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Parshat Vayigash Weekly Dvar Torah NATIONAL COUNCIL of YOUNG Parshat Vayigash 7 Tevet 5779 / December 15, 2018 Daf Yomi: Chulin 18, Nach Yomi: Nachum 1 Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO The Weekly Sidra Rabbi Moshe Greebel Z"L MDD (major depressive order), or clinical depression, is a mental disorder characterized by episodes of all encompassing low mood and low self esteem, with a loss of interest in normally enjoyable activities. As we shall soon see, our Rabbanim of blessed memory, warned us may times of the dangers of Atzvus (depression), how it can effect the mind negatively, and cause an abundance of overwhelming despair. In this week’s Sidra, after revealing himself to his brothers, Yosef tells them: “Now therefore, be not depressed, nor angry with yourselves, that you sold me here; for G-d did send me before you to preserve life.” (B’raishis 45:5) The Torah constantly speaks to us of the dangers of Atzvus (depression), which damages even successes in life. Speaking of those who believe they need no assistance from HaShem, the Navi (prophet) states: “Behold, all you who kindle a fire, who surround yourselves with sparks; walk in the light of your fire, and in the sparks that you have kindled. This came to you from My hand; you shall lie down in depression.” (Y’shaya 50:11) The Gemarah in Horiyos 12a, in a discussion of omens, has this to say: “…..Rav Ami said, ‘He who wishes to ascertain whether he will live through the year or not shall, during the ten days between the Rosh HaShana and the Yom Kippur, kindle a lamp in a house wherein there is no draught. If the light continues to burn he may know that he will live through the year. He who desires to engage in business and wishes to ascertain whether he will succeed or not, let him rear up a cock; if it grows plump and fine he will succeed. He who desires to set out on a journey and wishes to ascertain whether he will return home again or not. let him station himself in a dark house; if he sees the reflection of his shadow he may know that he will return home again. This, however, is not a proper thing to do, for, his courage may fail him (depression), and he may meet with misfortune.” From the Gemarah in Shabbos 32a, we have the discussion of women, G-d forbid, dying in childbirth: “And why particularly in childbirth? Rabbah said, ‘When the ox is fallen, sharpen the knife.’” Rashi explains this in the following manner: “When the ox is fallen….. to the ground, it is ready for Sh’chita (ritual slaughter)…..” That is, once the ox falls it is a sign that his courage has failed, and punishment is imminent. So too, when a woman is in the travails of birthing, her courage may fail (depression), and she may meet with misfortune, G-d forbid. Rashi there, puts it this way: “So, a woman becomes due to give birth from when she conceives, and she must petition HaKadosh Baruch Hu to open her womb. But, (at times), He refuses, and she dies of her own accord…..” Atzvus also restricts the greatness of serving HaKadosh Baruch Hu, as brought down in the Zohar HaKadosh (Parshas P’kudei #264). The Torah considers Atzvus a K’lala (curse): “And to Adam he said, ‘Because you have listened to the voice of your wife, and have eaten of the tree, of which I commanded you, saying, “You shall not eat of it;” cursed is the ground for your sake; in depression shall you eat of it all the days of your life!’” (B’raishis 3:17) In Parshas Vay’chi, the Ohr Hachayim (Rav Chayim Moshe Ibn Attar, 1696- 1743) of blessed memory, instructs that Atzvus is the council of the Yetzer Hara (evil inclination) to restrict one from study of the Torah. For, a man will always cite the Gemarah in M’gillah 28b, which states, “But, because the discussion of a legal point of Torah requires clarity, like a clear day.” That is, due to his depression, no day is clear to him. In the sixth chapter of Pirkei Avos (Mishna 6), we read: “The Torah is acquired in forty eight ways. And, these are the ways- with diligent study, with the ability to listen, by orally arranging, with the understanding of the heart, with dread, with fear, with modesty, with happiness (absence of depression), etc.” In the Gemarah of Shabbos 30b, we find this: “Even as Rabbah before he commenced (his discourse) before the scholars used to say something humorous, and the scholars were cheered. After that he sat in awe and began the discourse.” Rabbah obviously did this to ward off any depression from which those of his Talmidim (disciples) may have suffered. In T’hillim we are told: “The statutes of HaShem are right (Maisharim), rejoicing the heart; the commandment of HaShem is pure, enlightening the eyes.” (T’hillim 19:9) Words of Torah make one’s heart rejoice. But, if they do not make one’s heart rejoice, and it still remains in depression, it is a sign that he is not of the Maisharim (those who are right). In the text Ba’al HaNefesh by the Ra’avad (Rav Avraham Ben Dovid, 1125- 1198) of blessed memory, we find: “Let no one afflict himself (with depression)! For, when he studies, he should allow no Torah or Halacha (Torah ritual law) to be settled in his mind, unless it was acquired in joy (and not depression).” In a discussion with Eliyahi HaNavi (the prophet) and Rabbi B’roka in the Gemarah Ta’anis 22a, we find: “While (they were thus conversing) two (men) passed by and (Eliyahu) remarked, ‘These two have a share in the world to come!’ Rabbi B’roka then approached and asked them, ‘What is your occupation?’ They replied, ‘We are jesters, when we see men depressed we cheer them up; furthermore when we see two people quarrelling we strive hard to make peace between them.’” And finally, the Rambam (Rav Moshe Ben Maimon- 1135- 1206) of blessed memory, in the first chapter of Hilchos Dai’os, Halacha #4, instructed: “Be neither a loud mouth, nor one who is ludicrous! Be not depressed or sorrowful, but rather, be content!” May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos. How old are you? Rabbi Mendel Kaufman Mara D'atra, Young Israel of Briarwood, NY In this week’s sedra, Yaakov and his family have departed Canaan and arrive in Egypt. Yosef arranges for his father, Yaakov, to have an audience with Pharaoh. When Pharaoh asks Yaakov, “How old are you?” Yaakov responds: “The days of my sojourning are 130 years, few and troubled have been the days of my life and they have not reached the years of the lives of my forefathers in the days of their sojourning” [Beraishit 47:8-9] This exchange appears to be puzzling. Why would Pharaoh be interested in Yaakov’s age? Considering that this seems to be a simple question calling for a simple answer (130 years old), why would Yaakov subject Pharaoh to a litany of woe? The Ramban’s answer is that Pharaoh’s curiosity was piqued because Yaakov appeared to be very old. So the reason Pharaoh asked him his age was because he thought Yaakov had to be very old ─ in those days, much older than people ordinarily reached. Yaakov explained: “I am not that old; only 130 years. The reason I look much older is because my troubles have aged me.” Ramban’s explanation begs another question: why did Pharaoh’s seeming idle curiosity about Yaakov’s age find its way into the Torah ─ the eternal record of the Jewish People?” We know that no story relating to our Patriarchs would be in the Torah unless its purpose was to teach everlasting lessons to the Jewish People. What lesson might we learn from this [seemingly] idle exchange between Pharaoh and Yaakov? I suggest there was nothing idle about the exchange between Pharaoh and Yaakov. In fact, from his question, Pharaoh was touching upon an issue that would challenge the Jewish People throughout the centuries, up until this day and beyond. By asking how old he was, Pharaoh was intimating to Yaakov that “you are a very old man and have come here [to Egypt] with your entire family. It is most likely you will die in Egypt. Do you really believe that, after you are gone, your family will still have interest in returning to the land of Canaan, once they have settled and acclimated into the Egyptian culture?” Yaakov responded with a two-part answer. First, he told Pharaoh, “I am not that old; the reason I appear to be so much older is because of the travail I suffered in the land of Canaan. My daughter, Dinah, was attacked in Schechem; and for 22 years I believed my beloved son Yosef was dead. But my years of travail in Canaan did not reach the number of years my forefathers suffered in Canaan.” That Yaakov was referring to travail and challenges, not just for himself, but also for his forefathers, is indicated by his use of the words meguri and megureiem. When translated, these words mean “sojourning.” I suggest, however, that these words are related to the word gair, which means “stranger.” That would make the meaning sojourning as a stranger, causing Yaakov to experience hostility from neighbors and to fear the constant threat of dislocation.
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