Chayei Sarah - Unspoken Virtues

This week's parsha tells us of the mission Eliezer was sent to fulfill, to find a wife for Yitzchak, his master's son. Eliezer requested of G-d a sign to show him who was fitting for Yitzchak, and the request he makes is a fascinating one. Technically, all Eliezer needed to do was seek out Betuel and Lavan and pick out the girl for Yitzchak. Yet he doesn't do that. Instead, he sets up a test of sorts: “Behold I am standing by the spring water...let it be that the maiden to whom I shall say ‘Please tip over your jug so I may drink’, and who replies ‘Drink, and I will even water your camels.’”

The Malbim explains, that the motivation for Eliezer's request was to glean something about the character of Rivka. He preferred someone of modest means, the kind who would draw water herself, not through her servants, despite her family's wealth.

Eliezer asks G-d that Rivka should respond, “Drink, and I will even water your camels.” The Sforno explains that her response will go beyond Eliezer’s request, and she will offer all that is needed...

However, in the actual playing-out of this episode (verse 18), Rivka, initially does not mention a word about watering the camels. She speaks only of bringing water for Eliezer, and then proceeds to draw water for the camels too. Rav Moshe Feinstein Zt”l powerfully explains that so great was Rivka’s kindness, it was second-nature to her that another's needs should be provided for. That Eliezer’s camels had to be watered was so obvious that she saw no need to say she would do it. Chesed was so much a core of her personality that it went beyond second-nature; it was her essence.

Rav Moshe is saying an incredible idea: the unspoken acts of kindness, the innate traits, are sometimes greater than the outspoken and verbalized ones. It showed that kindness was deeply ingrained her very fiber. In a certain sense it didn't need to be “verbalized” – and perhaps if it was, it would have cheapened it.

The need to verbalize and publicize our ideals is known as “Virtue Signaling.” To bloviate, to speak of ideals, serves to make us feel good about ourselves, for we have now shown others how virtuous we are. But too often, it leads to a feeling of superiority, so that when acts of kindness are performed, it's not because they are ingrained in us. Instead, it is a robotic mirroring of chesed, of what we (or others) perceive to be kindness. Inevitably, this “kindness” will be misapplied – because it’s merely a cheap knock-off of the real thing.

This lesson of the ingrained trait of chesed is beautifully contrasted to last week's episode of Lot and the angels in Sodom. On the one hand, he risked his life to save his guests, mirroring Avraham's trait of kindness. Yet on the other hand, incredibly, he offered his own children to the rabid mob of Sodomites. How could he act in such a contradictory manner? To protect his guests, while serving up his own children?!

In light of what we discussed above, the Alter of Slabodka explains* that Lot’s chesed was a superficial form of kindness, which while on the surface appeared virtuous, did not go beyond the surface level. It was not ingrained in him in a true way, and therefore it was horribly misapplied. This led him to protect his guests at all costs, while sacrificing his own children! Chesed – or any trait for that matter – that is not really processed into our character, is only skin-deep. It is not real.

The greatness of Rivka was that her kindness was not a virtue, or an ideal to be “spoken about,” rather it was a reality, it was her life. It was as much a concrete part of her personality as her name. This is what Eliezer was looking for in a spouse for the son of Avraham, the paragon of kindness, the epitome of inculcating the trait of kindness in his service to G-d.

This is the level of character that we strive for: to have chesed become ingrained in our essence and a part of both our conscious and subconscious. We should grow strong in our resolve and be blessed in our efforts in this endeavor.

Shabbat Shalom

*See the Alter’s explanation of the Midrash which states that Lot was saved from Sedom in the merit of his revealing to the Egyptians that Sarah was the wife of Avraham, and not his Hachnasas Orchim. He explains that the act of Hachnasas Orchim was by habit, while the act of not revealing the truth about Avraham was true test of his loyalty. The struggle and overcoming is what is valued, not the act by rote.

 

Parshat Vayeira - Illness and Identity

 

This week's parsha begins “Hashem, appeared to him in the plains of Mamre” (18:1) Rashi comments that G-d's appearance was for the purpose of visiting Avraham who was ill following his circumcision. Interestingly, the Torah does not name who is being visited by God.

 

Rav Yaakov Kenizel, in his commentary on Rashi, notes this problem; how does Rashi know that this was the intention? He explains that Rashi knew from the fact that the Torah does not identify Avraham. Thus this parsha must be coming off the heels of Parshas Lech Lecha which concluded with Avraham performing a circumcision on himself, and there he was fully identified. 

 

But one could still ask, why doesn't the Torah formally name Avraham? Why rely on such a seemingly convoluted method to figure it out?

  

Perhaps there is a deeper message hidden here. As we know, G-d comes to visit Avraham in his pain. After Avraham undertook the arduous mitzvah of Brit Milah, Hashem comes to perform the mitzvah of Bikur Cholim – visiting the sick, so to speak. In order to curtail the burden upon Avraham, G-d even made the day hotter, as the medrash explains to stop travelers from passing by his tent lest Avraham would tend to them. All of this because Avraham was in pain – G-d was sensitive to the feelings of Avraham. For the truth is, as we know, when a person is sick, they're not “themselves”; they are not at their best and they don't look their best, whether because of a serious illness G-d forbid, or something as simple as a headache. Too often it is easy to judge or conclude that this is the true person.

 

This idea is born out in a vivid and difficult memory of mine. I had a relative who throughout his life was the paragon of sensitivity and mentchlichkeit. Unfortunately, he was stricken with brain cancer to which he ultimately succumbed. I watched painfully as this great man, over the time he received treatments, became bloated and immobile. He lost his hair, and due to to his incredible pain, his temper as well. It was almost as though he was a different person. This person who I adored for so many years and admired for his care and sensitivity to his spouse, was now irritable and moody towards her.  It felt so incongruent – how could this happen? How could a person undergo such a drastic change? Was this who he really was deep down? How could all those years of character vanish in such a short amount of time? I struggled to make sense of what I was being presented with.

  

That was until I learned this parsha. Then I understood this important lesson in Bikur Cholim and in empathy. In not identifying Avraham by name, the Torah teaches us that a person in pain is not “himself”, that pain and difficulty can take over a person, and become an impediment to be the person who he really is deep down. It is not a true representation of that person. Rather the true self is covered under the difficulties that they are bearing. And we, the onlookers, must understand that they are not the true version of themselves. 

 

The message doesn't end there. In truth, this episode is a tremendous praise of Avraham. Despite his deep pain, he so desired to perform the mitzvah of Hachnasat Orchim – Hospitality – and we see the great effort that he invested in that. But this is a praise of Avraham, our righteous forefather who lived on this great spiritual level and was able to overcome the pain. For us, it is not so easy. We are not Avraham Avinu, and we cannot expect that of ourselves or of others. What we can do is strive to better understand the pain and empathize with those who find themselves in this difficult situation.

 

This should serve for us as a lesson in empathy and love for others around us. May we continually grow to be the best version of ourselves.

 

 

 

Shabbat Shalom

 

Parshat Noach - Sensitive Souls

 

The Ramban writes in Bereishit (1:29) on the verse “Behold I have given to you all herbage of yielding seed that is on the surface of the entire earth” that originally man was only allowed to eat from the vegetation of the earth, but from the flesh of the animals, man was not permitted. Only until Noach was such permission granted (9:3, Sanhedrin 59b).

The Ramban explains that this was granted to Noach specifically, for since he saved their species, he would be permitted to slaughter them for their meat.

At first glance the connection between the saving of the animals and their slaughter seems perplexing. How is it logical to say that since he saved them from their death and extinctions, their death would come from his hand? Wouldn't it follow and be more fitting to say that since he saved them from death he couldn't be the one to cause their death?

In fact, we find a similar parallel for such a concept later in the Torah. The first plague that G-d decreed upon Egypt was the turning the Nile River into blood. The plague of blood came through the hands of Aharon and not Moshe; as Rashi explains, “since he was saved through the Nile it would have been wrong for him [Moshe] to be the instrument to inflict a plague upon it”. So too, one could argue that since the saving of the animals came through the hands of Noach, that hand could not be the instrument in their death. For if Moshe was barred from causing pain to the Nile since he was saved through it, Noach; who saved the animals all the more so could not be the the once to slaughter the animals.

In truth the only person through whom the permission to slaughter the animals could be granted was Noach and his children. The most fitting of conduits to such a privilege could only be given to those that are of such spiritual and selfless stature as of Noach and his children who toiled for forty days and forty nights with great care in serving and feeding the animals. Only those so attuned to the sensitivity of the animals could be the ones to kill them and consume them for their own pleasure.

This level of sensitivity to animals is echoed by Rav Shamshon Rephael Hirsch:

There are probably no creatures that require more the protective Divine word against the presumption of man than the animals, which like man have sensations and instincts, but whose body and powers are nevertheless subservient to man. In relation to them man so easily forgets that injured animal muscle twitches just like human muscle, that the maltreated nerves of an animal sicken like human nerves, that the animal being is just as sensitive to cuts, blows, and beatings as man. Thus man becomes the torturer of the animal soul, which has been subjected to him only for the fulfillment of humane and wise purposes . . . (Horeb, Chapter 60, Verse 415)  
 

This is perhaps what the Ramban is telling us, in connecting the permission to slaughter the animals and eat their meat and Noach saving them from extinction. That by caring for them they showed that they were most capable of not losing their humanity and sensitivity to them while using them for their own benefit.

Shabbat Shalom.

Parshat Bereishit - The Worth of Humility

In this weeks parsha the Torah tells us of G-d's creation of the world and all within it. Six days G-d created and on the seventh He rested. Each day was dedicated to different creations. and the pinnacle of creation was Man. The Torah writes "Let us make man in Our image, after Our likeness (1:26)." This hakdama or introduction indicates to us that man's creation was done with great care and deliberation. The Abarbanel points out the command to creating Man was different than previous commands where G-d said "Let the earth bring forth..." G-d couched man's creation in this form to point out this very idea, that man's creation was on a wholly different level than previous creations.

 

Yet, the mefarshim are puzzled with a fundamental issue in the verse. When telling us of the great idea to make Man, the Torah uses the plural "Let us make man" which would seem to indicate their is more than one creator. this would obviously be completely antithetical to the basis of Judaism and Monotheism yet nonetheless G-d uses this phraseology. And in truth Moshe himself raised this very issue. The Midrash tells us that when Moshe wrote the Torah and came to this verse he exclaimed "why G-d would you create the pretext- Pitchon Peh for heretics to maintain their belief of plural divinity!"  Yet G-d replies "write! whoever wishes to err will err".

     

The question though is why? What can be gained by using this specific way of expression? Why risk the possible error of many people throughout the generations due to this verse?

 

To answer this very question Rashi cites Chazal "from here we learn of he great humility of G-d, for he consulted the Angels before creating man, so too we should always consult others before embarking upon a new idea". This is amazing, seemingly this lesson of G-ds humility in consulting the Angels is justification enough to risk heresy How can this be so? How can we better understand this idea?

 

Perhaps we can glean a deep insight from this question. Very often we are lead to belief that the results of any particular action are a reflection of the correctness of the deed itself. but very often this is not true. for very often what one course of action is correct may not necessarily lead to the result that we desire, yet the reaction or course of action was nonetheless correct, this is very often true in interpersonal relationships where we cannot control the result or consequence of others behavior . Sometimes being non confrontational and timid is the correct response even though this may not lead to appeasing the other person but may in fact even cause them more outrage. This goes for responding in a more aggressive stance as well. Yet the results of our actions cannot be the litmus of success and failure regarding the initial decision.

  

Clearly Hashem felt that this lesson of humility, or seeking guidance and counsel is worth teaching in this particular context, despite the possible error that may come from this verse. For nothing can be allowed to get in the way of acting with forethought, with clarity of mind of purity of intention, when embarking upon a course of action, not even the possibility of the great error of heresy!

 

This should serve for us as a lesson in the appreciation of seeking counsel and spur us to take heed of those greater and more wiser among us

 

Shabbat Shalom

 

Parshat Chayei Sara - Rivka: Demeanor and Decorum

In this week's Parsha, the Torah tells us of the matching and marriage between Yitzchak and Rivka. The Torah explains at great lengths the journey which Eliezer (the servant of Avraham) took to find a wife for Yitzchak, and the miracles that were done for him. After Eliezer is successful in finding the fitting bride for his master, he brings Rivka to the Negev where Yitzchak is staying in order for them to meet.

This meeting is a tremendous moment in our history; it is a major step towards the culmination of HaShem's promise to Avraham to make his offspring a great nation. The Torah tells us in great detail of this momentous occasion: "And Rivka raised her eyes and she saw Yitzchak, and she inclined while upon the camel. And she said to the slave, 'Who is that man walking in the field toward us?' And the slave said, 'He is my master.' She then took the veil and she covered herself"

Interestingly, the Torah goes out of its way to tell us that Rivka took her veil and covered herself. Why? What purpose does this little detail serve? We know that there is not one extra word in the Torah without a lesson, thus what is HaShem trying to tell us?

Perhaps we can glean an insight into the true understanding of what "closeness" is and what it demands of us.

Naturally when people become closer, the standards of decorum become lowered. Society tells us, the more relaxed and candid, the more intimate the relationship. Our speech can be blunter, more straightforward, focusing less on speaking sensitively and more on the material. Our demeanor can be more informal and unkempt. The general assumption is that with our loved ones we can act in ways that one could never get-away-with in any formal social setting.

However, the Torah perspective is different, the closer one gets, the higher the demand for etiquette and respect. For the closer we are to someone, the more we are dependent on them, and they on us. It's possible that for this reason in order to directly forestall our natural tendency the Torah commands us to respect our parents. We cannot correct them, contradict them, call them by their first name without an honorary title, or even sit in their designated seat. This applies to our Rebbeim as well, for the laws of respect and the closeness of that relationship are intrinsic. The Torah takes into account this personal relationship, and despite the familiarity, we are commanded to follow a strict decorum.

At this most special moment of seeing her husband, the man with whom she would build the future of our people, play a part in the fulfilling of G-d's promise, giving purpose to creation - in recognition of this - Rivka covered herself. This momentous occasion would be spoiled with a lowering of decorum, so rather Rivka honored it with the raising of standards.

This is the lesson from Rivka: that to ignore one's manners is not a sign of closeness, rather it is a cheapening of that relationship. For closeness is not defined in how many secrets one knows about the other, or how relaxed one can feel in another's presence. Rather it is about honoring the other person and the special role that they play in our lives. And such a special role must be treated with the level of respect which it deserves.

Mutual respect and the etiquette which it demands are important foundations of a peaceful Jewish home, and by inculcating this lesson of respect and etiquette we can build homes of love and honor. The fact that the Torah adds a seemingly superfluous detail allows us to see how our predecessors viewed their loved ones and the degree of respect they accorded them, and to learn to follow in their ways.

May we all grow in the perfection of our behavior and service to HaShem.

 Shabbat Shalom 

Parshat Lech Lecha - The Character of Avraham

In this week's Parsha the Torah introduces us to the personality of Avraham our forefather. And in the introduction to this weeks Parsha we are told about the test that G-d charged to Avraham Avinu. The Torah tells us G-d said to Avraham: “Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you. And I will make of you a great nation; I will bless you, and I will make your name great and you shall be a blessing”.

This charge of "Go for yourself" was a test that G-d put forth to Avraham. But according to many commentators this was not the first test that Avraham was charged with. Rather, we find that the first test Avraham encountered was the test in Ur Kasdim where he was faced with either betraying his faith or death. Avraham choice was to sacrifice his life and jump into the fire. Yet, we do no't find this test mentioned anywhere in the Torah itself, rather it is alluded to "And He said to him: I am the L-rd who took you out from Ur Kasdim..." Rashi points out that the name Ur Kasdim alludes to the miraculous salvation of Avram when thrown into a fiery pit for refusal to pay homage to the prevailing idols of his society. The question is why? Why is the test of “Lech Lecha” chosen as the introduction of the character of Avraham, rather than the first test of sacrificing his life for his faith, of which we only know about from the Rabbinic sources.

We find regarding Bilaam; the gentile prophet, that he prayed and requested from G-d that “Let me die the death of the righteous” The commentators explain that Bilaam was referring to the death of our forefathers Avraham, Yitzchak and Yaakov, that he should be meritorious to receive a share in the world to come. The Chofetz Chaim is quoted saying that Bilaam's only desire the death of the righteous, but not the life of one. For there is no challenge to die Al Kiddush Hashem, in the glorification of G-d's name, rather the challenge is to live life in the glorification of G-d's name. This life Bilaam did not want to do, he did not want to live a life that was a glorification of G-d, rather he wanted the easy way out, of dying the death of a glorification of G-d, reaping all the benefits of a Godly life without the effort it entails.

This does not, G-d forbid, mean to belittle the death of someone who dies in the sanctification of G-d, for as we know, those who have died in His sanctification reside in the highest realms of Heaven. Rather, this means to say that Judaism places a higher value on living a life of 80, 90 and hopefully 120 years which consists of a daily process of growth. For life is inherently fraught with highs and lows, of moments of clarity and of darkness, moments of challenges to our faith and our fealty to His laws. And when we overcome and grow through those difficulties and reach out to become more G-dly we are playing an active role of raising the material world to the level of the divine. That is a much more difficult proposition.

Perhaps with this we can now approach our question. The true introduction that the Torah wants us to have, that will set forth the true understanding of the essence of who Avraham was and lived for, can only be viewed through the prism of the test of “Lech Lecha”. The test of Lech Lecha that Avraham was faced was the test of making a decision that would alter his life and his future forever. Avraham was faced with taking on a new identity, of leaving his familiar surroundings, his land and his father's household. He was charged with the challenge of wading out alone in a world that so heavily valued tribal clans and the patriarchal system. He was faced with making a decision, and coping with the real life ramifications that his decision created. The true test of Avraham Avinu was having the strength to choose a life that would require tremendous adjustments, and to live it to its fullest despite, and even through the pain and difficulty that it would produce.

This is the greatness of Avraham Avinu, and this is the message that Torah wants us to inculcate as we learn about our Forefathers. Jumping into the fires in defense of his belief in G-d was an amazing act. But if we first told of this event we could walk away without learning the true greatness of Avraham Avinu, that he chose a life despite its difficulties. For the irony is, that when one dies Al Kiddush HaShem, they don't have to “live” with the consequences of that decision.

This message would also set forth for us what is the essence of our people and the desire of our G-d. This desire for a Divine life is what separates us from the evil blood thirsty terrorists; who claim to be the spiritual heirs of Avraham, for death is not what we live for or desire. We live for a life is on a higher plane. To have lives that make a difference in the world, and have an effect that speaks volumes, a pitch higher than any death can reach.

Life is fleeting, but we can rise above those limitations when we live a divinely inspired life, for that connects us to the infinite, it makes life into something which is beyond time and beyond space.

May we all live truly divinely inspired lives despite the tremendous darkness that has been cast upon us, and may we merit to see the Divine Presence and protection upon our people soon in our days. Amen.

Shabbat Shalom

Parshat Ki Tavo - Appreciating our Blessings (repeat)

In this weeks parsha we read about the mitzvah of Bikkurim. The Torah tells us to bring our first fruits of the season to the Beit Hamikdash, and offer it to the Kohanim. We are also told that the people would bring the fruits in baskets. The Sifri explains that there was a practice for the wealthy to bring their fruits in baskets overlaid with gold or silver, while the poor would use woven baskets. This would ostensibly show their love for the mitzvah.

However one could ask a question on this practice: We often find that the Rabbis would regulate standards in regards to mitzvah practices that could differentiate between the poor and wealthy. For example*, the Gemara in Moed Katan (27a-b) tells us that the original custom was for the wealthy to bury their dead in fancy and expensive caskets, however this caused the poor to be embarrassed, thus the Chazal enacted that everyone be buried in simple caskets. Seemingly, the minhag for the wealthy to use gold and silver laden baskets would also embarrass the poor. If so, why didn't the Chazal regulate this practice as well?

Perhaps the answer lies within the mitzvah of Bikkurim itself. The underlying message of Bikkurim is that everything we own, everything we create, is only through the benevolence and help of G-d. Bikkurim is the perfect expression of this message, as the mitzvah applies only to the first fruits.

The first fruits present a challenge to the farmer. The investment needed to create the proper environment for growth is a painstaking process. The farmer spends many days and months just preparing the land. Only after the land is properly fertilized can one plant. Then the farmer must keep guard to water the crops sufficiently; too much and they will be overwatered, too little and the crop will wither away. Specifically because of this personal investment, the mitzvah of Bikkurim forces us to confront the unavoidable truth that G-d is really the One controlling everything. The farmer is challenged to give over the produce in which he invested his very being; in doing so, he shows that although he put in the work, in reality it was G-d who enabled it to grow**. This serves for him as a testament to his beliefs.

Very often storeowners prominently display their "first dollar" on a plaque behind the counter, for to them that dollar represents all the effort, care, and worry put into that business. The dollar stops being a dollar; instead it is transformed into a symbol of that person's essence. So too, these Bikkurim are more than crops; they are his source of pride, a small part of himself. They are elevated from their physical limitations into a supernal sacrifice to G-d. For instead of keeping it for himself, he makes the ultimate personal sacrifice, showing that G-d is the true enabler.

With this approach, we can answer our question.  At the moment of intense feelings of accomplishment, Bikkurim forces the farmer to confront the challenge of personal pride. In doing do, he realizes that not only does G-d enable him to create, but all that he has and receives is decreed by G-d as exactly what he needs, no more and no less. This perspective will help him reach the state of "Sameach B'chelko" – contentment with his lot. Thus, there is no need to regulate the standards of this mitzvah, as the poor man is not embarrassed of his lot, and the rich man is humbled by the blessing bestowed upon him. This is why Bikkurim is different than other mitzvot. Through the sacrifice that it demands, we come to recognize all the blessings in our lives, and to thank G-d for giving them to us.

This year, as we stand on the cusp of the Shmitta year in Israel, a mitzvah that the Sefer Hachinuch (Mitzvah 84) tells us is meant to inculcate within us the knowledge that the land really belongs to G-d, this parsha's message should further our appreciation of His dominion of our daily lives for this year and many years to come.

Shabbat Shalom

*See the Gemara there for several examples of enactments based reasons of embarrassment

**According this we can understand a different question regarding the bracha we say on bread. We say "hamotzi lechem min haaretz," – "[Blessed is G-d] who brings forth bread from the land". Seemingly the bracha skips quite a few steps: there is harvesting, breaking the kernels, kneading the dough, then baking, and then finally bread. Perhaps the message of this bracha is that although man is involved in the many stages of the making of the bread, it is really HaShem who truly brings it forth to us. He alone truly makes it possible.

Parshat Shoftim - The Gift of Prophecy

             In this week's Parsha Moshe delineates further to Klal Yisrael the laws and the path they should follow for the future. Among that which he teaches the nation is the concept of prophecy.

Moshe relates, "A prophet from your midst... shall HaShem, your G-d, establish for you... According to all you asked of HaShem, your G-d, in Horeb (Har Sinai) on the day of the congregation, saying 'I can no longer hear the voice of HaShem, my G-d, and this great fire I can no longer see, so that I should not die.'" Moshe tells the nation that the reason they will receive prophets to guide them, is that they asked Moshe to tell them the laws when receiving the Torah, as opposed to HaShem telling them Himself, for they could not endure HaShem's greatness.

The simple reading of the verse seems to indicate that the giving of the prophets is a reward for us asking for a prophet at Sinai. Yet it also seems that when the nation asked for Moshe to speak instead of HaShem, it was phrased as a complaint: "that I should not die." Why are we being rewarded for what appears to be a complaint?

From here we can learn a tremendous lesson. Perhaps the nation was not complaining, rather it was making a statement of self-realization. Klal Yisrael came to the important understanding that all human beings have limitations, that they cannot fathom the overpowering greatness of HaShem, that in comparison to Him we are miniscule. This realization is directly opposed to the nature of human beings; we all tend to 'bite off more than we can chew" and assume that we are flawless. However, when we each individually come to a humble perspective, we see that it can open up for us possibilities we never had before. It is no coincidence that such a breakthrough came specifically at the time of our nation's greatest spiritual peak, and that it merited them a reward of a new level of connection with Hashem.

According to this explanation we can now fully understand Moshe's mentioning of the statement at Kabbalat Hatorah as the reason for the receiving of prophets. A prophet is a spiritual guide for the nation. He is someone who is able to discern the particular needs of the people and to tell them how to act accordingly. However, this guidance can only be given to those who realize that they don't have all the answers themselves. Therefore, in order for the people to fully receive that guidance, they must come to this realization of human limitations.  Moshe, in his reference to this episode, imparts to us this important lesson.

This lesson is fitting for the month of Elul and the upcoming days Rosh HaShana and Yom Kippur. This month is m'sugal for Cheshbon Hanefesh and thoughts of repentance. When we become aware of our shortcomings, let us not feel discouraged, but rather motivated by the fact that this recognition is what will ultimately bring us closer to Hashem.

Shabbat Shalom

Parshat Toldot - The Essence of Prayer

Parshat Toldot

In this week's parsha we are told of the barrenness of Rivka and
Yitzchak, and their praying to HaShem to conceive.

The passuk says, "Yitzchak entreated HaShem opposite his wife." Rashi
explains that Yitzchak and Rivka would stand in opposite corners of
the room and pray. Yitzchak would pray on her behalf and she would
pray for herself as well. Directly after this, in the same passuk, the
Torah tells us, "And HaShem allowed Himself to be entreated by
Yitzchak, and his wife Rivka conceived." Their prayers were answered.

When reading the passuk, it seems that HaShem answered them very
swiftly; from the very fact the Torah puts both the prayer and its
answer in one passuk, we can see the direct and immediate correlation
between the two. We see clearly from here that prayer was the key to
salvation.

The Gemara in Yevamot (64a) asks a very famous and hard-hitting
question: This was not the first time or the last time one of our
matriarchs was stricken with barrenness. Why did HaShem allow our
patriarchs and matriarchs to have children only after many years of
heartfelt teffilot? The Gemara gives its answer which has become
famous to many: "For HaShem desires the prayers of Tzaddikim."

This answer is deep and contains within it many concepts which many
have expounded upon. However when we look at the original source, the
Medrash Tanchuma, we are faced with a tremendous peculiarity. The
Medrash asks the same question as the Gemara but adds a new dimension
to the answer. Speaking from Hashem's perspective, it tells us that
HaShem made a reckoning saying, "They [the Avot and Imahot] have
money, they are beautiful, they are respected, if I give them children
they will never pray to me for anything" and the Medrash concludes,
"We see from here that HaShem desires the prayers of Tzaddikim."

This Medrash is startling, to say the least. We are talking about the
Avot whose lives were completely focused on the enhancement of G-d's
glory in this world, the very people who created the concept of daily
prayer. Can it be that they would not pray to HaShem? How can we
understand that HaShem could entertain the possibility that the Avot
would not pray to Him?

From here we can truly gain a deeper understanding of teffilah.
Teffilah is not only a compilation of praise to HaShem, it is a time
for us to connect and recognize The Power which runs our universe and
nourishes our souls. However, that recognition and connection can only
come from a place of total self-abnegation. Only when we realize that
we are so dependent upon His grace for everything we have in life can
we really connect to Him. But how can one truly feel this way if he
lacks absolutely nothing? When we lack something tremendously
important and we recognize that only HaShem can give it to us, we are
more able to pray with a realization of our reliance upon Him and to
forge a real bond with Him. This is the prayer which HaShem desires.

Of course the Avot would have prayed to HaShem even if they had
children, but perhaps their prayer would have been lacking this deeper
awareness – the awareness of the minuteness of man before G-d and his
dependence on HaShem for his every need. It would not have been a
teffilah which one casts all of his burdens, hopes, and dreams onto
HaShem, and allows His providence to control his life. Teffilah L'Ani
– the teffillah of a pauper, of one who is lacking, is not the same as
the teffilah as one who has everything. Because HaShem loves the Avot
so much, He desires that they pray this deeper teffillah, for He
desires the ultimate relationship that it will create.

The lack of something essential in our lives should not be a source of
distress and self-pity. Rather, our feelings of lack can be properly
channeled and utilized as an opportunity to REALLY pray and forge a
true connection with Hashem. Perhaps we can even gain comfort in that
our hardest challenges are a sign of Hashem's love for us and His
desire to provide us with a way of connection with Him. It is as
though He considers us to be tzaddikim, of whom He desires prayer.

May we merit to see and feel the Hand of G-d in our lives and to
constantly connect to Hashem in the deepest way.


Shabbat Shalom
Naftali Kassorla

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Naftali Kassorla

Parshat Noach - Sowing the Seeds of Society

In this week's parsha we read of the destruction of the world due to the wickedness of man, and its reconstruction through Noach and his offspring. The Torah tells us at the end of Breishit that society had stooped so low that "Every product of the thoughts of his heart was but evil always." The simple understanding of this is that everything which civilization at that time had accomplished, any advancement, was really done with evil intentions.

HaShem chose to destroy man rather than allow this type of behavior to continue. Yet at the very end of the parsha it says, "But Noach found grace in the eyes of HaShem." Obviously this grace was tremendous, so much so that it was the saving factor of the human race. We owe our entire existence to this merit. So the question begs itself: what was this merit that Noach had? And in answering this perhaps we can understand why Noach specifically was chosen to be the regenerator of the world's population.

First let us examine a profundity in the pesukim. The parsha begins in a interesting way: the Torah states, "These are the offspring of Noach." Seemingly, the logical continuation would be a list of Noach's children, yet instead, the Torah lists praises of Noach: "Noach was a righteous man, perfect in his generation; Noach walked with G-d." Only afterwards does the Torah mention his children. To explain this, Rashi quotes the Medrash, and in his second interpretation he says this is coming "to teach you that the main offspring (i.e. creations) of the righteous are good deeds." The Torah is telling us that Noach's main contribution to the world was his good deeds. From this Medrash, we gain a window into the core of Noach's character.

The essence of Noach was altruism. His ideas and thoughts were directed towards positive creativity, and utilizing that creativity to help others. This is what set Noach apart from his entire generation. Noach viewed technological development as an opportunity to do good deeds and make the world a better place, rather than for personal advancement.

This trait which HaShem saw in Noach is the foundation of a truly progressive society, a society which strives to advance and accomplish not for profit and personal gain, but rather for the betterment of the world. The error of the generation of the flood was that it lived according to the lowest aspects of Man; the people succumbed to the natural inclination towards selfishness and greed. Instead of rising above their base nature, they indulged in their Id,* until it became their very essence. However, Noach and his family because of their altruism, could serve as the seeds for the recreation of human kind, and build a civilization that would strive to improve the world. Now mankind would begin on the proper footing to continue the development of society in a positive way.

May we merit to continue this trait of Noach and let it echo our every action.

Shabbat Shalom

*This illuminates for us why the generation had fallen so low that they involved in bestiality, for when man allows himself to fall into this trap of selfishness, and self-indulgence, there truly is no difference between Man and Animal. The line between man and animal was blurred and this was reflected in their actions.

Furthermore this indulgence in self worship explains why the generation was judged on the sin of stealing: their lust for self advancement caused them to steal from others.