Parshat Vayetze
December 6, 1997

"Who is a Jew?" The question has, in recent years, given rise to bitter debate within our people. While this week's parsha does not touch directly on the legal aspects of this important question, it does give us the etymology of the word, "Jew," itself. By discovering the origin of our name, we will gain an insight into our true purpose in this world; we may, at least, come closer to answering the question, "What is a Jew?"

The parsha tells the story of Yaakov's fortunes after he leaves home to take  a wife from the family of Avraham in Padan Aram. We learn of Yaakov's first encounter with Rachel, daughter of Lavan (his maternal uncle), when he single-handedly lifts a giant rock off of the local well to water her flocks. He pledges himself to work seven years to win her hand in marriage, and is ultimately tricked by Lavan into first marrying his older daughter, Leah. The Torah chronicles the development of Yaakov's household, focusing special attention on the noble (and burning) ambition of Leah and Rachel to bear Yaakov children--to be the matriarchs of a great nation.

Leah, the less favored wife, is the first to be blessed with offspring; with each child, she looks forward to a closer bond with Yaakov--a hope expressed in the very names she gives them:

"Leah conceived and bore a son, and she called his name Reuven, for she said, 'Because Hashem has seen [ra'ah] my humiliation, for now my husband will love me.' And she became pregnant again, and she gave  birth to a son, and she said, 'Because Hashem has heard [shamah] that I am not favored, He has given me this one also;' and she called his name, Shimon. And she conceived again, and bore a son, and declared, 'This time my husband will become attached [yilahveh] to me because I have borne him three sons'; therefore, He [Hashem] called him, Levi." (29, 32-34; Artscroll Chumash, p. 153)

The naming of the fourth son is somewhat different; her gratitude, this time, is not associated with any stated reason or cause: "She conceived again and bore a son, and declared, 'This time, I will gratefully praise [odeh] Hashem;' therefore, she called his name, Yehuda..."  Why does Leah only give "praise" to Hashem now? Was she not thankful for the previous children?

Quoting the Midrash, Rashi explains that all of the matriarchs were prophetesses, and they knew that Yaakov would have 12 sons; divided equally among four wives--Rachel, Leah, and the two maid-servants, Bilhah and Zilpah--, that comes out to a "portion" of three sons per wife.  Leah realized that the first three sons were her due portion, so to speak. It is only with the fourth son that she received more than her rightful share, more than she ever expected was coming to her. Therefore, she gave praise and acknowledgment (hoda'ah) this time specifically, and called the baby, Yehuda.

Hoda'ah, clearly, has the connotation of thanks for unexpected kindnesses.

We are called Jews, yehudim in Hebrew, because most of us are descended from the tribe of Yehuda. The word that names us as a people stems, as we see, from the Hebrew root meaning, "to praise, to offer grateful acknowledgment." Could there be any more succinct, or beautiful, declaration of our true vocation in this world? We are people who give praise to Hashem! We are the people called on to constantly acknowledge the blessings of life!

What are the first words an observant Jew says when he/she awakes in the morning, before even arising from bed? "Modeh Ani Lifanecha"--I gratefully acknowledge, before You, living and eternal King, that You've restored my soul to me in kindness..." It is the very same hoda'ah of our name that sets the tone for the whole day.

What's more, open up a siddur (prayer book), and you'll see just how thoroughly our Sages understood our calling, how they took pains to institute blessings of praise and thanksgiving for us to say throughout our lives: before partaking of food, when witnessing the splendor of
mountains or the sea, thunder or lightning, an earthly monarch or a great Torah sage. You are, no doubt, aware that one of the most lovely brochos (blessings) of all is said after using the bathroom: "Blessed are you, Hashem, our G-d, King of the Universe, Who created man with wisdom, Who formed within him cavities and hollow organs..." A paean to the Divine wonders of excretion! The grateful realization that every system in the body has a role in helping man serve the Creator, that everything in the world has the potential to be elevated in the service of holiness...this is the Jewish vision of life.

Rabbi Avigdor Miller, a great Torah sage in New York, explains that hoda'ah actually signifies two things: expression of gratitude for a kindness bestowed (our normal understanding of "thanks"), and an elevation of the bestower. Therefore, he continues, when you have cause to thank someone, you do not discharge your obligation by simply muttering a couple of words; you need to work on recognizing and studying the virtue of that benefactor--to elevate him and give him majesty (hod).

Hodu LaShem ki tov, ki l'olam chasdo, begins Psalm 136: "Give thanks to Hashem for He is good, for His kindness endures forever." According to Rav Miller, then, the verse is also telling us to elevate Hashem: to relate His praises to mankind. Gratitude to Hashem should lead us to elevate His name in the eyes of mankind. The function of a Jew, of a yehudi, is not just to give thanks to G-d; it is also to proclaim G-d's greatness to the world...through a life of Torah study, teaching and practice. (See Praise My Soul, by Rabbi Avigdor Miller, especially pp. 32- 33)

The name, "Yehuda," not only contains the root for "praise"; it also holds within itself the very name of G-d--a yud, then a heh, then a vav, then a heh: the Tetragrammaton. As Rabbi Elie Munk, zt'l, notes:

"In the name, Yehuda, the Ineffable Name of G-d is glimpsed as it shines forth on the Jews. Their destiny is forever linked to the Divine Name and this destiny will be fulfilled when the Messiah, from the tribe of Yehuda, causes the Name which is engraved in their own to be worshipped by all men and by all nations." (The Call of the Torah: I, pp. 402-3)

How can one become more of a praiser of G-d, more of a true Yehudi? We must become students of Leah. As we said above, she appreciated her fourth son as a gift that wasn't coming to her, as an absolutely undeserved present from the Almighty. That perception spurred her to give praise, to offer hod'ah. This is how we must view every moment of our lives: as an undeserved present from G-d.

What is a Jew, a yehudi? One who looks at his or her life as a gift from G-d--absolutely undeserved--and who is moved by that awareness to humbly offer praise and thanks...and to dedicate that life to glorifying His name. May Hashem help us all to live up to the greatness of Leah, and of our name, Yehudim.

Good Shabbos!!

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Rabbi Yosef Edelstein, Savannah Kollel. Phone: 355-0157; fax: 354-9923; e-mail address: Yosef18@aol.com

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