Parshat Vayechi
January 9th-10th, 2004
16 Teves, 5764

(conclusion of the Book of Bereishis)

When I was growing up, I remember having in my room a framed (and illustrated) paragraph-length description of the basic characteristics associated with my zodiac sign. [I probably bought it when I was going through a phase of adolescent fascination with horoscopes.] I don’t remember everything it said, but I have never forgotten one of the sentences, and indeed, over the years, have quoted it in different situations (most often sardonically).

Although not exactly word-for-word, I know that the sentence went something like this: “Beneath the misleadingly calm exterior lies a deeply passionate nature, surging with emotion and sometimes prone to intense feelings of anger or jealousy.” Now, I’m not immediately going to reveal to you what sign I am (so the astrological buffs out there can test their knowledge), nor am I going to comment on how accurately this describes my personality. [Please do not send me e-mails casting your ballot.]

But I am going to tell you (truthfully) that this thumbnail character assessment from my past sprang to my mind as I was reviewing the Torah portion this week. The reason is because the extremely negative effects of the trait of anger--whether or not I (or my cohorts falling under the same zodiac sign) actually suffer its affliction in real life--are on prominent display here. (What’s more, the trait itself is severely censured by our Sages, as we’ll see a bit later. )

Where exactly do we find anger, or its ill effects, mentioned in Vayechi?

The middle of the parsha is taken up with the blessings that the patriarch, Ya’akov, on his deathbed, is dispensing to his sons--the progenitors of the tribes of Israel (which form the nucleus of the nascent Jewish nation). blessings are beautiful, sometimes enigmatic, and full of prophetic insights regarding the future of the tribes and of our nation as a whole. (The Midrash, as well as the classical commentaries, delve into the various interpretations.) One by one, Ya’akov sums up the spiritual essence--and future mission within K’lal Yisrael--of his sons, and of the tribes which they fathered.

The “blessing” Ya’akov gives to his first three sons (in their birth order)--Reuven, Shimon and Levi--sounds quite a lot like a reprimand. Notice what TRAIT, in particular, seems to be the source of Ya’akov’s censure:

“Reuven, you are my firstborn, my strength and my initial vigor, foremost in rank and foremost in power. [But because of] Your water-like impetuosity--you cannot be foremost, because you mounted your father’s bed…Shimon and Levi are comrades…With their congregation, do not join, O my honor! For in their rage they murdered people…Accursed is their rage, for it is intense, and their wrath for it is harsh; I will separate them within Ya’akov, and I will disperse them in Israel.” (49, 3-7; Translation from The Call of the Torah; Mesorah publications)

It seems that Reuven was initially fit to assume the spiritual leadership of the family (and his tribe to have a leadership role in the nation)--as, indeed, would be in keeping with his firstborn position. But a certain negative character trait, Ya’akov says, prevented him from attaining the stature (and status) that would have been his. Essentially, the “impetuosity” Ya’akov mentions was a result of Reuven’s anger. (Explanation of Shem MiShmuel, English adaptation; Targum/Feldheim, p. 100)

The incident Ya’akov alludes to can be found earlier in the Book of Genesis (Chapter 35). After the death of Rachel (Ya’akov’s most beloved wife), the patriarch had relocated his bed to the tent of Bilhah, Rachel’s handmaid (to whom Ya’akov was also married). The Midrash explains that Reuven became angry at what he perceived to be a slight to his own mother, Leah, whom he felt his father should have honored as his “primary” wife following the death of Rachel. In protest, Reuven “disturbed his father‘s couch,”-- “either by occupying Bilhah’s couch, or by removing that of his father, or by disturbing the cohabitation of his father with Bilhah.” (From The Call of the Torah, by Rabbi Elie Munk, citing various opinions from the Midrash regarding Reuven’s action.)

[NOTE, AND I’M NOT BEING TONGUE-IN-CHEEK HERE: We see here one of many good reasons why even in ancient times, when marriage to more than one woman was not technically prohibited by the Torah, it was always seen as being fraught with dangers…and therefore, was rabbinically discouraged. And why it later became more formally proscribed. If you‘re not convinced that polygamy was never meant to be the norm, look back to the story of the very first marriage arrangement: Adam had one wife and helpmate.]

Ya’akov basically tells Reuven (and the Torah records it for posterity, so that we can learn proper character traits): “Your anger--and the ill-considered action to which it led--robbed you of the honor you could have attained.” It didn’t ruin Reuven’s whole life, of course, but it certainly kept him from achieving all that he might have.

As for Shimon and Levi, it is their “rage” that Ya’akov openly condemns. The incident Ya’akov specifically alludes to is described in Genesis, Chapter 34. Ya’akov’s daughter, Dina, is seized and raped by the son of a local chieftain (Shechem, the son of Hamor, the Hivvite), who then decides he wants to marry her. Without taking counsel from their (older and wiser) father, Shimon and Levi slaughter all the male members of the city to avenge the disgrace done to their sister (and--some commentators --to carry out proper justice against a kidnapper and those who protect him, according to the ancient legislative code known as the “Laws of the Children of Noah”). Like Reuven, who wished to defend the honor of his mother, Shimon and Levi may have had good intentions (or even justification) in what they did, but at the very least, the manner of execution [no pun intended] was deplorable in Ya’akov’s eyes. (Rashi tells us that it was also Shimon and Levi who wished to kill Yosef, before Yehuda urged them to sell him to a caravan traveling to Egypt instead.) Their anger got the best of them.

Their destructive rage (at least when they came together) necessitated that Shimon and Levi be separated: the tribe of Levi would be spread out through the future Land of Israel (in special cities), and Shimon’s portion would be contained within Yehuda’s. (Call of the Torah)

It is only when Ya’akov reaches his fourth son, Yehuda, that he is able to bestow a blessing of leadership in the family: “Yehuda--you, your brothers shall acknowledge…The scepter shall not depart from Yehuda.” Yehuda is fit for such leadership (and, remember, the kings of Israel--including the future Messiah--descend from Yehuda, as Ya’akov prophetically declares in those words) at least in part because he is not afflicted with the trait of (the curse of) anger.

Beyond the far-reaching (negative) effect that anger had on the individual spiritual “careers” (if you will) of Reuven, Shimon and Levi, we note that our Sages and commentators often singled anger out [along with conceit] as being among the most pernicious of all negative character traits. To the greatest extent possible, it had to--and has to--be diminished (or rooted out) in the personality.

Here are the immortal (and health-promoting) words of Rambam (Maimonidies), in the section of his famous legal code, Mishneh Torah, that deals with ethical and moral cultivation:

“There are some dispositions in regard to which it is forbidden merely to keep to the middle path [which is usually the ideal]. They must be shunned to the extreme. Such a disposition is pride….Anger, too, is an exceedingly bad passion, and one should avoid it to the last extreme. one should train oneself not to be angry even for something that would justify anger. If one wishes to arouse fear in his children…or in the members of his community of which he is the head, and desires to exhibit anger, so that they may amend their ways, he should make a show of anger before them, so as to correct them, but in reality, his mind should be composed like that of a man who simulates anger and does not really feel it. The ancient sages [of the Talmud] said, ‘He who is angry--it is the same as if he worshipped idols.’ They also said, ‘One who yields to anger-- if he is a sage, his wisdom departs from him; if he is a prophet, his prophetic gift departs from him.’ Those of an irate disposition--their life is not worth living.” (From A Maimonidies Reader, ed. Twersky; my emphasis)

Those are some strong words! As someone who sometimes has experienced anger (oops, the cat’s out of the bag), and who has seen people plagued by an “irate disposition,” I can attest to the truth of the Rambam’s words. To be angry often (or perpetually) is no way to live a worthwhile, and certainly not an enjoyable, life.

In what precise sense giving in to anger is akin to worshipping idols (as the Sages state) is a bigger topic--and one which time prevents me from dealing with here. One basic explanation would be: if I don’t accept the circumstances of my life with equanimity (I did not say passivity), then it is a sign that my faith is weak--that I don’t believe that G-d, ultimately, runs the world (and determines the ultimate outcome of my endeavors). The angry person fumes: “It shouldn’t be this way!”, or “I don’t want it this way!” He is “worshipping” some other god in his life--at the very least, his own desire and will--rather than accepting the will (and plan) of the Eternal G-d as being determinative. (Not to mention, “good,” or “just.”)

With G-d’s help, we will return to this important topic SOON, so we can give it the ample space it deserves. (Please don’t get angry at the cursory treatment.) We also have not discussed how we go about getting a handle on our anger--beginning the (long, arduous, nearly inconceivable) process of uprooting it from our personalities. One simple pointer given by our great Sages: study diligently the books of ethical wisdom (“mussar”) in our tradition, with the intention to follow their guidance. Again, we will try to come back soon and write at more length about this type of study. (Please don’t get you-know-what!)

Anger--and other negative character traits--make it more difficult to carry out the commandments of the Torah! For, as our Sages tell us, good character traits are the FOUNDATION of the whole Torah way of life. They hold us back from reaching our potential, and can literally ruin (or shorten) our lives on earth. (Think how one moment--or a quarter of an hour--of untamed lust has ruined the career and reputation and peace of mind of Kobe Bryant. And if you think that’s an exaggeration, just ask him and I guarantee he’ll confirm that statement.)

May we all make this Shabbos the beginning of our lifelong war against anger (and other negative character traits), which--at least from Ya’akov’s point of view, as he gave the blessings--was the “downfall” of Reuven, Shimon and Levi. [Wars tend to get people motivated, that‘s why I‘m not content with just blandly saying, “The Beginning of our Attempt to reduce anger.”] At least, we can try to keep calm this Shabbos--no matter how much the kids (or other circumstances) may tempt us to blow our tops--and make it a true day of rest and peace. An anger-free zone!

OH, I almost forgot. For those who are interested, my sign is SCORPIO. (Couldn’t you guess?!)

GOOD SHABBOS.

My e-mail address is yosefe@comcast.net

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Rabbi Yosef Edelstein, Savannah Kollel. Phone: 912-351-0469; fax: 354-9923