Shalom Friends;
Our Parshat Lech Lecha vort is being sponsored by Zev and Sarit Schonberg of Ramat Beit Shemesh who dedicate this vort in the Zechus of their children, Aryeh and Chaya Miriam, Akiva and Shira Schonberg, Adina and Shua Dembitzer, Racheli and Yehuda, as well as dedicated for the safety of the Chayalim and the liberation of all hostages and their return home whole physically, mentally and spiritually as well as for the good health and security of kol Am Yisrael. To the Schonberg family, many thanks for your sponsorship and your continued kindnesses.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring (or as the case may be, co-sponsoring) a Parshat HaShevua.
Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.
Best Regards,
Moshe Burt
olehchadash@yahoo.com
skype: mark.burt3
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In contemplating this year’s Parshat Lech Lecha vort, this author notes posukim and commentaries which speak to our multi-front war of the past year.
The Artscroll Stone Edition Chumash renders to English the opening posukim of our Parshat Lech Lecha:
“Hashem said to Avram, ‘Go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you. And I will make of you a great nation; I will bless you, and make your name great, and you shall be a blessing. I will bless those that bless you, and him who curses you I will curse…” (Sefer Breish’t, Perek 12, posukim 1 – 3)
Aharon Yaakov Greenberg, in his sefer “Torah Gems” volume for Breish’t cites the both the Holy Elder of Pshischa and the Vilna Gaon on Sefer Breish’t, Perek 12, posukim 2 and 3 (pages 105 and 106) :
What is the difference between a blessing [Bracha] and success? Success comes by natural means, whereas a blessing occurs through supernatural means. Outside Eretz Yisrael, one can only enjoy success through means that the intellect can understand. However, in Eretz Yisrael there is also a blessing, namely that things occur that are beyond the realm of nature. This is the meaning of “May the Lord bless you from Zion” (citing Psalm 128:5) — in Zion there is also blessing.
That is why Hashem said to Avraham, ” ‘Go for yourself from your land… and from your father’s house to the land that I will show you” on which our Sages explained: “Here, outside Eretz Yisrael, you will not merit children.” This blessing, which is supernatural, can only occur in Eretz Yisrael. (Aharon Yaakov Greenberg citing the Holy Elder of Pshischa on Sefer Breish’t, Perek 12, posuk 2)
Why, in the case of the blessing, does it state the verb “I will bless” first before the words “those that bless you,” whereas in regard to the curse, the verb “I will curse” follows “him who curses you”? To answer this question, we must note something that is readily understandable: the blessing pronounced by a person who is happy will be more enthusiastic than the blessing pronounced by a person who is feeling depressed. And the reverse is also true: the curse [Klalah] of a person who is happy will be not be as violent as the curse pronounced by a person who is troubled. Therefore, in regard to “those that bless you,” the Torah first states, “I will bless” — even before they bless you, I [Hashem] will bless them. This way, the blessing will be a complete one, pronounced out of joy and happiness. On the other hand, regarding “him who curses you,” Hashem will only curse them after they curse you, so that at the time they curse you they will still be joyful, and their curse will not be that vehement. (Aharon Yaakov Greenberg citing the Vilna Gaon on Perek 12, posuk 3)
On Bracha, we in Eretz Yisrael have witnessed the supernatural, as discussed by the Holy Elder of Pshischa, countless times over the generations and the milennia. In our contemporary times, we’ve seen miracles by the Yad Hashem such the re-establishment of a Jewish sovereignty in the Land of Israel, the destruction of enemy air forces on the ground to begin the Six Day War, a hand full of Israeli tanks holding out during the Yom Kippur War, and gaining the upper hand over massive Syrian tank forces in the Golan Heights as well as the surrounding of an entire army (the Egyptian 3rd army) by the Suez Canal and what was known as the “Chinese Farm.” And lest we forget the miracle rescue of 100 plus hostages at Entebbe.
In more recent times, in one of the many clashes with Hamas terrorists, we’ve seen enemy rockets launched and aimed for Tel Aviv which instead somehow crashed in the Mediterranean and terrorists aiming for an attack on Israel emerging from a tunnel to what they thought was an unplowed field, only to find the field plowed only to be cut down by the IDF because alert Israeli observers saw the terrorist emerge on their computers and notified the military.
And now we have the myriads of the supernatural occurrences during the past year of multi-front war against what amounts to be Iran and it’s terrorist beneficiaries: Hamas, with it’s Gazan civilian and UNRWA co-conspirators, the Houthies of Yemen, Iraq, and of course Hezbollah and Iran. We read of soldiers whose lives which were actually saved by their tzitzis or their tefillin and the Hundreds of Iranian Rockets and UAV’s launched at Israel with only a relative handful actually causing minimal damage thanks to Israel’s array of anti-rocket systems. Supernatural have been the pinpoint Mossad strikes ranging from the capture of Eichmann to the recent elimination of nearly the entire leadership of Hamas and Hezbollah as well as weaponization of thousands of pagers which exploded killing and maiming (transitive verb: to mutilate, disfigure or wound seriously) thousands of Hezbollah terrorists.
Regarding curses (klalot), by the word of the Vilna Gaon — Hashem will only curse them after they curse you, so that at the time they curse you they will still be joyful, and their curse will not be that vehement, one could not, and would not even begin to imagine the catastrophic carnage that could occur.
Rabbi Shmuel Goldin, in his sefer, “Unlocking the Torah Text,” on Sefer Breish’t, asks a question and offers commentary on the term “ivri” (pages 68 – 70) :
Why… is it important for us to know, at this juncture, that Avraham is an “Ivri”? The root of the Hebrew word Ivri is “la’avor.” which means “to cross over.” Avraham is referred to as an Ivri, either because he crossed to Canaan from the other side of the Jordan or because he stands “mei’eiver: across the philosophical divide from the rest of the world. (Rabbi Goldin citing Midrash Rabbah, Breish’t 42:8)
This is the one and only time the Torah uses this term [Ivri] in reference to Avraham. The word does not again appear until the story of Yosef, three generations later.
Why… do we need to be informed that Avraham is dwelling on the property of a man named Mamre the Emorite? Why do we need to know that Mamre’s brothers are Eshkol and Aner… and why do we need to know that these brothers hold a covenant with Avraham?
The Sforno offers a straightforward approach… rooted in the realm of pshat. According to the Sforno, Avraham is referred to as an Ivri to explain why he is being informed about Lot’s capture. Although the “survivor” did not know that Avraham and Lot were related, he did know that they were both “Ivrim.” He [the “survivor,” or “fugitive”] therefore assumed that Avraham would be interested in Lot’s fate.
The Torah draws a connection between Avraham, Mamre, Eshkol and Aner, according to the Sforno, to indicate that these allies will now go into battle together. Their partnership is later indicated in the text after victory is achieved. Avraham refuses to benefit from the battle but says to the king of Sodom, “Aner, Eshkol and Mamre shall receive their portion.” (Rabbi Goldin citing Sefer Breish’t, Perek 14, posuk 24)
Perhaps, however, a simple re-reading of [Sefer Breish’t, Perek 14, posukim 14 and 24] reveal another, deeper message. The Torah is. in the clearest of terms, describing the delicate nature of Avraham’s position at this juncture of his life.
Avraham, the Ivri, is a vulnerable stranger in the land in which he now dwells. He is surrounded by potential enemies. He parted with his nephew Lot earlier, under less than pleasant circumstances, and Lot made the choice of going to the evil city of Sodom. Finally, Avraham has achieved a degree of safety and stability in that he now quietly lives on the property of his friend Mamre, and also enjoys an alliance with Mamre’s two brothers Eshkol and Aner.
Torah is telling us that Avraham has every reason not to get involved. The battle is not his own; Lot has made his own decisions and determined his own fate. Why should [Avraham] risk everything by becoming involved in a conflict that has nothing to do with him?
As soon as Avraham hears that Lot has been taken captive he springs into action, without hesitation.
As… the Torah records, “And Avraham heard that his brother had been taken captive, and he armed the members of his household, three hundred and eighteen strong, and he pursued [the enemy] until Dan.” (Rabbi Goldin citing Sefer Breish’t, Perek 14, posuk 14)
Rabbi Goldin concludes (ibid, page 70) :
From Avraham’s perspective, Lot is not his nephew, but his brother. Their past disputes are now of no consequence. In fact, Avraham’s own safety and security is immaterial. When your “brother” is in danger, nothing can stand in your way.
Whatever the cost, whatever the complications, when our brothers are in need, nothing should stand in our way.
Seems that this lesson of “brothers in need” is being felt and internalized in our times. In light of the current major terror war perpetrated against Israel, and world Jewry, all sectorial and political animus should be cast aside. As Rabbi Goldin writes; “Their past disputes are now of no consequence,” with unity the priority against multiple evil adversaries, at least for the duration of the war. We remember how factions of reserve soldiers and pilots threatened not to follow activation orders over judicial reform. However, we recognize that when this horrendous war was thrust upon us, the divisiveness among soldiers vanished amidst the unity against brutal, animalist enemies in an existential war for national survival.
Therein seems to distinguish the “ivri,” by the second of the definitions; across both the spiritual and philosophical divide from the rest of the world, as stated in Rabbi Goldin’s citing of Midrash Rabbah, Breish’t 42:8.
And so we can understand Hashem’s blessing, given to Israel even before others would bless us. Such bracha, as this author would understand, builds and reinforces our ways, behaviors — our derech, as opposed to the nations of the world. Whereas this author would understand the Divine curse, the klalah, pronounced only after an enemy’s violence against us, so as to not be so devastating as to destroy us.
B’Ezrat Hashem, at the war’s victorious conclusion, let’s pray that our national unity remains and that all realize and internalize that judicial reform enables Israel’s mission as holders of our Covenant with Hashem: to be Ivrim — different, the other side spiritually and philosophically from the rest of nations.
May it be that our Chayalim, regardless of the machinations of their high command, emerge totally victorious — eradicating from the face of the earth Hamas, their terrorist buddies and the so-called “innocent civilians” of Gaza who joined with Hamas in their murderous deeds, that the Chayalim return home whole — physically, mentally and spiritually and that the Chayalim Liberate and bring home all remaining hostages. And may we see the restoration of true unity within Am Yisrael.
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently re-settled in Gush Katif, once the IDF, by the Yad Hashem, destructs and eradicates the wild beasts of Hamas, Islamic Jihad, Hezbollah, all other terror entities, and if necessary Iran, and that our brethren be made totally whole — be totally restituted for all that was stolen from them, that the thrice expelled families of Amona be restored to their rebuilt homes and the oft-destroyed Yeshiva buildings in Homesh be rebuilt, as well as the buildings of Yishuv Elchanan, all at total government expense. May our Chayalim return from battle unharmed — physically, mentally and spiritually and may all of the remaining hostages brutally taken by the wild beasts of Hamas be liberated and brought home to their families. Baruch Hashem that our dear brother Jonathan Pollard is now in his fourth year at home in Eretz Yisrael and continues in a new chapter in his life. May Esther Yocheved bat Yechiel Avraham have an aliyah in Shemayim and may her spirit and memory continue to lift Jonathan to at least 120 years. May the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem — as with the return in April, 2019, via Russia, of the remains of Zachari ah Baumel, as should the remains of the two chayalim from the Gaza War of ten years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and prevent Chas V’Challila the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we see, in 5785, the REAL Jews from the Ukraine and Russia as well as the US and Canada, the real Jews via matrilineal descent, make Aliyah enmass — via thorough review by Misrad HaPanim. And may we soon and finally see the total end to the Communist Chinese Wuhan Lab corona virus pandemic and all like viruses and variants. May we fulfill Hashem’s blueprint of B’nei Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
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