Parshas Vayeishev- The Converts of the Avos

While the primary mission of our holy forefathers was to build the nation that would eventually become the Jewish people, it would appear that they were additionally tasked to spread the concept of monotheism to the world. This secondary task requires a bit of an explanation, particularly when analyzed through the lens of the eventual outcome of their efforts. 

The Bereishis Rabba teaches two Midrashim that would appear unrelated, but are in fact connected, as explained by the Zera Avraham. The first teaching (84:3), famously quoted by Rashi in the beginning of Parshas Vayeishev (on 37:2), deals with the reality that occurred following Yaakov’s return to Eretz Canaan. After surviving the numerous challenges in dealing with those outside his family unit (Eisav and Lavan), as well as those within his family unit (the molestation of Dina), Yaakov returned to Eretz Canaan at the advanced age of ninety-nine years old. The Torah uses the word “vayeishev” to highlight his newfound living in the land, implying a settled sense, unlike the term “lagur”, or dwelling as a stranger. Rabbi Acha (in above Midrash) explains that Yaakov now wished to live in a settled way, prompting Satan to criticize: “is it not sufficient that which is prepared for them (tzaddikim) in the next world, that they wish to dwell in tranquility in this world!”. To ruin his sense of peace, Yaakov was subsequently forced to deal with the contention between his sons, culminating in the eventual exile to Mitzrayim. It emerges that the hatred between the brothers and the eventual sale of Yosef were a direct result of Yaakov’s simple wish to finally live peacefully in Eretz Canaan. 

The next Midrash (84:4) quotes verses to support the idea that all of the Avos engaged in creating converts. Although the idea of spreading Hashem’s Name to the world is most directly exhibited with Avraham, this mission was replicated by Yitzchak and Yaakov as well (but see Ramban in Lech Licha 12:8  who seems to disagree). All of the three forefathers spread the ideas of moral monotheism and converted people to the cause. Thus, the Midrashim juxtapose the ideas of Yaakov’s desire to dwell in tranquility and it being disrupted with a discussion about the geirim that the Avos created. 

The Zera Avraham explains that these two Midrashim are essentially linked. In general, if a non-Jew wishes to convert to Judaism, although we initially reject the individual, he may prove himself serious and devoted, undergoing the process necessary to become a Jew. However, the Gemara (Yevamos 24b and 76a) teaches that during the times in history of significant Jewish affluence and success (the era of Dovid and Shlomo, future days of Mashiach), concerts were not accepted. This prohibition was due to the concern that they were not whole-hearted in their conviction to convert, simply wishing to be part of the successes the Jews were then enjoying. Avraham, Yitzchak and Yaakov were constantly unsettled, experiencing lives of turbulence and travel. They did not present in a way that exhibited affluence and were therefore able to accept converts that would serve Hashem. However, now that Yaakov wished to live a settled, comfortable life, he was no longer permitted to continue this noble cause. In a mida k’neged mida fashion, since Yaakov would no longer accept strangers, his children would now become strangers, as these events triggered the eventual galus to Egypt, fulfilling the promise Hashem had made to Avraham that his descendants would become foreigners in a foreign land (Lech Licha 15:13).Thus, the decision of Yaakov to now live in a more comfortable way disabled his further acceptance of converts, triggering the exile to Mitzrayim as a natural consequence.

It would seem that spreading Hashem’s Name to the world was an all-important mission. Hashem commanded Avraham to dedicate his life to this cause, and he was quite successful, as he created a powerful following. Rambam (hilchos avoda zara 1:3) explains that the “house of Avraham”, the students that he had amassed, were “thousands and ten of thousands” in number. However, it would appear that following the days of our Avos, these students reverted back to idolatry and their paganistic beliefs. In fact, Rambam explains that the Jews themselves reverted to idolatry in Egypt (save the tribe of Levi), and we have no reason to believe that the non-biological students would have then maintained their teachings more effectively. With this in mind, the total dedication to the mission of spreading His Name becomes somewhat difficult to comprehend. Hashem could have simply told Avraham to seclude himself in a cave and develop Yitzchak, and in turn Yitzchak would develop Yaakov. Why was it necessary to spend their lives in such laborious dedication, cultivating students who would eventually revert to their old corrupted ways?      

My dear friend Naftali Ash suggested a series of points that would help clarify this issue, shedding light on the importance of the mission of the Avos in publicizing His Name to the world. Firstly, as an “ish chessed”, a man of all-encompassing kindness, Avraham could not bear to see other people acting foolishly, without attempting to help them correct their ways. His essential character motivated him to scour the earth for those engaged in the base practices of paganism, showing them the true path in life. He wished to help the confused people “see the light” and act accordingly. In addition, it is difficult to create a flourishing nation when the entire world believes and practices in ways that are entirely different. It was necessary to build a “beis Avraham” in order to create an echo chamber of the morals and ethics that the descendants of Avraham would need to absorb. Essentially, the dedicated students created an environment in which the direct descendants could flourish. In attracting and teaching students who reflected the morals of ethical monotheism, Avraham built fertile ground for the subsequent construction of the Jewish nation. Finally, although these students did quickly dissipate amongst the nations of the world, reverting back to their inappropriate former lives, this does not reduce the impact that was deeply imprinted. The seeds that were implanted by Avraham were able to eventually come to fruition a thousand years later, for in later days the idea of ethical monotheism became popular and accepted by a majority of the world. This reality was only possible because Avraham had already implanted the foundations years prior. The modern reality of most of civilization believing in one G-d was not automatic, but rather borne out of the actions of our forefathers many years ago. Their efforts were indeed effective in changing reality, albeit for the nations of the world many years after their passing. They imprinted on the psyche of collective society a reality that would bear fruit many years down the line.

There are times that people may feel that all their efforts to do good are for nought, as they are unable to see the direct products of their labor. It is important to understand that no good deed goes unpaid or unnoticed. Every word of Torah studied, prayer whispered, or kind deed performed is impactful and will yield a corresponding product. One may not immediately see this outcome, but it is inevitable and assured.    

In the merit of this Torah study, may Hashem protect all of Am Yisrael, in Eretz

Yisrael and throughout the world. Please email yshifman1@gmail.com with

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