בה ביתך דרך ביאתך ודרכו של אדם להרים רגל ימין תחלה ותהא נר חנוכה משמאל הנכנס ופרשו בהגדה ויבא בעל הבית בתפליו ובטלית מצוייצת ביניהם חונה מלאך י"י סביב ליראיו ויחלצם:

Meiri - Commentary on Shabbat 22a

It is a mitzvah to place the Chanukah lights at the handbreadth next to the door, and to light them outside previously, and nowadays to be inside, and on the left side in order that one’s mezuzah is on the right of the one who enters, as it says, “in it, in your house”, the way you come in (see Talmud Bavli Menachot 34a), and it is the way of a person to lift their right foot first. And as for the Chanukah lights, they should be on the left of the one who enters. And it explains further in the Agaddah, and the owner of the house comes with his tefilin and talit adorned between them, “The angel of God camps around those who fear Him and protects them” (Tehilim 34:8).

The Meiri adds an element to our understanding of our Gemara. He quotes a concept that may be based on a combination of different statements in the Talmud, but most directly quoted in the Sheiltot of Rav Achai Gaon (26). A picture is portrayed of a person adorned with his Tefilin and his Tzitzit, standing between the Mezuzah and Chanukah lights. The Meiri then quotes a verse from Tehilim describing the “angel of God” surrounding and protecting a person who fears Hashem. It is interesting that the Rambam also uses the same verse quoted by the Meiri when discussing the mitzvah of Mezuzah.

רמב"ם תפילין ומזוזה וספר תורה ו:יג

חייב אדם להיזהר במזוזה, מפני שהיא חובת הכל תמיד, וכל עת שייכנס ויצא יפגע בייחוד שמו של הקב"ה, ויזכור אהבתו, וייעור משנתו ושגייתו בהבלי הזמן, וידע שאין שם דבר העומד לעולם ולעולמי עולמים אלא ידיעת צור העולם, ומיד הוא חוזר לדעתו, והולך בדרכי מישרים. אמרו חכמים, כל מי שיש לו תפילין בראשו ובזרועו, וציצית בבגדו, ומזוזה בפתחו, מוחזק לו שלא יחטא, שהרי יש לו מזכירים רבים, והן הן המלאכים שמצילין אותו מלחטוא, שנאמר "חונה מלאך י"י סביב ליראיו ויחלצם" (תהלים ל"ד:ח'):

Rambam - Laws of Mezuzah 6:13

A person must show great care in [the observance of the mitzvah of] mezuzah, because it is an obligation which is constantly incumbent upon everyone. [Through its observance,] whenever a person enters or leaves [the house], he will encounter the unity of the name of the Holy One, blessed be He, and remember his love for Him. Thus, he will awake from his sleep and his obsession with the vanities of time, and recognize that there is nothing which lasts for eternity except the knowledge of the Creator of the world. This will motivate him to regain full awareness and follow the paths of the upright. Whoever wears tefillin on his head and arm, wears tzitzit on his garment, and has a mezuzah on his entrance, can be assured that he will not sin, because he has many who will remind him. These are the angels, who will prevent him from sinning, as [Psalms 34:8] states: "The angel of God camps around those who fear Him and protects them."

Life is complex. We are pulled in many directions simultaneously. We benefit from reminders so we don’t lose sight of what is most essential in our lives. A mezuzah provides a regular reminder at a daily transition point. When we leave our home and go out into the world, we are prompted take our values with us and put them into practice. And when we come home at the end of day, though our values may be challenged and battered in the outside world, we are reminded not to merely bring the values of the street into our home. Our home is an island, expressing our highest and deepest values, regardless of how they might be viewed outside.

Perhaps the Chanukah lights serve as a similar reminder. There are subtle ways our culture draws us into the Havlei HaZman, the fleeting values and endeavors of our times. These have the potential to impact us, even in ways we are not always aware of. Chanukah celebrates our successful refusal to adulterate Judaism based on foreign ideals, despite immense pressures.

The Mezuzah reminds us to avoid being drawn into the day to day Havlei HaZman, fleeting aspects of our time. The Chanukah lights serve as a reminder regarding the broader influences of our culture, not to let them dictate our values. The Talmud suggests pairing these specific mitzvot opposite one another in order to bring this comparison to mind. We endeavor to surround ourselves with Mitzvot, reminding us to focus our energies and efforts upon what is of ultimate significance.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/