With a Little Bit of Light

Parshas Miketz

Posted on December 17, 2020 (5781) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

A little bit of light pushes away a lot of darkness. – Sefer Tzeda L’Derech

 

The power of a light bit of light is really remarkable. One can curse the darkness endlessly and attempt to chase it with the biggest and most effective broom and the room will remain as dark as ever. Light a small light and watch the darkness retreat at the speed of 186,000 miles per second. Wow!

 

Here is a small “Chanukah” story, I do believe, because it’s a miraculous tale about the impact of a little light. Thinking that miracles only happened in the deep past, “B’Yamim HaHeim”, is somewhat akin to searching for signals of intelligent life in outer space. Miracles are happening all the time, “B’Zman HaZeh”, and we are surrounded by evidence of intelligent life.

 

There was a fellow named Anthony Flew. He was an Englishman and a world renowned scholar.

 

The subject matter  he specialized in was atheism. He was for all practical purposes, he was the Gadol HaDor in denying HASHEM. He was already in his later years, past eighty and something remarkable happened. He received a visit from Dr. Gerald Schroeder, a Jewish Orthodox scientist with a degree from MIT, and another scientist, a religious gentile. They unpacked for Anthony Flew the intricacies, the depth, and the stunning profundities of the mechanical dynamics of DNA.

 

Anthony Flew became convinced that this could not have happened by accident and must be the product of an intelligent designer. Already in his eighties, he reversed course and became a believer in HASHEM. I have a book by him on my shelf entitled, “There is (the word “NO” is crossed out and replace with the letter “A”) A G-d” It’s one of most stunning reversals in intellectual history.

 

This bold admission puts a highlight on something that is well known but sits quietly in our conscious like the paint on our walls at home.   Not only are we surrounded by intelligent life but we are made up of and built from superior intelligence. DNA is the stuff that spells out who we are.

 

The Beis Yosef asked a famous question and offered many answers. Why is Chanukah celebrated for 8 days when there was sufficient oil for one day? Even if that oil burned miraculously for 8 days, still it was on a net miracle of 7 days. The Alter from Kelm, Simcha Zissel Ziv explained that oil burning, that seemingly natural event is also miraculous. The definition of nature is repeating miracles. If it happens often enough and predictably so then we relegate to nature. If it happens only once in history we call it a miracle. It’s no mistake that the numerical value of the Hebrew word for natural world, “HaTeva” (86) equals the name for HASHEM as He is manifest in the material world, ELOCHIM, (also 86).

 

So we have discovered intelligent- beyond genius life in our midst and perhaps most miraculous is that a human being has been furnished with the free will to deny and defy his creator.  However, if he is armed with enough intellectual honesty then even
the darkest of darknesses can be chased away with a little bit of light.

 

Pawns in Divine Hands

Parshas Miketz

Posted on December 5, 2018 (5779) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

In this week’s Torah reading, we read of the dreams of the Pharaoh of Egypt. The Torah does not identify who this Pharaoh was. We know nothing about him, we know nothing as to how he became the Pharaoh. He is a complete mystery, yet he is the catalyst for everything that will happen. He will be the one who has Joseph released from prison. He is the one that will make Joseph the viceroy of Egypt. In that regard, and because of the dreams that he had, the famine comes to the entire area of the middle east and Joseph and his brothers enact the final drama of their relationship and of the building of the people of Israel.

 

It is interesting to note that throughout the Bible there are characters who are central to the story but who are basically anonymous. We do not know who they are and why they act as they do. We do not know if they are aware of the central role that they are playing in the history of civilization and of the Jewish people. From everything that we can read and understand, it seems that they are oblivious as to their role. They are behaving as ordinary human beings in what they think are ordinary circumstances and are unaware that somehow cosmic events are occurring because of them.

 

The Pharaoh simply wants to have a bad dream interpreted. He is not interested and may not even know, regarding the house of Jacob in the land of Israel, nor of the fact that there is a young Hebrew that is a prisoner in one of his dungeons. All he wants is to have his anxieties relieved by having some sort of interpretation of his frightening dream. Here we have a glimpse into how Heaven, so to speak, interferes and guides – without notice – the events of human beings and of civilization.

 

This is the nature of human life. We always concentrate on the trees and most of the time we’re not even aware that there is a forest. What looks to us to be small and insignificant choices are really magnified because of their effect upon others and upon history.

 

The Pharaoh of Egypt does not realize that he is the center of a drama that will remain cogent and important for thirty-seven hundred years. He is not aware as to what his true role in the matter is. So, he just acts as a normal human being. Nevertheless, it is noteworthy to see how quickly he raises Joseph. He could just have said, “Well, thank you for the interpretation of the dream.” He could have just, if he wanted to be magnanimous, freed Joseph from jail.

 

But here, he elevates him. He makes him second in command of the Egyptian empire. He believes that Joseph is so talented and that the dream is so real that he must act in order to implement it. This, already, is the hand of Heaven. This points out to us how the divine will, so to speak, pushes human beings into behavior that is not quite logical, but that, in retrospect, is important, eventful, and meaningful. And that is really an important lesson that all of us should take to heart because there are no inconsequential actions of human beings. Everything that we do, everything that we say, counts and is recorded for good or for better.

 

Shabbat shalom.
Rabbi Berel Wein

 

A Change of Heart

Parshas Miketz

Posted on December 12, 2017 (5778) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

There was no convincing the Egyptian viceroy. Jacob’s sons kept protesting that they had come to Egypt in all innocence to buy grain for their starving families, but the hostile viceroy would have none of it. They were evil spies, he insisted, and he had them arrested and thrown into the dungeon. Only one would be allowed to return home to bring evidence of their innocence, while the others would languish in prison.

 

Three days later, however, the viceroy apparently has a change of heart. As we read in this week’s Torah portion, he has the brothers brought before him, and he tells them that, because he fears the Lord, he will modify his earlier decree. Instead of keeping them all incarcerated until their innocence is established, he will keep only one and allow the rest to return home with food for their hungry families.

 

After the viceroy makes his announcement, the Torah adds, “And so they did.” But what was it that they did? The Torah does not specify. Instead, the Torah goes on to record their words of self-recrimination for having sold their brother Joseph into slavery. “We are indeed guilty of mistreating our brother,” they say. “We saw his extreme distress when he pleaded with us, but we did not listen to him. That is why we are being subjected to this misfortune.” But the mystery remains. What was it that they did as soon as the viceroy had spoken?

 

Let us consider for a moment. Twenty-two years have gone by since that fateful day when the brothers sold Joseph into slavery. Why do they finally acknowledge their guilt at this particular moment?

 

The commentators explain that the unexpected actions of the viceroy prompted them to reevaluate their own deeds so many years before. The viceroy ruled Egypt with the iron hand of an autocratic despot. He answered to no one except for Pharaoh, who gave him virtual carte blanche to do as he pleased. When he decrees that all the brothers would be locked up until they proved their innocence, it is inconceivable that he would suddenly have a change of heart.

 

Why should he? Clearly, their fate is sealed.

 

And yet, wonder of wonders, the viceroy does indeed have a change of heart. What could this mean?

 

The brothers see in this a clear message from Heaven. A person must always keep an open mind and not feel locked into his original positions. No matter what, he must always maintain an objective perspective. If he thinks he may have made an error, he should correct it, though his ego may suffer somewhat. If even the arrogant and haughty viceroy had changed his mind of his own accord, surely Jacob’s sons could do no less.

 

Originally, they had agreed among themselves that Joseph deserved to die, or at least be sold into slavery, for his supposed transgressions. Once they had arrived at this decision, they had been immovable, and all Joseph’s pleas for mercy had fallen on deaf ears. But now they took their example from the viceroy who had shown the courage to reexamine his earlier decision.

 

“And so they did.” They, too, reexamined their earlier actions and found them wanting.

 

A married couple sought the help of a great sage.

 

“My husband is insufferable,” the wife complained.

 

“I’m only reacting to her nastiness,” he retorted.

 

“Think carefully,” said the sage. “When did this all begin?”

 

“About a week ago,” said the wife, “I baked a very fancy cake, and he forgot to take it out of the oven. All that work for nothing!” “I didn’t forget,” protested her husband. “The message wasn’t clear.”

 

“Now wait a minute, young man,” said the sage. “She did leave you a message, didn’t she? But you couldn’t admit that you made a mistake, so you defended yourself with all your might.”

 

The husband nodded sheepishly.

 

“Well then,” said the sage, “I think we can resolve all your problems. Just admit you were at fault and apologize. I’m sure she will forgive you.”

 

In our own lives, we are constantly presented with situations that demand of us that we take a stand one way or the other. And once we have taken this stand, it sometimes takes on a life of its own. Once we have invested our honor and credibility in a particular position, we sometimes find ourselves going to great lengths to defend the indefensible.

 

However, if we keep an open mind, if we are honest with ourselves and consider the possibility that we may have erred, we will discover that the ultimate honor always lies in embracing the truth and doing what is right.

Twists and Turns

Parshas Miketz

Posted on December 18, 2020 (5781) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The dreams of Joseph are actualized in this week’s Torah reading. Miracles, though hidden, are somewhat natural events, and in this instance occur to facilitate this realization of the dreams of Joseph.

 

We all dream, but not all dreams are miraculous per se. The great Pharaoh of Egypt also had dreams. The fact that he dreamt of fat cows and lean cows is also understandable, for that was the nature of the society that he governed at that time. It was, in the main, a purely agricultural society, dependent upon animal power to produce food and sustenance. It is also not surprising that he dreamt of sheaves of grain, both full and empty.

 

But Pharaoh is disturbed by the fact that these dreams repeat themselves, and as Midrash teaches us, these dreams have an unusual and perplexing conclusion to them. In effect, the little destroyed the big, the weak destroy the mighty and the few triumph over the many. These conclusions were in direct opposition to the beliefs and experiences of Pharaoh.

 

When he awoke in the morning and remembered his dreams. he was sorely troubled that they did not conform to any of his previous experiences.

 

It is this part of the story, the fact that the dreams were the opposite of what they had experienced previously, that sets the stage for the miraculous deliverance of Joseph and his unbelievable rise to power and fame. Thus, we see how miracles are formed by seemingly natural events, with just a little twist to those events that facilitate and hasten the arrival of the miracle.

 

One of the more amazing insights into this dramatic turn of events is that it seems that Joseph is not at all surprised by his being taken out of the dungeon and placed upon one of the thrones of the ancient Egyptian Empire. Simply being released from prison after having the aristocracy of Egypt against him, one would think this would have been a sufficient miracle for this lonely, defenseless Jew accused of a serious crime, Yet, from the way that Joseph immediately gets to work to store food before the famine, it seems that he knew that he was destined to be part of history. It was as if he almost expected to be appointed as the ruler of Egypt, second only to the Pharaoh.

 

In the house of Jacob, as in the houses of Isaac and Abraham, miracles were part of everyday life. They were expected to happen because our ancestors lived in a world of the spirit, where the presence of Heaven always felt real. Joseph had no doubt that he would be saved, and that his dreams of greatness and accomplishment were not made of imaginary straw. He only did not know how this would come about and how the dreams would be actualized. He had intended to be helped by the butler of Pharaoh, but that was not the track that the Lord had ordained for Joseph. In this week’s Torah reading, the real story unfolds with all the necessary twists and turns that make up human life.

 

Shabbat shalom

Rabbi Berel Wein