By Rabbi Yisroel
Shusterman
This week’s Parsha
Perspective is dedicated by Mr. Binyomin Philipson in memory of his
late mother Mrs. Ellen (Elka bas Zisel) Philipson OBM
Dedicated in memory
of Leah bas Rochel OBM
King Solomon, the
wisest of men, says (in his book of Kohelet (Ecclesiastes) 3:4), “There is a
time to weep” which implies that there will be occasions when weeping is
inappropriate. (King Solomon's exact words are "there is a time to
weep and a time to laugh" which implies that there are times when other
responses are called for. Clearly, life is not simply about crying or laughing.)
This week’s Torah portion
of Vaigash (Berieshis [Genesis] 44:18-47:27 relates the story of Joseph's
dramatic reunion with his brothers. Though he embraces them all, he reserves
his deepest emotions for his only full brother, Benjamin. Joseph was
separated from his brothers when Benjamin was a mere child of 8 years old, and
therefore Benjamin was the only one who was not involved in the plot against
Joseph. Their embrace was, indeed, an exceptional embrace:
"And he (Joseph) fell
on his brother Benjamin's neck and cried, and Benjamin cried on his neck" (Genesis 45:14).
Rashi, quoting the Talmud,
explains that for both brothers, their cries were, beyond the powerful feelings
of the moment, nothing short of prophetic. Joseph wept over the two Temples of Jerusalem,
destined for destruction, which were in the land apportioned to the tribe of
Benjamin. And Benjamin cried over the Sanctuary at Shilo, located in the land
apportioned to the tribe of Joseph, which would also be destroyed.
The question is why:
are they each crying over the other's churban (destruction)? Why did
they not cry over their own destructions?
The Lubavitcher
Rebbe explains that when it comes to someone else's problem, we may be
able to help but we cannot solve other people's problems. Even good friends can
only do so much. We can offer generous assistance, support and the best advice
in the world, but the rest is up to him or her. No matter how strenuous our
efforts, there can be no guarantee that they will be successful. As hard as we
may try to help, the individual alone holds the key to sort out his or her own
situation.
So, if we are
convinced that we have done our absolute best for the other person and have
still failed to bring about a satisfactory resolution, the only thing we can do
is shed a tear. We can pray for them, we can be sympathetic. Beyond that, there
is really nothing else we can do. When we have tried and failed, all we can do
is cry.
But when it comes to
our own problems and challenges, our own churban, there we dare not settle
for a good cry. We cannot afford the luxury of giving up and weeping. If it is our problem,
then it is our duty to confront it again and again until we make it right. For
others we can cry; but for ourselves we must act.
The Jewish leaders
after the Holocaust cried bitter tears for their fallen comrades, but for
themselves they did not sit and weep. They set about the task of rebuilding - and succeeded in the most inspiring, miraculous way.
When we have
problems (and who doesn't?), so many of us simply moan and sigh and heave a
good old-fashioned yiddishe krechtz (Jewish groan). How many
times have we sighed, What can I do? And what does that leave us
with? - with the moaning and groaning and nothing else. In the words of the
fifth Chabad Rebbe, Rabbi Sholom DovBer of Lubavitch: "One
good deed is worth more than a thousand sighs."
Leave the krechtzing for
others. If it's your problem, confront it, deal with it, and work at it. You'll
be surprised by the results.
(Excerpts
from Chabad.org - by Rabbi Yossy Goldman)
May you have a
meaningful and uplifting Shabbos!
If you would like to
dedicate the weekly Parsha Perspective in honor or memory of a person
or occasion, please contact Rabbi
Shusterman at yshusterman@chedermonsey.org
No comments:
Post a Comment