There are multiple lessons and discussions to come out of our Parshat Toldos: The Eisev paradigm of Kibud Av V’Eim (honoring one’s parents), how the childhood nurturing of Rivka Imeinu, in an atmosphere of wickedness, positioned and enabled her act l’Shem Shemayim so that the righteous child — Yaakov would receive the Brachot that Am Yisrael would descend from him and that the nations would serve his descendents, the contrast in personality between Yaakov and Eisev, Avraham Aveinu’s death and Eisev’s selling of his Birthright for some lentil soup, the deception of Yitzchak through the “tithing of salt and straw, the seeming deception through which Yaakov received the Brachot and more.
Author: moshe
Parsha Chayei Sarah 5773: Why Hevron’s Ma’arot HaMachpela for Sarah Imeinu’s Burial Place?
Our Parsha opens by giving Sarah Imeinu’s age upon her death:
“Sarah’s lifetime was one hundred years, twenty years, and seven years: the years of Sarah’s life.” (Sefer Breish’t, Perek 23, posuk 1)
Why was it necessary to break the 127 years into 3 sections rather than to merely say, as rendered in translation in The Living Torah Chumash by R’ Aryeh Kaplan z”l (Sefer Breish’t, Perek 23, posuk 1) :
“Sarah had lived to be 127 years old. These were the years of Sarah’s life.”
Parsha Vayeira 5773: Prayer and Avraham, vs Israel and Chutz L’Aretz in Our Times
Our Parsha opens with Hashem, as we understand, visiting Avraham Aveinu on the 3rd day after Bris Milah, when Avraham was at the height of his pain following the circumcision, as Rashi indicates, “to inquire about his welfare.” (Metsuda Linear Chumash rendering of Rashi on Perek 18, posuk 1).
It’s not like Hashem needed to pay a visit to ascertain Avraham’s actual condition. Hashem is the Creator, The Master, The Ruler over the world who knows and is aware of everything. And so, as Hashem visited to inquire as to Avraham’s wellbeing, Avraham pardoned himself from Hashem when he spotted 3 travellers inviting them into his tent.
Parshat Lech Lecha 5773: Avraham Avinu’s Search for Hashem, Our Creator and What It Means Today?
Midrashim tell how Avraham Avinu deduced at an early age that Hashem was the Creater and Ruler of the world. He tried worshipping the earth, the rain, the sun, the moon, etc. but deduced that not one of these forces regulated the world and that:
There must be a higher intelligence directing them [the various forces].
“I have not seen Him,” said Avram, “but I can understand that only a mighty and merciful G-d could have created the… world around me, and only his superior intelligence is able to keep it going. To Him will I bow.” (The Midrash Says, by Rabbi Moshe Weissman, Sefer Breish’it, Parsha Noach, page 118.)
Parshat Noach 5773: “Chamas”, Compromised Principles, Perceived “Larger Cheshbonot” Revisited
There is a Midrash Says at the end of Parsha Breish’t (pages 78-80) which is prelude to No’ach (pronounced No’akh) and the Mabul. It speaks about Hashem, as it were, Bemoaning His Making of man. The Melachim say to Hashem that they would do far better than man and would sanctify Hashem’s Name. So they came down and were more evil than man.
The Midrash Says notes that these Melachim were referred to in Torah as “the sons of judges”, “the lofty ones” for “they took for themselves wives from whomever they chose.” And so Gilui Aroyot (coveting illicit intimacies) became the “right of passage” expected by the “lofty ones” — the powers to be of the era such that this evil became institutionalized,what they wanted expecting and institutionalizing this usurpation. Therefore, common man, ever more victimized, sunk further and further into evil.
Simchat Torah and Parshiyot V’zot HaBracha – Breish’t 5773: Completion and New Beginnings; The Continuim of Torah
Somehow, not being rabbinic or a Talmud Chacham, it has always seemed difficult to put a true and deep meaning of Hashem’s creation to words to express the continuim of the end and the beginning of Torah.
Shem Mishmuel concludes a vort on V’zos HaBracha this way;
Let us propose that these brachot are eternal, that they were not just pronounced by Moshe to Klal Yisrael on his last day on earth, but like the rest of Torah, their influence is everlasting. Indeed, the beautiful blessings which Moshe bestowed upon us are still with us, as if he were standing and blessing every one of us today. Of course, as with their inception, the quality of the brachot will depend upon the ability of each of us to successfully receive them.
Succot 5773: Moshiach, Redemption — Are We Systemically Programmed for Personal, Collective Success or Failure? Revisited and Updated
Having emerged from Rosh Hashana and Yom Kippur and, hopefully we have all been inscribed and sealed for a happy, healthy, successful and meaningful year and years ahead, we find ourselves in the midst of Succot.
During Succot, the B’nai Yisrael, as an Am Segula (a nation apart and unique from the other nations), as Hashem’s special, chosen people, visit, bond, and celebrate our special and unique relationship with HaKodosh Borchu.
Prominent in our thoughts during Succot are the Haftorahs which the prophecy of the War of Gog and Magog, Moshiach, the Ge’ula Shlaima (the Redemption) and the rebuilding of the Beit HaMikdash are pronounced. Or, as the expression goes among baseball fans each springtime — right down to the fans of the most hapless MLB team; “Hope springs eternal!”
Yom Kippur 5773: Kannoi’yim, Unity, Yom Kippur and the Galbanum of Ketores Revisited and Updated
Having just come through Yom Kippur, this author thought to reflect on our tefillot and our process of teshuvah. There is d’var Torah by the Shem Mishmuel (Sefer Shem Mishmuel, Rabbi Shmuel Bornstein, translated to English by Rabbi Zvi Belovski, pages 440-441). The thoughts expressed by the Shem Mishmuel seem particularly pertinent this Yom Kippur, with emphasis locally, as well as throughout the Jewish world.
In this d’var, Shem Mishmuel cites Moshe Rabbeinu’s final address to the B’nei Yisrael (Devarim, Perek 29, posukim 9-10):
Parsha Ha’azinu 5773: Heaven and Earth — History and Witnesses, Guarantors of Hashem’s Covenant with Israel — Then and Now?
Shem Mishmuel describes Ha’azinu as;
A poem which Moshe Rabbeinu recited to Klal Yisrael… It discusses the uniqueness of Klal Yisrael, their future, how they should conduct themselves, how they will stray, and how Hashem will treat them mercifully. (Shem Mishmuel, Rabbi Shmuel Bornstein, Parsha Ha’azinu, pge 433)
He further indicates that there has been connection, since the Mabul — “the great Flood” — between the original 70 souls of B’nai Yisrael and the 70 primary nations which emerged after the Mabul to where the B’nai Yisrael, were each to achieve their individual spiritual potential and righteousness, it would impact the rectification of the nations to which each were connected.
Rosh Hashana 5773: Contrasting The Supreme King, The Destitute King
This Vort for the Chaggim starts out about nine days ago at Rabbi Barak Saffer’s home on Shabbos Parshat Ki Tavo. Rabbi Saffer, by the way, is Maggid Shiur at Yeshiva Mivaserret, just outside Yerushalayim. Along with Rav Saffer’s family and this author were a few of his Talmidim from the Yeshiva. After dinner was concluded, Rav Saffer held a Tish with the the Talmidim and myself.
During the Tish, Rav Saffer cited a gemara as follows:
Yishmael ben Elisha Kohen HaGadol was in the Kadosh Kedoshim (Holy of Holies) on Yom Kippur. And Hashem, Kovei’yokhel (as He was), spoke to him asking for a Brakha. A Brakha? How does Hashem, our Creator, the Ruler of the World who sustains everything, animate and inanimate mili-second by mili’second — How does Hashem need a Brakha from man? And there is even another gemara which comes down hard and disparagingly about one who would utter a statement “All good men will bless You!” Hashem “needs” our Brakhot? But there is another understanding regarding Hashem’s request of Yishmael ben Elisha Kohen HaGadol as the latter served Hashem in the Kadosh Kedoshim on Yom Kippur. That understanding is: Hashem wants, needs to hear the Tefillot of the Kohen HaGadol, on behalf of His Treasured Nation — Klal Yisrael, in the Holy of Holies on Yom Kippur. And He wants and needs to hear the fervent tefillot and Teshuva of Kol Klal Yisrael. But anyone who reads this author realizes that there’s much more to this story.