Category Archives: Scripture

You’ll Almost Never Meet a Bad Person Again

And Pharaoh said to Josef, “after G-d made known to you all of this, there is no one discerning and wise like you. You will be over my house . . .” (Beresheis/Genesis 41:39).

With just one conversation the slave Josef, a prisoner, is elevated to Viceroy of Egypt. How can such a thing happen?

This coming Sabbath we read Parshas Mikeitz. In it we learn about Pharaoh’s dreams and Josef’s interpretation of them and his ascent to Viceroy of Egypt. Next the famine begins, resulting in Jacob sending ten of his sons to Egypt to buy food. They meet Josef, but do not recognize him and the process is set in motion through which Josef’s dreams will come true.

It probably comes as no surprise that convicts released from prison have a hard time finding work, especially at jobs requiring a high degree of trust. Yet the absolute ruler of Egypt promotes Josef to the number two position of power after just one interview. Granted he acknowledged his wisdom and discernment but how could Pharaoh have had such confidence in Josef?

Rabbi Chaim Shmuelivitz notes that before interpreting Pharaoh’s dreams Josef acknowledges his own lack of power, attributing his gift to G-d. From this minor point Pharaoh extrapolated Josef’s total honesty.

Later in the parsha (Beresheis/Genesis 42:21), not knowing that Josef understood what they were saying, his brothers admitted to each other that they were guilty of causing Josef to suffer. Their honesty caused Josef to move away from them so they would not see him weeping.

These examples of the impact of honesty are models that you should adopt. If you see a paltry instance of good in a person, you can help build up the person’s self image by giving positive feedback and highlighting other positive examples, however small. Indeed there are people, even counselors, who seem to think there is great merit in focusing on a person’s faults. But virtually every fault can be viewed meritoriously. This is how the Almightly would have us relate to each other.

Most especially when we have been wronged, may we join the Master of the World weeping with joy upon hearing the contrition of the wrongdoer.

Question – How do you reframe a person’s behavior so as to judge it praiseworthy? Please leave a comment below.

Our Matriarch Who is Superlatively Kind and Scrupulously Honest

Vegam gemalecha ashke – and also your camels I will water (Beresheis/Genesis 24:14). Gam ligmalecha eshav ad im kilu lishtos – also for your camels I will draw until they finish drinking (Beresheis/Genesis 24:19). The typical English translations make these two phrases, the first by Eliezer and the second by Rivkah, seem more similar than they are.

This coming Shabbos we read Parshas Chayei Sarah and are saddened to learn that Sarah dies. Next. Avraham purchases a burial site for his wife and family and Eliezer searches for a wife for Yitzchak. After that, Avraham gets remarried. Then the Torah tells about his death and the death of Ishmael.

Consider what Avraham knows about humanity. G-d brought the flood because the world was filled with robbery and sexual immorality. He was alive at the time of the Dispersion after the Tower of Bavel when people challenged G-d’s authority. After she gave birth to a child, Hagar mocked his beloved wife Sarah for being barren. Efron the Hittite grossly overcharged Avraham for a burial site, while he was grieving over Sarah’s death.  Perhaps he had heard about the murder of Abel by Cain. Not a pretty picture. Is it any wonder that he gives his servant Eliezer very specific instructions about the proper wife for Yitzchak?

Notice the characteristic for which Eliezer is searching. First the young woman must offer to alleviate his thirst, then that of his camels. While deep sensitivity to animal welfare is not necessarily indicative of a similar attitude toward humans, someone who is responsive to the needs of a stranger and then even his animals is a paragon of kindness.

Don Yitzchak Abarbanel points out another quality of Rivkah that we can learn from how Eliezer framed his request to G-d and how Rivkah actually behaved. While he asked that the young woman who was worthy of being Yitzchak’s bride offer to water his camels, Rivkah was careful to say she would draw water for his camels, implying that she could not be sure they would drink. Her punctilious honesty, living as she did with Lavan who later we learn was one of the great prevaricators in history, shows her dedication to honesty and the strength of her character.

A student of the Chofetz Chaim, Rabbi Shmuel Walkin gives the example of Rabbi Rafael of Bershid, disciple of Rebbe Pinchas of Koretz, who when asked if it was still raining outside when he came into his house would answer, “When I was outside it was raining.” He did not want to state it was still raining when it could have stopped after he came into the house.

Such meticulous attention to the truth in so small a matter should help us resist the temptation to lie in bigger matters.

Question – Do think it is ever okay to lie? Please leave a comment below.

Creating Faith – Bereshis 5773

Bereshis bara Elohim – In the beginning of G-d’s creating (Bereshis/Genesis 1:1) or Hachodesh hazeh lachem – This month will be for you (Shemos/Exodus 12:2). Which is the more proper beginning for the Torah?

This coming Shabbos we read Parshas Bereshis, which relates the story of creation, how Adam and Chava (Eve) sinned and were thrown out of the Garden of Eden, the conflict between Cain and Abel, and the ten generations between Adam and Noah.

Previously, we discussed the core idea that Torah is not a history book. Rather it is Toras Chaim, an instruction book on how G-d wants us to live our lives. This being the case, why does it start with a lengthy narrative about the creation of the world? Surely Our Creator knew this story would become the basis of a bitter argument among His children as to whether it is to be taken literally or allegorically. The three mitzvahs in it could have been put somewhere else and the Torah could have begun with Shemos/Exodus 12:2, which includes several foundational Jewish beliefs.

No less a personage than Rashi asks this question in his first comment on the Torah. The Maharal of Prague notes Rashi is not questioning Bereshis’s inclusion in Tanach (the Hebrew Bible) as a statement of principles of faith and lessons in history, rather he challenges its inclusion in the Torah, the source of mitzvahs. Surprisingly Rashi answers that Bereshis provides proof of the Jewish People’s title to the Land of Israel. And as the Maharal points out, since the mitzvas and the land are interdependent, it is crucial to establish this claim.

Yet, we are still left with a fundamental question: was the world created in six 24-hour days or over billions of years? We see here another first principle of Judaism: the question is more important than the answer. Within this aspect of Bereshis, we find the genesis of one of the most crucial elements for establishing our relationship with G-d. Faith. No matter the time period of creation, we are challenged to have faith in the eternality and omnipotence of the Master of the World. After all, He could have created the universe in six days or six billion years, the difference is indistinguishable to Him.

Question: Which do you find a bigger challenge to your faith: scripture or science? Please leave a comment below.

Linking Heaven and Earth + G-d to Us – Ha’azinu 5772

Ki cheilek Hashem amo; Ya’akov chevel nachalaso.” “For Hashem’s portion is His people, Jacob a rope of his possession.” (Devarim/Deuteronomy 32:9)

This week we read Parshas Ha’azinu. It is the song G-d commanded Moses to teach to the Children of Israel at the end of the previous parsha. Heaven and earth are called to be a witness to all of the disasters that will befall the Nation if it strays from the path that G-d has set. Then it describes the joy that will come at the time of the final redemption.  At the end of the parsha G-d gives Moses his last mitzvah.

On this Erev Yom Kippur, we receive a timely reminder that we are G-d’s people. But why is Jacob compared to a rope?

Rashi notes that as the third of the patriarchs, Jacob had the merits of his grandfather Abraham, his father Isaac, and his own. He is like a rope made of three strands. In each of the services we will invoke his memory, and that of our other forefathers, partly in the hope that his triple merit will redound to us.

In his seminal work on mysticism, the Tanya, Rabbi Schneur Zalman of Liadi compares a rope whose upper end is bound above and whose lower end is bound below to the soul: its upper end in Heaven and its lower end clothed in the body.

The notion of rope has many applications to our lives. Its many strands are reflective of the numerous interwoven middos (character traits) that make up our personalities. As we pray this Yom Kippur, perhaps we can strengthen the positive fibers while beginning the laborious process of unraveling the negative ones.

We, as a people, are like a rope in that one of us may be so delicate we snap, but together we form a virtually unbreakable bond. It is this strength we seek with our tefilos (prayers) this Yom Kippur and every time we come together in prayer.

Finally, harkening back to Rav Zalman’s image, each of the 613 mitzvos is one filament of the broader rope connecting us to G-d. If we neglect performing one or more of them, some of the filaments will disconnect, weakening the rope. Whatever we do on earth that tugs on the rope, it inevitably impacts G-d. If we fall, we drag down the Master of the World too.

Sad as it may seem that we can pull G-d down with us, joyfully we find that even at our lowest point, the rope still connects us. Infinitely caring parent that He is, we are never alone. Though deeply pained as we jerk the rope all around, patiently, eagerly He awaits our return.

Question – What other images does a rope bring to mind? Please leave a comment below.

Choose Life, But What Kind? – Netzavim 5772

This Shabbos we read Parshas Netzavim. In it Moses reminds the Children of Israel about the covenant with G-d, to shun idolatry, that they will transgress but then repent and G-d will redeem them, that the Torah will always be near to them, and the famous charge that between life and death they should choose life.

In Devarim/Deuteronomy 30:19, Moses says, “I call to witness against you today the heavens and the earth, the life and the death I have placed before you, the blessing and the curse; and you will choose life in order that you will live, you and your offspring.

Nu (Yiddish for well), who would choose death? While someone in the depth of depression might, in reality the passage is not proposing a choice between physical life and death

A related question: why are the heavens and earth serving as witnesses? Rashi explains. In his commentary to the passage he says: “the Holy One, Blessed is He, said to Israel, “Take a look at the heavens that I created to serve you. Might they have deviated from their character? . . Take a look at the earth that I created to serve you. Might it have deviated from its character?” The sun always does that which G-d created it to do: rises in the east and sets in the west. The earth yields plants according to the seeds that are sown. Steadfast though they are, they receive no reward and if they were to sin they would not receive punishment. How much more fortunate are we that Our Heavenly Parent blesses us for righteous behavior and uses His guiding hand to redirect us when we stray from the correct path.

So when Moses adjures us to choose life, he is urging us to opt to follow in G-d’s way, to do His mitzvahs so that we will lead purposeful and productive lives. In this final week before Rosh Hashanah let us ponder the choice we are making for the coming year, remembering that we will pray that G-d inscribes us for another year in the Book of Life. Physical life, to be sure, but more importantly a life dedicated to Torah and virtuous deeds.

Do you recall a time when you chose life? What were your options and how did you feel after choosing?


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