Something Further

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Something Further

Harav Y. Reuven Rubin Shlita

Yidden love to talk about politics. It must have something to do with the fact that throughout history, we have been at the cutting edge of world events. No matter what or where, Yidden have found themselves being swept up in matters that often had seemingly nothing to do with them. In the “heim” there was an expression: ‘Iz das gutte far Yidden udder nisht? “Is this good for the Jews or not?” Things happened on a grand scale and we were left to ask what it would mean to our future. Actions are never simple; things that appear one way may well be just the opposite. There are so many agendas; no one can really know what to think.

Go into any shul or shteibel and there will always be one or two ‘experts’ who will readily decide who should be the next President of the United States, the Prime Minister of Israel, and of course, the next gabbai in their shul. Blithely, these wise heads dare to tread where no one else will go. However, in all of these cases, it is just so much talk, because the world is an ‘alma deshikra’, a world of falsehood. Our golus is a grey place where one man’s truth is another’s lie. The borders of right and wrong are so blurred that even those who want to follow the truth are in a quandary.

The Torah speaks of such darkness at many junctures, no place more so than the astounding depiction of how Yaakov gained the blessings that were meant for his brother Esau.

We see Yaakov, the man of truth, receiving Yitzchak’s blessings in a manner that was completely out of character. Why Hashem chose for Yitzchak to give his blessings without knowing it was Yaakov receiving them is a question that has spawned much holy discussion. The Zohar comments that this particular manner was necessary because it was Hashem’s will that the blessings come directly to Yaakov via an unsuspecting Yitzchak.

The Sfas Emes points out to us that Onkelos explains that the words in this passage are very unique, given the context. The Torah says, “And he [Yitzchak] said, ‘Your brother came with cleverness and took your blessing.’” The word for “cleverness” used here is one that indicates wisdom, whereas the passage would call for a word that means cunning or deceit. Yaakov did not come with outright deceit in his heart. Rather, he applied the wisdom of the Torah that he had studied, and with halachic permission, cleverly received the blessings that were rightfully his.

The fact that all this is told to us is meant to indicate that there are vital lessons that must be learned here. The Midrash comments that when Yaakov approached his father to receive the blessings in a manner which may be viewed as inappropriate, he begged Hashem with a passage from Tehillim (120:2): “Rescue my soul from lying lips, from a deceitful tongue.” This seems strange. He is about to make statements that are at best liable to be seen as deceitful, yet he prays that Hashem save him from just such words. Does this tally with our image of father Yaakov as an ish emes, “a man of truth?”

Gutte Yidden explain that every test sent by Hashem is meant to strengthen and perfect one’s unique individual traits. Such Divine tests are completed when a person has perfected his character traits without any blemish remaining. Yaakov’s uniqueness was in the realm of truth, and it was at this level that he was going to be tested to the fullest.

He was made to take the blessings from Yitzchok in a fashion that was totally alien to this man of integrity. His mother assured him that he was behaving in a correct manner and that she was Divinely inspired to guide him in his endeavour. Yet, he felt it was not ‘emesdik’ to act in this way. Yaakov feared that some of the apparent deceit that he was obliged to use would taint him. He therefore begged Hashem, “Ribbono shel Olam, help me that I not become affected by the cleverness that I must use. Guide me out of the muck of falsehood and deliver me back safely to the sweetness of the sphere of wholesomeness.”

This world of falsehood, or as stated earlier, this alma deshikra, is a place of so much deceit that tragically, nothing seems authentic. Sheker surrounds us at so many different levels, and at times we must resort to acting as Yaakov, with cleverness, in dealing with the enemies about us. The true Yid must see this for what it is and pray that he never falls prey by becoming part of the world’s veil of lies.

This week’s Haftara carries this message further. At that pivotal moment, Yaakov was chosen above Esau and the die was cast for all future events. The prophet Malachi tells us that Hashem loved us above Esau. Although it may seem that Esau reigns supreme at times, we should understand with full faith that this is all in the realm of falsehood. The truth will come to the fore one day, and all will be revealed. However, during these dark times, we Yidden must hold true to what Yaakov taught us. We must always try to live with truth, and even when pushed to extremes, we must never deviate from the ‘wisdom’ of our Torah. The prophet saw how the lies seemed to be winning the hearts of so many, and so he gave us this message of Torah reality.

The prophet speaks out with concern as well. He tells us that just because the descendants of Esau will ultimately be destroyed, don’t take for granted that the children of Yaakov will remain chosen by default. We must not neglect our heritage of truth. He points to those who bring stolen offerings to the Sanctuary, thinking that with such deceit they are buying a way into Hashem’s grace. Nothing can be further from the truth, and we must be wary of such acts.

In our times, we often see such posturing. Folks who make a big noise about what they seem to be doing when, in fact, these acts are built on lies. Yaakov worried about even the scent of being untruthful; how much more so should we be when we do it with apparent gusto?

It is not an easy thing in the world of lies to cling to the truth, but then again, it never was meant to be.