Maintaining Elevation, Staying Up, When Inspiration is Down

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim)

Making Fun of Pharaoh

"…you should relate to your children and grandchildren that which I was 'hitalalti' in Mitzrayim, and the miracles that I did, for I am Hashem” (Shemos 10,2)

Rashi explains that "hitalalti" refers to the mockery the Almighty made of Mitzrayim. On one day Pharaoh declared, "Hash-m is righteous, and myself and my nation are evil." Yet a short time later, after the Almighty removed the each plague from Egypt, Pharaoh forgot everything that happened, and returned back to his previous arrogant denial of G-d.

The Torah instructs us that the correct way to convey this irrational behavior to tell our children is to depict Pharaoh as foolish and fickle. However, this episode seems like a minor aspect of the major miracles of the ten makos. Why does the Torah place such an emphasis on remembering this?

If we look closely at what happened to Pharaoh, we can understand that we also experience similar patterns in our lives. When we have a crisis, we pour out our hearts to Hash-m in tefila, begging him to rescue us from our straits. Yet just as soon as we find our salvation, we find ourselves slipping back to our old ways, and Hash-m is once again the furthest thing from our minds.

Remembering Pharaoh’s foolish behavior can help keep us aware of our own hypocrisy. We will realize that even when things seem to be good, we are still utterly dependent on the Almighty's constant protection and mercy. This will prevent us from making the same mistakes as Pharaoh.

The Secret to Staying Inspired

After Hash-m has directly intervened in our lives by saving us from harm, rescuing us from a crisis or some other act of hashgacha pratis, we will certainty feel uplifted and close to Him. However if we let nature take its course, we will inevitably forget what happened almost immediately. How can we maintain the lofty awareness of Hash-m’s greatness that we achieve during our moments of inspiration?

The Zohar reveals that we are obligated to regularly revisit and recall our memories of these acts of Divine kindness. Constant reflection on the awesome acts of love that the Almighty performs just for you will ensure that these acts become etched on your heart and make a permanent impression on your world view. This is the deeper meaning of the mitzvah of remembering Yetzias Mirtzrayim daily.

In addition to remembering Hash-m's kindness, there are other measures that help us maintain a constant and unwavering connection to our Creator. The strongest force that pulls us away from serving Hash-m properly is our sins. If we want to maintain our elevation, we should know that every effort we make to avoid an aveira is a huge step in the right direction.

In the sixth chapter of Hilchos Teshuvah, the Rambam writes that Pharaoh was not the only person to have his heart hardened by Hash-m. Anyone who habitually transgresses sinks into impurity, and creates blocks between himself and his Creator. These locked doors make it much harder for him to return to the Almighty.

Even with the doors of teshuvah slammed shut, a person can still use a spiritual crowbar to pry them open. However the deeper a person has immersed himself in sin, the harder it will be to get through the gates of repentance. Righteous individuals constantly worry if perhaps they have overstepped the bounds, and therefore are always doing teshuvah to maintain their closeness to Hash-m.

In another section, the Zohar writes that a person who has sunk into transgression will have difficulty concentrating on his prayers. His mind is bombarded with foreign thoughts, and this disturbs his prayers. He must erase his sins through teshuvah, and then he will be able to return to praying with the proper intention.

Signs of Blood

When the Beis Hamikdash stood, we brought the korban tamid daily. These sacrifices erased our transgressions, and helped us to maintain an elevated state. Now that the Temple lies in ruins and we are in galus, what can we do on a daily basis to protect ourselves from the strong undercurrent in our society, which pulls us downwards so forcefully?

On the night of Yetzias Mitzrayim, Hash-m revealed the secret to us. Every Jewish family was obligated to do bris milah on all of the males, and to wipe the blood of the Korban Pesach on their doorposts. These two signs protected them from the fatal power of makos bechoros.

The blood of milah and on the doorposts is a lesson for all generations regarding how we can remain elevated despite the downward pull of the galus. Blood represents mesiras nefesh, completely giving ourselves over to the Almighty's will, even when this is difficult. Such acts ensure that we will stay on the elevated level that a Jew is meant to strive for, even when the tides around us are pulling us in another direction.

It is particularly noteworthy that the Almighty instructed us to place the blood on the door. This is meant to be a reminder to us that if we want our homes to be a place where the Divine Presence will dwell, that we must stand guard over what we let into the house. Radios, newspapers, and internet are especially threatening, as they can subtly introduce foreign ideas wrapped in the guise of essential information and convenience, and these can be completely antithetical to Torah ideology.

This is what the Torah means when it foretells that your children will ask, "What is this avodah to you?" In the thick of the galus, the korban Pesach and the Temple service may seem antiquated and irrelevant to our children. We are instructed to answer them that just as the Jews acted with mesiras nefesh and were saved from the depths of Mitzrayim, so too in every generation if a prodigious effort to swim against the tide which pulls us downward will allow us to maintain our elevated state.

For this reason when Moshe Rabbeinu told the Jewish people that they would have Jewish descendents, Klal Yisrael expressed deep thanks to the Almighty. The Jewish people thought that when they would be exiled into foreign lands that their descendants would stray from the path of Torah. Moshe Rabbeinu told them that if they would internalize the message of the korban Pesach and act with mesiras nefesh in the galus, they would be protected from harmful influences.

Potential for Greatness

Rav Sternbuch relates that when he was thirteen he entered yeshiva in England. During his first week there, the Rosh Yeshiva Rav Shneider gave a shiur to the entire yeshiva in which he told the students that he expected them all to become gedolei Yisrael like Rav Chaim Brisker.

One of the young bachurim responded in shock to the Rosh Yeshiva's words. "How can we be like Rav Chaim Brisker?! I don't have a father like the Beis HaLevi, and I am not gifted with the genius of Rav Chaim!"

The Rosh Yeshiva explained that he did not expect the boys to reach the same level of Torah learning as Rav Chaim. Certainly, Rav Chaim was given exceptional parents, intelligence, and other advantages, which enabled him to reach the level that he did. This was not expected of everyone.

Rather every bachur who channeled all of his energies towards reaching his potential is considered a gadol. Since he did everything in his power, Hash-m would consider him to have fully fulfilled his obligation to strive for Torah greatness. This was the Rosh Yeshiva's expectation for each of his talmidim.

The world we live in today is filled with powerful distractions and temptations that tug at our hearts and minds from all directions. Maintaining our moments of inspiration, teshuvah, and mesiras nefesh are the best defense against foreign influences and the most important step towards reaching our personal greatness; these are the keys to maintaining the high as we count the days until this bitter galus ends. 

Behind the Miracles, Internalizing the Message of the Makos

Behind the Miracles

Internalizing the Message of the Makos

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim)

Injections of Fear

The Torah describes the miracles that the Almighty performed for the Jewish people in Mitzrayim. First Moshe Rabbeinu comes before Pharaoh and his staff transforms into a snake. After Pharaoh downplays this sign, the Almighty turns all of the water in Egypt into blood. After that, He brings a swarm of frogs into Mitzrayim. Eight more plagues followed, each one completely unique.

When we take a closer look at these miracles, we might wonder what the reason for them was. The Egyptians were masters of sorcery, and their magicians could do tricks that appeared similar to some of the miracles that the Almighty performed. What was so special about the makos? 

Miracles do not automatically change the way people think. While melachim are compelled to serve their Master, man has free choice. Every miraculous occurrence comes along with an alternative explanation, in order to give us the choice to err in our assessment of the situation.

Mitzrayim was a place where many people knew enough magic to apparently manipulate the course of nature. The Almighty's miracles alone did not shock the Jewish people, and therefore did not provide an immediate boost for our faith. However there was an element of the makos that changed Klal Yisrael as a nation.

The Pesach Hagadah tells us that every miracle was accompanied yad chazaka, a strong hand, zeruyah netuyah, an outstretched arm, and morah gadol, great fear. All of these phrases describe the same thing: manifestations of the Almighty's awesome might. Every miracle in Egypt was accompanied by an "injection" of fear of G-d, which caused these wonders to have a huge impact even on people who were accustomed to seeing spectacular magic tricks.

Yiras Shemayim

The Torah writes that those Egyptians who feared the word of the Almighty brought there animals in during the plagues. At first glance, this pasuk surprises us. How is it possible that the Mitzrim were G-d fearing?

There is a distinct difference between a person who is G-d fearing and someone who has yiras shemayim. An individual who is G-d fearing only retains that attitude when the Divine Presence is revealed to him. The moment that the Almighty goes back to hiding Himself, the G-d fearing person will forget all about Him.

Yiras Shemayim is a more subtle concept. Someone who has yiras shemayim fears the Almighty at all times, even when he is not experiencing a revelation of His glory. This exalted level can only be attained by Klal Yisrael, and not by the other nations of the world.

As we get closer and closer to the coming of moshiach, the Almighty is revealing Himself with greater frequency through open miracles, catastrophic natural disasters, and others demonstrations of His infinite might. Those who fear G-d are temporarily moved by these displays of might, but quickly revert to their old habits with the passing of these incidents from the headlines. Those who have yiras shemayim and are able to maintain their feelings of awe in the long term will escape the tribulations of chevlei moshiach.

In the Birkas Hachodesh that is recited in shul before Rosh Chodesh we mention yiras shemayim twice. One time we add yiras chait, fear of transgression, and once we say yiras shemayim, without any additions. What is the difference between these two descriptions?

These two descriptions refer to the two different types of Divine fear. Yiras Shemayim by itself, refers to an appropriate level of fear that is experienced as a result of the Divine Presence being revealed. However, yiras chait is a constant sense of awe that can only come from Torah study and working to internalize the level that we reach when seeing and contemplating the Almighty's miracles.

Immune to Fear

There was one person who did not receive an injection of fear when observing the miracles. The Almighty hardened Pharaoh’s heart, allowing him to see things at face value. Consequently, these spectacular demonstrations of Divine power did not move him. For him, these miracles were no different then any of the other magic tricks that his sorcerers performed daily.

This is a typical reaction of a rasha when shown the truth. Instead of admitting the error of his ways, he stands firm in his foolishness. This can lead him to act illogically and against his own best interest.

During World War II, the great rasha Hitler yemach shemo v'zicrono showed us just such behavior. The allies were advancing on the Germans, and the army asked him for more trains to carry supplies to the front, rather than transporting Jews to their death in the camps. Seemingly, this was a very logical request, for supplies were essential in their bid to regain the upper hand in the war.

Hitler responded with great fury: "Don’t you realize how important it is to rid the world of the Jews?" Even as he was witnessing his own destruction unfolding, his passion for evil blinded him to his own folly.

The End of Days

In Mitzrayim the Almighty performed miracles that clearly showed that only He controls the world. Seeing these displays of Divine might instilled yiras shamayim into the Jewish people. Yet this pales in comparison to the clarity and fear that we will experience in the days of moshiach.

"I took you [Klal Yisrael] to be My nation, and I manifested Myself as Elokim to you, I am Hash-m Elokim." Sometimes the Almighty shows Himself to the world as Elokim, i.e. strict justice. In other instances, we see Him as Hash-m, as He sends us overflowing mercy and kindness.

On the surface, this world presents itself to us as a mixture of Divine justice and mercy. Why are some poor people and others wealthy? Why are some gifted and others lacking in intelligence? Why do some have an easy life and others suffer? These are some of the many questions that we often ask when trying to comprehend G-d’s ways in this world.

Yet at the pasuk tells us "Hash-m Elokechem is true." In reality, there is absolutely no contradiction between the Divine attribute of mercy and that of strict justice. The two abide together in complete harmony, even though we are not expected to understand this. There is no “good” or “bad,” only truth.

Rav Chaim Brisker said that in the end of days, the Almighty will answer these questions. Each person will find out how everything that happened in his life was precisely designed to serve his individual needs. At that moment, every individual will experience great trepidation when he sees how he squandered many of the opportunities that the Almighty graciously offered him.

As we read these parshiyos in the Torah we can learn from the Almighty's actions what is in store for us at the end of days. Now we can prepare ourselves, to ease the shock that will surely come. May those days come soon, and may we be prepared adequately to experience the joy that will accompany them.

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Brighter By Night, The Special Light of Teshuva During Shovavim

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim

Leil Shabbos)

Compared to the Stars

"Even though the Shevatim were counted in their lifetime by name, they are counted again after death. This is to show the Almighty's fondness for the Jewish people, who are compared to stars which are called to appear by name, as the pasuk says 'He takes out his hosts by number and He calls all of them by name.'" (Rashi Shemos 1,1).

What is the deeper meaning of the comparison between the Jewish people and the stars? Perhaps it is that the stars appear as tiny, distant dots in the night sky, yet in truth they are vast entities many times larger than the world around us. So too, the neshamah of every Jew may appear insignificant to the untrained eye, and yet it is a vast entity, as is the reward the neshamah will receive for the mitzvos it guides a person to perform.

Just like each star has its own unique name, every Jew has his own unique purpose in this world that no one else can duplicate. Rav Elimelech of Lizhensk remarked, "When I get to shamayim they won't ask me why I wasn't the Baal Shem Tov. They will ask me why since I was Elimelech of Lizhensk, why wasn't I Elimelech?"

The parallel between Klal Yisrael and the stars becomes more relevant as we draw closer to the end of this long and bitter galus. During the daytime, the sun illuminates the world and no other light is visible. Starlight only appears at night when the entire world is dark.

As we travel deeper and deeper into the darkness of the galus, the light created by each mitzvah that a Jew performs appears brighter and more powerful. A mitzvah that in previous generations would not have been especially significant, today fills the world with radiance. We now have the opportunity to reach great spiritual heights, in a way that in previous generations would have been impossible.

Shovavim

The first six parshiyos of the Book of Shemos are commonly referred to as Shovavim, an acronym for Shemos, Vayera, Bo, Beshalach, Yisro, Mishpatim. These weeks, when we learn about the miracles of Yetzias Mitzrayim and the giving of the Torah, are a special time for teshuva. What is the connection between the themes of these parshiyos and teshuva?

When the Jewish people initially came to Mitzrayim, we were under the leadership of Yaakov Avinu. He made sure that we remained a separate nation, and did not assimilate with the Egyptians. Yaakov's guidance imbued us the spiritual fortitude and protected us from the negative influences of our surrounding environment.

However, after Yaakov's death, the Jewish people experienced a rapid fall, until we reached the 49th level of impurity. Had we continued to fall, we would have reached the point of no return. The Almighty took us out of Mitzrayim, and propelled us on an upward ascent until we received the Torah on Har Sinai.

The route that we traveled when leaving Mitzrayim, is a process that every Jew faces when doing teshuva. Even if he has fallen to the lowest level of impurity, he can still pick himself up and aim for the highest levels of holiness. True repentance lights up his neshamah, and illuminates the world with the Almighty's radiance.

The Torah hints to this special process in the pasuk "Mikra kodesh, zecher yetzias Mitzrayim." Mikra kodesh, "when we sanctify ourselves" [through teshuva], zecher yetzias Mitzrayim, "is a hint to what happened in Mitrayim," where we lifted ourselves up from the depths of spiritual degradation.

Friend or Foe

The Torah writes that a new king arose who did not know Yosef. Rashi explains that Pharaoh was really the same king, yet he revised his decree. What was the nature of this gezeira?

Throughout our history the Jews have been challenged by two types of challenges. At times, the nations are friendly to us and welcome us into their society – providing we drop our religious beliefs. During other periods, we were persecuted and tortured for being Jewish.

Pharaoh adopted both of these strategies. Initially he decreed that Klal Yisrael should be invited to mingle with the people of Mitzrayim, but the Jewish people resisted this temptation and remained aloof. When Pharoh saw that his plan had not borne fruit, he changed tacks, and was gozer backbreaking labor.

This type of two-pronged strategy continues to be repeated to this today. When the Jewish state of Israel was first founded, the Satmar Rav and the Chazon Ish discussed how this would affect the future of Torah Judaism. The Satmar Rav feared that the Zionist drive towards a socialist state was so strong, they would institute one discriminatory decree after another, aiming to eradicate the Jewish character of the Land of Israel.

The Chazon Ish agreed with the Satmar Rav that this was definitely a possibility, but it was not his primary concern. He was much more worried that the Zionists would lure religious youth to join them through friendly means. These types of tactics are much more insidious and effective, and potentially had the ability to eradicate religious Jewry.

Political Images

Even after Pharaoh started resorting to violence and cruelty, he still tried to offer logical political excuses for his reprehensible behavior. Pharaoh only decreed the murder of the male babies, who he claimed presented a potential military threat to his nation, but he graciously agreed to leave the female children unharmed. His ultimate plan was that the Egyptians would marry the remaining Jewish women, and this way he would effectively wipe out the Jewish people.

In contrast to Pharaoh’s attempt to whitewash his true intentions, the Torah tells us that Shifra and Puah acted in an opposite manner. These two righteous women single-handedly saved the Jewish people from annihilation. They were rewarded with batim, houses – descendants who were Kohanim and Leviim.

One would think that such a valiant act would automatically receive a vast reward. Yet the Torah tells us that had they acted to receive honor and glory, they would not have received such a significant reward. Only because they acted out of fear of the Almighty, were they compensated so immensely.

Emunah Peshuta

The Medrash writes that Moshe Rabbeinu made an agreement with his father-in-law Yisro that their first son would become a priest to avoda zara. Amazingly enough, Moshe agreed to this stipulation. Micha, the child of Moshe Rabbeinu's first-born son Gershom, latter became an idol worshiper. How could Yisro have made such an offer, and how could Moshe Rabbeinu have accepted it?

The purpose of this "deal" between this two great tzadikim was certainly not that their offspring should actually worship idols. Yisro had come to the truth of Torah through a long intellectual search, and felt that this had strengthened his beliefs. He wanted at least one of his grandchildren to also follow in this path.

Before the Almighty gave us the Torah which prohibited avoda zara, Moshe Rabbeinu could agree to such a stipulation. However, belief based on philosophical proofs is not always strong, and can easily be toppled by a clever argument.

In truth, the highest level of trust in the Almighty is emunah peshuta, simple faith. The Yavetz, one of the Rishonim who lived during the times of the Spanish Inquisition, writes that many of the Jews who built their belief systems on philosophical proofs succumbed during those difficult times. Those who had emunah peshuta, simple trust, were able to stand up to the challenges they faced.

In today's world, we do not face the terrible choice between giving up our beliefs or dying for them, Baruch Hashem. Yet we must nonetheless strive to attain emuna peshuta, and complete clarity regarding the reality of the Almighty's existence in our everyday lives. By making the smallest opening in our heart for teshuva, we take a significant step towards this exalted level.

Please daven for the hatzlacha of Moshe Daniel ben Chia Etta and Daniella bas Sarah.

A Congregation of Nations"" The Unique Status of the Jewish People

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim

Leil Shabbos)

What is a Jew?

"The Almighty said to me (Yaakov Avinu)…I will make you a congregation of nations" (Bereshis 48, 4). The phrasing of this pasuk is unusual and does not appear in other places in Tanach. What is "a congregation of nations" and what is the message of this unique expression?

We can gain insight into this question from an incident recounted by Rav Yechiel Yaakov Weinberg, the author of the Seridei Aish. The rav participated in a meeting of German intellectuals in Berlin, who met to discuss the true nature of the identity of the Jews. They wanted to know what a Jew is, and how his status differed from the other nations of the world.

Some of the intellectuals argued that Judaism is simply a religion like any other. They were countered by the argument that many identifying Jews do not practice the religion. Others claimed that the Jewish people were a nation with a common ethnic heritage and history, but this was disputed on the grounds that converts can join the Jewish people in every sense.

One elderly Jew from Poland who was attending the gathering listened to all the opinions will a growing sense of frustration. He felt that the entire meeting was an exercise in futility. After much self-important speechifying, the participants were no closer to reaching a conclusion. Finally, after he could no longer himself, and he yelled out "A Yid is a Yid!" and walked out of the room.

Rav Weinberg heard what this Polish Jew said, and told everyone in the meeting that this elderly Jew had spoken the truth. The Jewish people are unlike any other human group and it is impossible to squeeze them into the standard categorization. The best that could be said is that "a Jew is a Jew."

The Torah hints to the difficulty in classifying us though the concept of "a congregation of nations." The Jewish people cannot be limited to a single definition; rather we are a multifaceted entity made up of the descendants of the Shevatim, and converts who have joined the Jewish people from all of the nations of the world.

A Blessing for Generations

As a "congregation of nations" the Jewish people receive special beracha from the Almighty. We are empowered with the ability to give this over to our children, and the Torah writes that the proper way to convey this blessing is through the words: "May the Almighty bless you like Ephraim and Menashe" (Bereshis 48,20). What can we learn from this blessing about our status as a congregation of nations?

The Torah emphasizes the point that although Ephraim was younger than Menashe, Yaakov mentioned him first in the beracha. Yosef tried to correct what he thought was an oversight on his father's part, but Yaakov remained firm in his stated order. In recording this incident, the Torah was conveying an essential message to the Jewish people.

Menashe, as Yosef"s firstborn son, helped his father carry out his political duties. He served as the interpreter between Yosef and the Shevatim, and aided his father in other matters of state. Ephraim, on the other hand, was completely immersed in Torah learning, and was in the tent of Torah at all times.

By mentioning Ephraim before Menashe in the blessing for all generations, Yaakov meant to relay the following message: Torah is the single unifying factor that characterizes the Jewish people as a "congregation of nations." While both Ephraim and Menashe played important leadership roles for Klal Yisrael, a Jew's first priority must be to have a son like Ephraim, who is completely immersed in Torah.

But we might still struggle to understand why the Almighty chose Yosef's children for as the model for the eternal blessing, and not the Avos. Perhaps it was because Yosef's children grew up surrounded by the degenerate atmosphere of Egyptian society, yet they were able to retain their righteousness despite the moral corruption around them. In order to survive the many challenges that we have faced throughout our history, living side-by-side with and ruled by non-Jews who ways are light years from the sanctity of Torah, the "congregation of nations" is blessed to follow in the faithful footsteps of Menashe and Ephraim.

Partnerships

After Yaakov expressed his message that the Jewish people should give the role of Ephraim first priority, he hinted at how this would be possible for future generations. Yisachar and Zevulun formed a partnership in the congregation of nations to enable Yaakov's blessing to bear fruit. Yisachar toils in Torah all day long, while Zevulun provides the financial backing that allows them to continue their holy endeavors.

Moshe Rabeinu describes this partnership as follows: "Zevulun is happy when they go out, and Yisachar [is happy] in their tents" (Devarim). What is the deeper meaning of this pasuk and what does it tell us about their partnership?

Zevulun, or anyone who follows in his ways, may find himself completely consumed by his business. This will leave him with little time to study Torah. But won’t his lack of Torah knowledge will impair his enjoyment of in the next world?

Yet Moshe Rabbeinu reveals to us that "Zevulun will be happy when they go out [of this world]." When Zevulun gets to the next world, he will find that he knows much of the Torah that his partner Yisachar studied. This will cause him great joy in the world to come.

Moshe describes Yisachar as being happy in his tent. If a person decides to be a Yisachar and to dedicate his life to learning Torah, he should try to live simply. Although he will forgo some of the physical pleasures of this world, he too will be happy when he sees the great reward prepared for those who toil in Torah in the world to come.

Forgive and Forget

Another attribute that characterizes the "congregation of nations" is our ability to forgive other members of this special group. Yosef Hatzadik is a prime example of this trait. Even though his brothers sold him into slavery, he fully pardoned his brothers when they asked him for forgiveness.

Yosef's greatness went beyond the ability to give forgive and forget. After Yaakov Avinu died, Yosef realized that his brothers were nervous that he would take revenge on them, so he assured them that he had no such intentions. The brothers, he argued, had actually aided the Almighty in his plan to send Yosef to Egypt to provide sustenance for the world.

The Maharshal in Bava Kama notes another important aspect to the mitzvah of forgiveness. When one pardons his friend, he should daven to the Almighty that he should fully forgive the person who hurt or harmed him. Sincere prayer coming from the person who was hurt has the ability to secure complete Divine forgiveness for the person who transgressed.

Connected to the Past

Part of our status as a "congregation of nations" is that the Torah defines us as separate from other cultures. Forgetting this crucial fact and trying imitate the people around us, weakens our own national identity. The Almighty then brings on the persecution of other nations, reminding us that we are always distinct.

Sefer Bereishis concludes with the passing of Yaakov Avinu. Without Yaakov's influence, the Jewish people began to slip in their observance. They left the safe haven of Goshen to explore Egyptian society and culture.

Aside for their greatness in Torah, Gedolim connect us to our past. They represent an unbroken chain of Torah learning stretching all the way back to Har Sinai and the Avos. If we hold fast to their teachings and message, then we will be protected from the dangerous political and social tides that periodically sweep the world and threaten to drag us away from Torah observance.

By following the path of Yaakov Avinu and the Torah leaders of our own times, we will retain our own unique status as a "congregation of nations," and merit to see the conclusion of the above verse "and give this land (Eretz Yisrael) to your descendants as an eternal possession."