Tuesday, October 24, 2017

Lech Lecha 5778

The Torah Portion of Lech Lecha 


Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l 
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha 
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah 
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah 
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital 
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha 
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther  
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov



"...Go for yourself..." (Bereisheet 12:1)


Rashi says, "for your pleasure and for your benefit".  It is told about the Tzaddik (Righteous Man) Ba'al HaMaor Ainayim that he was very involved in performing the Mitzvah of Pidyon Sh'vuyim (redeeming captives).  One time the Ba'al HaMaor Ainayim himself was a captive for a short time period, and it was revealed to him from Heaven that Hashem wanted him to experience for himself how it felt to be in captivity, so that he would know the greatness of the Mitzvah that he was involved in.  Also with regards to Avraham, Hashem told him "Go for yourself, for your pleasure", so that when you will feel the suffering entailed by those who are traveling and the pleasure that they feel when they find a place to stay, you will know the greatness of the Mitzvah of Hachnasat Orchim (hospitality -- receiving guests) that you perform.

"...Go for yourself from your land..." (Bereisheet 12:1)


The Gematria (numerical value) of the Hebrew words "Lech Lecha" (in English: "Go fo yourself") is 100.  This is a hint to what Rashi says, "for your pleasure and for your benefit", since here you will not merit to have children and after 100 years there will be born to you a son.  [Translator's note: the son being hinted at is Yitzchak, who was born when Avraham was 100 years old.]

"...from your land, from your birthplace, and from your father's house..." (Bereisheet 12:1)


It appears that is should have said this in a different order - first of all "from your father's house" and afterwards "from your birthplace" and finally after that, "from your land" (since physically a person traveling to a different country first leaves his father's house, then travels away from the local area, and finally departs from the country).  But when a person leaves a place, first he forgets the country, and so it says first "from your land", after that the local area, and that is "from your birthplace", and after that his family, and that is "from your father's house" (so the order in which this phrase is written is referring not to the order in which Avraham would physically leave the place from which he originated, but rather the cognitive and emotional process of detachment from his past origins).

"...from your land, from your birthplace, and from your father's house..." (Bereisheet 12:1)


There is a hint here to that which is written in Ethics of the Fathers (Pirkei Avot 3:1): "Look at three things and you will not come into the hands of a sin -- know from where you came, to where you are going, and before Whom you are to give a judgment and an accounting in the future." "From your land"-- this is referring to the dust of the earth, and this is "to where you are going".  "From your birthplace" -- this is referring to the origin of your birth, and this is "from where you came".   "And from your father's house" -- this is referring to our Father in Heaven, and  in the future you will give before Him a judgment and an accounting.

"And I will make of you a great nation, I will bless you, and I will make your name great..." (Bereisheet 12:2)


Rashi explains: "And I will make of you a great nation" is a reference to that which we say in the Shemoneh Esrei prayer, "Elokei Avraham"; "I will bless you" is a reference to that which we say in the Shemoneh Esrei prayer,  "Elokei of Yitzchak"; "and I will make your name great" is a reference to that which we say in the Shemoneh Esrei prayer, "V'Elokei Yaakov".  Why don't we say "V'elokei Yisrael" instead of "V'elokei Yaakov"?  This is because in the entire phrase, "...Elokei Avraham, Elokei Yitzchak, V'elokei Yaakov..."  (in English: "G-d of Avraham, G-d of Yitzchak, and G-d of Yaakov") there are 26 letters, and 26 is the Gematria (Numerical Value) of the Name of Hashem.  And if we were to say "Yisrael" instead of "Yaakov" there would be 27 letters.  And behold, it's possible to say "Elokei Yisrael" instead of "V'elokei Yisrael", and leave off the letter "Vuv" (which is a prefix added onto a Hebrew word which means "and"), in which case there would be 26 letters but the rules of grammar would be violated.  And that is hinted at by what we read in the first verse of the  Haftorah: "Why do you say, Yaakov, and declare, Yisrael, my way is hidden from Hashem, and from Elokai my rule has been passed over?" (Yeshayahu 40:27).  That is to say, ""Why do you say, Yaakov, and declare, Yisrael" - if instead of saying Yaakov you will say Yisrael, "my way is hidden from Hashem" - because if we say Yisrael then the hint to Hashem's name will be hidden,  "and from Elokai my rule has been passed over" - if you remove the "Vuv" which is a prefix to Hebrew words indicating "and", then behold that's a violation of the rules of grammar.
  

"..and you will be a blessing."  (Bereisheet 12:2)


Rashi says "with you they conclude", meaning that the first blessing in the Shemoneh Esrei prayer ends with the words "Magen Avraham" (in English: "Shield of Avraham"), that is, we end the blessing with the name of Avraham and not with the name of Yitzchak or Yaakov.  And it is possible to explain this in another way, as follows: Avraham is the quality of Chesed (in English: kindness), as it is said "kindness to Avraham" (Micah 7:20).  Yitzchak is Avodah (in English: service), for we see that he offered himself as a sacrifice.  Yaakov is Torah as it is written about him "sitting in tents" (Bereisheet 25:27).  And behold, it is written that "Tzion will be redeemed through justice and her penitent through Tzedakah (in English: charity)" (Yeshayah 1:27), meaning that before the coming of Mashiach there will be a lot of Chesed (kindness).  And that is the explanation of Rashi's words "with you they conclude", the exile will be concluded with Avraham, that is, with the quality of Chesed (Kindness).

"And Avram went as Hashem had spoken to him..."  (Bereisheet 12:4)


Avraham went because of the command of Hashem and not for his own enjoyment and benefit.


"...and the souls that they made in Charan..."  (Bereisheet 12:5)


It is told in the Midrash, that one time Avraham Avinu hosted a guest who was an elderly 90 year old man.  After the man finished eating and drinking, Avraham told him to cast off his idol worship, and he spoke with him for 6 hours in order to convince him and bring him close to Hashem.  In the end the man took out his idol from his pocket and kissed it.  Avraham said to him, "I gave you food and drink and spoke to you for 6 hours on this topic, and you still stuck to your opinion (to continue worshipping idols)",  and he sent him away from his house.  When the man left, the Holy One Blessed Be He said to Avraham, "I kept him alive for 90 years, because maybe he would do Teshuva (repent), and you, after only 6 hours, gave up on him".  Immediately, Avraham went to look for the man, and begged him not to go now during the night when there are dangers on the road and dangerous animals, saying "Come back to me and I will give you a place to stay the night".  And that is what the man did, and the next day Avraham again spoke to his heart for many hours until the man repented.  From here we learn that one should never give up on any student, and even though he doesn't succeed in the beginning, he should  return and try again and with the help of Hashem he will succeed, and he will see blessing and Nachat (satisfaction) from every single student.

"And it occurred, as he was about to come to Mitzrayim, he said to his wife Sarai, 'Behold, now have I known that you are a woman of fair appearance'."  (Bereisheet 12:11)


The Ramban writes that Avraham Avinu inadvertently sinned a great sin when he brought his wife to the possibility of stumbling in a sin when he was afraid that they would kill him, and he should have trusted in Hashem to save him and his wife and everything that he had, for Elokim has the power to help and to save.  Furthermore, his leaving the Land of Israel because of the famine, after he had previously been commanded to enter it, was also a transgression in which he sinned.  For also in a famine, Elokim can save one from death.  And because of this event, it was decreed upon his descendents exile in the land of Mitzrayim at the hand of Pharoah.  In the place of judgment, there is the evil and the sin (see Kohelet 3:16). Maran HaGaon Rav Eleazar Menachem Man Shach ztz"l asks, from where does the Ramban know this, since we don't find it written in the Gemara or Midrash?  And he explains that it is is written, "The secret of Hashem is to those who fear Him" (Tehillim 25:14).  The Holy One Blessed Be He reveals secrets to those who fear Him.

"And he proceeded on his journeys..." (Bereisheet 13:3)


Rashi says that on his return, he repaid his debts.  When he went to Mitzrayim, he borrowed from the lodging places that he rested at, because he didn't have money.  And upon returning, since he had become wealthy, he repaid his debts.  And there is an additional explanation, that the non-Jews asked him provocative questions: "You who are so attached to Hashem and rely upon Him, how is it that you are a poor person and Hashem doesn't help you?"  And he answered them, "You will yet see that there will come a time that I will be very rich".  And that is the explanation that on his return he repaid his debts, that is to say, that he was required to give them an answer to their questions, and he showed them that Hashem helped him.

"On his return he repaid his debts."  (Rashi on Bereisheet 13:3)


When a man learns something the first time, he has questions and doesn't understand.  But when he returns (i.e., reviews), it becomes more clear to him, and that is what is hinted about "on his return..."  When one reviews  another time, he repays his debts -- he finds an answer to his questions.

"And there was quarreling between the herdsmen of Avram's livestock and the herdsmen of Lot's livestock..."  (Bereisheet 13:7)


In the beginning the word used to refer to their arguing was "Reev"   (in English: "quarreling"), which is a masculine word, and afterwards the word used was "M'reeva" (in English: "strife"), which is a feminine word.  For the way of quarreling is that it begins with a small matter, like a male which doesn't give birth, and afterwards it is like a female, which does give birth, for the quarreling and divisiveness spread out.  And this is a Mussar (Ethical) teaching, that one should not start a quarrel at all, because it is impossible to know what it will give birth to afterwards. 

"And the fugitive came..."  (Bereisheet 14:13)


Rashi says that this is Og, who escaped from the Flood, and his intention was that Avraham would be killed in the war and that he would marry Sarah.  And in the Torah Portion of Chukat it's written that Moshe made war against Og and he was afraid of Og's merits (for having told Avraham about Lot's captivity -- even though his intentions were not good).  All the moreso when a Jew does  Mitvot and he has good intentions, certainly he receives a great merit.

Avraham risked his life to save Lot


The reason is that they were very similar in appearance, and in order prevent people from saying that Avraham was in captivity, he risked his life to rescue Lot so that there wouldn't be a Chillul Hashem (desecration of Hashem's name).  Also, there are those that say that Avraham knew that from Lot would come out Amon and Moav, and from those nations would come out Ruth and Naama and all of the kings of the house of David, and because of that he risked his life for him.

"...I have lifted up my hand..that (I will not take) from a thread even to a shoe lace..." (Bereisheet 14:22-23)


Avraham did not want to take from the King of Sodom any payment or compensation, and it has been asked, why from Pharoah he did take gifts?  And the explanation is that he wanted to hint to the King of Sodom that in the war (of the four kings versus the five kings) there was not any act based on the strength and power of his hand, but rather everything was by miraculous means from Hashem may He be blessed, and therefore he isn't entitled to any payment of a reward. 

"...from a thread even to a shoe lace..."  (Bereisheet 14:23)


Avraham didn't want to benefit from the King of Sodom at all.  The Sages say that in the merit of "a thread", he merited Tzitzit (the fringes on the Tallit prayer shawl) and in the merit of "a shoe lace" he merited Tefillin (in English: phylacteries).  The Chatam Sofer says that it is written in the Halacha that one needs to put on the right shoe first, but when it comes to tying, one ties the shoe on the left foot before the right.  The reason for this is that shoes need to be tied, and the tying of the shoe hints at the Tefillin which we tie on the left and not the right.  And this is hinted at by what Avraham said "even to a shoe lace", which hints at the Tefillin, for also the tying of the shoe needs to be similar to the tying of Tefillin which is on the left.

"And he took him outside ... 'Gaze, now, toward the Heavens, and count the stars..' And He said to him  'So shall your offspring be."  (Bereisheet 15:5)


He hinted to him that just as the stars, although they appear very small, in truth they are larger in size by several orders of magnitude than the size of the earth; similarly Israel, even though in comparison to the other nations they appear small, in truth they are very great and important.

"And the angel of Hashem said to her, 'Return to your mistress, and submit yourself to suffer under her hand'."  (Bereisheet 16:9)


Why does the verse add "under her hand"?  Behold, it is sufficient for the verse to say "Return to your mistress and submit yourself to suffer".   But rather, the intention of what the angel said to her, is that if it is decreed upon  a person to undergo suffering, nothing can help him and no matter where he flees to he will still undergo the suffering.  And that is why the angel said to Hagar, "Return to your mistress and submit yourself to suffer under her hand".  It is worthwhile and preferable for you to suffer under the hand of Sarah rather than suffering someplace else.

"On that very day was Avraham circumcised, and Yishmael his son."  (Bereisheet 17:26)


Rashi wrote that "on that very day" means that on the day when 99 years were filled for Avraham and 13 years were filled for Yishmael, they were circumcised.  The Ramban explains that "on that very day" that he was commanded in this Mitzvah, he and all those who were born in his house, 318 men and all those purchased of his money, were circumcised.  And the verse comes to tell us the great level of Avraham's fear of Hashem, and the level of all the members of his household, for all of them were alacritous to fulfill Mitzvot without delay.

The Positive Commandment of Brit Milah (Circumcision) 


Someone who doesn't circumcise himself after he becomes obligated in the Mitzvot (i.e., after he reaches the age of Bar Mitzvah - 13 years old) is liable for the punishment of Koreit (spiritual excision), and his father transgresses the positive commandment after 8 days.

The Torah Portion of Lech Lecha has 126 verses. One positive commandment.Haftora: "Lama Tomar Ya'akov" (Yeshayahu 40).


We saying a blessing for those who fast on Yom Beit - Yom Hey - Yom Beit.

We say Borchi Nafshi.


May you all have a  light-filled and happy Shabbat.  Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Wednesday, October 18, 2017

Noach 5778

The Torah Portion of Noach  


Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l 
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha 
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah 
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah 
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital 
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha 
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther  
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov




"These are the offspring of Noach -- Noach was a righteous man..." (Bereisheet 6:9)


At the time when a Tzaddik (Righteous Man) leaves this world without children, he is distressed and cries.  The Holy One Blessed Be He says to him, "Why are you distressed and crying that you didn't beget any children?  I have a fruit that is more beautiful than children, the Torah which you occupied yourself with."  For so it is written in Proverbs (11:30):  "The fruit of a Tzaddik is a tree of life", and there is no tree of life other than Torah, as it is said, "It is a tree of life to those who uphold it" (Proverbs 3:18).  The verse "The fruit of a Tzaddik is a tree of life", refers to Noach.  Our Rabbis said that Noach did not pass away until he saw all the world resettled, ... and until he saw seventy nations who were his descendents, and none of this was remembered -- only his righteousness, as it is said "These are the offspring of Noach -- Noach was a righteous man", and it is not written Shem, Ham, and Yaphet, but rather his righteousness.  You should know that this verse ( "The fruit of a Tzaddik is a tree of life" -- Proverbs 11:30) is speaking about Noach, because at the end of the verse it is written "and a wise man takes souls" (Proverbs 11:30).  This refers to Noach who took souls, and would support and feed them (i.e. the other people and animals who were with him in the ark).  (from Midrash Tanchuma as published by Buber)

"...and the earth had become filled with robbery."  (Bereisheet 6:11)


The Sages say that the Holy One Blessed Be He doesn't begin to punish people by taking their lives, but rather begins with their financial wealth.  If so, why didn't Hashem first punish the generation of the Flood financially?  The explanation is that the money which was in their possession was stolen, and therefore He immediately punished them physically.

"Tzohar (a light) shall you make for the Teiva (the ark) ..."  (Bereisheet 6:16)


There are two explanations for the Hebrew word "Tzohar"; there are those who say it means a window, and there are those who say it means a diamond.  The Hebrew word "Teiva", in addition to meaning "ark" in English, also means "word" in English.  Based on this, teachers of Mussar (Ethics) say that every word that you bring out of your mouth needs to enlighten, that is, one should bring out his words in Torah and prayer, and do it in such a way that those words will spread light.

"Tzohar (a light) shall you make for the Teiva (the ark or the word) and to an Amah (cubit) you shall finish it from above.  The Petach (entrance) of the ark  you shall make in its side; make it with bottom, second, and third decks."  (Bereisheet 6:16)


It is told about the Gaon R' Yehuda Tzadka ztz"l Rosh Yeshiva of Porat Yosef, that he was always accustomed to say every blessing with three pauses, for example:  1) Baruch Atah Hashem (Blessed are You Hashem), 2) Elokeinu Melech Haolom (Our G-d King of the universe), 3) Shehakol Nih'ye Bid'varo (that everything exists at Your word).    After he passed away, he came in a dream to one of his grandsons, and told him the verse "Tzohar (a light) shall you make for the Teiva...", emphasizing the interpretation that "Teiva" means "word".  During a blessing, one should express his words clearly like a "Tzohar", which is related to the Hebrew word for light.  An "Amah" is a Hebrew measurement which is usually translated as a cubit.  The three letters of the Hebrew word Amah (Aleph, Mem and Hey)  are the Roshei Teivot (beginning letters) of the Hebrew words "Elokeinu Melech Haolom"  ("Our G-d King of the universe").  So the message here is that when one says a blessing, it should be with Kavana (intention) that the One he is saying it to is Our G-d King of the universe.  The word "Petach" (entrance) which appears in the phrase "an entrance of the ark you shall make in its side", hints to us about the Evil Inclination, as it it written "at the Petach (entrance) sin crouches" (Bereisheet 4:7).  This means that in the merit of saying a blessing properly, one can overcome the Evil Inclination.  And regarding "bottom, second, and third decks",  the meaning of this is that you should make three pauses in every single blessing.

"Noach did according to everything that Hashem had commanded him, so he did."  (Bereisheet 6:22)


Noach didn't think to make the ark in order to save himself, but rather he only did it because of the commandment of Hashem.

"...and from the animal which is not pure..."  (Bereisheet 7:8)


The Torah used an extra eight Hebrew letters in order to speak in a clean language (by saying "and from the animal which is not pure", instead of "and from the impure animal").  It has been asked, "Don't we see that many times the Torah does explicitly use the word 'impure'?"  The explanation is, that when the Torah writes a Halacha (a religious law), it needs to be in a way which is clear and explicit so that we won't make any mistakes in following the Halacha, but in a story about an event, which would not cause us to err, the Torah uses a clean language in order to teach us how we should speak.

"And G-d said to Noach ... go out of the ark..." (Bereisheet 8:15-16)


It has been asked, if in any event Noach did not go out until Hashem commanded him to go out, then why did he send the raven and dove? And the explanation is that Noach desired to thank Hashem about the miracles that were done for him, and for that reason he sent them, in order to know when the miracle of the flood would be over and he would be able to thank Hashem.

The Sages say that Noach cried after the flood.


The Sages say that Noach cried after the flood and said to Hashem that He should have had compassion on the world.  Hashem answered him: Foolish shepherd, why are you remembering now to pray?  Why didn't you pray and why didn't you cry earlier, before the flood?  From this we see that a man needs to pray earlier, before the arrival, G-d forbid, of catastrophic events in the world.  (from the Midrash)

A Teacher asked his students, which Tzadikim (Righteous Men) did you learn about from the beginning of the Torah Portion of Breisheet until the end of the Torah Portion of Noach?


They answered him: 1. Adam 2. Mutushelach 3. Chanoch 4. Noach 5. Shem 6. Yaktan (Rashi says he was called Yaktan because he made himself small -- since the name Yaktan is linguistically related to the word for small in Hebrew) 7. Ever (who was a prophet) 8. Avraham.

"And Haran died in the presence of Terach his father, in his native land, in Ur Kasdim."  (Bereisheet 11:28)


It is written in the Targum Yonatan that when Nimrod cast Avram into the burning furnace because he didn't worship idols, Haran said "If Nimrod wins I will be with his group and if Avram wins I will be with his group".  And when all the people that were there saw that the fire did not have any effect on Avram, they thought in their hearts: "Isn't Haran the brother of Avram full of magic and witchcraft?  It must be that he is charming the fire so that it won't burn his brother."  Immediately fire fell from the upper heavens and engulfed Haran and he died, in front of Terach his father.  And in Rashi it is written that Haran sat and thought in his heart: "If Avram wins I will be with him, and if Nimrod wins I will be with him."  When Avram won, they said to him, "Who's side are you on?"  He told them, "I am with Avram".  Then they threw him into the burning furnace and he was burnt up.   There are those that question why this happened, because in any event Haran did a good deed?  And the answer is that the Holy One Blessed Be He doesn't hold back reward from anyone, and his reward was that Sarah was descended from him (Iskah, Haran's daughter, is Sarah), and the rest of the Matriarchs were descended from Milcah  (who was also Haran's daughter), and in addition, from Lot (who was Haran's son) were descended Rut and Naamah. 

Words of Chizuk (Encouragement)


The Sages say that the Seal of the Holy One Blessed Be He is Truth.  There are those that explain this by saying, that when you look at the letters and words that are on a Seal, they superficially seem to be backwards, but when you use the Seal to sign a document, the letters and words come out properly.  Similarly, there are occasionally people who when they do not understand the ways of Hashem, they immediately have complaints, G-d forbid.  On this we can say to them, that the Seal superficially appears to be backwards, but if we look carefully at the matter we will see that it is straight, because Hashem's leadership and Seal are precise and true and straight.

The Torah Portion of Noach has 153 verses.Haftora: "Hashamayim Kisi" (Yeshayahu 66). 


This Shabbat is Rosh Chodesh. We sat Atah Yatzarta in Musaf.


We say Borchi Nafshi.

May you all have a  light-filled and happy Shabbat.  Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Tuesday, October 3, 2017

Bereisheet 5778

The Torah Portion of Bereisheet 


SHABBAT MEVORCHIM

Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l 
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha 
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Yoledet Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah 
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah 
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital 
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha 
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther  
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov




"A Good Beginning."


A teacher said to his students: "Don't say that we have passed the Holidays, but rather, Baruch Hashem we have gained the Holidays, and Baruch Hashem we have also gained many Mitzvot."

"Rabbi Yitzchak said..." (Rashi on Bereisheet 1:1)


Rashi began his Commentary on the Torah with the comment "Rabbi Yitzchak said..."  The source of this comment is from the Yalkut Shimoni.  The "Be'er Mayim Chaim" wrote that Rashi began with this particular comment in order to honor his father, who was called Rabbi Yitzchak, in order to fulfill the Mitzvah of honoring one's father and mother.

"Rabbi Yitzchak said..." (Rashi on Bereisheet 1:1)


Rashi began his Commentary on the Torah with the letter Aleph, "Amar R' Yitzchak" (in English:  "Rabbi Yitzchak said").  And he finished his Commentary on the Torah Portion of V'Zot HaB'racha with the letter Tav, "Yishar Cochacha She'Shavarta" (In English: "May your strength be straight for having shattered the Tablets").  This is to hint to us that Rashi's commentary was inclusive from Aleph until Tav (from the first letter of the Hebrew alphabet to the last), and didn't miss anything. (from the Gaon R' M.D. Halperin ztz"l)

"In the beginning of G-d's creating the heavens and the earth -- and the earth was bewilderment and void..." (Bereisheet 1:1-2)


First of all a Jew needs to believe that Hashem created the heavens and the earth, and from that he will understand that all of this world is bewilderment and void. 

Every author of a book includes a hint to his name at the beginning of the book.  


The Sages say that the Signature Stamp of the Holy One Blessed Be He is "Emet" (in English: "Truth"), and therefore Hashem began the Torah with the words "Bereisheet Bara Elokim" (in English: "In the beginning of G-d's creating), and the last letters of these three words  spell "Emet".  These letters which spell the word "Emet" are:  "Aleph" (at the end of the word "Bara"), "Mem" (at the end of the word "Elokim"), and "Tav" (at the end of the word "Bereisheet") .  

The high level of Adam HaRishon (the first man) and what we can learn from it.


The most capable person in the world and the the one with the greatest memory and deepest understanding and intellectual grasp, was Adam HaRishon (the first man).  The reason he was on such a high level was because he was directly created by the Holy One Blessed Be He.  And he also had a lot of physical strength, and when he was expelled from Gan Eden (the garden of Eden), it was necessary to have strong guards to prevent him from entering again because of his great strength.  And these strong guards were the Keruvim (Cherubim), angels of destruction, and the flaming sword which turned every way. And if he had not eaten from the Tree of Knowledge, he would have lived forever.  And what did he do in Gan Eden?  The Torah tells us that Hashem put Adam HaRishon into the Gan of Eden "to work it and to keep it" (Bereisheet 2:15).  The Sages say that  "to work it" refers to the positive commandments, and "to keep it" refers to negative commandments.  And Adam HaRishon was constantly studying the Torah.  And we see from this an awesome thing, that the Torah of Hashem has no end.  Adam HaRishon was the person with the most capability in the world and he had the potential to live forever, and he learned the Torah constantly, and in spite of all that, he still had more to learn from Hashem's Torah.  (This ethical lesson is from the Chafetz Chaim.) 

"...Let there be a firmament..." (Bereisheet 1:6)


Rashi says that the heavens were wobbly on the first day.  The Holy One Blessed Be He shouted at them on the second day ("Let there be a firmament"), and because of that they are standing in fear and awe until today.  Because of this we have the term "fear of Heaven".  Just as the heavens always stand in fear and awe, so the Tzaddik (Righteous Person) is always in fear and awe (of Hashem).

"It is not written on the second day that it was good."  (Rashi on Bereisheet 1:7)


Rashi says that the work of the second day was not completed until the third day, and that is why it doesn't says "Ki Tov" (that it was good) on the second day. The Sages say the reason is because it was written on the second day about the division between the upper waters and lower waters, and where there is divisiveness it is not appropriate to say that it is good.  Machloket (divisiveness or quarreling) is the opposite of goodness.

A Story about Rabbeinu Bachya (author of Chovot HaLevavot)


Rabbeinu Bachya had many arguments in his days with non-believers of various kinds.  One time they told him that there was a world famous artist who had made a very beautiful painting and they showed it to him.  He said to them that the painting was made during the night by a monkey who had come, and next to the monkey was a bottle of ink, and he spilled the ink on the canvas and the result was this picture...They said to him, an astute person like you, how can you say such things?  How is it possible that this was done by a monkey?  He said to them, also you say things like that, that this world with a sun and moon and all the creations, with all the plants and animals, happened by itself without the existence of a Creator and Leader of the World.  And in this way he convinced them.

A Similar Story about Rabbi Yehuda HaLevi


Similarly, it is told about Rabbi Yehuda HaLevi z"l that he had a neighbor who was  a non-Jewish poet, and he had arguments with him about faith in Hashem.  One time the non-Jew wrote a song on his table in the courtyard and was not able to finish it with a nice ending.  Meanwhile he went for a walk in the forest, thinking that perhaps he would find some kind of nice ending.  Rabbi Yehuda HaLevi, who was also a great poet, saw this.  On the man's table was a pen with ink, and Rabbi Yehuda HaLevi took the pen and finished the song in a beautiful way.  When the non-Jew returned he saw his song's ending, that it was very beautiful, and he thought to himself, certainly my neighbor Rabbi Yehuda HaLevi finished it.  And he asked him: "Did you write this ending?"  Rabbi Yehuda HaLevi answered him that it happened by itself.  The neighbor said to him: "An astute person like you, how can you say things like that?"  Rabbi Yehuda HaLevi answered him: "Your ears should hear what your mouth is saying.  Two lines can't be written by themselves, and a beautiful world like this, how was that created by itself???!!!"  And he convinced him.

"...Dust shall you eat..."  (Bereisheet 3:14)


Hashem gave a punishment to the snake that "dust shall you eat".  Doesn't this seem to be good for him, because he will have sufficient food in every place that he goes?  The explanation is that in truth, this is bad.  This is similar to a parable about a king who was angry at his son and gave him a lot of money and sent him away from his table.  He said to him: "I don't want to see you.  You have enough money, go and support yourself in any place that you want, but by me you are not welcome to have your foot step inside my house any more."  Applying the parable to the snake's situation, we find that all of the living creatures have a connection with Hashem and always request food from the Holy One Blessed Be He.  But the snake has no connection to the Holy One Blessed Be He, for He said to him "You will have food in any place that you want, but not from me".

"And Kayin (Cain) rose up against his brother Hevel (Abel) and killed him."  (Bereisheet 4:8)


The Sages say that they argued about apportioning the world, and they agreed between themselves that Kayin would take for his portion the land (real estate) and Hevel would take for his portion the movable property.  And therefore they quarelled, because Kayin said to Hevel that he should fly in the air and not have his foot walk on the ground since it belonged to him, and Hevel said to Kayin that he should give him the clothing that he was wearing.  Maran HaGaon Rav Eleazar Menachem Man Shach ztz"l asks, what are the Sages coming to tell us by saying this?  The answer is that it is in order for us to contemplate this: that even if all of the world is his, all of the countries great and small, in any event if a person doesn't work on his Middot (character traits) he is liable to arrive at the lowest level so that he won't able to stand that another person would walk on his land.

"And Noach found favor in Hashem's eyes."   (Bereisheet 6:8)


The Midrash says that if someone who is "Noach L'briot" (in English: "easygoing with others"), he will find favor in Hashem's eyes.

The Torah Portion of Bereisheet has 146 verses. It has one positive commandment.Haftora: "Ko Amar HaKail"  (Yeshayahu 42). 

This Shabbat is Shabbat Mevorchim.  Rosh Chodesh of the Month of Mar Cheshvan will be on Yom Shishi and Yom Shabbat Kodesh (Friday and Shabbat) The Molad: Yom Vuv  at the hour 12:12 with 17 Chalakim. 




This Shabbat we begin to say Borchi Nafshi.



May you all have a  light-filled and happy Shabbat.  Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Chag Hasuccot & V'zot Habracha 5778

CHAG HASUCCOT -- V'ZOT HABRACHA 


"V'Samachta B'Chagecha"  ("And you will rejoice in your Holiday")

Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l 
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha 
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Yoledet Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah 
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah 
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital 
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha 
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther  
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov




THE HOLIDAY OF SUCCOT


On the first night of Succot, it is a requirement to eat a K'zayit (olive-sized portion) of bread in the Succah, and one needs to intend with the first K'zayit to fullfill the positive Mitzvah to eat bread in the Succah.  This is similar to the eating of Matzah on the first night of Passover.  And one should also intend that the reason for the Mitzvah is a remembrance of our leaving Mitzrayim (Egypt)  as well as a remembrance of the Clouds of Glory.

The Torah writes that the Succot and Arba Minim (Four Kinds) should be majestic and beautiful.


HaRav Yakovson ztz"l would explain this by means of a parable.  There was a boy whose mother needed to dress him in beautiful clothing so that he could participate in a Simcha (happy occasion).  The boy came from the street, and his body and clothes were dirty. Then his mother went to dress him in his beautiful holiday clothes.  People told her, that's not the right way.  First give him a bath, and when his body is clean then dress him in the beautiful clothing.  And similarly, this also applies to the people of Israel.  During the month of Elul we purify ourselves, and also on Rosh Hashana and Yom Kippur.  And after that, we arrive at those things which have majesty and beauty --  a beautiful Succah, and the Arba Minim (Four Kinds) which are majestic.  First comes purification and then comes beauty.

"And you shall rejoice on your Holiday..."  (Devorim 16:14)


It is said in the name of HaRav M'Brisk ztz"l that the most difficult Mitzvah is the MItzvah "and you shall rejoice on your Holiday".  One needs to be very careful not to be even a moment in sorrow, in order not to transgress the positive Mitzvah of  rejoicing on the holiday.

"...That I caused the Children of Israel to dwell in Succot..."  (Vayikra 23:43)


The Tur asks why we don't build Succot in the month of Nissan, since the Succot are a remembrance of the Clouds of Glory, and the Clouds of Glory were there immediately upon our leaving from Mitzrayim (Egypt).  The Gr"a explains that after the Sin of the Golden Calf, the Clouds of Glory disappeared, as it is written: "...and Moshe saw the nation, that it was uncovered..." (Shemot 22:25), that is, they had become revealed to everyone's eyes since the Clouds of Glory had disappeared.  It was only afterwards that the Holy One Blessed Be He forgave Israel for the Sin of the Golden Calf, as it is written "I have forgiven according to your word" (Bamidbar 14:20), and that was on the 10th of Tishrei (Yom Kippur).  Immediately afterwards on the day after Yom Kippur, on the 11th of Tishrei, the Children of Israel were commanded about the construction of the Mishkan (Tabernacle).  During the course of two days they brought the donations for the Mishkan, that is on the 12th and the 13th of Tishrei.  On the 14th of Tishrei all the wise-hearted took the donations for the MIshkan in their hands and immediately on the 15th of Tishrei they began to occupy themselves with building the Mishkan.  It was then that the Clouds of Glory returned.  Therefore we find that on the 15th of Tishrei, which is the time when the Clouds of Glory returned, we make a remembrance for that on the Holiday of Succot.

THE FOUR KINDS 


The Etrog (Citron) is similar to the Heart, as it is written in the Zohar, that the Etrog is the Heart.  The Lulav (Palm Branch) is similar to the Spine, the Aravot (Willow Branches) are similar to the Lips, and the Hadassim (Myrtle Branches) are similar to the Eyes.  And with these four items, one sanctifies his entire body.

The Etrog (Citron) has both taste and scent.  The Lulav (Palm Branch) which is from the tree which produces Dates, has taste but not scent.  The Hadassim (Myrtle Branches) have scent but not taste.  The Aravot (Willow Branches) don't have either scent or taste.  This is a hint that there are all different kinds of people, and we need to bring all of them close.


THE SHAKING OF THE FOUR KINDS


A man was in a war and he was told to bomb.  He asked his commanding officer about that and said that he didn't see any reason why he should bomb, since he didn't see any target.  His commanding officer said to him, don't ask, just bomb and afterwards you'll see what you did.  And in truth, afterwards he saw that many of the enemy were killed and their buildings were destroyed.  Later on, when the man was standing and shaking the four kinds, he remembered his experience in the war, and he said to himself, if the Holy One Blessed Be He commands us to do the shaking of the four kinds, we don't need to see the results immediately, and in the course of time we will merit to see it.

KOHELET


"Fear Elokim and observe His Mitzvot..." (Kohelet 12:13)


It is written in Kohelet "Vanity of Vanities" seven times.  Rashi says that this corresponds to the seven days of the week.  The Meforshim (expositors) ask, isn't it written in the verse, "And Elokim saw everything that He had made and behold, it was very good" (B'raishit 1:31), so how did Sh'lomo say everything was "Vanity of Vanities"?   The explanation is that when one writes a lot of zeroes  000000 that it amounts to nothing.  But if one writes the number 1 at the beginning of all those zeroes, it's able to be a very big number.  Similarly it is written in Kohelet "Fear Elokim and observe His Mitzvot".  If one has Fear of Heaven, that already isn't vanity of vanities, and that is very good.  (from the Gr"a)

THE TORAH PORTION OF V'ZOT HABRACHA


"And this is the blessing with which Moshe blessed..." (Devorim 33:1)


The very fact that Moshe Rabbeinu blessed, is in and of itself a blessing.

"The Torah that Moshe commanded us is a Heritage..."  (Devorim 33:4)


There are two times that the word Morasha (in English: Heritage) is written in the Torah.  One is in the Torah Portion of Va'eira: "...And I shall give it to you as a Heritage..." (Shemot 6:8), and the other place is here.  This is a hint about the Land of Israel, that we cannot continue to exist there unless we observe the Torah, because the Torah and the Land of Israel are connected together (since both are referred to as a Heritage).

"The Torah that Moshe commanded us is a Heritage of the Congregation of Ya'akov." (Devorim 33:4)


In the Torah there are all kinds of laws that are not applicable to everyone.  There are Mitzvot that are applicable only for a Kohen, and there are Mitzvot that are applicable only for one who works the soil, and no one fulfills all of the Torah.  Only if we are united can it be considered that each and every individual fulfills the entire Torah, and that is the meaning when the verse says that the Torah that Moshe commanded us is a Heritage of the "Congregation of Ya'akov".   (As individuals none of us fulfill all of it, but united together as part of the Congregation of Ya'akov, we can fulfill all of it.)

On the First Day of Succot we take our two Torah Scrolls.In the first we read in the Torah Portion of Emor: "Shor Oh Kesev", and 5 men are called.In the second we read the Maftir, in the Torah Portion of Pinchas, "Uvachamisha Asar Yom".Haftora: "Hinai Yom Ba" (Zechariah 14)


On Shabbat Chol HaMoed Succot we read Megillat Kohelet.We take out two Torah Scrolls.In the first we read the Torah Portion Ki Tisa: "Vayomer Moshe El Hashem Re'eh", and 7 men are called.In the second we read the Maftir, in the Torah Portion of Pinchas, "Uvayom Hashishi".Haftora: "V'haya Bayom Hahoo."  (Yechezkel 38)


On Simchat Torah we read in three Torah Scrolls.In the first we read "V'Zot HaBracha".In the second we read Braishit, from the beginning until "La'asot".In the third we read the Maftir, "Bayom Hash'mini" in the Torah Portion of Pinchas.Haftora: Yehoshua Chapter 1.


May you all have a light-filled and happy Shabbat Kodesh and Yom Tov.
Shabbat Shalom and Chag Sameach.

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

May the Merciful One establish for us the Fallen Succah of David.

May we be glad and rejoice in this the Torah.