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."

Toracracy, The Jewish Outlook on Matters of State

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim

Leil Shabbos)

Future Kings

Chazal tell us that Yaakov Avinu sent Yehudah ahead to Egypt to start a yeshiva. While Yehudah was certainly a charismatic and influential personality, wouldn’t Levi or Yisachar, who were totally immersed in Torah study, have been better candidates to start a yeshiva? Why did Yaakov choose Yehudah for this task?

Throughout Sefer Bershis Yehudah consistently takes on the leadership role. When the brothers wanted to kill Yosef, it was Yehudah who convinced them to do otherwise. He was the one who took responsibility to bring Binyamin back to Yaakov, and it was Yehudah who stood up to Yosef when he wanted to hold Binyamin captive.

Yehudah's leadership qualities were the source of his merit him to be the progenitor of malchus, kingship. He obviously had great vision and talent for organization, leadership and management – key qualities for any king or leader. While Levi and Yisachar were greater talmidei chachamim, in choosing Yehudah to open the first yeshiva in Mitzrayim, Yaakov meant to instill in his son an important message. All future kings and leaders of the Jewish people would need to internalize this lesson in order to guide the Jewish people properly.

Jewish leaders must shepherd Klal Yisrael in accordance with the Torah and with the guidance of the Gedolim who have mastered it. This was self-evident to Levi and Yisachar, who were completely immersed in Torah. Yaakov wanted to convey to Yehudah and all of his descendants that all matters of worldly governance regarding the Jewish people must be a reflection of our commitment to the Torah.

Opening and Closing

There is a famous story of how Rav Chaim of Volozhin opened up his yeshiva. When he initially went to his teacher, the Vilna Gaon, to ask his advice, the Gaon was quiet. Rav Chaim understood that the answer was no.

Some time later, Rav Chaim came back to the Gaon to ask his guidance again. This time the Gaon gave him a blessing that he should have much success with this endeavor. Rav Chaim wondered what had brought about this change in attitude.

The Gaon explained to Rav Chaim that while opening a yeshiva was certainly a worthy endeavor, he had noticed that Rav Chaim was initially very excited about his project and he had been concerned he was too emotionally involved. The second time Rav Chaim came back much calmer. Only then could the Gaon give his student a beracha for success in this holy project.

The Vilna Gaon later added a further reason for his change of heart: Perhaps one day, circumstances would make it necessary to close the yeshiva in order to avoid a negative outcome. If Rav Chaim started with a huge personal emotional investment in this project, he might not be clear-sighted and objective enough to close the yeshiva. Later on, when the Gaon saw that Rav Chaim was now composed and thinking clearly, he saw that he could deal properly with the complexities of running a yeshiva. The Gaon then willingly gave his talmid a blessing.

The Gaon’s foresight was right on target. After Rav Chaim had passed into the olam ha’emes, the situation foreseen by the Vilna Gaon came to pass. The Russian government ordered that secular studies be taught for an hour a day in the yeshiva, as part of a wider plan to “modernize” the education of young Jewish boys and wean them away from their devotion to Torah.

Well aware of the Tzar’s sinister plan, the Gedolim of that generation understood that the yeshiva had to be closed down rather than change the curriculum. Perhaps it was the clear-sighted, Torah-focused spirit that had been blessed by the Gaon at the yeshiva’s inception, that gave the last Rosh Yeshiva of Volozhin the courage and wisdom to follow da’as Torah, though it was heart-breaking for him and his students.

Whether a decision involves opening a yeshiva, closing a yeshiva, or any other matter of importance, one thing is clear: all decisions guiding the future of Klal Yisrael must be based on the Torah. This was Yaakov’s deeper message to Yehudah when he sent him down to Mitzrayim to open a yeshiva.

His Ways are Just

Chazal tell us that at the moment that Yaakov Avinu was reunited with Yosef after decades of separation, he recited Shema. After so many years apart from his most beloved son, one would think that even Yaakov Avinu would have displayed more emotion. What was behind his controlled response?

Once again, Yaakov was teaching us the proper outlook on life. Throughout Yaakov's life, he experienced hardship after hardship. From his perspective, it seemed as if he was being punished harshly in this world.

When Yaakov Avinu saw that Yosef was still alive, he recognized the justness of the Divine ways. While he was suffering, the Almighty was paving the way to save the world from starvation. At this auspicious moment he recited Shema, admitting that His ways were completely just.

Guard Your Tongue

It seems that every politician must learn the art of diplomatically destroying their opponents. When it comes to criticizing, mocking and defaming the opposition, nothing is out of bounds – and all in the name of freedom of speech. As long as one does not infringe on someone else's rights, a politician can say what he wants.

The Torah does not grant us freedom of speech. The laws of lashon hara are complex, and one only has the right to speak within those parameters. A person must go to great lengths to avoid slandering someone else.

When Yaakov and his brothers came down to Mitzrayim, Yosef Hatzadik found himself in a bind. It was only a matter of time before his father would ask him how he ended up in Egypt. How could he avoid speaking lashon hara about his brothers?

The Medrash reveals an astonishing fact. For the 17 years that Yaakov lived in Mitzrayim, his son Yosef was never alone with him until right before his death. Yosef went to unbelievable lengths to avoid a situation where he might say lashon hara about his brothers. Yosef Hatzadik took the laws of the Torah to heart, and applied them in all areas of his life, despite the hardship and pain involved in avoiding his beloved father.

Both Yosef and Yehudah were outstanding leaders who had a held a lot of worldly power in their hands. And yet they never descended from the Torah way.

While we are not expected to live up to the almost superhuman standards of the Avos and their children the shevatim, we should also let the Torah guides us in all areas of life. Even the political arena should be conducted solely according to the Torah's will. Though the whole world might think that presidents and prime ministers are running the show, we must always stay focused on the true nature of reality: the Almighty alone is guiding our destiny and the Torah is his blueprint. When we remain firm in our Torah outlook, we perpetuate the lesson that our father Yaakov taught to his sons, Yehudah and Yosef.

(HaRav Shternbuch's shiurim on the parsha are being prepared to be published as a sefer. For information about dedication opportunities contact dytravis@actcom.com.)