Stories for Understandings

Vayechi

I think I’ll tell you a story.
No. I will tell you two stories...
Maybe even another-

And they will even relate to this week’s Parshat.

Here’s da’ Shiur.


These come to me from the Gemara.
Every man (person) should, at all times, say: “Whatever G-d does, is for the best.”
As we will see with this story of the famous Rabbi Akiva.

Rabbi Akiva once went on a journey and took with him (of all things) an ass (donkey, of course), a rooster (?) and his lamp. He approached a village as it was growing dark and applied to an inn for lodging but was turned away. He said; “Whatever G-d does is for the best.” and he found a quiet field to lay down and rest.

Well, a large beast came by and killed and ate his donkey and no longer did it slink away dragging the carcass that a feral cat jumped on the rooster and killed it. He sighed and was about to pile some straw together for his bed when the wind arose and blew out his lantern. The rabbi said; “Whatever G-d does is for the best.” And he went to sleep.

Then during the night wandering troops invaded the village and murdered the inmates and burned it to the ground. When Akiva saw what had happened he understood what had befallen him.

If his donkey had brayed or his rooster crowed... if his lantern continued to burn and give off light, the marauders would have seen him and murdered and plundered him also. And he said; “Baruch HaShem. Whatever G-d does is for the best.”


A similar tale concerns a man named Nahum Ish GamZu. And in addition to givings us a similar way of thinking, it also explains his rather strange name. Nahum would always say: “This too is for the best.” This, his comment on whatever happened to him, is (in Hebrew): ‘Gam zu letovah.‘ Thus: Nahum Ish GamZu.



In any case it is said that the Jews once wanted (for some reason) to send a gift to Cæsar but did not know how to send it, or with whom. Someone suggested Nachum because he had experienced miracles (and that seemed to qualify him for the task), So off he went with a chest of jewels.

On his way he stopped at an inn and when the innkeeper eyed the chest he was certain that it must hold something of value. So after Nachum and gone to sleep the innkeeper crept into the room and found the chest loaded with jewels. So he took the loot and replaced it with sand of about the right weight.

Nachum arose in the morning and, not suspecting anything, when on his way to Cæsar When he presented the chest to Cæsar and it was opened Cæsar was furious and wanted to execute Nachum on the spot and to send more troops to lay waste to the Jews. Nachum was not dispirited with this and said ‘Gam zu letovah.’ or- This too is for the best. Then Elijah appeared in the guise of one of Cæsar’s ministers and said; ‘It may just be that this sand is the same sand that Abraham used to sprinkle over the ground and defeat his enemies, as it is written, “He makes his sword like earth and his bow like driven chaff.‘ Perhaps this sand too has special qualities.”

Well at that time Cæsar was waging a war without gaining an advantage so he threw Nachum in the dungeon while he “tested” this sand. He sent the sand to his generals with instructions to spread it before the enemy. Well don’t you know what happened? The enemy was defeated and Nachum was freed and was taken to the treasury and Cæsar had Nachum’s chest filled with even more jewels to take back to the Jews with his thanks.

But that is not the end of the story. On his way back to the Jews, Nachum again stopped at the same inn and when the innkeeper saw the even greater wealth, Nachum told him the whole story. As soon as Nachum was on his way again, the innkeeper took the jewels that he had stolen and put them in a safe place and then proceeded to fill another case with the same sand that he had put into Nachum’s case the first time. He then took that to Cæsar telling him that it was, indeed, the same sand that Nachum had brought to him. Again Cæsar tested the sand in battle but this time it did not ‘work’ and the innkeeper was executed.

Now, while both tales have the same basic concept expressed in different words
there is a difference.

The first story with Rabbi Akiva says: “Every man should think and speak in this way.” And this is the belief that everything that G-d does is for the best. This is a stage of Emunah - a higher belief: faith - a way of seeing beyond (the present) evil into the future where the end is G-d’s plan and is, therefor, good.


On the other hand, the Baal Shem Tov explained the other statement of ‘This too is for the best.” as being on an even higher plain and we see where Nachum does not see evil anywhere - even when he is threatened with execution. He seems to know and understand that there exists a ray of truth that is in the very core - the essence of life. And that he knows is good.

And this relates to Vayechi how?

Joseph too seems to look back on his brothers’ betrayal of him - or at least - their hatred for him; but he sees only HaShem’s single purpose: the thread of destiny that would eventually lead to the salvation of the Jews. In this sense, I see one of the most influential individuals in the Torah as being the un-named man in the desert - “Ish” - for it is he who responds to Joseph’s question as to where he might find his brothers. IF Joseph had not encountered “Ish”, he would not have found his brothers. If he had not found his brothers he would not end up in the pit. If he had not been thrown into the pit he would not have been taken to Egypt. If he had not been taken to Egypt..... you see the thinking. Call it destiny. Call it HaShem’s grand scheme. But don’t call it coincidence.

“You planned evil agains me, but G-d planned it for good, so as to preserve a great nation, as He has done today.” Bershit 50: 20.

A vision. A clear vision of Gam zu letovah; (is) a category of
Emet - absolute truth.

The first story remains in a different category - in the realm of faith:
Emunah!
Faith - where it is not something that can be proven.

It has been postulated that it is ‘faith’ that, in the realm of shadows and doubts,
is what keeps alight Rabbi Akiva’s lantern (if you will).
The light that is a condition for a meaningful life.
Truth to be fixed in our minds with clarity,
clarity of knowledge means, however, that we must continue
to grope for the faith where questions are
resolved and transcended.

SHALOM

....go read another Psalm today.