witnessed such a scenario, but they are con- gather some minor objects.

In assuming that
Paroh’s Error
By Rabbi Nachum Eisenstein
Lakewood, N.J.
“Ve’einchem al tachos al k’leichem ki tuv
kol eretz Mitzrayim lochem hu - And let your
eyes not take pity on your belongings, for
the best of all the land of Egypt - it is yours”
(Bereishis 45:20).
We will attempt to provide some insight
into what prompted Paroh to make this an-
nouncement.
We are aware that Yaakov Avinu was con-
cerned about losing even small items. As
we know, from Parshas Vayishlach, when
he returned to gather some pachim ketanim,
at which time he encountered the Saro Shel
Eisav and wrestled with him. Paroh as-
sumed that this would repeat itself and that
Yaakov would take meticulous care to col-
lect every item, thus prolonging his descent
into Mitzrayim. Because Paroh felt that Yaa-
kov’s arrival was imperative and should not
be delayed, he informed Yaakov that it was
unnecessary to bother gathering his posses-
sions, because the best of Mitzrayim would
be his, and that was far better than anything
that he would leave behind.
The Medrash relates that Rav Shimon Ben
Shetach purchased an animal from a non-
Jew and found a precious jewel tucked un-
der its collar. His students said that Hashem
should be thanked for providing him with
such riches. Rav Shimon replied, “I bought
an animal, not a diamond, and it should be
returned to the animal’s owner.” The owner,
upon receiving his diamond back, exclaimed,
“Praised be, Hashem of Rav Shimon.”
The owner’s comment is unusual. Instead
s"xc
of thanking Rav Shimon for his honesty, he
praised Hashem. The question is, if he meant
to thank Hashem, it was unnecessary to men-
tion Rav Shimon, and if he meant to thank
Rav Shimon, mentioning Hashem only de-
tracted from Rav Shimon’s praise.
The meforshim suggest that the owner was
really thanking Rav Shimon, but he realized
that Rav Shimon’s display of honesty was a
direct result of having Hashem in his sight.
The average person could not muster up the
courage to overcome such temptation, espe-
Jews are thus imbued with the ability
to withstand all types of pressures.
cially since the original owner would have
never been aware of the incident. The only
way for this to occur was through Rav Shi-
mon’s fear of Hashem. Visualizing Hashem
was key in every move Rav Shimon made.
With that perception, Rav Shimon easily re-
turned the diamond. In essence, the owner
thanked Rav Shimon for achieving such a
high level of yiras Shomayim, which allowed
him to be so honest.
The Gemara mentions that the non-Jewish
world suspects that religious Jews do not re-
ally observe Shabbos. They base that accusa-
tion on the notion that if a Jew were walking
on Shabbos and stumbled upon a large sum
of money, if no one was watching him, he
would pick up the money. They have never
vinced that this is the case, thus ‘proving’ that
Jews do not observe Shabbos.
Rav Yeruchem Levovitz zt”l, the pre-
World War II mashgiach of the Mirrer Yeshi-
va, enlightened us as to what was occurring:
The non-Jewish world’s accusation follows
their presumption. Because the non-Jew is
bound to his temptation, although in many
situations he can control himself, in this sce-
nario he would succumb.
From that perspective, the non-Jewish
world is absolutely right. We know, however,
that it is inaccurate, because Jews are indeed
capable of controlling themselves even under
such circumstances. How? Because the Jews’
acceptance of the Torah transformed them
from an ordinary nation into an am kadosh, a
holy people. Kedushah requires the defiance
of temptation. Jews are thus imbued with the
ability to withstand all types of pressures.
A Jew can walk away from such a tempting
situation.
Rav Shimon Ben Shetach’s holiness
caused him to return the diamond. Even the
diamond’s non-Jewish owner recognized this
and, in his praise, mentioned Hashem, the
Source of such strength, Who transformed
the Jews from an ordinary people into a holy
one.
Paroh misinterpreted Yaakov’s return to
The Eternal Flame
Extending the Light of Chanukah to the Rest of the Year
By Rav Moshe Shternbuch
The following was
written by Rabbi Dan-
iel Yaakov Travis based on a drasha given
stinginess motivated Yaakov, Paroh erred.
It was inconceivable to Paroh that Yaakov’s
honesty nudged him to go back.
Yaakov’s real motive in returning was, as
Rashi notes, to collect a few small items, be-
cause the righteous treat their property with
care to prevent its theft. (Others explain that
their property is precious to them because
they acquired it honestly.) The presence of
these items also serves as a reminder that we
have to practice being honest in all monetary
dealings.
This being Yaakov’s motive, Paroh’s com-
ment was totally irrelevant. It was not Yaa-
kov’s stinginess or paying attention to mun-
dane details that the wealth of Mitzrayim
could satisfy; rather, the honesty with which
he acquired those items was what was irre-
placeable.
In contrast, Paroh’s earlier trust in Yosef
was truly amazing. Recognizing rare honesty
and dedication, Paroh appointed Yosef as the
second-in-command, bending the rules and
elevating a slave to such a prestigious posi-
tion. Although Yosef was a foreigner, Paroh
recognized Yosef’s integrity and overlooked
all of the other details. It was in Egypt’s best
interest to allow Yosef to supervise and over-
see the storing of food for the seven famine
years. Yet Paroh could not fathom Yaakov’s
honesty that caused him to return to collect
some insignificant items.
We should recognize our inherent kedu-
shah and seek to develop it so that our mo-
tives will be proper and all of our actions will
result in a kiddush Hashem.
represents the perpetuation of Torah for all
generations. No matter what, the light of
Torah continues.
The Reform and Conservative move-
ments have attempted to extinguish the

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Page 40 YATED NE’EMAN 8 Teves 5770 • December 25 2009