A Thought for the Week with Rabbi Jay Kelman
Parshat Chayei Sarah - No Name Brand

Man has an innate desire to make a name for himself. Being forgotten is a fear that grips us all. For many this serves as a key stimulus to have children, and for many cultures specifically male children who carry on the family legacy. This desire not to be forgotten motivates some to write books, to build monuments or even to enter public life - hoping to attain some measure of immortality.

"There are three crowns - the crown of priesthood, the crown of kingship and the crown of (Torah) scholarship, but the crown of a good name surpasses them all". Yet as Rav Soloveitchik so eloquently notes the greatest of Jews seek anonymity. The Anshei Knesset Hagedolah , the 120 men who established the basic patterns of daily Jewish living, are, with few exceptions, unidentifiable. Many a classic text of Jewish learning was printed anonymously using such names as Chafetz Chaim to hide their identity. It is for this reason, the Rav explains, that traditionally Jews did not write biographies of great Torah scholars. The details of their lives pale into insignificance when measured against their role in transmitting our way of life, our mesorah , to the next generation. (The current explosion in biographies (hagiographies?) is just one example of the many changes in "orthodox" Jewish life in recent years). It i s imperative to establish a good name while alive but it is the names of those whom we inspire that count after we are gone.

This willingness to sacrifice one's legacy was articulated by Moshe Rabbeinu who was willing to have his name blotted out from the Torah if this could save the Jewish people (see Shemot 32:32); it is not by accident that the only characteristic used to describe Moshe is his modesty.

Apparently this humbling of oneself is not meant for Jews alone but one which all humans should aspire to. The Torah spends 67 verses detailing the finding of a wife for Yitzchak and the story is quite repetitive. Yet not once does the Torah identify the actual name of this most dedicated servant. He (whoever he might be) had a mission to carry out nothing more and nothing less. He had no interest in getting credit for a job well done.

While the faithful servant does not have a name, the Torah alternates between calling him a servant ( eved ) and calling him a man ( ish ). When he appears in relation to his mission for Abraham he is referred to as a servant, demonstrating his willingness to do all that his master asked. "And Abraham said to his servant" (24:2); the servant said to him" (v.5); "so the servant placed his hand", "and the servant took" (v.10); "and the servant ran" (v.21) "I am the servant of Abraham" (v.34). However when he comes in contact with Rivka and Lavan he is known as " ish ", a term which the Bible uses to describe men of great importance and dignity. "The man was astonished at her" (v.21); the man took the golden ring" (v.22);"and the man bowed and prostrated himself to G-d" (v.27). He may have been Avraham's slave but he was a great man - all the more so in contrast to his less than honest hosts.

This contrast is most poignantly expressed as the man-servant the eved- ish completes his mission. "Then Rivka arose with her maidens and they rode on the camels and they followed the man and the servant took Rivka and left" (24:61). Rivka may have followed the man but the servant was just doing his duty.

This cloak of anonymity is a recurring Biblical theme. "Then came the fugitive and told Abram" (about Lot 's capture). "A man discovered him, the man asked him (Yosef) what do you seek". If not for this unnamed man perhaps the entire story of Joseph and his brothers would have taken a different course. We don't know who the Egyptian was whom Moshe killed nor the Jew that he was beating. Similarly the two Jews whose fight Moshe tried to break up causing him to flee to Midian are nameless. If not for them perhaps Moshe would have never developed the tools necessary for future leadership. The blasphemer (Vayikra 4:10-12) and the wood chopper (Bamidbar 15:32-34), remain anonymous.

"And Abraham built an altar and called out in G-d's name". Our task is to sanctify the name of G-d, to be mekadesh shem shamayim which is the greatest legacy we can leave for ourselves ensuring that we will not be forgotten. Shabbat Shalom!