One Father Ten Children

Notwithstanding all the positive changes in the world, G-d’s presence is still eclipsed. G-d’s Temple has still not been rebuilt, which implies that G-d has not yet found a “home” in our world. G-d, our Father, is still suffering in exile, even as we are prospering materially and even spiritually. Our prayers and actions to want the Redemption should not wane in these days of relative prosperity. There is still ample reason for us to want Moshiach.

Jacob’s and Benjamin’s Lives Intertwined

When Judah approached Joseph and pleaded with him to let Benjamin free so that he can return to his father - as recounted in this week’s Parsha - Judah’s argument was that if he didn’t return, his father Jacob would die.

A question is raised as to why Judah only mentioned the deleterious effect Benjamin’s absence would have on his father Jacob. Why didn’t Judah also mention that Benjamin’s children (he had ten sons, all of whom are listed in this week’s Parsha) would die if they saw that their father did not return?

The Kotzker Rebbe answered by referring to an incident that was brought to his attention. A destitute father came complaining to him that his affluent children did nothing to help him in his old age and state of poverty. “After all,” the father lamented, “hadn’t he taken care of them and sacrificed for them? Why wouldn’t they do anything to help him in his time of need?”

The Kotzker Rebbe replied, “One father can sacrifice for even ten children, but ten children cannot even take care of one father!” And he proceeded to cite the case of Benjamin. Despite the fact that Benjamin had ten children, it was Jacob, his father that would feel the pain of his absence so acutely, not the children.

Hereditary

The Osrtovtzer Rebbe explained that this phenomenon is hereditary. We inherited it from Adam, who had no human father, but he did have children. Adam, thus, was incapable of having a natural feeling for a father, but he was capable of developing a feeling for his children which he bequeathed to his progeny. Hence, it is more natural for a parent to sacrifice for a child then it is for a child to sacrifice for a parent.

What is the possible lesson that we can derive from this in our own spiritual lives?

The Metaphor Breaks Down

Throughout Biblical, Talmudic and other sources of Jewish literature, we find that the father-child relationship is employed as a metaphor for the relationship that exists between G-d and ourselves. “G-d is our Father and we are His children,” is a refrain that is recited on Yom Kippur, and it poignantly describes the love that exists between G-d and ourselves.

However, there is a difference between the mutual love that we experience. G-d’s love for us is unconditional. No matter how often we have antagonized Him, he is still our Father to whom we can come to at any time.

We are not always so forgiving of G-d. We frequently make our love and commitment to Him contingent on the way He treats us.

But, it would seem that the metaphor breaks down when we speak of how one father can take care of even ten children, but ten children cannot take care of even one father. How can we talk of “taking care” of our Father in heaven? Does G-d have any needs?

He Feels Our Pain; Do We Feel His?

In truth, our Sages tell us, that G-d does have a “need.” G- d’s “need,” by His own choice, is to be liberated from His confinement within exile conditions of indifference. The words of the Psalmist, “I am with them in their distress,” the Rabbis suggested, refers to the fact that when the Jewish people were exiled, G-d too was subjected to degradation and concealment. In exile, G-d’s presence is covered up. And for G-d that is suffering.

In addition to the pain He experiences, as it were, because of His own “plight,” G-d also empathizes with us. When we suffer spiritually and physically in exile, G-d “feels our pain.” G-d constantly pleads with us to do what we have to do to bring an end to this state of exile and suffering. He is always thinking of our suffering.

Yet, to the extent that we also would want to be liberated, we rarely think of the pain that G-d experiences when we are in exile.

We Want Moshiach [even] Now!

When we do feel the need to ask for Moshiach and Redemption it is usually motivated by our pain. Historically speaking, in times of distress and oppression, Jewish people began to focus more on Moshiach. As soon as the crisis passed, especially in times of great prosperity, there was a concomitant decrease of passionate requests for the Redemption. We forget that the improved conditions of exile are not synonymous with the Redemption. They are “only” expressions of G-d’s kindness to us and are a foretaste of some of the good we will experience in the Messianic Age.

Thus when conditions of exile improved our reaction should actually have been the opposite of what it was historically. And this is based on two premises:

First, we should realize that all these changes for the good notwithstanding, G-d’s presence is still eclipsed in our world and He is still suffering. G-d’s Temple has still not been rebuilt, which implies that G-d has not yet found a “home” in our world. G-d, our father, is still suffering in exile, even as we are prospering materially and even spiritually. Our prayers and actions to want the Redemption should not wane in these days of relative prosperity. There is still ample reason for us to want Moshiach.

Second, the fact that we do now enjoy unprecedented freedom and prosperity, as stated, is a foretaste of the future. It should not deflate or diminish our yearning and passion for Moshiach. On the contrary, it should whet our appetite for the whole thing!

Indeed, in recent times we have witnessed an exception to the general historical pattern of asking G-d for Moshiach and Redemption in times of crisis and relegating Moshiach to a back burner in times of peace and tranquility. I am referring to the Rebbe’s intensive campaign to get us to do everything in our power to bring Moshiach.

Precisely when things have never been as good for the Jewish nation as they have become in the modern day— where there is virtually no Jew in the world that lives in a country that prevents him or her from exercising their Jewish rights—the Rebbe intensified the campaign to bring Moshiach.

The question is why? If things are so good now—and perhaps even getting better—why the emphasis on and clamor for Moshiach now, more than ever before?

The answer is that, precisely, because exile even in its most optimum incarnation is intolerable. We, as G-d’s children cannot accept the status-quo of exile, where G-d is in distress. And we cannot rest until we see to it that every individual shares all of our abundant blessings! No Jew is out of exile, until every Jew is out of exile!

Another complementary answer: The reason things have radically improved in recent times—with the collapse of the Soviet Empire, and other countless modern day miracles in all spheres of life—is because we are living now in the very shadow of the future redemption. As was mentioned above, the good that we have now is but a meager foretaste and sample of what is to come. These positive developments are part of the process that helps us pave the way for the Messianic Redemption. We dare not open the door to Redemption and forget to go through the door.

One Lesson on Two Levels

The obvious lesson from all of the above can be presented on two levels:

In terms of the parent-child relationship, a child should endeavor to realize and appreciate the love his/her parents have for him/her. The love is so great that it is unconditional. Even when there is no reciprocation, the parent still loves and will sacrifice for the child.

(Of course, tragically, there are always exceptions to this rule, where parents abuse their children. This is not only tragic; it is a most unnatural and unfathomable form of evil. These parents must recognize their challenge to correct that unnatural pattern of abuse.)

With this recognition of the parents abiding and unconditional love, the child will remove the discrepancy that exists between the parent’s love for him/her and his/her love for the parent. And while human nature is such that parents care more for their children than children care for their parents it does not mean that it must remain that way. Our challenge is to overcome natural tendencies that limit our goodness.

Similarly, on the G-d-Jewish people plane, when we reflect on how passionate G-d is about getting ourselves out of our own internal exile, we will be moved to overcome the natural discrepancy and dichotomy that exists between our love for G-d and G-d’s love for us, and show a reciprocal love and concern for Him. This would motivate us to increase our acts of goodness and kindness, devotion to the Mitzvos. With that we will liberate ourselves and our Father in heaven from exile.

From the book Light from the Future: Parshas Vayigash by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.