The Torah Portion of Vayeira 5773
"...and he was sitting at the entrance of the tent in the heat of the day." (Bereisheet 18:1)
The Sages say that Avraham sits next to the opening of Gehinom and doesn't allow anyone to enter that is circumcized, and that is what is hinted at in the verse by "sitting at the entrance of the tent in the heat of the day". The "heat of the day" is referring to Gehinom which burns like fire.
"...and he ran toward them from the entrance of the tent..." (Bereisheet 18:2)
Why did he already start running from the entrance of the tent? The explanation is that according to the Halacha, someone who is going to do a Mitzvah needs to run, and someone who is returning from doing a Mitzvah needs to walk slowly. And if he returns from doing one Mitzvah and is going to do a different Mitzvah, if the two Mitzvot are of equal value, then the first half of the way he needs to walk slowly and afterwards he needs to hurry. But if the second Mitzvah is greater and more important, then he needs to hurry from the start. Therefore, since the Mitzvah of Hachnasat Orchim (hospitality -- receiving guests) is greater and more important than receiving the face of the Shechina (the Divine Presence), he needed to run already as soon as he started going to do the Mitzvah, and that was "from the entrance of the tent".
"...Shall I hide from Avraham that which I am doing...For I have known him, because he commands his children and his household after him" (Bereisheet 18:17-19)
Hashem revealed to Avraham that he wanted to overthrow Sodom, and we need to understand the connection between Hashem's need to notify Avraham about the destruction of Sodom and Hashem's knowledge that Avraham "commands his children". Those who explain the Torah say that this can be understood by means of a parable. When an old man enters a store to buy himself a garment, he tries on a lot of clothes until he finds a garment that fits him. In contrast, a father of a large family doesn't check the size of the clothes, but rather takes everything that looks suitable because in any event he won't lose out. If a garment doesn't fit one of his bigger children it will fit one of his smaller children. Similarly, when the Holy One Blessed Be He wanted to overthrow Sodom, he wanted Avraham to pray for them. And even though the prayers would not be effective for the men of Sodom, who were very evil, and those people would be removed from the world, in any event the prayers of Avraham Avinu would not be wasted. They would be a merit for his children and for the generations after him, and that is the explanation of "he commands his children and his household after him".
"And Hashem remembered Sarah..." (Bereisheet 21:1)
Rashi says that someone who prays for his friend, and he needs the same thing (for which he is praying on behalf of his friend), the one who is praying is answered first (i.e., his needs are fulfilled before his friend's needs are fulfilled). It is told that someone came to complain before a particular Tzaddik (Righteous Man), that his friend had opened a store next to his own store and was selling the same type of merchandise. The Tzaddik answered him, pray that customers will come to your friend and in any event, you too will be blessed because of your prayer.
The Torah Portion of Vayeira has 147 verses. Haftora: "Va'isha Achat Min'shei V'nei HaN'vi'im" (Melachim 2:4).
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
The Torah Portion of Lech Lecha
"...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.
"...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 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 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 Torah Portion of Lech Lecha has 126 verses. One positive commandment.
Haftora: "Lama Tomar Ya'akov" (Yeshayahu 40).
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
The Torah Portion of Noach
"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)
"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.
"...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.
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: "Rani Akara", and "Ania So'ara" until "Ki Pa'arach" (Yeshayahu 54).
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
The Torah Portion of Bereisheet
"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.
"...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).
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
"V'SAMACHTA B'CHAGECHA" -- "AND YOU WILL REJOICE IN YOUR HOLIDAY"
THE TORAH PORTION OF HA'AZINU
"May my teaching drip like the rain..." (Devorim 32:2)
The Torah is compared to rain. Just as when it rains we don't immediately see the fruits, so it is with Torah. Even if one doesn't see success immediately , in the course of time he will see success. And just as when it rains nothing grows until one works the ground, so one first needs to struggle in the Torah and afterwards he will see great success.
"When I call out the Name of Hashem, ascribe greatness to Elokainu." (Devorim 32:3)
By virtue of the fact that we merit to praise Hashem, on that alone we should ascribe greatness to Hashem -- we need to praise Hashem for that in and of itself.
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.
"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 Cohen, 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.)
The Torah Portion of Ha'azinu has 52 verses. Haftora: "Vayidabeir David" (Shmuel Bait 22)We don't read Pirkei Avot or say Borchi Nafshi.
On the First Day of Succot we take out 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 our 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.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
May you all have a light-filled and happy Shabbat Kodesh and Yom Tov.Shabbat Shalom and Chag Sameach.
May the Merciful One establish for us the Fallen Succah of David.
May be be glad and rejoice in this the Torah.
YOM KIPPUR 5773
"AND FOR EVERYTHING, G-D OF FORGIVENESS, FORGIVE US, PARDON US, ATONE FOR US" (from the "Al Chait" prayer)
"...Seal the mouths of our adversaries and accusers..." (from the "Avinu Malkeinu" prayer)
The Chafetz Chaim says that when a man requests "...Seal the mouths of our adversaries and accusers", he is asked in the Upper Realms: "What about your mouth? Do you guard your mouth?", but when a man is careful about his speech, then his prayer is accepted.
"For on this day shall atonement be made for you, to purify you; from all your sins shall you be purified before Hashem." (Vayikra 16:30)
Rabbi Yisrael Salanter says that if Yom Kippur was even only once in 70 years, we would need to be happy, all the more so that it comes every year.
"Al Chait...V'Al Chait" (in English: "For the sin....and for the sin...")
We say "Al Chait" according to the order of the Hebrew Alphabet, twice. One time we say "Al Chait", and another time we say "V'Al Chait". The reason the confession covers every letter of the Hebrew alphabet is in correspondence to the Torah which we have sinned against, since the Torah was written with every letter of the Hebrew Alphabet. And why do we cover the Hebrew alphabet twice? One time corresponds to sins between man and Hashem, and another time corresponds to sins between man and his fellow man.
"And they shall confess their sin which they have done..." (Bamidbar 5:7)
Vidui (In English: Confession) is a positive Mitzvah from the Torah, as it is stated in the Torah Portion of Naso: "And they shall confess their sin which they have done..." The main point of confession is to abandon the sin, and one strikes his heart to as if to say "you (my heart) have caused me to sin".
"P'tach Lanu Sha'ar" (in English: "Open for us a gate", from the Ne'ila prayer)
It is written in the Holy Books, that just as every gate has a specific key to open it, but an axe can open every gate; so too in the Upper Realms every "Heichal" (in English: "Hall") can be opened by means of specific Kavanot (in English: elevated and/or Kabbalistic intentions during prayer), but a broken heart and submission to Hashem and crying are like an axe that can open all the Halls. It is written in the Zohar that there is a Heichal (Hall) and a treasure which is opened only one time in the year at the time of Ne'ila (the final prayer on Yom Kippur). This treasure has within it all the goodness in the world -- atonement, forgiveness, an emanation of abundance, and everything good. If so, we need to strengthen ourselves very much at the time of Ne'ila in order to receive this emanation of abundant blessings.
On Yom Kippur we take out two Torah Scrolls.In the first we read the Torah Portion of Acharei, and 6 men are called.In the second we read the Maftir, in the Torah Portion of Pinchas, "Uve'asur Lachodesh".Haftora: "V'amar Solu Solu" (Yeshayahu 57)
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
G'MAR CHATIMA TOVA -- MAY YOU BE SEALED FOR A GOOD YEAR
The Torah Portion of Vayeilech
SHABBAT SHUVA
"And Moshe went..." (Devorim 31:1)
The Tirgum Yonatan says that Moshe went to the place of study -- to Yeshiva. The Baal HaTurim says that he went to the Patriarchs to tell them that Hashem fulfilled his oath that Israel will enter the Land.
"And Moshe called Yehoshua and said to him before the eyes of all Yisrael, 'Be strong and be courageous'..." (Devorim 31:7)
The last words of the Torah are "before the eyes of all Yisrael" (Devorim 34:12). After finishing the Torah we need to strengthen ourselves and to begin anew.
"Gather together the people -- the men, and the women, and the small children...." Devorim (31:12)
The Sages say, why do the small children come? It is in order to give reward to those who bring them. It has been asked, if the parents all come to the Temple certainly they will take the small children with them anyway, because how could they leave them? But the explanation of the text is that the Holy One Blessed Be He wanted that they would have a Mitzvah (and therefore a reward) to bring them, and therefore He commanded to do so.
"And I will surely conceal My face..." Devorim (31:18)
It is told about a particular Tzaddik (Righteous Man) that he saw his grandson crying, and asked him "Why are you crying?" The grandson told him that he was playing with his friends and hiding just like the other children that play hide-and-seek, but no one came to look for him, and that's a sign that he isn't worth anything to his friends. The Tzaddik also started to cry, and he said, "Also Hashem hides His face and cries", as it is written "In hidden places my soul cries" (Yirmiyahu 13:17), and why? Because "No is inquiring and no one is requesting" (Yechezkel 34:6).
Haftora
"Return, Israel, to Hashem Elokecha, because you have stumbled in your iniquity." (Hoshea 14:2)
Why does the Prophet need to say "because you have stumbled in your iniquity"? Isn't it clear when he said "Return, Israel", that you have stumbled in your iniquity? However, what the Prophet meant when he said this to Israel, is that if you had been precautious not to stumble in any sins, then it would be clear that you would not be stumbling in any transgressions -- even accidentally or under duress. And this is why the Prophet seems to repeat himself and says "because you have stumbled in your iniquity". The reason that you need to repent is because you have already stumbled in your inquity, and that is what has brought you to sin again in transgressions that you did not even know were transgressions. And therefore we also confess "On the sin which we sinned before you by mistake, on the sin which we sinned before you under duress", because also these types of transgressions are thought of as sins. (from the Gr"a)
"Return, Israel, to Hashem Elokecha, because you have stumbled in your iniquity." (Hoshea 14:2)
From this verse, Rabbi Levi said, great is repentance which reaches the Throne of Glory (Yoma 86a). It has been asked, why did Rabbi Levi need to bring a proof from the Prophet? Isn't there a verse which specifies this in the Torah, "You will return to Hashem Elokecha..." (Devorim 4:30)? The explanation is that our Rabbis said (in Yoma 86a) regarding the one who repents from love, his willful sins are turned into merits, but the one who repents from fear, his willful sins are made into sins that he did by mistake. And in truth, if we were to study only the verse "You will return to Hashem Elokecha..." (Devorim 4:30), we would think that only in the case of sins which were done by mistake does repentance reach the Throne of Glory, but in the case of sins which were done willfully that repentance does not reach the Throne of Glory. But now, when we are studying the verse from the Prophet, "Return, Israel, to Hashem Elokecha, because you have stumbled in your iniquity" (Hoshea 14:2), the significance of this is that even for sins that were done willfully, if a man returns in repentance, we see that his repentance reaches until the Throne of Glory.
The Torah Portion of Vayeilech has 30 verses. 2 positive commandments.Haftora: "Shuva Yisrael" (Hoshea 14).
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
The initial letters (Roshei Teivot) of the year 5773 in Hebrew are Tav Shin Ayin Gimel, and these stand for: "T'hay Sh'nat Ait Geula", May it be a year which is the time of redemption.
May you all have a light-filled and happy Shabbat. Shabbat Shalom.G'mar Chatima Tova -- May You Be Sealed for a Good Year.
