The Emperor of the Rising Sun was interviewing applicants for the position of Chief Samurai. Only three samurais had applied for the job. One was Japanese, one was Chinese, and one was Jewish. “Demonstrate your skills!” commanded the Emperor. The Japanese samurai stepped forward, opened a tiny box and released a fly. He drew his sword and with a swish, the fly fell to the floor, neatly divided in half. “Very good,” said the Emperor. “Next man: demonstrate your skills.” The Chinese samurai smiled confidently, stepped forward and opened a tiny box, releasing a fly. He drew his sword and with a swish-swish, the fly fell to the floor neatly quartered. “That’s very good,” said the Emperor, raising his eyebrows at the third contestant. The Jewish samurai shuckled, stepped forward, opened a tiny box releasing a fly, and drew his samurai sword. With a mighty swish-swoosh-swish, his sword flashed, sending a gust of wind through the hall. When stillness had returned, the fly was hovering, buzzing loudly. The Emperor snarled, “What kind of skill is that? The fly isn’t even dead.” “Dead, schmead,” replied the Jewish samurai. “To kill is easy. Now, circumcision, that takes talent!”

  * * *

Vayigash: Sowing Seeds of Redemption

In this portion there is a worldwide famine. The Egyptians approach Yosef, who has become their ruler, in desperate need of food. Yosef says, Hei lachem zerah, “Take for yourselves seed.”[1] “However,” Yosef continues, “first you must circumcise yourselves.”[2]

Here are two approaches to the interpretation of this story:

The Arizal, Rabbi Isaac Luria, the great Sixteenth Century kabbalist, states that since Yosef gave the Egyptians seed, and even required that they be circumcised, Yosef strengthened the klipos, the impure powers of Egypt. This ultimately resulted in the difficult period of exile and slavery experienced by the Jews in Egypt.[3]

The Magen David and the Kli Yakar interpret the words “Hei lachem zerah” to mean, ‘Take the letter Hei ( ) for yourselves for zerah.’ The word zerah, ‘seed’, often means ‘children’. Therefore, the letter Hei is connected with fertility and having chidren. This is why G-d changed our matriarch Sarah’s name. When the Yud in the name Sarai was changed to a Hei, spelling Sarah–she soon became pregnant with Yitzchak.

FIVE BOOKS OF MOSES
A question appears regarding the first interpretation. What was wrong with Yosef giving physical and spiritual nourishment to the destitute Egyptians? If the Jewish People are meant to be a ‘light to the nations’, surely we are obligated to give them charity when they need it,[4] as well as teach them about G-d’s ways?[5]

There’s also an apparent problem with the second interpretation, for there have been countless women who didn’t have a Hei added to their name, yet they gave birth. There are also many women whose names do include the letter Hei, who haven’t been able to have children.

We can explore this question using the following teaching of the Zohar:[6] “Before the Torah was given to the People of Israel, everything depended on mazal, ‘luck’. This included receiving children, health, and sustenance. When the Torah was given to Israel, they were taken out of the jurisdiction of the constellations of the zodiac. The letter Hei has a gematria of five.” In other words, Hei lachem zerah means, ‘Through the power of the ‘Hei‘–the Five Books of the Torah–you will be blessed with children (and health and sustenance). You will no longer rely on the mazal derived from astrological signs.’

TAPPING INTO THE HEI
Based on the Zohar’s teachings, we can answer the above question. Sarah lived before the Torah was given. In order to rise above mazal and become fertile, she needed the letter Hei implanted in her name. Now, after the Torah has been given, an infertile woman no longer needs to add a Hei to her name, for at anytime she can rise above mazal by tapping into the Hei–the Five Books of the Torah–by studying Torah regularly and following its laws and commandments.

Yosef also lived before the revelation of the giving of the Torah. When he gave seed and circumcision to the Egyptians, he was attempting to elevate Egypt and preempt the exile of the whole Jewish nation. Without a Hei, without Torah, however, Yosef was unable to transform Egypt and elevate it to holiness. Elevating it would require a longer process of Jewish exile, an Exodus, and finally the revelation of the Torah. Yosef’s actions were therefore premature, unfruitful, and even damaging.

NOURISHING THE NATIONS
After we received the Five Books of the Torah on Sinai, we gained the ability to give ‘seed’ to the nations. Now, when we teach the Torah’s ethics and monotheism to the nations through the Noachide laws, we are able to nourish and elevate the whole world.

Soon, may we merit the day when “G-d will circumcise your heart and the heart of your ‘seed’ to love G-d with all your heart.”[7]

HEI TEVES
The Fifth of Teves falls out during the portion of Vayigash. This is when we commemorate the day in 5747 (1987) when the Lubavitcher Chasidim regained legal possession of the great library of the Chabad-Lubavitch rebbes.[8] In the words of the Rebbe, “Didan notzach, ‘We were victorious’ in the sight of all nations (in Federal Court), pertaining to the books and manuscripts of our rebbes, our leaders in the Lubavitch library…” He instituted this date as a day to expand our communal and personal Torah libraries. He explained that all Jewish books are extensions of the Five Books of the Torah. By acquiring or repairing these books, we can fulfill the mitzvah of writing a Torah scroll. Ultimately, the purpose of buying new books is to increase in study, which leads to performing good deeds, which hastens the Redemption.

It’s interesting to note that “Hei lachem zerah” is found in Chapter Forty-seven of Genesis, alluding to the year 5747. “Hei”, which alludes to the fifth day, appears as the tenth word in that passage,[9] hinting to the tenth month of the year, Teves. “Hei lachem zerah” therefore implies that on Hei Teves, one should take upon themselves positive resolutions to distribute zerah–to do mitzvos–acts of goodness and kindness.[10]

A STORY
After the judge ruled that the Lubavitch library would be returned to the Chasidim, the Rebbe taught on the following Midrash.[11]

Once, a sage named Abba Yosef was studying Torah by a river, and a spirit spoke to him: “I have dwelt here many years, and I have protected the men and the women of the town when they have passed this place, morning and evening. Be aware that an evil spirit wishes to take my place, and to harm the people.” Abba Yosef asked the spirit, “What can we do to prevent this?” The spirit replied, “Warn the people. Tell them to come here at daybreak tomorrow, carrying their hoes and shovels and plows. Watch the river. When the water becomes choppy, have everyone bang their iron tools together and shout Didan notzach, “We are victorious,” and don’t stop until you see a drop of blood upon the water.”

Abba Yosef followed the spirit’s advice, and before dawn, all the townspeople gathered on the banks of the river, carrying their tools. As the horizon brightened, the waters became very choppy. Everyone clanged their tools together and cried out, “Didan notzach, didan notzach!” Soon, the water calmed and they saw a drop of blood floating on the surface. The people rejoiced at their salvation.

The Rebbe explained that blood represents vitality and strength. ‘The meaning of this Midrash,’ he said, ‘is clear. After we cried “Didan notzach,” the vitality and strength of the adversary was defeated and could no longer affect us.’[12]

ACTION:In honor of Hei Teves, purchase for yourself a new book on Torah or mitzvos and contribute a new book to your local synagogue.

FOOTNOTES
[1] Genesis, 47:23
[2] Rashi, Genesis 41:55
[3] Kisvei Arizal: Pri Eitz Chayyim, “Sha’ar Chag HaMatzos,” Chapter six; Siddur HaArizal B’Hagadah; and Likutei Sichos, Vol. 1, p. 98.
[4] Rambam, Matanos Aniyim, Chapter 1:9
[5] Rambam, Law of Kings, Chapters 8, 9 and 10
[6] Zohar, Part III, p. 215b
[7] Deuteronomy, 30:6
[8] See Talmud, Tractate Rosh Hashana, 18b, which states that the 5th of Teves was the day that the Jews exiled in Babylon received the news of the destruction of the Temple, “…And they made (the 5th of Teves) a fast day like the day of the actual burning.” Perhaps the good news of the day of Didan Notzach can be considered an antidote.
[9] This calculation takes into account the idea that two words connected by a hyphen, and sharing only one cantillation mark, may be counted as one word.
[10] See Rashi on Genesis, 6:9.
[11] Vayikra Rabba, Kedoshim, Chapter 24
[12] Derived from A Day to Recall, A Day to Remember, by Rabbi Sholom DovBer Avtzon.