FROM THE S'GAN MENAHEL

Treading a Fine Line

"A picture is worth one thousand words," according to a well known saying. But are all of the messages appropriate? I saw a professionally produced Parsha coloring book created by a Chassidic artist. As we would expect he depicted the Jews travelling through the desert wearing Chasidic garb, from long coats to shtreimels. Surprisingly, Dasan and Aviram, the famous villains were dressed in Lithuanian garb. We can imagine the not so subtle message imparted to the students! Even though the artist imparts many worthwhile lessons in this coloring book; he was "out of place" when drawing the villains as being from a "different camp" of the Jewish People.

There is a "machlokes" (divergent opinions) regarding depicting the "avos" (patriarchs), "imahos" (matriarchs), and other biblical greats. There are those who feel that even with noble intentions it is too risky to draw "tzaddikim" (righteous individuals) who so closely approached perfection. We are bound to diminish their stature. Others feel that the benefits of a picture drawn by sincere artists outweigh the inherent limitations of our imagination.

In Parshas Chayai Sora (Perek 24) we read a number of verses detailing Eliezer's search for a fitting wife for Yitzchok. Eliezer beseeched HaShem for His assistance, arranged for a Divine sign, and was promptly answered with the appearance of Rivka. Surprisingly, the Torah, which is always concise, repeats the entire episode as Eliezer related it once again to Rivka's family. Rashi comments, "More beloved is the speech of the servants of the forefathers than the law of the descendants, for essential laws are derived from a few words, while the Torah relates Eliezer's words twice, and in great detail." The episodes of the lives of our ancestors are recorded in rich detail for they impart the wisdom of the ages, the wisdom by which we are expected to calibrate our moral compass.

Following the directive of learning from the Torah greats, the Ramban does not hesitate to point out that Avram and Sarai made errors in judgement. In his opinion Sarai was too harsh in her dealings with Hagar, and Avram should have been more vigilant of Sarai's safety when they travelled to Egypt. Even though the Ramban's view on these issues is not the majority view, he did not hesitate to point out the practical lessons which he felt could be learned from the details of these stories recorded in the Torah. Similarly, the Gemora (Shabbos Daf 10) does not hesitate to derive a lesson from the rivalry between Yosaif and his brothers. The Gemora says that a person should not act towards his children in a manner that may be understood as favoritism, as we see what a great tragedy befell Yaakov and his family due to the appearance of favoritism toward Yoseif.  In a similar vein, Rav Samson Refoel Hirsch did not hesitate to point out his theories of why Esau became wicked. He points out that parents must differentiate in their child rearing between each child, as the methods that work perfectly with one child might have the opposite effect with another.

While our great leaders understood that the Torah shares the detailed lives of these men and women of towering spiritual stature for us to learn from their successes as well as from their failures, they were constantly cognizant of whom they were speaking. They did not allow their criticisms to diminish the awe in which our revered ancestors must be held. While we are encouraged to delve into the lives of the spiritual giants to learn from both their successes and their failures, we must never lose sight of the unparalleled perfection of these men and women.

Good Shabbos/Shabbat Shalom.

Rabbi Naftoli Eisemann

S'gan Menahel/Assistant Principal

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