Pyka Family

My Personal Commentary On Midrash Rabbah Vayechi

Parashat 96 Chapter 7

The Profound Parallels Between Jacob and Rebbi: Guardians of Jewish Survival

In the annals of Jewish history, certain figures emerge not just as leaders, but as bastions of cultural and spiritual resilience during tumultuous periods. Among these figures, Jacob, one of the forefathers of the Israelites, and Rebbi, the compiler of the Mishnah, stand out as exemplars of leadership and spiritual fortitude. Their lives, though separated by centuries, reveal a remarkable tapestry of similarities, particularly in their roles as guardians of Jewish identity during times of impending exile.

Jacob’s Legacy in Egypt

Jacob’s journey to Egypt, initiated by the need to escape famine, is emblematic of a transformative moment for the Jewish people. Arriving with his family, Jacob unwittingly placed his descendants on the brink of a prolonged and painful exile, a journey that would span generations. The Torah teaches that Jacob experienced a unique tranquility during the last 17 years of his life in Egypt (Eshed HaNechalim). This period of peace allowed him to fully immerse himself in Torah study and divine service, creating an environment of spiritual nourishment for his family.

This tranquility was not merely a personal respite; it was a critical time of spiritual cultivation that equipped the Israelites with the fortitude they would need to withstand the trials of exile. Jacob’s foresight is particularly notable in his strategic decisions. He dispatched Judah ahead of him to establish an academy for Torah study in Egypt, ensuring that the sacred teachings would remain alive and vibrant despite the encroaching influences of Egyptian culture. This act was not just about preserving knowledge; it was about instilling a sense of identity and continuity among his descendants.

Moreover, Jacob designated the tribe of Levi to devote themselves exclusively to spiritual matters, thereby planting the seeds of resilience that would flourish at Sinai. Through his teachings and actions, Jacob infused his descendants with a profound sense of purpose, one that transcended the degradation they would endure in Egypt. This connection to a higher purpose, rooted in the Torah, would sustain them through generations, providing a cultural anchor amidst the swirling tides of adversity.

Rebbi’s Response to Roman Oppression

Rebbi, living in the aftermath of the destruction of the Second Temple in 70 CE, faced a crisis that mirrored Jacob’s challenges. The Roman oppression of Jewish life posed an existential threat, not only to the physical existence of the nation but also to its spiritual essence. The authority of the Sanhedrin was waning, and the vitality of Torah study was drastically diminishing under the weight of external pressures. In this climate of despair, Rebbi rose to the occasion, taking it upon himself to compile the Mishnah, an extraordinary endeavor that sought to unify Jewish teaching and tradition.

By codifying the Oral Torah, Rebbi ensured that the teachings of Judaism remained accessible and relevant, despite the oppressive Roman regime. His work was not merely an academic exercise; it was a lifeline for a people struggling to maintain their identity in a hostile environment. Just as Jacob had infused his family with the spirit of the Torah during his final years, Rebbi dedicated his life to the cultivation of Jewish scholarship and identity, ensuring that the flame of Torah would continue to illuminate the path for future generations.

This compilation of the Mishnah served as a beacon of hope, offering a structured approach to Jewish law and ethics that could be adhered to even in the face of adversity. It provided a framework for engaging with Jewish tradition, enabling the people to maintain a connection to their heritage even as they faced the harsh realities of Roman rule. Rebbi’s efforts were transformative, breathing new life into the Jewish community and instilling a renewed sense of purpose and resilience.

The Spiritual Parallels

The parallels between Jacob and Rebbi extend beyond their roles as leaders and scholars; they also share a profound spiritual connection that sets them apart in Jewish history. Both figures exemplified the attribute of kedushah (holiness), which granted them a unique mastery over death. The concept that “Jacob did not die” signifies that his holiness transcended the mortal realm, affirming his enduring influence on his descendants (Taanis 5b). In a similar vein, Rebbi’s spirituality allowed him to return to his family after death, reciting Kiddush on Friday nights, reinforcing the notion that true sanctity defies the limitations of mortality (Kesubos 103a).

This shared attribute of kedushah enabled both Jacob and Rebbi to imbue their respective generations with the sanctity of Torah, providing the Jewish people with the spiritual tools necessary to endure the bitter exiles that lay ahead. By embodying holiness, they served as conduits for divine wisdom, ensuring that their teachings would resonate through time and space. Their legacies highlight how spirituality can serve as a powerful force in maintaining identity and cohesion, particularly in times of crisis.

Conclusion

In examining the lives of Jacob and Rebbi, the profound impact they had on the Jewish people during their respective crises becomes evident. Both figures emerged as spiritual titans, preparing their communities for survival amidst the trials of exile. Through their unwavering commitment to Torah study and the cultivation of holiness, they instilled a sense of identity and purpose within their people.

Jacob’s legacy, characterized by the Written Torah, lays the foundation for Jewish existence, while Rebbi’s contributions to the Oral Torah ensure that the teachings of Judaism remain dynamic and adaptable. Together, they forged a path for future generations, reminding us of the importance of spiritual resilience in the face of adversity and the vital role of leadership in preserving the essence of Jewish life across generations.

As we reflect on the lessons of Jacob and Rebbi, we are called to recognize our own responsibilities in safeguarding our cultural and spiritual heritage. Just as they navigated their respective challenges with wisdom and resolve, we too must commit ourselves to the ongoing study and practice of Torah, ensuring that the light of our faith continues to shine brightly, illuminating the way for future generations in both familiar and challenging times. Through their examples, we are inspired to embrace our roles as guardians of tradition, fostering a vibrant and resilient Jewish identity that will endure through the ages.

Parashat 97 Chapter 1

A Walking Before G-d: The Metaphorical Insights of R’ Yochanan and Reish Lakish

Within the framework of Jewish spirituality and the exploration of Divine Providence, the concept of “walking before G-d,” as illustrated through the lives of Abraham and Isaac, is a profound motif that resonates deeply with believers. This imagery not only evokes the relationship between G-d and humanity but also serves as a catalyst for understanding the nature of blessings in the world. The interpretations offered by R’ Yochanan and Reish Lakish present rich metaphors that illuminate the complexities of this relationship, revealing the different circumstances under which G-d grants His favor to humankind.

R’ Yochanan’s metaphor paints a picture of grace, underscoring the notion that blessings can be conferred even upon those who may not necessarily deserve them. Here, G-d is likened to a shepherd, who stands at a distance, gazing upon his flock. This imagery is particularly significant as the term used for “gazing” carries a dual meaning; it signifies both a distant observation and a watchful eye from above, implying a divine awareness that transcends physical proximity. This metaphor encapsulates the essential idea that even when individuals feel estranged from G-d—whether due to sin, neglect, or spiritual disconnection—G-d’s unwavering love and mercy remain steadfast and ever-present. This perspective is aptly termed Not Nanya, which illustrates a Divine initiative that operates beyond the parameters of human merit.

In this framework, the shepherd’s distant gaze reflects an important theological principle: G-d’s providential care is a manifestation of His inherent goodness rather than a reward for human righteousness. The shepherd is depicted as always watching over his flock, extending blessings to all, regardless of their distance from Him. This highlights a profound truth within the Jewish faith: G-d’s love is unconditional and encompasses all of creation, suggesting that His blessings can be bestowed even upon those who are undeserving or unworthy in the eyes of the world. This metaphor serves as a source of hope and reassurance for many, reminding them that they are never entirely beyond the reach of divine compassion.

In contrast to R’ Yochanan’s interpretation, Reish Lakish offers a more dynamic perspective that emphasizes the reciprocal nature of the relationship between G-d and those who actively seek to align themselves with His will. In Reish Lakish’s metaphor, we witness a shift from a passive reception of blessings to an active engagement with the Divine. This metaphor introduces the concept of “awakening from below,” suggesting that blessings are drawn down to the righteous through their actions, devotion, and moral integrity. Here, G-d is depicted as a leader who walks closely with the elders who serve Him, symbolizing an intimate relationship between the Divine and those who are committed to His commandments.

This proximity depicted in Reish Lakish’s metaphor communicates a powerful message: G-d is not merely a distant observer but an active participant in the lives of those who draw near to Him through righteousness and good deeds. The elders, who perform acts of kindness and piety, embody the essence of faithfulness and dedication. They serve as conduits for divine blessings, illustrating the principle that one’s actions can elicit G-d’s favor. The metaphor emphasizes that while G-d’s blessings can indeed flow freely to the undeserving, there is a distinct merit in actively engaging with the Divine. This interpretation advocates for a life lived in accordance with G-d’s will, suggesting that it is through our efforts and good deeds that we can forge a closer connection to the Almighty.

Further enriching this discussion is Malbim’s perspective, which introduces a nuanced understanding of the varying levels of Divine Providence. According to Malbim, the blessings that unfold in accordance with the natural order represent a basic level of Divine engagement, wherein G-d operates without requiring explicit merit from His creations. This level of Divine Providence is symbolized by the shepherd who observes his flock from a distance, suggesting that blessings such as childbirth, healing, or success in business may come without specific divine intervention.

Yet, there exists a higher level of Divine Providence, which is marked by miraculous interventions that defy the laws of nature. Malbim argues that such blessings are only elicited by the good deeds of the righteous—those who strive to live in accordance with G-d’s commandments. In this context, the leader who walks alongside the elders signifies G-d’s active involvement in the lives of those who earn His blessings. This understanding of Divine Providence emphasizes the importance of moral conduct and righteous living, illustrating that while G-d’s love is universal, the experience of miracles and extraordinary blessings is often contingent upon one’s actions and devotion.

The duality of Divine engagement is poignantly underscored in the blessings that Jacob bestows upon his grandchildren. When Jacob describes G-d as the One before whom his forefathers walked, he references the miraculous interventions that Abraham and Isaac merited through their piety and dedication to G-d. These interventions serve as a testament to the powerful relationship that exists between the Divine and those who choose to walk in His ways. Yet, when Jacob refers to G-d as the shepherd who has guided him throughout his life, he acknowledges the blessings he has received within the natural order. This dual acknowledgment reflects a humble recognition that not every blessing is a product of individual righteousness or merit, but rather a manifestation of G-d’s overarching providence and care.

In conclusion, the teachings of R’ Yochanan and Reish Lakish, along with the insights provided by Malbim, present a harmonious and multifaceted understanding of Divine Providence. R’ Yochanan emphasizes G-d’s unconditional love and willingness to bless the undeserving, while Reish Lakish highlights the active role of humanity in drawing down blessings through righteous deeds. The assertion by Shelah that both metaphors hold validity reflects a profound theological truth: blessings are an intricate interplay between Divine grace and human effort.

In recognizing these diverse perspectives, we gain a deeper appreciation for the complexities of our relationship with the Divine—one that is characterized by both divine mercy and human responsibility. The act of “walking before G-d” thus emerges as a multifaceted journey of faith, inviting us to reflect on the myriad ways through which we can experience the Divine in our lives. Ultimately, this journey calls upon us to embody righteousness, to engage actively with the world around us, and to recognize that we are participants in a sacred relationship that is both transformative and deeply rewarding.

Parashat 97 Chapter 2

The Concept of the Evil Eye in Jewish Thought: An Exploration of Spiritual and Ethical Dimensions

The “evil eye,” known in Hebrew as ayin hara, occupies a complex and significant space within Jewish tradition and thought. This concept, which suggests that negative energy can be directed toward individuals through envy and jealousy, reflects a deeper understanding of the interplay between spirituality and ethics. My 22nd great-grandfather, the esteemed Maharal of Prague, provides a foundational perspective on the nature of the evil eye as a destructive force rooted in the spiritual realm rather than in the physical world. This idea is articulated in various seminal texts, including Nesivos Olam, Derech Chaim, and Chiddushei Aggados, which collectively underscore the profound implications of this belief within the broader framework of Jewish ethical thought.

At its core, the Maharal’s interpretation of the evil eye emphasizes that it is not merely a superstition or an archaic belief but a serious spiritual phenomenon with real consequences. He posits that human emotions—particularly jealousy and resentment—can manifest as a destructive force. This spiritual energy, engendered by negative attention, has the potential to cause harm to the person being observed. The Maharal’s insights compel us to acknowledge the weight of our thoughts and feelings, suggesting that they are not only internal experiences but can also influence the external world in significant and tangible ways.

Further elaborating on this concept, the Chazon Ish introduces the notion that the human mind possesses a unique form of mental energy capable of instigating a range of natural occurrences. He argues that this mental energy can trigger a cascade of events, leading to outcomes that may affect even large-scale physical entities. The idea that our mental states can influence the natural world illuminates the interconnectedness of human consciousness and the environment, urging us to consider the implications of our thoughts and intentions. When we are aware of this power, we may become more deliberate in cultivating positive thoughts and emotions, recognizing that they can contribute to the overall harmony of our surroundings.

In addition to the spiritual dimensions, some scholars delve into the ethical implications of the evil eye. According to these interpretations, the blessings that one receives from G-d—be it wealth, health, children, or other forms of prosperity—should not become sources of distress for others. When individuals flaunt their fortunes or allow their blessings to cause pain to those who are less fortunate, they inadvertently attract negative energy towards themselves. This perspective is poignantly articulated in Michtav MeEliyahu, which emphasizes the ethical responsibility that accompanies divine favor. The idea is that if one’s blessings lead to the anguish of others, it may prompt a Divine judgment—a re-evaluation of their worthiness to retain those blessings. Such a perspective serves as a powerful reminder of the ethical obligations we bear toward our fellow human beings.

The Midrash further enriches this discussion by drawing a compelling parallel between Joseph’s descendants and fish in the sea. Fish, which dwell beneath the water’s surface, are often considered impervious to the evil eye due to their concealment. Their ability to escape the gaze of envious observers highlights the importance of humility and invisibility in the face of jealousy. Conversely, the Midrash asserts that the descendants of Joseph possess an even greater immunity to the evil eye. This unique protection stems from their spiritual lineage and the virtues exemplified by Joseph himself. Joseph’s story, particularly his refusal to succumb to temptation during his encounter with Potiphar’s wife, is a profound lesson in integrity and moral fortitude. By maintaining his ethical standards and purity of gaze, Joseph elevated his spiritual status, thus ensuring that he and his descendants would be shielded from harm. This narrative serves as an enduring reminder that ethical conduct can act as a protective barrier against spiritual threats.

Additionally, the concept of community plays a crucial role in the discourse surrounding the evil eye. As articulated in Divrei Shaul, fish are typically found swimming in schools rather than alone. This observation leads to the assertion that individuals seeking protection from the evil eye should strive to remain connected to their communities. The collective strength and support found within a community act as a buffer against negative energies that may arise from jealousy and ill will. The Zohar reinforces this notion, suggesting that communal bonds provide a safeguard against the harmful effects of the evil eye. By fostering relationships and engaging in communal life, individuals can cultivate a sense of belonging, which enhances their resilience against spiritual adversities.

In exploring the implications of the evil eye, it is essential to consider the cultural and historical contexts in which these ideas have developed. Throughout Jewish history, communities have faced persecution, envy, and hostility, which have likely contributed to the evolution of beliefs surrounding the evil eye. Recognizing the historical struggles faced by our ancestors invites us to reflect on the importance of unity and mutual support in the contemporary world. The teachings surrounding the evil eye remind us that, while we may face challenges and adversities, we can find strength in our connections with others and adopt a mindset of gratitude and humility.

In conclusion, the multifaceted nature of the evil eye in Jewish thought invites us to engage in a deep reflection on the spiritual and ethical dimensions of our lives. The teachings of the Maharal, Chazon Ish, and various Midrashic sources compel us to recognize the power of our intentions and the moral responsibilities that accompany our blessings. By understanding the mechanisms through which the evil eye operates—whether through spiritual forces or ethical considerations—we can cultivate a deeper awareness of our actions and their impact on ourselves and others.

Furthermore, the emphasis on community underscores the need for connection and mutual support in preserving our well-being against the negative energies that may seek to disrupt our lives. Through these lenses, we gain profound insights into the intricate relationship between spirituality and ethics within the framework of Jewish tradition. Ultimately, we are urged to lead lives marked by integrity, humility, and communal solidarity, ensuring that we not only protect ourselves from the dangers of the evil eye but also contribute positively to the lives of those around us. This holistic approach to spirituality and ethics serves as a guiding principle for navigating the complexities of human existence, fostering a sense of interconnectedness and responsibility that resonates deeply within the Jewish experience.

Parashat 97 Chapter 3

A Torah Is Life: The Profound Relationship Between Torah and Existence

The essence of Jewish life and identity is intricately woven into the fabric of the Torah. It is not merely a collection of laws and teachings; rather, it embodies the very essence of life itself. The Midrash famously compares the love that the Jewish people have for the Torah to the profound desire that fish have for water. This analogy is as simple as it is profound, illustrating the idea that just as fish cannot survive without water, so too, the Jewish soul cannot thrive without the Torah.

The Torah: Our Source of Life

Rabbi Aharon Kotler articulates a deeper meaning to this metaphor. He emphasizes that for the Jewish people, the Torah is not just a source of knowledge or ethical guidance; it is the very source of life. In Deuteronomy 20:12, it is stated, “For it [the Torah] is your life and the length of your days.” This declaration underscores the importance of the Torah in sustaining not only the physical existence of the Jewish people but also their spiritual vitality.

The legal ramifications of this principle are significant. In the event that a disciple inadvertently causes harm and is exiled to a city of refuge, it is mandated that his teacher must accompany him there. The Torah states that one who flees to these cities “shall live,” indicating that provisions must be made to ensure the disciple’s survival. This clearly illustrates that a student cannot endure without the guidance and teachings of their mentor. As Rambam elucidates in Hilchot Rotzeach, the absence of Torah study equates to a form of death. This stark comparison serves to highlight the centrality of Torah in the Jewish experience.

Understanding the Dual Nature of Torah Learning

Rabbi Yitzchak Hutner addresses a paradox that arises from the perception of Torah learning. Typically, material items are classified as either necessities or luxuries. Necessities, such as bread and water, are essential for survival but often provide little pleasure, while luxuries offer enjoyment but are not essential for life. This duality leads to a perplexing question: How do we categorize Torah learning? On one hand, a devoted Torah scholar experiences profound anguish when separated from their studies, positioning Torah as a necessity. Yet, on the other hand, engaging in Torah study brings unparalleled joy, suggesting it is a luxury.

Rav Hutner resolves this dilemma by asserting that Torah transcends the categories of necessity and luxury; it is life itself. There is no greater tragedy than the loss of life, and conversely, no joy can rival the exhilaration of being restored to life. One who perceives Torah learning as their life source experiences immense pleasure in their studies and extreme deprivation when unable to learn. This perspective elevates Torah study beyond mere survival; it transforms it into a celebration of existence.

Protection from the Evil Eye: A Spiritual Perspective

The connection between Torah study and protection from malevolent forces is further explored by the Chiddushei HaRim. He draws a parallel between Joseph’s descendants, who are likened to fish, and their immune response to the evil eye. By immersing oneself in the pursuit of Torah and mitzvos, an individual essentially creates a spiritual barrier akin to the water that protects fish. Just as fish are shielded from the evil eye by living in their own element, so too, individuals engrossed in the sacred pursuits of Torah and spirituality are enveloped by divine protection.

Michtav MeEliyahu offers a similar perspective, positing that the reason fish are unaffected by the evil eye lies in their existence in a realm separate from land creatures. The average person, consumed by physical pursuits, fails to recognize the connection to those immersed in spiritual matters. Consequently, the righteous individual escapes the envy and jealousy that can arise from mundane interactions. Rabbi Samson Raphael Hirsch echoes this sentiment, noting that fish thrive in a world unseen by those on land. They exist in an abundant life that remains hidden from the shallow perceptions of those who dwell solely in the material realm.

In Conclusion: The Power of Torah in Jewish Life

The profound relationship between the Torah and the Jewish people cannot be overstated. It is a life source that sustains, protects, and elevates the spirit. Just as fish rely on water for survival, Jews draw vitality and purpose from the teachings of the Torah. The joy of Torah study is unparalleled, and the deprivation felt in its absence is deeply profound. Through understanding and embracing the Torah, individuals not only connect with their heritage but also find their true essence. In this way, the Torah is not merely a book; it is life itself, enveloping those who engage with it in a realm of spiritual abundance and protection.

Thus, we come to appreciate the power of the Torah, a beacon of light, guiding the Jewish people through the complexities of life, much like the water that sustains the fish, allowing them to thrive in their unique existence.

Parashat 98 Chapter 12

The Humble Messiah: Insights into the Nature of Redemption and Leadership

In the realm of Jewish thought and spirituality, the concept of the Messiah stands as one of the most profound and multifaceted ideas. It embodies not just the hope for a future redeemer but also reflects deep philosophical and ethical principles that guide the Jewish people. Within the framework of the Midrash, we encounter a compelling discourse that contrasts the grandeur typically associated with royal authority and the profound humility of the Messiah. This exploration imparts critical insights into the values and characteristics that define true leadership and redemption, emphasizing humility, righteousness, and a commitment to peace.

The Midrash begins its exploration by delving into the significance of the Davidic dynasty, which is often seen as the quintessential representation of hope and strength within the Jewish tradition. Judah, as the progenitor of this lineage, embodies power, authority, and the promise of a future king. Yet, in a striking departure from conventional depictions of royalty, the Midrash introduces the image of the Messiah as a humble figure who rides upon a donkey. This imagery is laden with meaning and serves as a powerful metaphor for the nature of the Messiah’s authority. It challenges us to reconsider our understanding of leadership, power, and the values that underpin them.

Malbim, a prominent commentator on Zechariah 9:9, elucidates that the strength of the future redeemer does not stem from physical prowess or militaristic might. Rather, it is rooted in his righteousness. This fundamental shift in perspective emphasizes that true power is not wielded through aggression or domination but is cultivated through moral integrity and spiritual vitality. The Messiah’s humble entry on a donkey, specifically a foal, signifies a leader whose authority is derived from his ethical conduct and unwavering commitment to justice.

This depiction of the Messiah as a humble servant stands in stark contrast to the archetype of proud monarchs who rely on brute strength. The Midrash invites us to reflect on our own perceptions of leadership and authority. In a world often characterized by competition and a relentless pursuit of power, the humble Messiah reminds us that true greatness lies not in the accumulation of wealth or military might but in the capacity to serve others with compassion and empathy.

Rabbi Samson Raphael Hirsch further enriches this discourse by contrasting the horse and the donkey. In Jewish tradition, the horse symbolizes military might, aggression, and the pursuit of power through force. Conversely, the donkey represents peaceful labor, calmness, and the nurturing aspects of leadership. By choosing a donkey as the Messiah’s mount, we receive a profound message about the nature of Jewish royalty and leadership. The Torah explicitly prohibits the accumulation of excessive horses, emphasizing that true power does not arise from physical strength but rather from moral and ethical conduct.

As we delve deeper into the prophetic imagery presented by Zechariah, we discover that the Messiah is not merely a leader but an emissary of peace, heralding a new era characterized by prosperity and abundance. The vine, which is strong yet gentle, symbolizes the blessings of the Almighty and the harmony that shall prevail in the world. The Messianic vision is rich with promises of a time when peace reigns, and the blessings of the Almighty are manifest in the lives of all people. This harmonious existence is not a product of conflict or conquest but rather a result of righteous living and adherence to the values espoused by the divine.

Moreover, the terminology used to describe the Messiah as “righteous and victorious” carries a deeper interpretation in its original Hebrew context. The word “saved,” when applied to the Messiah, suggests that he is not the one coming to deliver salvation but rather an exemplar of how salvation is achieved. His life becomes a beacon, illuminating the path to redemption through righteousness and moral integrity. The Messiah’s humble state exemplifies the teaching that external wealth and military might are not prerequisites for salvation; rather, it is through ethical living, compassion, and righteous conduct that divine assistance is granted.

The prophetic imagery also extends to the character of Judah, the powerful lion whose strength is well documented. Despite the inherent power and potential for dominance he embodies, the narrative calls for humility and modesty. This profound reminder underscores that true leadership is not an exercise in tyranny or oppression but a commitment to serve others selflessly. It is through humility that leaders can uplift their communities, inspire trust, and foster a sense of belonging among their people.

As we reflect on the implications of these teachings, it becomes clear that the insights derived from the Midrash regarding the humble Messiah challenge us to rethink our understanding of power and greatness in contemporary society. The image of a king riding on a donkey serves as a powerful reminder that leadership is a sacred responsibility, one that must be approached with humility and a commitment to the greater good. In this light, the Messiah embodies an ideal that transcends time, urging us to cultivate a spirit of service and compassion in our daily lives.

In conclusion, the insights gleaned from the Midrash about the humble Messiah present us with a profound opportunity to engage in self-reflection and to reassess the values we hold dear. The portrayal of the Messiah as a humble servant invites us to embody these principles in our own lives, striving for a world rooted in ethical conduct, compassion, and peaceful coexistence. As we anticipate the arrival of the Messiah, we must commit ourselves to living out the virtues of humility, righteousness, and peace, thereby participating in the unfolding of a Messianic era defined not by might, but by the enduring strength of character and the unwavering commitment to serve others. In doing so, we honor the legacy of our tradition and contribute to the realization of a world transformed by the values of justice, kindness, and peace.

Parashat 98 Chapter 13

INSIGHTS INTO THE TRIBES OF THE SANHEDRIN

The Sanhedrin, a pivotal institution in ancient Jewish governance and judicial adjudication, has long captivated scholars and historians alike, particularly regarding its composition and the roles of various tribes within this esteemed assembly. This essay delves deeply into the intricate dynamics of the Sanhedrin, focusing on the predominant influence of the tribe of Judah while simultaneously recognizing the significant contributions from other tribes, notably Issachar. By examining the implications of tribal representation in such a critical institution, we can unravel the complex interplay between authority, scholarship, and tradition within the fabric of ancient Jewish society.

The Midrash offers an insightful glimpse into the structure of the Sanhedrin, suggesting that while the tribe of Judah served as the primary source of judges, the tribe of Issachar played a vital role as well, contributing a noteworthy contingent of 200 “Sanhedrin leaders.” This assertion raises important questions regarding the distribution of authority and expertise within the Sanhedrin’s ranks. Scholars such as Yefeh To’ar propose intriguing reconciliations to this apparent disparity. It is conceivable that the 200 leaders from Issachar served primarily on regional Sanhedrins, which were integral components of the larger judicial system, rather than the Great Sanhedrin itself, which was primarily composed of Judahite judges.

The historical context is crucial to understanding this dynamic. Throughout the centuries, thousands of judges served on both the Great Sanhedrin and the regional Sanhedrins, and it is essential to acknowledge that while Judahites may have predominated in the highest echelons, a significant minority from other tribes, including Issachar, played critical roles in the judicial process. This inclusion of diverse tribal representatives not only enriched the legal discussions but also reflected the broader societal structure of ancient Israel, where various tribes contributed their unique perspectives to the interpretation and application of Jewish law.

However, a significant challenge arises when one examines the eligibility of judges to serve on the Sanhedrin, particularly those from the tribe of Judah. According to Talmudic sources, specifically the Talmudic tractate Yoma 26a, only those descended from the tribes of Levi or Issachar were considered fit to decide legal matters. This presents a profound paradox: if only Levi and Issachar produced the necessary scholars to resolve halachic queries, how could Judahite judges serve on the Sanhedrin at all, let alone dominate its composition? The resolution to this conundrum lies in the collective nature of the Sanhedrin’s decision-making process.

Yefeh To’ar asserts that while it is true that scholars from Levi and Issachar may have been more adept at resolving complex halachic issues due to their extensive training and lineage, the collaborative discussions among judges from varied tribal backgrounds were capable of yielding sound legal conclusions. The judges did not issue personal rulings in isolation; rather, they engaged in group discussions, deliberating on the nuances of Jewish law. This collaborative approach facilitated a broader understanding of halacha, allowing judges from any tribe to participate meaningfully in the deliberations and contribute to the collective wisdom of the Sanhedrin.

The predominance of Judahite judges in the Sanhedrin can further be interpreted through the lens of authority and leadership. The tribe of Judah, historically linked with kingship and governance, naturally produced individuals who were well-suited for positions of authority. The significance of this connection becomes even more pronounced when one considers the socio-political dynamics at play during the time of the Second Temple period. The Talmudic interpretation of Judah’s blessing, which states “nor a lawgiver from between his feet,” underscores the tribe’s spiritual and legal significance. As the monarchy was traditionally associated with Judah, it follows that those who occupied judicial roles would predominantly hail from the same tribe.

Yet, it is essential to recognize that the claim to authority by the tribe of Judah was not without its challenges. During the Second Temple era, the monarchy was usurped by non-Judahite kings, leading to a significant political upheaval. In response to this usurpation, the Sages made a deliberate decision to appoint Judahite judges to head the Sanhedrin. This strategic resolution served to preserve a semblance of authority for the tribe of Judah, allowing it to maintain a critical role in the spiritual and legal leadership of the Jewish people, even in a time of political instability. Thus, the Sanhedrin not only functioned as a judicial body but also as a symbolic representation of Judah’s enduring legacy and influence.

In conclusion, the Sanhedrin emerges as a testament to the complexities of Jewish law, governance, and the intricate tapestry of tribal identities within ancient Israel. The interplay between the tribes of Judah and Issachar within this esteemed body reveals a nuanced understanding of authority, scholarship, and representation in a society deeply rooted in tradition and communal deliberation. While the predominance of Judahite judges reflects the tribe’s historical association with leadership and governance, the inclusion of judges from Issachar and other tribes underscores the collaborative essence of Torah scholarship, where collective discourse transcends tribal affiliations.

Ultimately, the Sanhedrin serves not merely as a judicial entity, but as a profound symbol of the rich tapestry of Jewish tradition, law, and identity. It encourages a broader understanding of inclusion and representation in the pursuit of justice and wisdom, reminding us that the quest for truth and ethical governance is a collective responsibility that transcends individual tribal heritage. Through the lens of the Sanhedrin, we gain insight into the enduring values of collaboration and unity that continue to resonate within Jewish thought and practice today.

Parashat 98 Chapter 15

The Tribal Significance of Jonah: A Lesson in Lineage and Values

The narrative surrounding the prophet Jonah is rich with meaning and significance, particularly when one delves into the details of his lineage as presented in the Midrash. The sages of our tradition made a conscientious effort to trace Jonah’s ancestry through both his father and mother, linking him to the tribes of Zebulun and Asher. This tracing of lineage goes beyond mere genealogy; it carries profound implications that illuminate Jonah’s character, mission, and the values he was destined to embody.

At first glance, the connection of Jonah to the tribes of Zebulun and Asher may appear to be a simple historical detail, but R’ Menachem Waingurt brilliantly underscores a crucial point regarding the unique blessings and proficiencies associated with these tribes. Zebulun, known for its maritime trade and commerce, was tasked with supporting the scholars of Issachar, who devoted themselves wholly to the study of Torah. This partnership exemplified a commitment to communal responsibility and selflessness, as Zebulun’s prosperity was directed toward fostering spiritual growth and scholarship within the community. The tribe of Asher, recognized for its agricultural bounty and the ability to provide sustenance, including royal delicacies, was similarly blessed. Jacob’s blessings to his children highlight that both tribes were not endowed with material success purely for their own sake; rather, they were intended to uplift and support others in their communities, thereby establishing a legacy of benevolence and generosity.

The Midrash vividly illustrates this notion of self-sacrifice and generosity through the poignant story of Jonah’s mother, who, despite her own limited resources, shared her last morsel of food with the prophet Elijah. This act of kindness not only reinforces the values instilled in Jonah from a young age but serves as a powerful testament to the principle that true strength lies in selflessness and compassion toward others. In a miraculous turn of events, her kindness led to the revival of her deceased son, Jonah, further emphasizing the interconnectedness of generosity and divine favor. It is through such acts of selflessness that the fabric of community is woven, and it is this legacy that Jonah carries with him as he embarks on his prophetic journey.

In stark contrast to the noble values associated with the tribes of Zebulun and Asher are the characteristics of the people of Nineveh, whom Jonah was sent to admonish. The inhabitants of Nineveh were marked by their ill-gotten gains and rampant exploitation of others. The Midrash, therefore, presents a compelling juxtaposition between Jonah’s lineage—rooted in the values of support, care for others, and self-sacrifice—and the moral depravity of the Assyrian people. This stark contrast is not merely a narrative device; it is a profound reflection on the moral choices that define societies. Jonah’s mission highlights the importance of standing against injustice and calling out wrongdoing, a challenge that is often uncomfortable yet necessary.

The lessons derived from Jonah’s lineage extend far beyond the confines of the biblical narrative. They challenge us to examine our own values and how they influence our actions in a contemporary context. The blessings of wealth and success, as represented by the tribes of Zebulun and Asher, come with a weighty responsibility. They emphasize the critical importance of utilizing one’s resources for the betterment of society rather than succumbing to the allure of selfish gain. In our modern lives, we are frequently faced with the temptation to pursue material success at the expense of ethical considerations. The tale of Jonah serves as a poignant reminder that the true measure of success is not found in accumulation but rather in the impact one has on the lives of others.

Jonah’s mission to Nineveh becomes a symbol of accountability and moral responsibility. He is not merely a prophet executing divine orders; he is a vessel of the values instilled in him by his lineage. As a descendant of Zebulun and Asher, Jonah is uniquely positioned to challenge the status quo and advocate for change. His upbringing equips him with the authority to confront a society steeped in moral decay. This notion resonates deeply with modern readers, as we too must confront the ethical dilemmas of our time. The story of Jonah urges us to rise above complacency and engage with the injustices that permeate our world.

Moreover, Jonah’s experience serves as a reflection of the human condition. He grapples with his mission, displaying reluctance and fear in the face of confronting the people of Nineveh. This internal struggle highlights a universal truth: the journey toward righteousness is often fraught with challenges and self-doubt. It is a reminder that even those who are called to fulfill great missions may experience hesitation. However, Jonah’s eventual compliance with his calling signifies the importance of overcoming personal fears for the greater good, further illustrating the values of his lineage.

As we reflect on Jonah’s journey, we are inspired to embody the selfless spirit of Zebulun and Asher. Just as these tribes exemplified the importance of using their blessings to uplift those around them, we too are called to wield our resources wisely and embrace the profound duty of community care. This is a lesson that reverberates throughout history, resonating with those who seek to promote justice and compassion in an often indifferent world.

In conclusion, the Midrash’s emphasis on Jonah’s lineage offers rich insights into his character and mission. It illustrates the importance of values inherited from one’s ancestors and the profound impact they have on our actions and beliefs. As we examine Jonah’s life, we are reminded that our legacies are not determined solely by our achievements but by the values we uphold and the impact we have on others. The story of Jonah is not merely a tale of a prophet; it is a call to action for all who seek to live lives of purpose, integrity, and compassion. In embracing the lessons of Jonah’s lineage, we can strive to create a world that reflects the ideals of selflessness, generosity, and accountability that he so beautifully represents.

Parashat 99 Chapter 3

The Correspondence of Joseph and Edom: A Midrashic Analysis of Exile and Divine Purpose

In the rich tapestry of Jewish thought, the Midrash serves as a profound lens through which we can explore the intricate and often painful relationship between the Jewish people and their history of exile. The correspondence between Joseph and Edom, particularly in the context of the tribulations faced by Jacob, is an enduring theme that resonates deeply with the Jewish experience. The Midrash elucidates this relationship, revealing Joseph’s unique power to confront and ultimately defeat Edom, which serves as a metaphor for the trials faced by the Jewish people in exile.

One of the key insights into this correspondence arises from comparing two distinct Midrashim, one from the earlier section (84 §3) and another from Shemos Rabbah (26:91). In the former, the verse “And wrath of G-d came” (Lamentations 3:25) is interpreted as a reflection of Jacob’s anguish following the disappearance of Joseph. This interpretation highlights the deep emotional turmoil Jacob experienced, believing that he had lost his son to a wild beast, a tragic consequence stemming from baseless hatred and slander among his own family. This theme resonates again in the latter Midrash, where the same phrase is interpreted as a reference to the present Edomite exile, drawing a parallel between the historical suffering of Jacob and the collective suffering of the Jewish people throughout the ages.

R’ Gedalyah Schorr, in his insightful commentary (Ohr Gedalyahu, Parashas Vayigash, D727 201p), underscores the poignant connection between Joseph’s abduction and the exile of Edom. It is noteworthy that both episodes stem from the same root cause: baseless hatred and slander. The Midrash teaches us that the destruction of the Second Temple, which marked the beginning of our current exile, was similarly precipitated by these same sins. In this light, the challenges faced by Jacob in the loss of Joseph can be seen as a microcosm of the broader suffering experienced by the Jewish people during their long exile.

Jacob’s life was marked by a series of tribulations. He fled from his brother Esau, endured the deceptive machinations of his father-in-law Laban, and faced the abduction and defilement of his daughter Dinah. Yet, throughout these trials, Jacob maintained an unwavering connection to G-d. His prophetic status afforded him direct communication with the Divine, granting him the strength to persevere. However, the abduction of Joseph represented a breaking point for Jacob; he believed that the loss of one of his children signified a failure in his divine mission to raise the twelve tribes of Israel (Tanchuma, Vayigash 59). The absence of Joseph plunged Jacob into a darkness that stripped away the Divine Presence he had relied upon throughout his life.

The phrase “And wrath of G-d came” encapsulates the torment and despair that engulfed Jacob following Joseph’s disappearance. In those dark years, he grappled with the notion that he had failed in his parental duties, and the absence of G-d’s presence felt like an abandonment. Nevertheless, Jacob, a paragon of faith, continued to serve God with steadfastness, believing that even in the midst of despair, G-d’s ultimate plan was for good.

This Midrashic exploration serves as an allegory for the contemporary Jewish experience. While past generations faced persecution during the times of the Judges and the destruction of the First Temple, they were often accompanied by prophetic guidance that clarified G-d’s intentions and the responsibilities of the Jewish people. In contrast, today, we find ourselves in a prolonged exile, seemingly devoid of prophecy, Divine inspiration, or any tangible sign of G-d’s presence. The challenges we face echo the trials of Jacob, as we too often feel abandoned and lost in our struggles.

Yet, R’ Gedalyah Schorr reminds us that our duty, akin to that of our forefather Jacob, is to remain unwavering in our service to G-d. Despite the darkness of our current state, we must emulate Jacob’s faith and commitment, trusting that G-d’s guiding hand remains with us, even if it is not immediately visible. Our spiritual resilience is paramount; through our steadfastness, we can cultivate the belief that this exile, marked by suffering and despair, will ultimately give way to redemption.

The moment of Joseph’s revelation as viceroy of Egypt serves as a critical turning point. It is only in retrospect that Jacob and his family began to discern the purpose behind the earlier events. The trials they endured were not in vain; they were the necessary precursors to their survival during the famine. Likewise, we look forward to a future redemption, one in which the veil of suffering will be lifted, revealing the Divine orchestration behind our history. In this ultimate moment of clarity, we will understand that every challenge faced throughout our exile has been a step towards our ultimate good, guided by the hand of G-d.

In conclusion, the correspondence between Joseph and Edom, as elucidated in the Midrash, serves as a powerful reminder of the challenges faced by the Jewish people throughout history. It calls us to reflect on the lessons of faith and perseverance exhibited by Jacob, urging us to hold fast to our convictions even in the face of despair. The struggles of the past illuminate our path forward, instilling in us the hope that our current exile will culminate in redemption, revealing the hidden blessings woven throughout our historical narrative.

Parashat 99 Chapter 7

A Curse or A Blessing: The Dual Legacy of Simeon and Levi

In the rich tapestry of biblical narratives, the account of Simeon and Levi presents a thought-provoking exploration of human emotion, familial loyalty, and divine providence. The violent response of these two brothers to the violation of their sister, Dinah, serves as a pivotal moment in their lives, leading to a complex interplay of consequences that would ripple through generations. Understanding the implications of Jacob’s declaration, “I will separate them within Jacob and I will disperse them within Israel,” raises an essential question that has intrigued scholars and theologians alike: was this decree a curse or a blessing?

The Distinct Paths of Simeon and Levi

At the heart of this narrative lies the intense bond of brotherhood that Simeon and Levi shared, characterized by their zealous protection of their sister. Their anger led them to commit a violent act against the city of Shechem, a response that Jacob would later condemn. Despite acting in concert, the fates of the two brothers diverged dramatically, illustrating a profound truth about the consequences of one’s actions.

Simeon’s future was marked by tragedy and loss. His intense zeal, which had initially been a source of strength, became the catalyst for his downfall. The violent repercussions of his actions culminated in the death of twenty-four thousand of his tribe during the infamous incident involving his prince, Zimri. This catastrophic event not only decimated the ranks of the Simeonites but also resulted in a legacy of mourning and despair. The phrase “I will separate them within Jacob” took on a literal meaning, as the descendants of Simeon became synonymous with widowhood and want. The image of beggars roaming the streets, their lineage stained by sorrow, serves as a stark reminder of the consequences of unchecked anger and violence.

In stark contrast, Levi’s separation bore a transformative significance. While both brothers shared a zealous disposition, the trajectory of Levi’s life was shaped by a deeper connection to the teachings of Torah and the service of G-d. Levi was destined for greatness, becoming the emissary of the Divine—a role that would not be defined by violence but rather by a commitment to holiness and the spiritual elevation of the Jewish people. Levi’s descendants would become the Levites, tasked with collecting tithes, serving in the Temple, and educating the nation in the ways of G-d. Thus, Levi’s separation within Jacob was a blessing, elevating him to a position of honor and divine service that would resonate through the ages.

The Nature of Zealotry and Its Impact

The contrasting outcomes for Simeon and Levi invite a deeper examination of the nature of zealotry—an intense passion often rooted in a desire for justice. Both brothers acted out of a fierce sense of duty toward their sister, yet their zeal manifested in vastly different ways. R’ Yaakov Kamenetsky astutely observes that the initial anger of both Simeon and Levi was a response driven by their familial bond. However, as time progressed, Levi’s zealousness became refined and redirected through his tribe’s preoccupation with Torah study, allowing him to channel his fervent emotions toward a higher purpose.

The spiritual legacy of Levi is exemplified during the episode of the Golden Calf, when the Israelites succumbed to idolatry. While the vast majority of the tribes fell away, Levi stood resolute, embodying the righteous zeal that had been honed through their dedication to G-d. Their willingness to prioritize divine will over familial ties showcased a profound transformation, as Levi’s descendants chose to align themselves with the eternal principles of the Torah rather than the fleeting desires of the moment.

Conversely, Simeon’s lineage bore witness to a tragic irony. While Levi’s descendants became champions of G-d’s will, Simeon’s descendant Zimri personified the opposite: a brazen defiance against divine authority, publicly defiling the sanctity of the covenant through his actions. This juxtaposition underscores the critical importance of moral direction in the expression of zeal. Without the guiding principles of Torah, Simeon’s zealousness devolved into a reckless abandonment of morality, leading to actions that ultimately undermined his lineage.

Revisiting the Nature of Blessings and Curses

As we unravel the fabric of Simeon and Levi’s destinies, it becomes evident that the boundaries between curse and blessing are not as clear-cut as they may initially appear. R’ Yaakov also points out that the curse of separation ultimately found purpose in Simeon’s destiny. The very act of dispersion led to the emergence of a vital role within the Jewish community: the teachers of Torah for children throughout Israel came from the tribe of Simeon. This holy calling required a fierce passion for justice and a commitment to truth—qualities that Simeon had exemplified when he sought to protect his sister. Ultimately, what began as a curse transformed into a critical role in the preservation of Jewish values and education, ensuring that the lessons of the past would be imparted to future generations.

The narrative also invites us to reflect on the complex nature of leadership, as exemplified by Judah’s actions in relation to Tamar. Judah’s acknowledgment of his involvement, which could have led to a grave miscarriage of justice, reveals a profound moral quandary. By refusing to deny his culpability, Judah positioned himself as a reluctant but ultimately responsible leader. His admission prevented the potential execution of Tamar and her children, suggesting that the capacity to confront one’s truths is an essential quality in a leader. Judah’s journey from complicity to accountability embodies the transformative power of self-awareness and moral rectitude.

Conclusion: The Interwoven Tapestry of Consequences

In examining the fates of Simeon and Levi, we uncover a profound truth: the potential for both curse and blessing exists within the consequences of our actions. Jacob’s pronouncement, while seemingly a harsh condemnation, laid the foundation for a legacy that would shape the course of Jewish history. Through their distinct paths, Simeon and Levi illustrate the duality of human experience—how fervent emotions can yield both devastation and divine purpose.

The legacy of these brothers serves as a powerful reminder that every action carries the potential to shape our future, influencing not only our own destinies but also those of the generations that follow. The intertwining narratives of Simeon and Levi challenge us to reflect on our own lives, urging us to channel our passions and zeal into constructive avenues that align with the values we hold dear. Ultimately, the stories of these brothers encapsulate the complexities of human morality and the enduring quest for righteousness, reminding us that even amidst the consequences of our choices, there exists the possibility for redemption and divine purpose. Through their trials and tribulations, we are offered a glimpse into the intricate interplay of fate, choice, and the relentless pursuit of justice and holiness.

The Power of Truth: A Profound Reflection on Judah’s Moral Dilemma

In the annals of Jewish history, the narrative of Judah and Tamar stands as one of the most compelling examples of moral integrity and ethical responsibility. The phrase, “there would be a desecration of G-d’s Name. There would be a degradation of Rabbinical courts. It would be a disgrace to the family of Jacob,” encapsulates the immense weight of the circumstances surrounding this poignant biblical account. Judah’s actions, and more importantly, the choices he faced, present a profound study in the ethical quandaries that leaders often grapple with. In a world where self-preservation frequently trumps moral integrity, Judah emerges as a beacon of truth and responsibility, demanding our attention and reverence.

Judah found himself in a position of judgment alongside esteemed figures like Shem, son of Noah, and his own grandfather, Isaac. The weight of tradition, divine law, and communal expectations bore down upon him as Tamar was brought forth to answer for her alleged transgressions. The verdict against her was severe: death. In that moment, Judah was not only a judge but also a man entangled in a web of personal and communal crises. Yet, as he bore witness to the evidence of his own signet, wrap, and staff, he was confronted with a truth that could not be ignored. These were not merely items of personal possession; they were symbols of his identity and character, now inextricably linked to the fate of Tamar.

In a moment where many would seek to evade responsibility, Judah made the courageous decision to choose honesty over self-preservation. He boldly proclaimed, “She is more justified than I! I am the one!” This powerful admission served a dual purpose: it not only spared Tamar from a grave injustice but also showcased the immense moral courage required to confront one’s own failings. Judah’s willingness to accept the consequences of his actions stands as a testament to what true leadership entails. He did not hide behind excuses or rationalizations; instead, he embraced the uncomfortable reality of his misconduct.

Judah’s decision to admit his wrongdoing rather than rationalize it serves as a moral compass for us all. His actions reflect a poignant truth: that adherence to truth often requires an uncomfortable reckoning with oneself. In a society that frequently cultivates rationalizations for immoral behavior, Judah’s example is a stark reminder of the need for integrity. He was not merely concerned for the disgrace he might face, but rather for the implications of hypocrisy and injustice that would arise from his silence. In choosing truth, Judah safeguarded the sanctity of G-d’s Name and the dignity of the Rabbinical courts, ensuring they would not become instruments of injustice.

Moreover, R’ Chaim Shmulevitz’s insights into human nature further illuminate the significance of Judah’s character. He posits that individuals often seek to rationalize their actions, blinding themselves to their moral failings. Rare is the individual willing to see oneself as one who sins or is wrong. Judah’s greatness, however, lies in his refusal to partake in such self-deception. He recognized that to act honorably meant taking full responsibility for one’s choices. His insistence on protecting Joseph from death, despite having initially supported a death sentence, underscores this principle. Judah understood that a verdict devoid of accountability was fundamentally flawed. His moral clarity elevated him—not only in his own eyes but in the eyes of his family and future generations.

Judah’s story serves as a powerful call to action for leaders today. In an age marred by political maneuvering, ethical ambiguity, and a culture of blame-shifting, we must strive to embody the virtues exemplified by Judah. His unwavering commitment to truth and responsibility positions him as a model for leadership. It is not merely about maintaining one’s image or avoiding embarrassment; it is about fostering a culture of honesty and integrity that honors the legacy of our ancestors. Leaders today can learn from Judah’s example that the true measure of one’s character lies not in the avoidance of mistakes but in the willingness to confront them head-on.

Furthermore, the ramifications of Judah’s decision extend beyond his personal integrity. By choosing to reveal the truth about his relationship with Tamar, Judah not only preserved her dignity but also highlighted the importance of justice within the community. His actions serve as a reminder that true justice is deeply intertwined with truth. In a society where the voices of the marginalized are often silenced, Judah’s willingness to stand up for Tamar speaks volumes about the moral responsibility that individuals, especially leaders, have to advocate for justice. It compels us to reflect on our responsibilities toward others and the ethical implications of our actions in our communities.

In conclusion, the tale of Judah and Tamar is not just a historical account but a moral narrative that resonates deeply within the Jewish tradition. It challenges us to confront our own truths and to uphold the values that define us as a people. The potential for desecration of G-d’s Name, degradation of Rabbinical courts, and disgrace to the family of Jacob looms large when we choose dishonesty. In contrast, the courage to admit one’s failings, as Judah demonstrated, holds the power to elevate not only the individual but the entire community. May we all strive to emulate Judah’s profound commitment to truth as we navigate the complexities of our own lives, fostering a legacy of integrity, justice, and moral responsibility that honors both our ancestors and future generations. Through this dedication to truth, we can ensure that our actions reflect the highest ideals of our faith, safeguarding the dignity of all individuals and the sanctity of our communal values.