Yaakov tells Eisav, “With Lavan, I have sojourned and I have lingered until now…”[1]
Rashi[2] says the verb גַרְתּׅי, lived, implies staying as a stranger from גֵר, unknown. Yaakov was telling Eisav, “I have not become a great prince nor have I achieved status… I remained merely a stranger. Though I have merely been a stranger with Lavan, the evil one, I have observed the 613 Divine Mitzvos and have not learned from his evil ways.”
Where else does the word גֵר appear?
In Parshas Lech Lecha[3] Hashem tells to Avram, “… Your offspring shall be strangers in a land not their own, they will enslave them and they will oppress them four hundred years.”[4]
Today, many of us reside in a land that is not our own, called America. The posuk said that Yaakov was a stranger residing with Lavan.
Lavan symbolizes the western culture of America, which has given Jews freedoms that our ancestors could never have dreamed of!
Freedom and honey have one thing in common: they’re sweet. Yet, Shlomo HaMelech says that when you find honey, eat what is sufficient for you.[5] But too much honey is not good[6] and will cause you to vomit it up.[7]
So too, the freedoms of western culture have magnetized the Jew to throw away the yoke of Judaism and to acquire instant gratification by immersing himself in a virtual reality called materialism.
The Medrash[8] says, “חשֶׁךְ, darkness, is the exile of Greece, for they darkened the vision of Yisrael with their decrees.” If you flip the word חשֶׁךְ it becomes שָׁכַח, forget. As in לְהַשְׁכּׅיחָם תּוֹרָתֶֽךָ, to make them forget Your Torah. The Greek culture is well and alive in America!
What does that mean?
Pew Research in 2016 wrote the following:
Nearly all Jews in the United States and Israel say they are proud to be Jewish, and large majorities in both countries say they feel a strong sense of belonging to the Jewish people. But the two Jewish communities do not always agree about what it means to be Jewish.
Both surveys asked Jews about a list of eight possible behaviors and attributes that could potentially be “essential” or “important” to their personal Jewish identity. In both countries, majorities say remembering the Holocaust is essential to their Jewish identities (73% in U.S., 65% in Israel).
But far more American than Israeli Jews say “leading an ethical and moral life” (69% vs. 47%) and “working for justice and equality” (56% vs. 27%) are vital to being Jewish. American Jews also are more likely than those in Israel to see intellectual curiosity and a good sense of humor as key parts of their Jewish identity.
On the other hand, Israeli Jews are more likely than U.S. Jews to say that observing Jewish law is essential to what being Jewish means to them (35% vs. 19%).
Both groups also were asked about what being Jewish means to them in a different way, with an open-ended question that allowed them to give any answer. The vast majority of Israeli Jews cited connections with Jewish history, culture and community. In addition, 53% said passing Jewish traditions on to children is crucial to their Jewish identity. Most American Jews, by contrast, did not name an additional essential element of Jewish identity in the open-ended question, perhaps in part because they felt more satisfied with the list of possible responses that had already been offered (among other potential reasons).
U.S. and Israeli Jews offer more-similar perspectives on what disqualifies a person from being Jewish. Solid majorities in both countries say a person can be Jewish even if he or she works on the Sabbath, does not believe in G-d or is strongly critical of Israel. But relatively few Jews in both places say a person who believes Yeishu was the Messiah can be Jewish (18% in Israel, 34% in the U.S.).
The notion that a person can be Jewish even without observing the Sabbath or believing in G-d may be tied to the idea held by many Jews that being Jewish is more about ancestry or culture than about religion. Indeed, a plurality of Jews in Israel (55%) and a majority in the U.S. (62%) say this is the case for them personally, although 23% in each country say their Jewish identity is about religion and ancestry/culture equally.
About one-in-five Israeli Jews (22%) and a slightly smaller share of American Jews (15%) say being Jewish, to them, is primarily about religion. Orthodox Jews in both countries are particularly likely to take this position.
Both surveys asked respondents how important “being Jewish” is in their lives. A slightly larger share of Israeli than American Jews (54% vs. 46%) say it is very important, while somewhat more Americans (20%) than Israelis (10%) say it is “not too” or “not at all” important.
A plurality of Israeli Jews (46%) say being Jewish comes before being Israeli for them, but about a third (35%) say they are Israeli first. Secular (Hiloni) Jews in Israel are particularly likely to feel this way: A majority (59%) say they think of themselves as being Israeli before being Jewish.[9] [10]
In 2017, News Gallup Poll did a survey of religiosity within major religious groups. When it comes to Jews, 19% are highly religious, 31% are moderately religious and 50% are not religious.[11]
We have religious freedom. However, it’s gotten to such a point that we think we own this country. How? Jews feel the need that they should run for senator, legislature, politician, mayor or any government position etc.
What did Yaakov tell Eisav? He said, “I have not become a great prince nor have I achieved status… I remained merely a stranger.”
Yaakov is sending us a clear message:
“In exile, when living in another land that gives you religious freedom, don’t start cozying up - i.e. get involved with the government - by running for senator, legislature, politician, mayor or any government position.” It only gets us into trouble. Find non-Jews who stand with our value system. Rav Shimon Schwab zt”l said Jews should have a low profile in exile.
Finally, Yaakov tells Eisav, “I have observed the 613 Divine Mitzvos and have not learned from his evil ways.” What is our mission in exile? To be a light – not a blight – unto the nations[12] and neither to learn from their ways.[13] For example, in Achrei Mos, the posuk says, “… do not perform the practices of the land of Canaan to which I bring you and do not follow their customs.” Rashi explains, “… Matters that are etched for them in their ways as if they were laws, such as theaters and stadiums i.e., (days set aside for) attendance at theaters or stadiums…” The Gemara says, “Whenever it is stated in the Torah ‘do not,’ it is nothing other than a negative commandment.” Rashi is telling boys, teenagers and young adults of our nation, “Do not go to a movie theater or sports stadium. Rav Moshe Feinstein zt”l says that one who goes to a movie theater or sports stadium does not violate, “do not follow their customs.” Yet he states the following:
“Anyone who goes to these places transgresses the prohibitions of moshav leitzim (gatherings of frivolity and unethical behavior) and bitul Torah; not only does he transgress during the time spent in those places, but he also transgresses because these activities cause him to stop learning Torah entirely… in addition, he also brings upon himself the yeitzer hara of promiscuity, as most of these things entail depraved speech and turning people towards promiscuity.” The only time one can attend a sports stadium is when Jews are renting it out for an event, like a Siyum HaShas etc.
The Gemara says that a person should never bring himself to a test, i.e. one should not place himself in circumstances in which he will be tempted to sin. In addition, the posuk says, “And you shall beware of any evil thing.” The Gemara says that a person should never bring himself to a test, i.e. one should not place himself in circumstances in which he will be tempted to sin. In addition, the posuk says, “And you shall beware of any evil thing.” The Gemara derives from this posuk that a person should not think immoral thoughts by day and come thereby to tumah by night. Going to a movie theater involves walking through the mall. This means passing or entering certain stores that display things which are completely immodest for one to see, thereby transgressing, “…You shall guard yourself against any evil matter.”
Someone once asked Rav Yaakov Kamenetsky zt”l if he was allowed take his children to a circus. He responded by citing the posuk in Novi which states, “Yisrael do not rejoice like the rejoicing of the nations.” In the words, he was saying to the person “no”.
Had that person asked Rav Kamenetsky the same question regarding a movie theater or sports stadium, he would have responded no as well. Today’s “circuses” are a movie theater or sports stadium in which people gather for entertainment.[14]
Dedicated in memory of Rivka bas Rav Eliyahu, Shlomo Avraham Moshe ben Yechezkeil Yosef, Rochel bas Menachem Mendel Boruch, Eliyahu ben Mordechai, Mashah Tzivyah bas R’ Shlomo Zalman, Altah Soshah Devorah bas Aryeh Leibush, Chaim ben Shmuel Efraim Zalman, Tuvyah Shlomo ben Naftali Tzvi HaKohein, Leah bas Leib Yehudah, Esther Perel bas R’ Shlomo, Miriam bas Zelig Shaul, Menachem ben Shimon, Menachem ben Zev, Sarah bas HaRav Yisroel, Zushe Yosef ben Shmuel Tzvi, Yosef ben Moshe HaLevi and all the other departed souls of our nation.
For the complete recovery of Chayah Malka bas Bas-Sheva and among the other sick ones of our nation.
Rashi[2] says the verb גַרְתּׅי, lived, implies staying as a stranger from גֵר, unknown. Yaakov was telling Eisav, “I have not become a great prince nor have I achieved status… I remained merely a stranger. Though I have merely been a stranger with Lavan, the evil one, I have observed the 613 Divine Mitzvos and have not learned from his evil ways.”
Where else does the word גֵר appear?
In Parshas Lech Lecha[3] Hashem tells to Avram, “… Your offspring shall be strangers in a land not their own, they will enslave them and they will oppress them four hundred years.”[4]
Today, many of us reside in a land that is not our own, called America. The posuk said that Yaakov was a stranger residing with Lavan.
Lavan symbolizes the western culture of America, which has given Jews freedoms that our ancestors could never have dreamed of!
Freedom and honey have one thing in common: they’re sweet. Yet, Shlomo HaMelech says that when you find honey, eat what is sufficient for you.[5] But too much honey is not good[6] and will cause you to vomit it up.[7]
So too, the freedoms of western culture have magnetized the Jew to throw away the yoke of Judaism and to acquire instant gratification by immersing himself in a virtual reality called materialism.
The Medrash[8] says, “חשֶׁךְ, darkness, is the exile of Greece, for they darkened the vision of Yisrael with their decrees.” If you flip the word חשֶׁךְ it becomes שָׁכַח, forget. As in לְהַשְׁכּׅיחָם תּוֹרָתֶֽךָ, to make them forget Your Torah. The Greek culture is well and alive in America!
What does that mean?
Pew Research in 2016 wrote the following:
Nearly all Jews in the United States and Israel say they are proud to be Jewish, and large majorities in both countries say they feel a strong sense of belonging to the Jewish people. But the two Jewish communities do not always agree about what it means to be Jewish.
Both surveys asked Jews about a list of eight possible behaviors and attributes that could potentially be “essential” or “important” to their personal Jewish identity. In both countries, majorities say remembering the Holocaust is essential to their Jewish identities (73% in U.S., 65% in Israel).
But far more American than Israeli Jews say “leading an ethical and moral life” (69% vs. 47%) and “working for justice and equality” (56% vs. 27%) are vital to being Jewish. American Jews also are more likely than those in Israel to see intellectual curiosity and a good sense of humor as key parts of their Jewish identity.
On the other hand, Israeli Jews are more likely than U.S. Jews to say that observing Jewish law is essential to what being Jewish means to them (35% vs. 19%).
Both groups also were asked about what being Jewish means to them in a different way, with an open-ended question that allowed them to give any answer. The vast majority of Israeli Jews cited connections with Jewish history, culture and community. In addition, 53% said passing Jewish traditions on to children is crucial to their Jewish identity. Most American Jews, by contrast, did not name an additional essential element of Jewish identity in the open-ended question, perhaps in part because they felt more satisfied with the list of possible responses that had already been offered (among other potential reasons).
U.S. and Israeli Jews offer more-similar perspectives on what disqualifies a person from being Jewish. Solid majorities in both countries say a person can be Jewish even if he or she works on the Sabbath, does not believe in G-d or is strongly critical of Israel. But relatively few Jews in both places say a person who believes Yeishu was the Messiah can be Jewish (18% in Israel, 34% in the U.S.).
The notion that a person can be Jewish even without observing the Sabbath or believing in G-d may be tied to the idea held by many Jews that being Jewish is more about ancestry or culture than about religion. Indeed, a plurality of Jews in Israel (55%) and a majority in the U.S. (62%) say this is the case for them personally, although 23% in each country say their Jewish identity is about religion and ancestry/culture equally.
About one-in-five Israeli Jews (22%) and a slightly smaller share of American Jews (15%) say being Jewish, to them, is primarily about religion. Orthodox Jews in both countries are particularly likely to take this position.
Both surveys asked respondents how important “being Jewish” is in their lives. A slightly larger share of Israeli than American Jews (54% vs. 46%) say it is very important, while somewhat more Americans (20%) than Israelis (10%) say it is “not too” or “not at all” important.
A plurality of Israeli Jews (46%) say being Jewish comes before being Israeli for them, but about a third (35%) say they are Israeli first. Secular (Hiloni) Jews in Israel are particularly likely to feel this way: A majority (59%) say they think of themselves as being Israeli before being Jewish.[9] [10]
In 2017, News Gallup Poll did a survey of religiosity within major religious groups. When it comes to Jews, 19% are highly religious, 31% are moderately religious and 50% are not religious.[11]
We have religious freedom. However, it’s gotten to such a point that we think we own this country. How? Jews feel the need that they should run for senator, legislature, politician, mayor or any government position etc.
What did Yaakov tell Eisav? He said, “I have not become a great prince nor have I achieved status… I remained merely a stranger.”
Yaakov is sending us a clear message:
“In exile, when living in another land that gives you religious freedom, don’t start cozying up - i.e. get involved with the government - by running for senator, legislature, politician, mayor or any government position.” It only gets us into trouble. Find non-Jews who stand with our value system. Rav Shimon Schwab zt”l said Jews should have a low profile in exile.
Finally, Yaakov tells Eisav, “I have observed the 613 Divine Mitzvos and have not learned from his evil ways.” What is our mission in exile? To be a light – not a blight – unto the nations[12] and neither to learn from their ways.[13] For example, in Achrei Mos, the posuk says, “… do not perform the practices of the land of Canaan to which I bring you and do not follow their customs.” Rashi explains, “… Matters that are etched for them in their ways as if they were laws, such as theaters and stadiums i.e., (days set aside for) attendance at theaters or stadiums…” The Gemara says, “Whenever it is stated in the Torah ‘do not,’ it is nothing other than a negative commandment.” Rashi is telling boys, teenagers and young adults of our nation, “Do not go to a movie theater or sports stadium. Rav Moshe Feinstein zt”l says that one who goes to a movie theater or sports stadium does not violate, “do not follow their customs.” Yet he states the following:
“Anyone who goes to these places transgresses the prohibitions of moshav leitzim (gatherings of frivolity and unethical behavior) and bitul Torah; not only does he transgress during the time spent in those places, but he also transgresses because these activities cause him to stop learning Torah entirely… in addition, he also brings upon himself the yeitzer hara of promiscuity, as most of these things entail depraved speech and turning people towards promiscuity.” The only time one can attend a sports stadium is when Jews are renting it out for an event, like a Siyum HaShas etc.
The Gemara says that a person should never bring himself to a test, i.e. one should not place himself in circumstances in which he will be tempted to sin. In addition, the posuk says, “And you shall beware of any evil thing.” The Gemara says that a person should never bring himself to a test, i.e. one should not place himself in circumstances in which he will be tempted to sin. In addition, the posuk says, “And you shall beware of any evil thing.” The Gemara derives from this posuk that a person should not think immoral thoughts by day and come thereby to tumah by night. Going to a movie theater involves walking through the mall. This means passing or entering certain stores that display things which are completely immodest for one to see, thereby transgressing, “…You shall guard yourself against any evil matter.”
Someone once asked Rav Yaakov Kamenetsky zt”l if he was allowed take his children to a circus. He responded by citing the posuk in Novi which states, “Yisrael do not rejoice like the rejoicing of the nations.” In the words, he was saying to the person “no”.
Had that person asked Rav Kamenetsky the same question regarding a movie theater or sports stadium, he would have responded no as well. Today’s “circuses” are a movie theater or sports stadium in which people gather for entertainment.[14]
Dedicated in memory of Rivka bas Rav Eliyahu, Shlomo Avraham Moshe ben Yechezkeil Yosef, Rochel bas Menachem Mendel Boruch, Eliyahu ben Mordechai, Mashah Tzivyah bas R’ Shlomo Zalman, Altah Soshah Devorah bas Aryeh Leibush, Chaim ben Shmuel Efraim Zalman, Tuvyah Shlomo ben Naftali Tzvi HaKohein, Leah bas Leib Yehudah, Esther Perel bas R’ Shlomo, Miriam bas Zelig Shaul, Menachem ben Shimon, Menachem ben Zev, Sarah bas HaRav Yisroel, Zushe Yosef ben Shmuel Tzvi, Yosef ben Moshe HaLevi and all the other departed souls of our nation.
For the complete recovery of Chayah Malka bas Bas-Sheva and among the other sick ones of our nation.
[4] See Artscroll Stone Edition Chumash, page 267, note 27.
[7] see note 5.
[8] Bereishis Rabbah 2:4.
[9] Read A closer look at Jewish identity in Israel and the U.S. by Michael Lipka.
[11] Read 2017 Update on Americans and Religion by Frank Newport.