Vayeitzei

                           Vayeitzei

In this week's parsha Rachel tells Yaakov (30;1) "Give me children--if not, I am dead."

From here, the Gemara (Nedarim, 64b) learns that one without children is considered dead.

Interestingly, the Gemara (Yevamos, 64a) relates that Hashem purposely made our forefathers barren because he desires the prayers of the righteous.

However, how could Hashem make them suffer by being barren just so that they would pray to Him? By making them barren He was basically killing them!?!

In order to answer this question, I think we first need to gain a deeper understanding of what tefilah (prayer) is...

The Gemara (Taanit, 2a) refers to tefilah as a "service of the heart." And why is that? Simply speaking when one prays to Hashem they have to truly concentrate and believe in the words they are saying. Interestingly, the Rambam (Hilchos Tefilah, 4;15) states, "Any prayer said without concentration is not a prayer." As a result, the Rambam continues, one who prays without concentration should repeat the prayers. In fact, the Rambam actually states that it's forbidden to pray when one has a troubles mind or heart and will thus be unable to concentrate. In closing, the Rambam states that the sages would suggest that people take 3 days off from praying when in a troubled state of mind in order to give them time to relax and clear their mind (Note: Nowadays we rule differently). Similarly, the next Rambam (Hilchos Tefilah, 4;16) quotes the Gemara (Berachot, 32b) which relates that the sages would wait for 1 hour before and after praying in order to properly clear their minds and concentrate on the prayers. On the importance of concentrating during prayers, the Gemara (Rosh Hashana, 18a) relates 2 similar cases: In the first case, 2 people were confined in bed with the same illness. They both prayers to Hashem but only one of them were answered. In the second case, 2 people were brought into court accused of the same crime. They both prayed to Hashem to be judged favorably but only one of them was answered and proclaimed innocent. The Gemara asks: Why was only one of them answered in both cases? The Gemara answers: Only one of them in each case prayed with concentration (see Rashi)--therefore, only they were answered.

Now, how great is the power of tefilah?

The Mishna (Pirkei Avos, 1;2) states that the world stands on 3 things--one of them is serving G-d (prayer). Additionally, the Nefesh HaChaim (2;13) states that every prayer, even if not answered NEVER goes to waste (it simply gets used for something else). Furthermore, the Vilna Gaon states that tefilah contains the essence of all 613 mitzvot.

However, why is it SO important to pray with concentration and why is prayer so great?

I think we could explain that serving Hashem leads to happiness (which without, one would rather be dead). And why is that? Happiness requires knowledge that everything comes from Hashem--who is always there for us. No money could buy happiness. As we've seen throughout history, large sums of money could be lost within seconds (e.g. 1987 stock market crash). Therefore, by praying to Hashem with "all our heart and soul" (as we are commanded to: Devarim, 11;13) we create a strong bond with Him and cause ourselves to realize that He is the source of everything we have. Similarly, the Mishna (Pirkei Avos, 4;1) states: "Who is happy? "He who is happy with his lot." Meaning, it doesn't matter how much money you have. Happiness means being content with ones fortune. How does one achieve happiness then? Only by connecting to Hashem can one guarantee that he will only see goodness. The best way to connect to Hashem is through tefilah.

Let's look in the Torah and see who achieved true happiness...

The Torah (24;1) states: "And Hashem had blessed Avraham with everything." Surely, however, he didn't have everything. Rashi (24;1) even mentions that he needed to find a wife for Yitzchak. (Just think: How many parents nowadays go crazy trying to marry off their kids?) Therefore, why did the Torah say that he had everything if he was still lacking? The answer is because Avraham was completely satisfied with his lot and felt as though he lacked nothing. Thus, he had everything. And how did he get this feeling of being completely content? The answer is in the pasuk. "And Hashem had blessed Avraham." Obviously everything Avraham had came from Hashem--what is the torah telling us? I think the Torah is teaching us here that Avraham only had everything because he realized that everything he had came from Hashem. We find the same thing by Yaakov Avinu when he says (33;11): "Hashem has been gracious to me and inasmuch as I have everything." Yaakov only felt as though he had everything because he realized that he acquired all of his possessions through Hashem's graciousness.

I think we could now answer our question...

Hashem wasn't "killing" our forefathers by making them barren. On the contrary; he was giving them life! And why is that? True life is when one is in the state of happiness--which could only be acquired through connecting with Hashem. Therefore, Hashem gave them a really strong deficiency by making them barren in order so that they would strengthen their avodat Hashem (service of Hashem) to the fullest degree.

Toldos

 
Toldos
In this week's parsha Yaakov and Eisav are born.
The Torah (25;28) tells us that "Yaakov loved Eisav," even though he was wicked.
The Sforno (25;28) relates that Yitzchak actually knew that Yaakov was more righteous--but he still favored Eisav (as the pasuk only states that Yitzchak loved Eisav).
However, if Yitzchak knew about Eisav's evilness then why did he love him more than Yaakov?
I think we could answer that Eisav honored Yitzchak a lot more than Yaakov--therefore, Yitzchak favored Eisav.
The Midrash (Bereishis Rabbah, 65;16) states: "Rabbi Shimon ben Gamliel said, "All the days (of my life) I served my father, and I didn't even serve him even 1/100th (1%) of what Eisav served his father (Yitzchak)." The Midrash continues by relating that Eisav would only serve Yitzchak wearing clothes of royalty--for he would say that Yitzchak could only be properly honored that way. We therefore see the great amount of honor and respect in which Eisav constantly gave Yitzchak. Thus, it's very understandable why Yitzchak favored Eisav, despite his evil ways.
The sefer Chassidim (341) writes that we should learn from Eisav how we should constantly trouble ourselves in order to support our fathers--for Eisav would constantly put himself in dangerous situations so that he could bring food to Yitzchak. We could learn from here how Eisav loved honoring Yitzchak. Interestingly, the Alshich (27;3) writes that Yitzchak told Eisav to go bring him food before receiving the blessings in order to give Eisav another opportunity to honor him. Thus, we see how even Yitzchak knew how much Eisav loved serving him.
The Gemara (Kiddushin, 31a-b) relates a lot of stories from which we could learn how to honor our parents. For example, there was a non-jew by the name of Dama ben Nesinah whose father owned precious stones. One day the sages came and offered to buy them at a price in which he would receive a profit of 6,000,000 gold dinars! However, the stones were locked in a box, and the key to the box was under his father's pillow who was sleeping at the time. Therefore, Dama ben Nesinah rejected the sages offer, for out of respect for his father he could now wake him up. Additionally, the Gemara (Kiddushin, 31a) relates the following story, also involving Dama ben Nesinah. One day Dama ben Nesinah was sitting with Roman nobles wearing a silk cloak with gold when his mother came and ripped the cloak off of him, then she hit him on the head and spit in his face. However, out of respect for his mother, Dama ben Nesinah did nothing to retaliate for the humiliation (See Gemara for more stories: Kiddushin, 31a-b).
Now, what's the greatness of the mitzvah to honor your parents?
The Gemara (Shabbat, 127a) states that anyone who honors their parents receives reward in both this world and the World To Come. Additionally, the Torah (Shemos, 20;12--Devarim, 5;16) promises long life to anyone who fulfills this mitzvah. Furthermore, the Meschech Chochma writes that this mitzvah is a guarantor that one will fulfill the first 4 commandments. Lastly, the Midrash states that anyone who fulfills this mitzvah is worthy of having Mashiach come through them! (This is learned out from Gideon who told his father that he would take care of his wheat for him in case the Midyanites would come and attack. An angel then appeared to Gideon and told him that through that deed--he is worthy to have Mashiach come through him).
However, why didn't Eisav receive all these rewards for constantly honoring Yitzchak with such great love? Surely, Eisav must have done deeds for Yitzchak far greater than the simple act that Gideon did for his father--in which he became worthy of having Mashiach coming through him!?!
In order to answer this question, I think we need to gain a full understanding of what lies behind this mitzvah.
Here are some of many questions that could be asked on this mitzvah...
Firstly, what exactly is the purpose of this mitzvah? Surely the Torah wants us to honor and respect all of our fellow jews! Therefore, why is there a separate mitzvah just for one to simply honor their parents?
Secondly, the Gemara (Kiddushin, 30b) states that when one honors their parents--Hashem considers it as though they honored Him. But why is that? Why don't we say the same thing by honoring other fellow jews?
Thirdly, Rabbi Eliezer Papo (Pele Yoex) states that one's main obligation to honor their parents is after death. However, once they've died they can no longer receive honor directly. Therefore, one's main obligation to honor their parents should be during their lifetime!?!
Lastly, the Gemara (Kiddshin, 32a) states that the extent in which one should honor their parents should be learned from a case where a father throws his wallet into the sea and his son doesn't embarrass him. Why is that case specifically chosen to show how much one should honor their parents?
 
The Torah (Devarim, 5;16) states: " Honor your father and mother as Hashem your G-d has commanded you." We learn from the end of the pasuk ("as Hashem your G-d has commanded you") that we should honor our parents simply because Hashem commanded us to. Therefore, when one honors their parents--they're really honoring Hashem, for the reasoning behind the mitzvah is simply to follow His will. Thus, it's greater to honor your parents after they've passed away, because many times people honor their parents to follow the will of their parents. However, once one's parents have already died they can no longer be forced by them to give honor. As a result, all the honor they give their parents is simply to follow Hashem's will--they way it should be. We learn from the case where a father throws his wallet into the sea how we should honor our parents because in that case it really doesn't make sense why we should honor our father--he just did something really foolish! However, by giving him honor in that case we show that our real intentions are to follow Hashem's commandment--for it shouldn't matter what they say or do--we should always give them honor because Hashem told us to.
Now to Eisav: Why didn't he receive all the great rewards promised for honoring his father?
The Torah (27;34) states that after Eisav found out that Yaakov had received the blessings that he "cried out an exceedingly great and bitter cry." Why did the Torah have to explain the great extent of his cry? I think the Torah is teaching us that Eisav was serving Yitzchak in order to receive reward from him (for otherwise, why should he be SO angry? He just performed a big mitzvah!) However, as we've explained, we should serve our parents because Hashem commanded us to--not to receive reward in return. Eisav completely misunderstood the basis behind the obligation to honor one's father. We could see this from another pasuk (27;41) as well, where the Torah tells us that Eisav wanted to wait for Yitzchak to die then kill Yaakov. Rashi (27;41) relates that the reason why he wanted to wait for Yitzchak to die before killing Yaakov was so that he wouldn't cause Yitzchak pain. However, just the opposite is true! As we explained, one's main obligation to honor their parents is after death! By wanting to kill Yaakov after Yitzchak died we see that Eisav was serving Yitzchak to serve Yitzchak--not Hashem! Therefore, he failed to receive all the great rewards promised for honoring one's father.
Summary: Although Rabbi Shimon ben Gamliel didn't even serve his father 1/100th as much as Eisav (Bereishis Rabbah, 65;16), Eisav completely misunderstood the purpose behind the mitzvah. The Torah (Devarim, 5;16) states: " Honor your father and mother as Hashem your G-d has commanded you." From the seemingly extra words of "as Hashem your G-d has commanded you" we learn that one should honor their parents because Hashem commanded them too--not just because of their parents. Eisav served Yitzchak because of Yitzchak, not Hashem. We could see this from the Torah when it states (27;41) that Eisav wanted to kill Yaakov, but he wanted to wait until Yitzchak died in order so that he shouldn't cause his father pain (Rashi). What Eisav misunderstood is that when one gives their parents honor they are really honoring Hashem, for the commandment to honor our parents is specifically because He commanded us to. Eisav thought that once Yitzchak died there would be no more mitzvah to honor his father--but just the opposite is true! A person's main obligation to honor their parents is AFTER they've passed away (Pele Yoex). For this reason, he didn't merit all the great rewards promised by the Torah for honoring one's father.

Chayei Sarah

                      Chayei Sarah

In this week's parsha Avraham sends out Eliezer to go search for a wife for Yitzchak.

Rashi (24;14) explains that Eliezer was specifically searching for a girl who performs acts of kindness.

The question is: Why was acts of kindness the only requirement in order to be fitting as a wife for Yitzchak?

In order to answer this question, let's first examine what kindess (chesed) really means...

The Rambam (Hilchos Avel, 14;1) explains that the term "kindness" comes from the famous teaching that you should "love your fellow like yourself."

However, what's the connection between kindness and love towards others?

Kindness means to show care, often performed through giving. In Hebrew, the root of the word "love" (Ahavah) is "give" (hav). Therefore, we see that when one performs an act of kindness for another, he is really showing love towards that person.

The question now becomes: Why was Eliezer specifically looking for a girl who fulfills the commandment to "love your fellow like yourself"?

The mitzvah to "love your fellow like yourself" requires one to connect and create a strong bond with others. Similarly, marriage also requires both partners to fuse into one force. After a man gets married, the Torah (Bereishis, 2;24) states that he should "cling to his wife and they shall become one flesh." The Gemara (Yevamos, 62b) tells us that a man should love his wife as much as he loves himself and that he should give her even more honor than himself. In fact, the Rambam (Hilchos Ishus, chapter 17) states that whenever a man's wife argues with his mother or sister, no matter what the situation may be, he is always commanded to stand by and honor his wife's opinion (even though the 5th commandment is to honor your parents). Similarly, the Gemara (Chulin, 84b) states that a man should honor his wife BEYOND his means. Interestingly, Rabbi Shalom Arush (The Garden of Peace) writes "A woman longs for honor more than anything in the word, specifically from her husband, and she will go to any lengths to get it." It's of extreme importance for husband and wife to truly love each other. To emphasize this point, the Gemara (Nedarim, 66b) relates that Hashem commands us to erase His name in order to prove the innocence of an accused wayward wife ("Sotah") so that the husband can continue his duty of loving his wife as himself. A husband's number one duty is to love his wife. For this reason, the Torah (24;67) tells us that Yitzchak loved Rivka right after they got married because that became his primary role in marriage and life as a whole. We should all be "bold as an leopard, light as an eagle, swift as a deer and strong as a lion" (Pirkei Avos, 5;23) to fulfill the will of our spouse.

Rabbi Shach wrote regarding searching for your shidduch: "The main thing you should look for is that they possess good character traits, for this quality encompasses all others." The Vilna Gaon once said: "It is easier to know the entire Talmud, than to fix even one character trait." Similarly, Rabbi Yechezkel Levenstein explains: "Although it was necessary that the wife of Yitzchak would continue in the path of our Foremother Sarah, peace be upon her, in converting the women, and helping spread emuna in the world, nevertheless, Eliezer didn't look for a woman with sophisticated religious philosophies, but rather, a generous, kind, and loving woman, who was not selfish or self centered."

Summary: Eliezer was specifically looking for a girl who performs acts of kindness (chesed) as a wife for Yitzchak because true love requires both partners to give--for in Hebrew, the root of the word "love" (Ahavah) is "give" (hav). Chesed (acts of kindness) comes from the commandment to "love your fellow as yourself" (Rambam: Hilchos Avel, 14;1). When one loves their fellow as themselves, they fuse together. Similarly, the Torah (Bereishis, 2;24) tells us that after marriage a man should "cling to his wife and become like one flesh." The only way to unite with a separate being is through giving (which shows love). In the end, the Torah (24;67) tells us that Yitzchak loved Rivka right after they got married to show us that they successfully united through giving. May we all be "bold as an leopard, light as an eagle, swift as a deer and strong as a lion" (Pirkei Avos, 5;23) to fulfill the will of our spouse.

Vayeira

                    Vayeira

In this week's parsha we learn the mitzvah of hachnasat orchim (welcoming guests).

The Gemara (Bava Metzia, 87a) states that women are stingier with guests than men. What's the reasoning behind this statement? (Note: This is actually not an insult to women).

Additionally, the Gemara (Shabbat, 127a) states that hosting guests is even greater than receiving the divine providence. However, the purpose of performing mitzvot is to get closer to Hashem, so how could performing just 1 mitzvah be greater than receiving the divine providence (and thereby becoming closer to Hashem)?

Let's first see the greatness of chesed (kindness)...

The Mishna (Pirkei Avos, 1;2) states that the world "stands" on 3 things: torah, serving Hashem and acts of kindness. Interestingly, the Gemara (Avodah Zarah, 17a) states that one who only learns torah (and doesn't perform acts of kindness) is considered as though they have no g-d. Furthermore, the Gemara (Shabbat, 127a) states that one who performs chesed receives reward in this world AND in the World to Come. Lastly, the Gemara (Yerushalmi: Peah 1;5) states that chesed is equal to all the other mitzvot combined.

Now, out of all the different acts of kindness in which one could perform, the Rambam (Hilchos Avel, 14;1) states that welcoming guests is the greatest one of them all. However, why is that? Why is welcoming guests greater than visiting the sick, comforting the mourning, etc?

Let's see the greatness of welcoming guests...

The Gemara (Chagigah, 27a) states that one's table (Rashi: welcoming guests) atones for one's sins. Additionally, the Gemara (Shabbat, 127a) lists welcoming guests as one of the mitzvot in which one receives reward in both worlds. Furthermore, the Gemara (Sotah, 46b) states that one who escorts their guests receives "immeasurable" rewards! Interestingly, on the flip side, one who doesn't escort his guests is considered a murderer. Lastly, the Midrash Tanchuma (Ki Teitzei) states that welcoming guests has the power merit children.

So, why is the mitzvah of welcoming guests so great? And why are women considered stingier than men regarding this great mitzvah?

Rabbi Yochanan Zweig explains that by welcoming guests we are emulating the ways of Hashem (the whole world belongs to Hashem and we are all guests) which is the reason why were supposed to perform mitzvot and become closer to Him. For this reason, the mitzvah of welcoming guests is even greater than receiving the divine providence.

However, why is hosting guests the only act of kindness that's greater than receiving the divine providence? Why does the Rambam (Hilchos Avel, chapter 14) state that welcoming guests is the greatest act of kindness?

Rabbi Zweig answers: All acts of kindness require one to give...whether it be their money, time, effort, etc. Hosting guests, however, not only requires one to give, but it requires one to "give up" their space and allow others to evade their privacy.

We could now answer why the Gemara (Bava Metzia, 87a) states that women are stingier with guests than men...

When guests come over, it's the women's space which is mostly being evaded! Women spend far more time at home than men. Therefore, it's the women which are really giving up a lot when they have guests. Additionally, we could explain that women do all (or most) of the work by going through all the preparations for the meal. Thus, the Gemara wasn't insulting women by stating that their stingy with guests...Rather, the Gemara was actually honoring women for they deserve the bulk of the reward when they host guests.

However, why does it matter if one gives up their privacy? What's the big deal?

I think we could explain as follows: Chesed isn't what you give, or what you do for someone else. Rather, chesed is the respect you give others and how you make them feel. The Rambam (Hilchos Avel, 14;1) explains that the term chesed (kindess) comes from the famous teaching of Rabbi Akiva that you should "love your fellow as yourself." And why is that? Because the real meaning of chesed is that you should unite with your fellows and give them a feeling of happiness.

Therefore, I think we could now explain why hosting guests is so great...

When one hosts guests, they not only provide for others, but by allowing them to evade their space, they show that they feel a sense of togetherness. By hosting guests, one shows a true love for their fellows, for in essence they're saying "your house is my house."

When Avraham Avinu performed the mitzvah of hosting guests he made sure his guests felt very welcome and respected...The Torah (18;2) tells us that as soon as Avraham saw the 3 men he "ran" towards them. Then he bowed towards the ground in front of them. He then (18;3) referred to them as his "lords" and to himself as their "servant." Avraham not only provided for his guests, but he made them feel united with him. He truly treated all of his guests as though it was himself.

Summary: The mitzvah of hachnasat orchim (welcoming guests) is the greatest of all acts of kindness (Rambam: Hilchos Avel, chapter 14). The Gemara (Bava Metzia, 87a) states that women are stingier with guests than men...Why? Because unlike all other acts of kindness, the mitzvah of hosting guests requires one to not only provide for others, but to give up their space and privacy (Rabbi Yochanan Zweig). And why does that matter? Because "chesed" (kindness) comes from the famous teaching of "Love your fellow as yourself" (Rambam: Hilchos Avel, 14;1). Therefore, when one performs chesed, they're not only required to give, but their required to give others a sense of love, which is most felt when invited over someone else's home.

Lech Lecha

                                      Lech Lecha

"Hashem said to Avram, "Go for yourself from your land, from your birthplace, and from your father's house to the land that I will show you" (Bereishis, 12;1).
 
In this week's parsha Hashem tells Avraham to leave Charan and go to Canaan.
 
This was the first of 10 tests for Avraham Avinu, and according to the commentators, the hardest one of them all!
 
However, why was it so hard for Avraham to move? The Medresh relates that a lot of people wanted to kill Avram in Charan for his jewish beliefs!?!
Additionally, the Torah (12;2-3) relates that Hashem promised Avraham that he would recieve a lot of blessings if he moved...Therefore, why is this test considered the hardest of the 10 tests?
 
Furthermore, the Gemara (Rosh Hashana, 16b) states that some say moving from one place to another has the power to tear up a Heavenly decree (since one becomes humble when exiled from home). Therefore, if moving away from home is so great, why was this considered such a hard test?
 
The Ramban (12;1) offeres an interesting explanation as to the difficulty of this test. He explains that it was hard for Avraham to move because it's hard for people to move away from their family and friends to an entirely new place (even though a lot of people wanted to kill him in Charan--that's where his family and friends were).
 
It's easy to understand why it would be hard for Avraham to move away from his family friends...But is it really harder than all his other tests, such as circumcising himself and almost killing his son?
 
Let's first analyze why exactly is so important to have family and friends who care for you and love you...
 
The Mishna (Pirkei Avos, 1;6) states: "Acquire for yourself a friend." Why is it so important to have friends?
 
The Gemara (Taanis, 23a) relates that a man by the name of "Choni Ha'Me'agel" met another man planting a carob tree and asked him how long the tree would take to bear fruit. The man replied that it would take 70 years...To which Choni asked how he expected to benefit. The man responded that his ancestors had planted a carob tree for him, so he was planting the tree for his descendants. Choni then fell asleep...and woke up 70 years later. When he woke up he saw a man harvesting the carobs. Choni realized that the man was the grandson of the original man, as he had slept for 70 years. Choni went to his family and friends, but no one believed that he was Choni, despite being able to answer all their questions. Due to lack of love and respect, he prayed to Hashem to kill him and he was then taken from this world. From this the gemara states: "Either friends or death."
 
I think we could now answer why it was such a hard test for Avraham to move from Charan to Canaan...
 
Without any family and friends, man lives without love, respect, honor, etc. Man requires constant care from those around him in order to live a happy life. When one lacks care from family and friends then they feel as though they are lifeless. Therefore, for Avraham to move to Canaan, away from his family and friends to a strange land, in essence meant that he would have to give up his whole sense of being. As the Gemara (Taanis, 23a) states, one without friends is considered dead. Thus, by Avraham leaving his family and friends he was basically killing himself! A truly hard test...
 
Summary: Hashem commanded Avraham to move from Charan to Canaan. Although a lot of people wanted to him in Charan (Medresh), this was still the hardest of all 10 tests for Avraham Avinu. And why is that? The Ramban (12;1) explains that all of Avraham's family and friends were in Charan. But how does that make moving a harder test than, for example, almost killing your son (Yitzchak)? The Gemara (Taanis, 23a) relates that a man by the name of Choni Ha'Me'agel slept for 70 years and when he woke up no one believed who he was. No one would treating him with any love and respect...He therefore prayed to Hashem to kill him, and Hashem took away his soul. From this the Gemara says "either friends or death." Thus, by Avraham moving away from his friends and family, he was in essence killing himself, for man requires constant care in order to live a happy life.

Noach

                  Noach

 

In this week's parsha Hashem floods the whole world (except the land of Israel--Zevachim, 113b).

 

The Mishna (Pirkei Avos, 5;2) states: "There were ten generations from Adam to Noach, to show how great was His patience, for every one of those generations provoked Him continually until he brought upon them the waters of the Flood."

 

The Torah (6;13) tells us that Hashem flooded the world due to stealing. The commentators explain that the people stole at amounts less than a "perutah" (comparable to a penny) so that they could not be taken to court. Interestingly, Rashi (6;11) tells us that the people were also guilty of sexual immorality and idolatry...

 

The obvious question arises: Why did Hashem punish them due to stealing "pennies" when they were also engaging in sexual immorality and idolatry? Surely those 2 sins are far more severe!?!

 

Additionally, if for 10 generations Hashem was constantly provoked, why did he destroy the world due to such a seemingly petty sin?

 

To answer these 2 questions, I think we need to examine the 3 sins...

 

Idolatry (serving other g-ds) is something in which people do in order to become closer to the master of the world. Although serving idols is a sin, it is mostly done with positive intentions (to become closer to G-d) and comes about through lack of knowledge of the real master of the world (Hashem). Therefore, perhaps for this reason the sin of idolatry wasn't great enough to cause Hashem to flood the world. Now, sexual immorality is a sin in which people perform due to uncontrollable desires, mainly due to the Yetzer Hara. At this point in history Hashem hadn't given over the torah and its laws. Therefore, perahps due to the strong pull of the Yetzer Hara and the unawareness of its prohibition, the sin of sexual immorality wasn't great enough to cause Hashem to flood the world.

 

However, why was stealing objects worth less than a "perutah" a great enough sin to flood the world?

 

Stealing is something in which doesn't need to be told that it's prohibited, for it is obviously wrong to take something which is not yours! A person doesn't need a law to figure out that he shouldn't steal from others...Therefore, perhaps it was for this reason that Hashem destroyed the world due to stealing, albeit it was less than a perutah at a time...

 

I think we could say there's a lot more to it...Stealing shows there's a problem with a person's middos (character traits), for one should respect his fellow's property.

 

Why should lack of middos cause Hashem to flood the world?  What's the greatness of good middos?

 

The Midrash (Vayikra Rabbah, 13;3) says that as a whole, the mitzvot were given to enable us to refine our character. Rabbi Chaim Vital (A.K.A. The Arizal) says that the torah doesn't obligate us to have good middos because they're the very essence of the whole torah. He explains that if one possesses good middos then he'll come to fulfill all the mitzvot with ease. Similarly, Rabbeinu Yona (Pirkei Avos, 3;21) states that the torah will not rest upon one with bad middos. Furthermore, the Gemara (Eruvin, 100b) states that had we not been given the torah then we would have been obligated to learn good middos from nature. For example, we would have had to learn modesty from cats, theft from ants, forbidden relations from doves and how to have relations from roosters. Lastly, the Midrash (Vayikra Rabbah 9:3) states that derech eretz (proper behavior) precedes the torah.

 

We could now understand why Hashem flooded the world due to people stealing "pennies" from each other...The torah was given in order to perform the mitzvot, and the mitzvot were given in order to improve our middos. Therefore, middos are in effect the foundation of the entire torah. Thus, for stealing from one another and thereby not showing good middos, Hashem flooded the world.

 

Summary:  After 10 generations of constantly being provoked, Hashem decided to flood the world due to the generation of Noach stealing from each other at amounts less than a "perutah" (comparable to a penny) among idolatry, sexual immorality and many other sins because it shows bad middos (character traits). The Midrash (Vayikra Rabbah, 13;3) tells us that the mitzvot, for which the torah was created, were given to us in order so that we should refine our middos. In fact, the Arizal explains that the torah doesn't obligate one to have good middos because they're the foundation of the whole torah! Therefore, we should all learn from the generation of Noach to correct all our character flaws, for the consequences could be deadly!

Bereishis

                                         Bereishis

"In the beginning, Hashem created the heavens and the earth" (Bereishis, 1;1).

The first Rashi in the torah explains that the torah began with the creation of the world to show the other nations that the land of Israel belongs to the jews (since Hashem created the world, everything belongs to Him, and He gave it to us). Rabbi Meir Simcha of Dvinsk comments that the torah mentions the land of Israel in every single parsha!

How great exactly is the land of Israel?

The Gemara (Kesubos, 111a) states that anyone who lives in the land of Israel dwells without sin. Additionally, the Gemara (Berachot, 36b) states that the land of Israel lacks nothing. Furthermore, the Gemara (Bava Basra, 158b) states that the air in Israel makes a person wise. In fact, the Gemara (Bava Basra 158b) relates that when Rabbi Zeira moved to Israel he changed some of his rulings because the air made his wiser. Moreover, Rabbi Eliyahu Dessler (Michtav Eliyahu, volume 3) writes that people who learn in Israel gain a lot more than people who learn elsewhere. Similarly, the Medresh (Bereishis Rabbah, 16;4) states "there is no torah like the torah of the land of Israel." Even further, the Gemara (Taanit, 10a) relates that the land of Israel was created before the rest of the world. Perhaps most amazing, the Rambam (Hilchos Kiddush HaChodesh) states that if there were no jews living in the land of Israel then the torah would vanish! The Rambam also tells us (Bereishis, 26;5) that all 613 mitzvot are relevant primarily in the land of Israel and that we are commanded to perform mitzvot outside the land of Israel only so that we won't forget how to perform them when we return. Lastly, the Sifrei (Re'eh, 28) and the Tosefta (Avodah Zarah, 5;2) state "the mitzvah of living in Israel is equal to all the other mitzvot." (One should at least visit Israel...as anyone who walks 4 footsteps in Israel is guaranteed a share in the World to Come!--Kesubos, 111a)...

So...Should EVERYONE live in Israel? Where should one live?

The Mishna (Pirkei Avos, 6;9) gives us advice as to how we should decide where to live: "Rabbi Yossi the son of Kisma said: One time I was walking along the way and a certain man met me. He greeted me and I returned the greeting. He said to me: "Rabbi, where are you from?" I responded: "I am from a large city of scholars and scribes." He said to me: "Rabbi, would you be willing to dwell among us in our place, and I will give you hundreds of thousands of gold coins, precious stones and pearls?" I said to him: "Even if you would give me all the silver, gold, precious stones, and pearls in the world, I would not dwell anywhere other than a place of Torah." etc.

Many commentators ask: Why did Rabbi Yosi refuse to move? Even if it wasn't a religious place, he could have helped them repent!?! The answer is that Rabbi Yosi saw from the offer of a million gold coins that it was a place where money controls everyone. A "makom torah" (place of torah) is a place where torah is of supreme importance. We must all strive to live in a " makom torah," as the Mishna (Pirkei Avos, 4;18) and Gemara (Shabbat 147b) tell us: "Rabbi Nehorai said, exile yourself to a place of Torah and do not say it will come after you or that your colleagues will preserve it for you. And do not rely on your own understanding."

The Gemara (Kesubos, 111a) states: "Just as it is forbidden to leave Israel for other lands, it is also forbidden to leave Babylonia for other lands." Why? Rashi explains because Babylonia was a big makom torah. I think we could learn from here that if one is able to then they should live in Israel. If they are unable to, however, then they should at least live in a makom torah. Therefore, we see that one must simply live in a makom torah--not necessarily the land of Israel.

We should all, however, strive as much as we can to live in the land of Israel. The Gemara (Kesubos, 112a) tells us that when Rabbi Zeira was moving to Israel he crossed a strip of water on a narrow beam with a rope because he couldn't find a boat. He had such a strong desire to live in Israel. Similarly, the Gemara tells us that Rabbi Aba would kiss rocks and Rabbi Chiya would roll in the dirt...just to show their love for Israel.

Summary: The torah began with the creation of the world to show the other nations that the land of Israel belongs to the jews. How great is the land of Israel? It lacks nothing (Berachot, 36b), it gives wisdom (Bava Basra, 158b), etc. (see above). The mitzvah of living in Israel is equal to all the other mitzvot (Sifrei, Re'eh: 28, Tosefta: Avodah Zarah, 5;2). So should everyone live in Israel? Yes, but if one is unable to they should at least live in a "makom torah" (place of torah), as we learn from Rabbi Yosi (Pirkei Avos, 6;9) who rejected a million coins to move from his city full of scholars and scribes. The reason he rejected the million coins is because a "makom torah" is a place where torah is of supreme importance and he saw from the offer that in that city it's the money that counts. Similarly, we should all strive to live in a makom torah (preferably in the land of Israel) where torah is of ultimate importance.

 

Vezot HaBracha

                                    Vezot HaBracha

In this week's parsha we read the death of Moshe Rabbeinu.

The Torah (34;10) relates his greatness: "Never again has there arisen in Israel a prophet like Moshe."

The Midrash (Devarim Rabbah, 11;3) relates the following story in order to show Moshe's greatness: Adam said to Moshe: "I am greater than you because I was created solely by Hashem, whereas you were born from your parents." Moshe responded: "You lost your greatness when you sinned, but my Rays of Glory have never gone away." Noach then came to Moshe and said, "I am greater than you because I was saved from the Flood." Moshe responded: You only saved yourself. I saved my entire generation after the Golden Calf. Avraham then came with the following claim: "I am greater than you because I showed hospitality to every traveler." Moshe answered with 2 points: Firstly, he fed Jews, which is a greater mitzvah than feeding non-jews. Secondly, Moshe fed the Jews in the desert, where one cannot obtain food (Avraham lived near inhabited cities). Yitzchak then posed the following claim: "I am greater than you for I inclined my neck on the altar and envisioned the divine providence." Moshe answered: "I was able to speak to the divine providence face-to-face." Lastly, Yaakov approached Moshe claiming that he was greater because he beat Eisav's angel. Moshe answered: Firstly, you only fought with one angel. I fought with the whole crew of angels (when I went to receive the Torah). Secondly, you fought on earth, so you had "home field advantage." I, however, had to fight in Heaven, in the angels' domain."

Interestingly, however, the Torah only relates that Moshe was greater than the rest of the nation in one single aspect...And that is: Humility (Bamidbar, 12;3).

The question is: What's so great about humility that it made Moshe Rabbeinu the greatest jew to ever live?

A second question: The last pasuk in the Torah (34;12) states "and for all the great awesomeness that Moshe performed before the eyes of all Israel." Rashi explains that the pasuk is referring to Moshe breaking the Tablets. However, what was so "greatly awesome" about breaking the Tablets? The Gemara (Eruvin, 54a) relates that had the first Tablets not been broken then Torah would never be forgotten and no nation would ever be able to rule over Israel!?!

Let's see the importance of humility...

The Gemara (Sanhedrin, 98a) states that Mashiach won't come until there's no haughty people among the nation of Israel. Additionally, the sefer Orchot Tzaddikim writes that evilest character trait is arrogance. Furthermore, the Gemara (Sotah, 4b) says that a haughty person is considered an idol worshipper and as though he has broken all the laws of sexual immorality. Even further, the Gemara (Sotah, 5a) says that a haughty person should be excommunicated, and that Hashem can't dwell in the same world, as he is an abomination. Lastly, the Midrash (Bamidbar Rabbah) states "one who does not make himself like the desert (meaning: humble) will not know Torah and mitzvot."

As important as humility is, the Rambam states (1;4) that regarding ALL character traits one should take the middle path. Additionally, the Gemara (Sotah, 5a) states that a Torah scholar must have "an eight of an eight" of haughtiness and if he doesn't then he should be excommunicated. Therefore, the Rambam (1;7) explains that a person should take his humility to the extreme in terms of thoughts (not actions). Regarding his actions, however, the Rambam explains that a person should take the middle path.

We could now answer our 2 questions...

Although the Tablets were of extreme importance, the Gemara (Shabbat, 87a) relates that Moshe made a "kal vechomer" (an extrapolation from a minor premise to a major premise) and decided to break them. The Gemara relates that Moshe thought to himself, "If bringing sacrifices for Passover is just one of the 613 mitzvot, and any jew who goes against the Torah is prohibited from performing that mitzvah--then certainly, the whole entire Torah should not be given to the nation of Israel, for they have gone against Hashem by making a Golden Calf." Therefore, Moshe wasn't showing arrogance by breaking the Tablets. Rather, he was simply taking the "middle path." Thus, Moshe was the humblest person in the world in terms of his thoughts, not his actions.

How exactly should one think of oneself in thought?

Rabbi Eli Mansour explains: Humility means acknowledging that one has yet to fully reach his potential. A person should think to himself that someone else with his skills could have far surpassed what he accomplished. This is why the Torah calls Moshe Rabbeinu the humblest person in the world, for he felt as though he didn't reach his maximum potential. Similarly, the Gemara (Yoma, 20b) states that before death, ones soul gives out a scream that could be heard from one side of the world to the other! The commentators explain this to mean that before one dies, their soul is shown a picture of how great they could have been had they reached their full potential. When the soul realizes the chasm between how he is and how he could have it, it gives off a huge scream. As a result, when one becomes humble and realizes that they're not reaching their full potential, this gives them an awakening to start following in the ways of Hashem.

Summary: Moshe Rabbeinu is the greatest jew of all time, even though he was only better than the rest of the world in the aspect of humility (Bamidbar, 12;3). The last thing the Torah tells us about Moshe was that he broke the Tablets, which seemingly shows arrogance. However, the Gemara (Sotah, 5a) states that a Torah scholar must have "an eight of an eight" of haughtiness (otherwise he won't be respected). Moshe took the "middle path" regarding humility, as the Rambam suggests (Hilchos De'os, 1;4). Humility means acknowledging that one has yet to reach their full potential. Through humility one comes to create a strong bond with Hashem, as they realize how much closer to Him they could be. The importance of humility is astronomical, as a haughty person is considered an idol worshipper who has broken all the laws of sexual immorality (Sotah, 4b) and the Mashiach won't come until everyone becomes humble (Sanhedrin, 98a).

Succot #2

                              Succot

Have you ever dreamt of flying? Well now is the time to try! The Sfas Emes (Rabbi Yehuda Leib Alter) states that during Succot the jews could rise above the laws of nature!

On Succot we learn the importance of unity (achdut).

The Gemara (Sukkah, 27b) states that it is fitting for the whole nation of Israel to dwell under the same sukkah. Similarly, Rabbi Nathan of Nemirov (Likutei Halachot) states that the essence of the mitzvah of sukkah is to focus on being united with the whole nation of Israel.

During Succot the jews would perform the mitzvah of Hakhel, where once every 7 years, on the first night of Chol HaMoed, the entire nation would gather together and listen to the king read selected passages from sefer Devarim. This mitzvah provided a spark for the whole nation to unite.

Let's see the greatness of unity...

Before Yaakov Avinu died he was about to tell his sons when Mashiach would come. However, Rashi (Bereishis, 49;1) relates, the divine providence left him and he forgot. The Midrash (Bereishis Rabbah, 98;2), however, relates that Yaakov told his sons "Though it is not known when the Day of Judgment will be, I do tell you that the hour you gather and assemble together you shall be redeemed." We therefore see that Mashiach won't come until we are all united.

Additionally, Rashi (Shemos, 19;2) states that when the nation of Israel received the torah they were "like one man with one heart." In fact, Rashi also tells us that all the blind (19;11) and all the deaf (20;15) were healed. By performing these miracles, Hashem made the nation feel equal and united--for no one had any disabilities. According to the Midrash, had the nation of Israel lacked just one person from 600,000 then they wouldn't have received the torah. We therefore see that unity was a pre-requisite in order to receive the torah.

Furthermore, the question is often asked: How does one perform ALL of the 613 mitzvot--some are only for men, women, cohanim, leviim, etc.? The answer is through unity. When one unites with his fellow jews, they become partners with him in fulfilling the mitzvot and he therefore gains a share in their merits. We therefore see the true greatness of unity, for through simply uniting with fellow jews one could fulfill the whole torah.

Let's see the greatness of fulfilling the mitzvah of sukkah...

The Mahari Weil (191) states that through fulfilling the mitzvah of sukkah one becomes a partner in Hashem's creation of the world. Additionally, Rabbi Tzvi Elimelech Spira of Bluzhov (Tzvi LaTzaddik) states that the mitzvah has the power to help others have children. Furthermore, Rabbi Menachem Mendil Hager (Tzemech Tzadik) writes that it brings healing to all 248 organs of the body. Even further, Rabbi Menachem Nachum of Chernobyl (Meohr Einayim) states that Hashem protects those who dwell under the sukkah the whole entire year. Lastly, Rabbi Naftali Tzvi Horowitz (Zera Kodesh) writes that the mitzvah of sukkah encompasses the whole entire torah.

Summary: On Succot we should all unite, as that is the essence of the mitzvah (Rabbi Nathan of Nemirov). Similarly, once every 7 years during Succot, ALL the jews (including babies) would gather together in order to perform the mitzvah of Hakhel. The Midrash (Bereishis Rabbah, 98;2) relates that the Mashiach wont come until the nation of Israel are all united. Additionally, the Midrash relates that had just one person out of 600,000 jews not had been united, then the nation of Israel wouldn't have received the torah. It is only through unity that one could perform all 613 mitzvot--for when one is united with his fellow jews, they all become partners with him in fulfilling Hashem's will. Through the mitzvah of sukkah one receives incredible rewards, as this mitzvah encompasses the whole entire torah (Zera Kodesh). Let us all unite and fulfill this mitzvah!

Succot

                                           Succot

 

The Vilna Gaon was once asked what the hardest mitzva to perform in the Torah is. He replied by saying that he had examined all the mitzvot, and that the hardest one to perform is undoubtedly the mitzva to rejoice during Succot. The Torah explains that one must rejoice every instant of the seven days and nights of the festival. During that time, it is forbidden to have any sad thoughts whatsoever. That, the Vilna Gaon said, is indeed the hardest mitzva to perform.

However, what's so difficult about being happy? Happiness doesn't require any work!?! Why did the Vilna Gaon consider happiness during Succot the hardest mitzva in the Torah?

Let's first learn the greatness and importance of happiness...

The Midrash (Tanna D'Bei Eliyahu Zutta, Ch. 17) states that the true essence of torah could only be experienced in happiness. Additionally, the Gemara (Shabbat, 30b) states that the divine providence only rests in a place of happiness. Similarly, the Gemara (Chagigah, 5a) relates that in Hashem's dwelling place there only exists joy. Furthermore, the Gemara (Shabbat, 30b) states that happiness causes good dreams. Lastly, the Gemara (Yerushalmi: Sukkah, 5;1) states that divine inspiration will never enter an unhappy heart.

However, how does one learn to become happy? What is the key to happiness?

Two pesukim before the commandment to be happy (Devarim, 16;14), the Torah tells us, "And you shall remember that you were a slave in Egypt; and you shall watch and do these statues" (Devarim, 16;12). Hashem is telling us to remember that He took us out of the land of Egypt, tended to our every need in the desert for 40 years, then brought us to the land of Israel. In other words, Hashem only wants the best for us. Similarly, the Sefer HaChinuch (mitzvah 325) writes that the mitzvah of Sukkah is designed so that we remember all the miracles Hashem performed for us in the desert.

When one recognizes that Hashem is always there for them--happiness becomes natural. Hashem doesn't simply command us to be happy on Succot. He first tells us that we should recognize that everything is for the best. Once one recognizes this fact, one can easily fulfill the commandment to be happy for the 7 days of Succot.

Going back to the story about the Vilna Gaon, perhaps we can now understand why he considered happiness for the 7 days of Succot the hardest mitzva to perform in the whole Torah. True happiness requires constant awareness and recognition of everything Hashem provides us with. Although everyone wants to be happy, giving Hashem credit for everything you do is something very difficult to do. Therefore, the Vilna Gaon said that happiness during the 7 days of Succot is the hardest mitzva in the Torah to perform.

However, why exactly is happiness so important?

In parshat Ki Tavo we have 98 curses, and the reason given for them is (Devarim, 28;47): "Since you did not serve Hashem, your G-d, with joy and good heartedness, in total affluence"

I think the Torah is teaching us a very important lesson. Even if we fulfill all the mitzvot, if we do them simply out of fear/habit then they really don't mean anything to us. We have to take the mitzvot to our hearts and fulfill them out of love. And why is that? Because if we don't follow in Hashem's ways in happiness then we fail to establish a connection with Him--which is the whole point of performing mitzvot. Therefore, in order to become closer to Hashem we must constantly push ourselves to be in a state of happiness.

Rabbi Nachman of Breslov (Likutei HaMaHaRan Tanina, chapter 24) states that it's a great mitzvah to constantly be full of joy. In fact, Rabbi Nachman goes on to say that when one lacks joy it leads to illness, and only through rejoicing can the illness be cured. Due to constant life troubles, happiness at times could be very hard. But one must always make effort to push themselves "over the hill" and gladden themselves.

Summary: According to the Vilna Gaon, the hardest mitzvah in the torah to fulfill is to be happy all 7 days of Succot. Why? Because true happiness requires constant awareness and recognition that Hashem is the source of everything. The Torah hints this to us by telling us to remember how Hashem freed us from Egypt right before the commandment to be happy (Devarim, 16;12, 14). It is only through happiness that one can establish a connection with Hashem, for He only dwells in places of joy (Chagigah, 5a). We must make sure to perform all of His commandments out of love and not out of fear/habit, for it is only through love which we could establish a connection with Him. It's a GREAT mitzvah to be constantly full of joy, and we should all learn how to gladden our hearts during times of trouble.

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