VA'AIRAH

THE WEEKLY PARSHA
When Ya'akov blessed Efraim and Menashe he established the format by which the Jewish people bless their children. From then onwards, throughout the generations fathers bless their children saying, "May G-d make you like Efraim and like Menashe" (Genesis 48:20). What was the uniqueness of Efraim and Menashe among all the characters of the Torah that the children of Israel are blessed to be like them?

According to the insight of the Chief Rabbi of France, Rav Sitruk Shlita, the Book of Genesis is replete with conflict between brothers: Cain and Abel, Yitzchak and Yishmael, Ya'akov and Esau, and the contention between Yosef and his brothers. The common denominator among all of them is the suspicion of the older brother that the younger one wants to dominate or assume the more superior role. The first time that we find two brothers who are not drawn into conflict over this is Efraim and Menashe. There, too, the younger Efraim took precedence over the older brother, Menashe. However, in that case we do not find any anger or divisiveness over it, and that is why these brothers merited to be the symbol of blessing for all of Israel to be like them.

The fruit of this blessing, where the older brother renounces his predominance peacefully in favor of his younger brother is apparant in the relationship of Moshe and Aharon, as G-d told to Moshe, "...Also behold, he (Aharon) is going to meet you, and he will see you, and he will be happy in his heart" (Exodus 4:14). He will be happy in his heart despite the fact that he is the older brother.

It would seem that their father Amram was accustomed to bless them in the format that all the children of Israel are blessed, to be like Efraim and Menashe. And G-d Himself testified that the blessing bore fruit in the relationship of Moshe and Aharon.

Our comprehension of this subject can deepen our understanding of the answer to an important question raised in this week's parsha. It is written, "It is Aharon and Moshe to whom G-d said extradite the children of Israel according to their hosts from the land of Egypt. They are the ones who spoke to Pharoah the King of Egypt in order to extradite the childen of Israel from Egypt; it is Moshe and Aharon" (ibid. 6:26-27). There are places where Moshe comes before Aharon and places where Aharon comes before Moshe. This is to teach us, Chazal say, that they are equal.

However, this statement leads to an obvious question. It was written, "There will never arise another prophet in Israel like Moshe who knew G-d face to face" (Duet. 34:10). Certainly, Moshe was greater than his older brother Aharon. How could Chazal say that they were equal?

Herein lies an essential understanding of what true peace and unity are. For true unity we must realize that one without the other cannot exist. It is not a case of two separate individuals, each one existing on his own. Rather, they are bound and united together, one with the other. Although Moshe was truthfully greater than Aharon, he could not have achieved what he did without Aharon. Therefore, Chazal said that they are equal, and both of them together really merited to the high level which was attained.

Moreover, this lesson is applicable to all of us. It is not possible to attain to a high level of Divine service without cooperation and mutual assistance between a person and his environment, and between a person and his friends.

When G-d told Israel in Egypt, "I will redeem you," the angels praised Him as the Redeemer of Israel. Corresponding to this, the seventh blessing was fixed.

Why is the blessing over the Redemption fixed as the seventh of nineteen in the Amidah prayer? It would seem more correct to put the blessing over healing in the seventh position in order that it should immediately follow the sixth blessing over forgiveness. It would then be in line with the order that appears in the verse, "He who forgives all my sins, who heals all my sicknesses..." (Psalms 103:3).

Because we will be redeemed in the seventh year of a shmita cycle (a seven year cycle), the blessing over Redemption was placed in the seventh position.

Although Chazal said that the son of David will actually come after the close of the seventh year of the shmita cycle, i.e. in the eighth year, since the wars leading up to the messianic revelation will have begun in the seventh year of the cycle, and the wars are the beginning of the Redemption, therefore it was fixed in the seventh position.

There is another reason why the blessing over the Redemption rather than the blessing for healing should immediately follow the blessing of forgiveness. Redemption comes after total forgiveness. Healing, however, coming directly from G-d, does not have this absolute prerequisite, because G-d is the faithful healer of all the sick of Israel by virtue of His quality of Great Mercy.

The meaning of the blessing is that we pray for redemption in order to enable us to dwell quietly without troubles in order to study Torah and do mitzvot properly and to be saved from sin. We pray for this for the sake of G-d's Name and His Holy Shechinah (Divine Presence).

(The Livush, and the Siddur Otzar Hatefillah)

Once, the gaon Rabbi Yosef Zundel was traveling to Switzerland. He had to make a stop in Munich. While waiting in the stationhouse he had to go to the washroom, and coming out he washed his hands and turned to the side in order to make the blessing, "asher yatzar."

The person who was accompanying him noticed that he bagan the blessing several times, but he was not able to complete it. Finally, he motioned that he wanted to be led to another place where he finished the blessing.

The person who was attending Rav Zundel was curious to know what was interfering with the Rav's ability to make the blessing in the first place. He went to investigate, and saw that over the place the Rav had been standing at first there was an engraving of an idolatrous symbol. This symbol was engraved quite high over the heads of the people in the stationhouse, and the Rav always went with his head down. He certainly did not see the symbol. Nevertheless, it seems that he must have felt its influence, and therefore he could not complete the blessing while he was standing near it.

(She'al Avicha, by Rabbi S. Schwadron)

What is the straight way that a person should cling to? Rabbi Yehoshua said, "...A good friend" (Ethics of the Fathers, 2:9).

The chachmei mussar said that if you want to know about a person, you should ask who his friends are. People do what their friends do. Therefore, you should associate with good people, and keep away from bad friends (Raisheet Chochmah, The Gate of Humility, Ch.4).

How can it be known if one should draw close to a person or keep away from him? A person can be known through his anger, and at that time it is possible to recognize who he is (Zohar, Shemot, 182a).

If you need a friend, consider a person who is disparaged by other people because he is unsophisticated. If he is a quiet person who does not answer them, and it seems reasonable to you that he could be your friend or student, then take him. Those who are belittled by other people for reasons other than improper behavior are destined to ascend. (Sefer Chasidim, 960)

"Who is wise? A person who learns from everyone..." (Ethics of the Fathers 4:1). The purpose of knowing who is wise is in order to know whom one should make his friend, as it is written, "One who goes with wise people will become smart..." (Proverbs 13:20). Our sages have also said that it was not unreasonable for the starling to associate with the cruel raven because two of a kind stick together (Avot al Banim, ibid.).

It is necessary to rebuke those parents who allow their small children to associate with bad company and to play with gentile children. It is even worse when they take unsavoury governesses into the house to raise their children. Woe to them, and woe to their children! (Ohev Mussar, Ch.15)

You must be very careful to make sure that your children do not associate with insolent friends. A person has to be very careful about this, and the teachers should be warned about it as well. (The Final Testament of the author of the Chavat Da'at)