So, we're back this week with Parshas Vayeira. Sorry for the break last week. I had a few things come up, and I didn't get a chance to really look at the parsha enough to give anything original--or at least original to me. I didn't want to just post what everyone else was posting, so I just abstained. There's always next year.
So this week's parsha has a few interesting things. We see the destruction of Sodom and the rescue of Lot, the birth of Isaac, and the Akeidah--the binding of Isaac. There are many things that can be discussed and many questions that can be asked. A question that enters my mind when reading this parsha that I have heard echoed by others has to do with Abraham's priorities. In the second aliyah, G-d tells Abraham that He is going to destroy Sodom and Gomorrah. Abraham's response is to argue with G-d in an effort to prevent the destruction for the sake of the few righteous people who may live there. This seems to go along very well with Abraham's demeanor; however, in the final aliyah, G-d asks Abraham to sacrifice his son Isaac. And, Abraham agrees without question.
And so our question is why would Abraham fight so hard for the sake of people who may not even exist, yet not say so much as a word when it comes to taking the life of his own son?
To find the answer, we have to examine the ways G-d broaches each subject--that of Sodom and Gomorrah, and that of Isaac--to Abraham. Before G-d goes to destroy Sodom and Gomorrah, He considers whether or not to hide His actions from Abraham. G-d says, המכסה אני מאברהם אשר אני עשה--Shall I conceal from Abraham what I am doing? Rashi elucidates this, explaining that G-d is saying that it would be improper for Him to destroy Sodom without Abraham's knowledge. I called him Abraham, the father of a multitude of nations. Now, can I destroy the sons without informing the father, who loves Me? [from Gen. Rabbah 49:2]
And so G-d informs Abraham of what He is about to do: ויאמר יה זעקת סדם ועמרה כי רבה וחטאתם כי כבדה מאד ארדה נא ואראה הכצעקתה הבאה אלי עשו כלה ואם לא אדעה--And the Lord said, "Since the cry of Sodom and Gomorrah has become great, and since their sin has become very grave, I will descend now and see, whether according to her cry, which has come to Me, they have done; I will wreak destruction upon them; and if not, I will know." Abraham responds by approaching G-d to defend the city on behalf of the righteous that may be living among the wicked. While the city is ultimately destroyed, Abraham succeeds in convincing G-d to pardon the city if just ten righteous people were present. Once G-d agrees to this, Abraham stops pleading his case, and G-d departs.
By the Akeidah, we see G-d's interaction with Abraham a little differently. He comes to Abraham, saying, קח נא את בנך--Please take your son. And the very next verse reads, וישכם אברהם בבקר--And Abraham arose early the next morning. He agrees to the command without so much as a word. And, therein lies the rub.
The difference between the two is how G-d approached Abraham. In the first instance, He called upon Abraham to act as a Defender for the people of Sodom and Gomorrah--He divulged His intentions to Abraham with the purpose of hearing Abraham's side of the case. In the second instance, however, G-d came to Abraham simply with a command--with a test. And it says, ויהי אחר הדברים האלה והאלקים נסה את אברהם ויאמר אליו אברהם--And it came to be after all these things that G-d tested Abraham, and He said to him, "Abraham."
Abraham proceeded without hesitation because G-d asked him to do something. G-d did not ask for Abraham's opinion or thoughts on the matter, He simply asked him to do it--and Abraham did. He fought for the people of Sodom and Gomorrah because he understood that G-d was coming to him in a different capacity. Given his demeanor, I think it is obvious that Abraham would have argued against sacrificing his own son given the chance. He understood--and so should we--that when G-d commands you to do something, you do it. Part of believing and following the word of G-d is the faith that He will take care of you if you make the effort to keep his commandments. Abraham had this faith, and he passed the ultimate test.
May we use his example to find it in us to have that sort of perfect faith. We have to trust that whatever situation G-d puts us in is ultimately for the best, and if we just follow His Torah, He will take care of us.
Friday, November 6, 2009
Saturday, October 24, 2009
Noach 5770
So the parsha for this week (6 Cheshvan, 5770) was Noach. It is an interesting parsha for many reasons. There are lots of discussions about the nature of Noach's righteousness, why the animals were punished for what appears to be the sins of man, and explanations for the rainbow. These are all very important, but something that I noticed in the parsha was not explained by anything I read over the week. In fact, because I could not find an explanations, I was forced to post this a little late while I dwelled on it.
So in Parshas Noach, after the rain has stopped, and the ark had come to rest, the Torah tells us ויהי מקץ ארבעים יום ויפתח נח את חלון התבה אשר עשה; וישלח את הערב ויצא יצוא ושוב עד יבשת המים מעל הארץ -- And it came to be at the end of forty days, that Noach opened the window of the ark he had made; and he sent forth the raven, and it went out and returned until the waters dried up off the earth. It then continues to say וישלח את היונה מאתו לראות הקלו המים מעל פני האדמה -- And he sent forth the dove from with him to see whether the waters had abated from the surface of the earth.
So the question there is really two fold: first, why did Noach have to send out two birds, and second, why did he have to send out those two birds?
In order to answer the first question, we must look at what actually occured here. The Torah says that Noach opened the window of the ark (ויפתח נח את חלון התבה) and sent forth the raven (וישלח את הערב). Rashi tells us in his commentary to the first possuk that the "window" the Torah mentions was made for light and not the opening to the ark. The Ohr HaChaim says that when Noach opened the window, the raven flew out. He points to the possuk which by the raven simply says, "[And] he sent forth the raven," while the possuk regarding the dove says, "And he sent forth the dove from with him to see whether the waters had abated." In fact, the Hebrew word וישלח that is used by both the raven and the dove which is translated here as "and [Noach] sent" can mean both send out and release. So by the raven, it simply means Noach released him by opening the window; while by the dove, it means Noach sent him out.
So if Noach's goal in releasing the dove was to see whether the waters had abated, why did he have to send out another bird if the raven had already gone outside? Wouldn't the raven be able to show him if the water had abated? The possuk says that the raven went out and returned until the waters dried up off the earth (ויצא יצוא ושוב עד יבשת המים מעל הארץ). The Ohr HaChaim says that the raven was mating with his partner when the window was open, and that is why he flew out--because G-d forbade mating by all animals and man during their stay on the ark; however, the Rashi says: יצוא ושוב: הולך ומקיף סביבות התיבה ולא הלך בשליחותו שהיה חושדו על בת זוגו, כמו ששנינו באגדת חלק -- and it went out, back and forth: Going and encircling around the ark, but it did not go to fulfill its errand because it [the raven] suspected him [Noah] concerning its mate, as we find in the Aggadah of [chapter] “Chelek.” This seems to contradict the Ohr HaChaim because having an errand implies that Noach physically sent the raven out on a mission.
Either way, it is apparent that the raven was not able to give Noach the necessary information because it was too caught up in its own concerns--mating. In fact, the gematria of הערב (the raven) is the same as זרע, which means both to sow and sperm depending on the vowelization.
The dove, on the other hand, was clearly sent out with a purpose: to see if the waters had abated from the surface of the earth (לראות הקלו המים מעל פני האדמה). Noach had to send out the dove three times before it finally stopped returning to him; yet, by each time we do not hear about the dove hesitating or attemping to deal with its own concerns--it simply goes out and does what it is supposed to do. Tellingly, the gematria of היונה (the dove) is the same as עבד (servant). Eventually, we see that on the second time the dove finds food, and on the third time it finds land (since it does not return). This is in contrast to the raven, which is essentially flying in circles until the water falls.
So what is the major difference between the raven and the dove? The answer is the answer to our second question above. The raven's immediate and only concern was for himself and physical pleasures; however, the dove unquestioningly was a servant to Noach. G-d gave the animals one way to serve Him, and that is by serving man. By not serving man, the raven was not serving G-d; as such, it found no respite for its foot nor did it find food to eat until the waters had subsided. The dove's first concern was serving Noach, and as such it was rewarded with food by Noach, food from the olive tree, and eventually a place to settle. The major difference is that the dove served G-d through Noach while the raven served only itself.
What can we learn from this? We learn that while even the raven eventually got to rest and eat, only through the service of G-d with the proper mindset does one earn any merit for any reward. Unlike the animals which serve G-d by serving man and only have life in this world, we have 613 mitzvos through which to serve G-d and earn our merit for the World to Come. None of us are perfect, and there are times when personal concerns seem to trump those relating to serving G-d; but, we must actively strive to change that. May we continue to transform our moments of thinking like the raven into moments of thinking like the dove so that we can always properly serve our Creator with the proper mindset and complete understanding.
So in Parshas Noach, after the rain has stopped, and the ark had come to rest, the Torah tells us ויהי מקץ ארבעים יום ויפתח נח את חלון התבה אשר עשה; וישלח את הערב ויצא יצוא ושוב עד יבשת המים מעל הארץ -- And it came to be at the end of forty days, that Noach opened the window of the ark he had made; and he sent forth the raven, and it went out and returned until the waters dried up off the earth. It then continues to say וישלח את היונה מאתו לראות הקלו המים מעל פני האדמה -- And he sent forth the dove from with him to see whether the waters had abated from the surface of the earth.
So the question there is really two fold: first, why did Noach have to send out two birds, and second, why did he have to send out those two birds?
In order to answer the first question, we must look at what actually occured here. The Torah says that Noach opened the window of the ark (ויפתח נח את חלון התבה) and sent forth the raven (וישלח את הערב). Rashi tells us in his commentary to the first possuk that the "window" the Torah mentions was made for light and not the opening to the ark. The Ohr HaChaim says that when Noach opened the window, the raven flew out. He points to the possuk which by the raven simply says, "[And] he sent forth the raven," while the possuk regarding the dove says, "And he sent forth the dove from with him to see whether the waters had abated." In fact, the Hebrew word וישלח that is used by both the raven and the dove which is translated here as "and [Noach] sent" can mean both send out and release. So by the raven, it simply means Noach released him by opening the window; while by the dove, it means Noach sent him out.
So if Noach's goal in releasing the dove was to see whether the waters had abated, why did he have to send out another bird if the raven had already gone outside? Wouldn't the raven be able to show him if the water had abated? The possuk says that the raven went out and returned until the waters dried up off the earth (ויצא יצוא ושוב עד יבשת המים מעל הארץ). The Ohr HaChaim says that the raven was mating with his partner when the window was open, and that is why he flew out--because G-d forbade mating by all animals and man during their stay on the ark; however, the Rashi says: יצוא ושוב: הולך ומקיף סביבות התיבה ולא הלך בשליחותו שהיה חושדו על בת זוגו, כמו ששנינו באגדת חלק -- and it went out, back and forth: Going and encircling around the ark, but it did not go to fulfill its errand because it [the raven] suspected him [Noah] concerning its mate, as we find in the Aggadah of [chapter] “Chelek.” This seems to contradict the Ohr HaChaim because having an errand implies that Noach physically sent the raven out on a mission.
Either way, it is apparent that the raven was not able to give Noach the necessary information because it was too caught up in its own concerns--mating. In fact, the gematria of הערב (the raven) is the same as זרע, which means both to sow and sperm depending on the vowelization.
The dove, on the other hand, was clearly sent out with a purpose: to see if the waters had abated from the surface of the earth (לראות הקלו המים מעל פני האדמה). Noach had to send out the dove three times before it finally stopped returning to him; yet, by each time we do not hear about the dove hesitating or attemping to deal with its own concerns--it simply goes out and does what it is supposed to do. Tellingly, the gematria of היונה (the dove) is the same as עבד (servant). Eventually, we see that on the second time the dove finds food, and on the third time it finds land (since it does not return). This is in contrast to the raven, which is essentially flying in circles until the water falls.
So what is the major difference between the raven and the dove? The answer is the answer to our second question above. The raven's immediate and only concern was for himself and physical pleasures; however, the dove unquestioningly was a servant to Noach. G-d gave the animals one way to serve Him, and that is by serving man. By not serving man, the raven was not serving G-d; as such, it found no respite for its foot nor did it find food to eat until the waters had subsided. The dove's first concern was serving Noach, and as such it was rewarded with food by Noach, food from the olive tree, and eventually a place to settle. The major difference is that the dove served G-d through Noach while the raven served only itself.
What can we learn from this? We learn that while even the raven eventually got to rest and eat, only through the service of G-d with the proper mindset does one earn any merit for any reward. Unlike the animals which serve G-d by serving man and only have life in this world, we have 613 mitzvos through which to serve G-d and earn our merit for the World to Come. None of us are perfect, and there are times when personal concerns seem to trump those relating to serving G-d; but, we must actively strive to change that. May we continue to transform our moments of thinking like the raven into moments of thinking like the dove so that we can always properly serve our Creator with the proper mindset and complete understanding.
Sunday, October 18, 2009
Introduction/Bereishis 5770
Welcome to The Flaming Chassid: Divrei Torah from Jew Jersey!
This blog is essentially going to be a weekly D'var Torah on whatever parsha we are up to. I wanted to start this blog for the start of the new parsha cycle, but I didn't get to it before last Shabbos; so, I am going to retroactively post for this last Shabbos.
In between, there may be posts with interesting stories or whatnot, but they are merely additional things that I may post if they come up. The main goal of this blog is to give some sort of insight into the parsha of the week. There are many of these blogs, and they all have their own angles. To be honest, I'm not exactly sure what my "angle" is. I am going to try to discuss things that aren't discussed by everyone else, but that is what everyone tries to do. אם ירצה השם, I'll be successful in giving you even a tiny bit of information that you didn't have before.
____________________________________________________________________
בארשית - תש''ע
Chapter 3 of בארשית begins with the following three words: והנחש היה ערום ("Now the serpent was cunning"). Reading this, I found myself interested in the word ערום. Of all the words that the Torah could have used to mean cunning or clever, why did it use ערום? There must be a specific reason for דווקה using that word.
The possuk continues מכל חית השדה, אשר עשה הי אלקים ("more than any beast of the field which the L-RD G-d had made"). It says that the נחש was the most cunning beast of the earth. In fact, the use of the word ערום indicates that the נחש was as cunning as man--perhaps even more so. The gematria of ערום is the same as וייצר. This word is used when G-d forms the creatures of the earth and when He forms Man; however, it is only used in that form--with two yuds--when describing the creation of Man.
Rashi tells us that the word is spelled ויצר in reference to the beasts because they only have one life represented by the one yud--the life in this world given to them by G-d. But, the word is spelled וייצר in reference to Man because we are created with two lives (two yuds): one in this world given to us by G-d, and the one in the World to Come that we are charged with insuring by keeping the mitzvos.
The נחש was cunning because he knew that though Man had two lives, being a beast of the field, he only had the life in this world. He did not like that, and so he wanted to cause אדם and חוה to lose their portions in the World to Come. This is further illustrated by the definition of the word ערום. While it is translated by the נחש to mean cunning, it also means naked. In fact, once the נחש causes them to sin, it says that אדם and חוה realized they were עירמם--naked. Rashi tells us that this does not mean that they realized they had no clothes, for they would have known that before eating of the עץ הדעת טוב ורע--the Tree of Knowledge of Good and Evil; rather, it meant that they realized they had been given one mitzvah to follow, and they blew it--they now had no way to serve G-d and insure their portions in the World to Come.
The נחש was always ערום because he was created to serve G-d by serving Man--he never had a portion in the World to Come. When אדם and חוה became עירמם, they also lost their portions in the World to Come. Their mitzvah was a one-shot deal--once they transgressed it, there was no making teshuvah and trying again. Once you eat from the Tree, you cannot subsequently not eat from the Tree, for you've already done it!
But, אדם and חוה are described as עירמם rather than ערום for a reason, and not just grammar. The word עירמם has the same gematria as שני--second. While the נחש succeeded in causing them to sin, he failed to realize that G-d wants to give Man a portion in the World to Come and will always give Man a second chance. After they ate from the Tree, G-d came to אדם and asked him, מי הגיד לך, כי עירם אתה; המן-העץ, אשר צויתיך לבלתי אכל-ממנו--אכלת--Who told you that you were naked? Have you eaten from the tree which I commanded you not to eat? Being an omniscient being, G-d knew what happened--He knew what אדם had done and did not need to ask; rather, He asked because He wanted to give אדם the chance to take responsibility for his actions and make amends.
But what did he do? He put the blame on his wife. Because of this, G-d decreed his expulsion from the Garden; however, when G-d asked אדם what he wanted to name his wife, he did the right thing. He named her חוה because she is the mother of all life. Through her actions, she brought death into the world by causing them to be expelled from the Garden; yet, Adam recognized the beauty in her soul and named her appropriately. Because of this, G-d אדם favorably and decreed that every year, He would judge his children favorably.
We start the year with בארשית and the story of the נחש to remind us that G-d does not severe our relationship--only we can choose to have no relationship with Him. If we want to have a relationship with our Creator, He will meet us halfway--all we have to do is make the effort.
This blog is essentially going to be a weekly D'var Torah on whatever parsha we are up to. I wanted to start this blog for the start of the new parsha cycle, but I didn't get to it before last Shabbos; so, I am going to retroactively post for this last Shabbos.
In between, there may be posts with interesting stories or whatnot, but they are merely additional things that I may post if they come up. The main goal of this blog is to give some sort of insight into the parsha of the week. There are many of these blogs, and they all have their own angles. To be honest, I'm not exactly sure what my "angle" is. I am going to try to discuss things that aren't discussed by everyone else, but that is what everyone tries to do. אם ירצה השם, I'll be successful in giving you even a tiny bit of information that you didn't have before.
____________________________________________________________________
בארשית - תש''ע
Chapter 3 of בארשית begins with the following three words: והנחש היה ערום ("Now the serpent was cunning"). Reading this, I found myself interested in the word ערום. Of all the words that the Torah could have used to mean cunning or clever, why did it use ערום? There must be a specific reason for דווקה using that word.
The possuk continues מכל חית השדה, אשר עשה הי אלקים ("more than any beast of the field which the L-RD G-d had made"). It says that the נחש was the most cunning beast of the earth. In fact, the use of the word ערום indicates that the נחש was as cunning as man--perhaps even more so. The gematria of ערום is the same as וייצר. This word is used when G-d forms the creatures of the earth and when He forms Man; however, it is only used in that form--with two yuds--when describing the creation of Man.
Rashi tells us that the word is spelled ויצר in reference to the beasts because they only have one life represented by the one yud--the life in this world given to them by G-d. But, the word is spelled וייצר in reference to Man because we are created with two lives (two yuds): one in this world given to us by G-d, and the one in the World to Come that we are charged with insuring by keeping the mitzvos.
The נחש was cunning because he knew that though Man had two lives, being a beast of the field, he only had the life in this world. He did not like that, and so he wanted to cause אדם and חוה to lose their portions in the World to Come. This is further illustrated by the definition of the word ערום. While it is translated by the נחש to mean cunning, it also means naked. In fact, once the נחש causes them to sin, it says that אדם and חוה realized they were עירמם--naked. Rashi tells us that this does not mean that they realized they had no clothes, for they would have known that before eating of the עץ הדעת טוב ורע--the Tree of Knowledge of Good and Evil; rather, it meant that they realized they had been given one mitzvah to follow, and they blew it--they now had no way to serve G-d and insure their portions in the World to Come.
The נחש was always ערום because he was created to serve G-d by serving Man--he never had a portion in the World to Come. When אדם and חוה became עירמם, they also lost their portions in the World to Come. Their mitzvah was a one-shot deal--once they transgressed it, there was no making teshuvah and trying again. Once you eat from the Tree, you cannot subsequently not eat from the Tree, for you've already done it!
But, אדם and חוה are described as עירמם rather than ערום for a reason, and not just grammar. The word עירמם has the same gematria as שני--second. While the נחש succeeded in causing them to sin, he failed to realize that G-d wants to give Man a portion in the World to Come and will always give Man a second chance. After they ate from the Tree, G-d came to אדם and asked him, מי הגיד לך, כי עירם אתה; המן-העץ, אשר צויתיך לבלתי אכל-ממנו--אכלת--Who told you that you were naked? Have you eaten from the tree which I commanded you not to eat? Being an omniscient being, G-d knew what happened--He knew what אדם had done and did not need to ask; rather, He asked because He wanted to give אדם the chance to take responsibility for his actions and make amends.
But what did he do? He put the blame on his wife. Because of this, G-d decreed his expulsion from the Garden; however, when G-d asked אדם what he wanted to name his wife, he did the right thing. He named her חוה because she is the mother of all life. Through her actions, she brought death into the world by causing them to be expelled from the Garden; yet, Adam recognized the beauty in her soul and named her appropriately. Because of this, G-d אדם favorably and decreed that every year, He would judge his children favorably.
We start the year with בארשית and the story of the נחש to remind us that G-d does not severe our relationship--only we can choose to have no relationship with Him. If we want to have a relationship with our Creator, He will meet us halfway--all we have to do is make the effort.
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