A “Big Idea”: Finding the Solutions for our Problems

R. Yaakov Bieler

Parashat VaYigash, 5767

A decade and a half ago, Dr. Isadore Twersky, ZaTzaL, articulated a powerful vision for what Jewish education should ideally be:

Our goal should be to make possible for every Jewish person, child or adult, to be exposed to the mystery and romance of Jewish history, to the enthralling insights and special sensitivities of Jewish thought, to the sanctity and symbolism of Jewish existence, and to the power and profundity of Jewish faith. As a motto and declaration of hope, we might adapt the dictum that says, “They searched from Dan to Beer Sheva and did not find an Am Ha’Aretz!” “Am Ha’Aretz”, usually understood as an ignoramus, an illiterate, may for our purposes be redefined as one indifferent to Jewish visions and values, untouched by the drama and majesty of Jewish history, unappreciative of the resourcefulness and resilience of the Jewish community, and unconcerned with Jewish destiny. Education, in its broadest sense, will enable young people to confront the secret of Jewish tenacity and existence, the quality of Tora teaching which fascinates and attracts irresistibly. They will then be able, even eager, to find their place in a creative and constructive Jewish community. [1]

In my opinion, the reason why Jewish education so often misses the mark in terms of Dr. Twersky’s  vision is because it seems to concern itself primarily with detail and factoids, rather than drawing attention, at least on a regular basis, if not constantly, to “big ideas”. If all that students are asked to do is to answer variations of the “Mi Amar LeMi?” (Who said to whom?) question, or pieces of information that can be addressed in one line fill-ins or even one-word answers, why should they become “enthralled” and “fascinated”? The veritable raison d’etre of religion in general and Judaism in particular is to offer answers to the existential dilemmas of “Who am I?”, “Why am I here?”, “What is the meaning of life?” What is the destiny of my people?”, “How can I sanctify myself and my society?”.  But how often do students in day schools, or even adult education programs focus upon Judaism’s answers to these questions? How many synagogue sermons address such themes? Not only must Jewish education be made available to as many as possible; its contents must be such that once a student engages in Jewish learning, he will be hard-pressed to ever do without it. Do our curricula and course subject matter strive to meet such criteria?

Within Parshat VaYigash, at least one such “big idea” is to be found buried within the demographic information regarding those who came to Egypt with Yaakov as a result of the Canaanite famine.

Beraishit 46:26-7

All of the souls that came with Yaakov to Egypt, the progeny of his loins, aside from the wives of his sons, all of the souls 66.

And the sons of Yosef that were born to him in Egypt, 2 souls; all of the souls of Yaakov’s family that came to Egypt 70.

Obviously, when one adds to 66 Yosef and his two sons, the ostensible total is 69, rather than 70. The relatively straight-forward answer offered by Da’at Zekeinim Mi’Ba’alei HaTosafot, accepting an alternative interpretation mentioned in Beraishit Rabba 94:9, is that Yaakov must be included in the sum total of the members of his family. However, a more intriguing, evocative and creative answer is initially offered by the Midrash Rabba:

Beraishit Rabba 94:9

R. Levi in the name of R. Shmuel bar Nachman: Have you ever seen a person who is giving his friend 66 cups, and then gives him 3 more, and he counts them as 70? But rather this one (the one that is missing) is Yocheved, who completed the number (70) of the Jews coming to Egypt.

R. Levi in the name of R. Shmuel bar Nachman said: Yocheved’s conception took place in Canaan, and her birth was in Egypt. This is what is meant by the verse (BaMidbar 26:59) “And the name of Amram’s wife was Yocheved, the daughter of Levi who was born to Levi in Egypt”—at the gates of Egypt she was born.”

The leap from accounting for all 70 of the people listed in the Tora as coming to Egypt to a “big idea” is offered by Dr. Rivka Raviv in her essay on VaYigash, “Your Ancestors Went Down to Egypt Seventy People in All”.[2]

The birth of Yocheved on the Egyptian border served, as it were, as an antidote to exile. For Yocheved gave birth to Moshe, who led the Israelites out of Egypt. In other words, as the Israelites went into exile the instrument of their deliverance was born.

Dr. Raviv similarly points to the story of Yehuda and Tamar (Beraishit 38) positioned between the accounts of Yosef’s sale (Ibid. 37) and his adventures in Egypt (Ibid. 39), whose placement can be explained in light of the genealogical line that derives from their son Peretz, and ultimately leads to David and the Messiah. Once again, even when all appears lost, and  it seems that nothing but darkness encompasses everything, the seeds of redemption, if not in the short term, then certainly over time, have already been planted.

Reish Lakish, in Megilla 13b, metaphorically describes this process in medicinal terms:

The Holy One, Blessed Be He, does not smite Israel without first Creating for them the antidote (to the problem[s]). 

The Amora’s point of reference for his perspective on the Workings of HaShem is Megillat Esther, where prior to the elevation of Haman by Acheshveirosh (Chapter 3), we learn about the assassination plot hatched by Bigtan and Teresh, and uncovered by Mordechai (Ibid. 2:21-3). The recording in the annals of Persia of Mordechai’s saving the king directly leads first to Haman’s humiliation (Ibid. 6) which in turn culminates in his execution (Ibid. 7:10). Consequently, the potential downfall of the enemy of the Jews was prearranged even before he comes to power and carries out his terrible plotting.

A Baraita in Kiddushin extents the medicinal analogy, i.e., that whatever the weakness, threat, or problem, there is an already existing cure out there, if only we look for, find, and properly use it, to the intrinsic nature of every human being:

Kiddushin 30b

The Rabbis taught: (Devarim 11:18) “’VeSamtem’ (And you will place) these, My Words on your hearts and on your souls…”—Read "ושמתם" as "וסם תם" (a perfect medicinal preparation). This may  be compared to a man who struck his son a strong blow, and then put a dressing on the wound, saying to him, “My son! As long as this dressing is on your wound, you can eat and drink at will, and bathe in hot or cold water without fear. But if you remove it, it will become infected.” So too did the Holy One, Blessed Be He, Speak to Israel, “My Children! I Created the Evil Desire, but I also Created Tora as its antidote. If you occupy yourselves with Tora, you will not be delivered into his (the Evil Desire’s) hand…

When we combine this Baraita’s contention of Tora’s positive affect upon the Evil Inclination with the mystical principle that the Tora came into existence well before the universe, let alone man, was created, and actually served as the “blueprint” for all of Creation,[3] then in addition to the macro level of national and world history, the concept that cures for our ills and difficulties already exist is manifested on the micro level in the day-to-day existence of each individual. Rather than believing that we are all irreparably flawed and we can only hope for outside salvation in order to achieve forgiveness and atonement for our sins, Judaism places much of the responsibility to either prevent or repent for transgressions upon ourselves, via the directives of the Tora.  Perhaps this is what HaShem Meant when he told Kayin:

Beraishit 4:7

If you will do good, you will be uplifted; and if you do not do good, sin crouches at the door. Towards you is its desire, but you can control it (by means of Tora and Mitzvot).[4]

Another Midrash takes this concept one final step when it suggests that the solutions to our challenges might not lie without, but within our very selves. The same energy and strategies that led to sin, can be redirected for atonement and doing good in the world:

Shemot Rabba 23:3

Another interpretation of (Shemot 15:1) “’Az’ (Then) Moshe and the Children of Israel sang this song to HaShem…”

This is what is meant by (Shir HaShirim 4:11) “Your lips, oh my bride, drip like the honeycomb; honey and milk are under your tongue.” Said Moshe, “Master of the Worlds! By means of that by which I have sinned before You, I will praise You…

So said Moshe before the Holy One, Blessed Be He, “I am aware that I sinned before You by means of the word “Az”, as it is said, (Shemot 5:23)

‘And from the time that I came to Pharoah to speak in Your Name, You have Dealt evilly with this people, and You surely have not Saved Your People”, it is for this reason that I praise You with ‘Az’”.

For a student of Judaism to hear that he is expected to deal constructively and proactively with his problems, that the solutions are not only all around us but even within us, provides significant food for thought, the courage and optimism to face difficult challenges positively and with hope, the incentive to seek out solutions and cures for not only ourselves, but also for others, and to recognize that HaShem is truly the Merciful and Kind King of the Universe.

Let us never lose sight of these “Big Ideas” so that our learning will continue to inspire and motivate us to go from “Chayil to Chayil” (strength to strength)!