Dvar Torah for Parshas Vayechi

       With Parshas Vayechi comes the death of Yaakov and the ending of the era of the Avos. With Yaakov’s death, the focus of the Torah shifts to the children of these great men as they become the Nation of God. The parshah starts off with Yaakov preparing for his death by summoning his son, Yosef.

       Yaakov calls Yosef in and instructs him not to bury him in Egypt. Instead, he should take his body back to Eretz Yisrael and bury him in Chevron in the Me’aras Hamachpela together with his forefathers. Yosef says that he will but Yaakov asks for a stronger commitment. “וַיֹּאמֶר הִשָּׁבְעָה לִי וַיִּשָּׁבַע לוֹ” “He said, ‘Swear to me,’ and he swore to him” (Bereishis 47:31). Yaakov’s need for this swear is both puzzling and troubling. Yosef was his closest son and was most similar to him in many ways, both physical and spiritual; could it be that Yaakov did not trust his closest son to carry out his wishes? And so much so that he felt the need to make him swear that he would?

       The commonly given answer is that Yaakov definitely trusted Yosef to fulfill his request, but there were different factors at work. Yaakov was worried that Paroh would want him buried in Egypt in order that his merit would continue to protect the country even after his death. So Yaakov made Yosef swear to take him to Eretz Yisrael since he knew Paroh would honor this commitment. The Gemarah in Sotah (36b) explains that one of the requirements of being king was that he must speak all the seventy languages of the world and Yosef knew that Paroh did not speak Hebrew. Yosef had sworn to Paroh to protect this secret and if Paroh would now tell him to ignore the promise he had made to Yaakov, what was stopping him from ignoring his promise he had made to Paroh as well? So once Yosef had sworn, Yaakov felt comfortable that nothing could stop Yosef from fulfilling his wishes.

       The Kli Yakar gives another answer. When Yaakov tells Yosef to bury him in Eretz Yisrael, Yosef replies, “וַיֹּאמַר אָנֹכִי אֶעְשֶׂה כִדְבָרֶךָ” “And he (Yosef) said, ‘I will do as you say.” (47:30). The medrash says that Yosef was telling Yaakov that he too would instruct his children not to bury him in Egypt but rather in Eretz Yisrael as well. When Yaakov asked him to swear, he wasn’t asking him to swear to keep the instructions he had given Yosef, but to make sure Yosef kept his own commitment to be buried in Eretz Yisrael as well.

Chazak Chazak V’Nischazek!

Shabbat Shalom!

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Dvar Torah for Parshas Vayigash

       In this week’s parshah, we have the long-awaited, tearful reunion between Yaakov and Yosef. For Yaakov, this was the crowning moment of his life that his beloved son was still alive and his legacy was intact. But convincing Yaakov of this truth took some work.

       One of the ways which the Shevatim used to convince Yaakov was that Yosef sent wagons to carry Yaakov and the rest of the family down to Egypt. “וַיַּרְא אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח יוֹסֵף לָשֵׂאת אֹתוֹ וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם” “…And he (Yaakov) saw the wagons that Yosef had sent to carry him. And the spirit of their father, Yaakov was revived.” (Bereishis 46:27). Rashi explains that these wagons held a special significance to both Yaakov and Yosef. The last thing that they learned together before Yosef was sold was the laws of “עגלה ערופה”, the Beheading of the Calf. If a man is found dead in between two towns and no one recognizes where he is from, the Rabbanim in each town must bring a calf to the riverbank and break its’ neck. The word in Hebrew for wagon is “עגלה”, which shares the same root. Upon seeing the wagons, Yaakov made this connection and realized that only Yosef could have sent the wagons.

        The Kli Yakar points out that this explanation is completely the opposite of what would be considered the simple explanation of the pasuk, which is always Rashi’s goal when explaining the pesukim. Therefore, he gives a different explanation for why Yosef sent the wagons. One of the main parts of the mitzvah of Hachnasas Orchim, Inviting Guests, is escorting them out when they are ready to leave. The Gemarah in Sotah (10a) says that when Avraham Avinu did Hachnasas Orchim, he focused on three things: food, drink, and escorting them out. Says the Kli Yakar, when Yaakov sent Yosef to his brothers right before he was sold, he must have walked him out and while they were walking he would have explained the halachos of escorting a guest to him. The connection between Rashi makes is because the source of the mitzvah of escorting comes from “עגלה ערופה”. In order to understand this connection, we must explain exactly what “עגלה ערופה” is.

       If you find a dead body in between two towns, we suspect that this was a traveler who was denied hospitality in one of the towns. In order to figure out which town it was, we go and question each town if they recognize this man. If neither town recognizes him, then the Rabbanim in each town go to the riverbank and break a calf’s neck and declare that they are not responsible for this man’s death. But how come they are obligated for his death? The obligation of Hachnasas Orchim is only to invite a person into your house and this man died on the road? We see that part of the obligation of having a guest is to also escort them on their journey. This is what Rashi means when he makes the connection between the wagons and “עגלה ערופה”, the wagons were meant to escort Yaakov down to Egypt and the origin for the obligation to escort someone comes from “עגלה ערופה” which has the same root as the Hebrew word for wagon, “עגלה”.

       The obligation to escort someone has a very important reason behind it. In those days, the roads were full of dangerous people, some of whom were willing to kill those whom they robbed. When you escorted someone to the edge of the city, any potential thieves and murderers would see that this person had someone who cared about them, and who would potentially come looking for them if they harmed them. They would therefore leave these people alone as they didn’t want anybody chasing after them.

       This was the final proof for Yaakov that Yosef was the one who sent the wagons. Potentially, it could have been that the ruler of Egypt escorted the brothers out of the country from common sense. However, in that case there would be no need for wagons, after all, no one would attack anyone who was escorted by the king! Therefore, the wagons were there to make the connection to “עגלה ערופה” which would prove that whoever escorted them out was doing so since it was a mitzvah and not because of common sense, which meant that it must have been Yosef since he was the only person in Egypt who would do something for a mitzvah. After making this calculation, “וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם” “…and the spirit of their father, Yaakov, lived.” (Bereishis 46:27)    

      

Shabbat Shalom!

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Dvar Torah for Shabbos Chanukah

       In honor of Chanukah, AIMeM is taking this week off. This week's Dvar Torah was written by Lior Goldstein and previously posted for the Dvar Torah for Parshas Beha'aloscha, the parshah which discusses the lighting of the Menorah. We would like to take this opportunity to wish all of our readers a happy Chanukah!

       The first Rashi in this week’s Parsha, Beha’alotcha, asks why does the Torah juxtapose the Parsha of the menorah at the beginning of this week’s parsha with the Parsha of the Nesi’im from the end of last week’s parsha? Rashi answers that when Aharon saw the contributions of the Nesi’im to the Mishkan, he was saddened at the fact that he and the rest of Shevet Levi were not able to participate in the contributions. Hashem responds by telling him not to worry, his portion is greater than theirs because he will light and set up the candles of the menorah.

       The Ramban asks a question on this Rashi: Why did Aharon get so depressed? Isn’t he the only one that can do the service of Yom Kippur, the one who goes into the Kodesh Hakedoshim which is as close to Hashem as one possibly can get? Isn’t his tribe the one that was entrusted with leading the service of Hashem in the Mishkan and many other aspects? He had so many opportunities to serve Hashem, what made him so upset about this one Mitzvah? One may think the answer to this question would be that Aharon was upset because the contributions of the Nesi’im were voluntary, while his jobs were commandments. This cannot be true because then Hashem’s promise to him that he will light the menorah, which is also a commandment, would not appease him. The Ramban leaves this question unanswered, but explains based on a Medrash Rabba that Hashem was telling Aharon that his portion is significantly greater because korbanot are only brought when the Beit Hamikdash is still standing, while the candles will always be, “אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ “, shine towards the center of the Menorah.

       The Ramban then asks, isn’t the menorah also no longer lit since the Beit Hamikdash was destroyed? He answers that the candles that Hashem is referring to are the candles of the miracle of Chanukah which we light nowadays even without the Beit Hamikdash.

       The Kli Yakar asks on this point of the Ramban: Weren’t the candles of Chanukah also discontinued for a period of time after the Chashmonaim? He answers that the difference between the candles and the korbanot, is that when the candles return was brought about through miracles, unlike the korbanot which did not come back at all.

       Rabbi Yaakov Yitzchak Ruderman offers a possible answer to the Ramban’s unanswered question of what exactly upset Aharon. He brings down a story of the great Vilna Gaon who right before his death, grabbed onto the strings of his tzitzit and began to weep uncontrollably.  He explained to those around him that it pained him so deeply to think that once he left this world, he would no longer be able to fulfill any mitzvah in Olam Haba (The World To Come), even a simple one such as tzitzit. Rabbi Ruderman explains that so too Aharon loved every single mitzvah, and even though he had many other privileges that no one else received, he still could not stand that he was not able to fulfill this one mitzvah together with the Nesi’im. We see from Aharon HaKohen and the Vilna Gaon such an intense love for each and every Mitzvah, that their inability to fulfill even just one upset them.

       R Shniur Kotler asks that according to this, what was Hashem’s response to Aharon to make him feel better? He answers that Hashem explains to Aharon that he was given a portion in every mitzvah. The Pasuk says, “כי נר מצוה ותורה אור” “for the candle is the mitzvah and the Torah is the light” (Mishlei 6:23). We see a clear comparison of a candle to a Mitzvah and the Torah to light. Therefore, when Hashem commanded Aharon in the lighting of the menorah he was in essence giving over to him the role of leadership in terms of Torah learning. This can also be seen from the pasuk “כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ” “for the lips of the Kohen should safeguard knowledge, and people should seek teaching from his mouth” (Malachi 2:7). Each and every mitzvah is represented by a candle, and each and every candle must be lit from the fire of the Torah. Through this, we see that Aharon really did take part in every mitzvah, and furthermore, Hashem tells Aharon that he will get the Mitzvah of the Menorah which represents Torah and will last forever.

       We should all be zoche to value and enjoy each and every mitzvah like our great ancestors and understand the power that Torah has on our lives as well.

Shabbat Shalom and Chanukah Sameach!

Lior Goldstein lives in Boca Raton, Florida. He studied in Yeshivas Derech Etz Chaim in Jerusalem for two years and is currently studying in Lander College for Men in New York.

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Dvar Torah for Parshas Vayeishev

       Parshas Vayeishev brings us to the story of Yosef and his brothers. The story of how the brothers sold Yosef as a slave to Egypt is well known, as are the events leading up to and following the sale. This story is very hard to understand on many levels for obvious reasons, how could anybody, let alone the sons of Yaakov, sell their sibling into slavery? One thing is certain though, Yosef’s journey to Egypt began his journey to greatness. The main catalyst to it is what we will talk about this week.

       When Yosef is brought to Egypt, he is sold to the house of Potiphar, a minister of Paroh, and eventually works his way up to become the head of the household. The Torah tells us that Yosef was a good-looking guy and he soon drew the attention of Potiphar’s wife. Despite her constant advances, Yosef was able to maintain his distance. One day the entire household was out celebrating an Egyptian holiday and she used this opportunity to once again entice Yosef. Even with the Evil Inclination at its strongest, Yosef was once again able to resist and ran out of the house. “וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה” “She grabbed him by his garment saying, ‘Lie with me!’ But he left his garment in her hand and fled and went outside.” (Bereishis (39:12). Because of this incredible act of self-control, Yosef was given the title Yosef HaTzaddik, Yosef the Righteous.

       The commentaries point out that this pasuk seems a little wordy. Why do we need to know that he both fled and went outside, shouldn’t one suffice? Chazal tell us an interesting idea on a pasuk we say in Hallel, “הַיָּם רָאָה וַיָּנֹס” “the sea saw and fled” (Tehillim 114:3). This is referring to the time of Krias Yam Suf, the Splitting of the Red Sea. Chazal explain that when the sea saw the coffin of Yosef which Bnei Yisrael had brought with them out of Egypt, it immediately fled, the same way that Yosef fled from Potiphar’s wife (Tanchuma 9). What is it about Yosef’s act that caused the sea to split?

       The Gemarah in Kesubos (30b) explains that nowadays, since we do not have courts that can carry out capital punishment, a person who would be deserving of death will die a similar death to the one he would have been given. For example, the punishment for purposely desecrating the Shabbos is Stoning, so nowadays this person would perhaps die by falling off of a rocky cliff. The punishment for illicit relations is Strangulation which could be accomplished nowadays by drowning in the ocean and being strangled by the waters.

       We can now understand the connection between Yosef and the sea. When Yosef fled from Potiphar’s wife and the potential punishment of Strangulation, he gave Bnei Yisrael the merit which enabled them to travel safely through the waters which would have otherwise suffocated them. Furthermore, by fleeing the scene, Yosef went against basic human nature, so therefore the sea also went against its’ basic nature and split. As a final proof to this, we have mentioned several times that the Egyptian nation was known for its’ licentiousness. It is for this reason that the sea did not stay split for them but instead came crashing back down upon them, drowning them all.

       We see a very powerful idea from this story, that any one of our actions can have ever-reaching consequences. When Yosef fled from the scene, there was no way he could have imagined the future millions of Bnei Yisrael standing on the beach, staring in amazement as the sea split in two. While we might not have to picture the results of our actions 200 years down the line, let us at least try to view all our actions in how they will affect our family, friends, and ourselves.

Shabbat Shalom!

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Dvar Torah for Parshas Vayishlach

        With Parshas Vayishlach comes Yaakov’s return to Eretz Yisrael, but not before a number of events occur along the way. Yaakov’s preparations for his meeting Esav which ends in a tearful reunion, the death of his mother, Rivka, and our focus, the story of Dinah’s kidnapping by the Chivi prince, Shechem.

       While on the return journey home, Yaakov stops in the city of Shechem, buys a plot of land, and settles in for a short time. The prince of Shechem, also named Shechem, spots Dinah around town, kidnaps her and takes her back to the palace. Obsessed with her, he asks his father, King Chamor, to negotiate with Yaakov to allow him to marry her. The Shevatim were enraged by the incident, and decided to deal with this situation in a cunning way. They told Chamor and Shechem that if they wanted to have any sort of connection with Yaakov’s family then they and the entire city would have to be circumcised. Shechem and Chamor agree and convince the citizens of the city to be circumcised. On the third day following the circumcisions, which we know from Avraham in Parshas Vayeira is the most painful time, Shimon and Levi go and kill out all the men in the city, following which they go to the palace, kill Shechem and Chamor, and take Dinah back with them.

       The question that all the commentaries ask is how come Shimon and Levi killed out the entire city? How were they deserving of death together with the actual perpetrators of the crime, Shechem and Chamor?

       The Ohr HaChaim adds an additional question that how come they killed the people of the town first and only then did they move onto the palace and Shechem? (This is seen from the pesukim. See Bereishis 34:25-26.) He explains that the people of Shechem were actually not deserving of death at all. However, we have a concept called “רודף” which is that if someone is coming to kill you, it is permissible for you to do anything to prevent him from doing so, including killing him if necessary. When the people of Shechem saw that Shimon and Levi were planning on killing their leaders, they stepped in front to stop them. Seeing the angry mob ahead of them, ready to kill to protect their king, Shimon and Levi took appropriate halachic measures to protect themselves, and killed out the city before moving on to the palace.

       After Dinah’s return, all the brothers went out and looted the city, claiming all possessions as their own. On the surface, this does not seem to be an act befitting of the sons of Yaakov, but the Ohr HaChaim gives a great explanation for this as well. Halachically, in a case similar to Dinah’s, the perpetrator is obligated to pay an Embarrassment fee. There is no set price for this, it’s all dependent on the embarrassment of each individual party. Yaakov was world-renowned because of his tremendous wealth and piety, kidnapping his daughter was equivalent to kidnapping the child of one of our world leaders today. The level of embarrassment for the family must have been tremendous! What the brothers were doing was collecting this fee which was so high that it was covered only by the property of the entire city.

Shabbat Shalom!

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Dvar Torah for Parshas Vayeitzei

       Parshas Vayeitzei starts off with Yaakov leaving home in order to escape Esav. The first pasuk says, “וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה” “And Yaakov departed from Beer-Sheba and went to Haran” (Bereishis 28:10). Rashi asks why does the pasuk have to say that Yaakov left Beer-Sheba as well as telling us that he went to Haran? Why can’t it just say where he was going, we already know where he left from? It must be that his actual departure is also important. He explains that when a tzaddik resides in a city, the city has an extra magnificence and grandeur. When he leaves, that special atmosphere leaves as well. Therefore, the pasuk makes special mention of his leaving to show the effect it had on Beer-Sheba.

       The Kli Yakar asks that Avraham and Yitzchak were also very righteous individuals who had also left many towns in their lifetimes, but nowhere in the Torah does it say anything about the effect their departures had on the cities they left. Shouldn’t their departures have had as big an impact as Yaakov’s? He answers that there are two ways of looking at this idea. One way to look at it is that in their times, Avraham and Yitzchak were the only tzaddikim around and therefore, their departure surely had a huge impact on those cities. The idea is so obvious that the pasuk does not feel the need to mention this. However, when Yaakov was leaving Beer-Sheba, he was leaving Yitzchak behind in the city, so perhaps the effect of his leaving was not as big a deal. Therefore, the pasuk has to come and tell me specifically that it did.

       The second way of looking at it is the opposite of the first. Really only Yaakov’s departure made an impact while Avraham and Yitzchak’s did nothing. As we said earlier, when Avraham and Yitzchak left a town, they did not leave any tzaddikim behind. The wicked people who remained probably did not mind them leaving, in fact, they were probably only too happy to see them go! So in that sense, their departures did not make a big impact on the city. However, when Yaakov left, the tzaddikim he left behind, his parents, were very sad to see him go as the city had now lost the merit and protection of another tzaddik. (Besides for the fact that he was their son and they were sad to see him leave.) The difference between having even just one more tzaddik in a city is immeasurable in terms of the extra merit and splendor which the city receives.

       For the sake of diversity, let’s include the explanation of the Ohr HaChaim. He says that Yaakov’s leaving from Beer-Sheba was even more important than his going to Haran! He explains that even though Yitzchak had told him to go to Haran, the real purpose of his leaving Beer-Sheba in the first place was to escape Esav’s wrath after he had stolen the brachos from him. Therefore, once he left, his mission had been accomplished and therefore, the pasuk mentions his departure since that was really the main part of his journey.    

Shabbat Shalom!

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Dvar Torah for Parshas Toldos

       I'm heading up to the Golan for Shabbos shortly so this week's Dvar Torah is a little shorter than usual. Enjoy and have a great Shabbos!

       This week’s parshah tells the story of Yitzchak, the middle link in the chain of the Avos. In the third aliyah, the Torah tells the story of Yitzchak digging three wells and the subsequent disputes with the shepherds of Grar over them. The Torah goes into great depth on this, even including the names of the wells with reasons for each one. These pesukim have almost no bearing on the rest of the parshah or the Torah for that matter, so why does the Torah spend so much time discussing it?

       The Ramban explains that this is a case of “מעשה אבות סימן לבנים”, that whatever happens to our ancestors is a sign of what will happen to us. Yitzchak called the first well, “עֵשֶׂק”, meaning “contention”, since Grar was disputing the ownership of the well. This corresponds to the first Beis Hamikdash, when the Goyim constantly contended with us and waged war against us until the Beis Hamikdash was finally destroyed. The second well was called “שִׂטְנָה”, meaning to harm or injure, and corresponds to the second Beis Hamikdash. This name is an even stronger language than “עֵשֶׂק” since the second Beis Hamikdash was challenged from its inception, as opposed to the first which was only challenged closer to its destruction.

       The third well, which the shepherds of Grar did not dispute, was called, “רְחֹבוֹת”, which comes from the word “ירחיב”, meaning to widen. This corresponds to the third Beis Hamikdash, at which time Hashem will “widen” our borders so the Goyim cannot come close to us to wage war.

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Dvar Torah for Parshas Chayei Sarah

       Parshas Chayei Sarah tells the story of Yitzchak meeting his soulmate, Rivka. Avraham sends his servant, Eliezer, to Charan, where his family lived, to find a girl for Yitzchak to marry. The pesukim tell the story of the incredible Hashgacha Pratis, Divine Providence, that accompanied Eliezer on his journey. With every step he took, Hashem was there putting the next piece in place for Eliezer to find Rivka, and bring her back to Yitzchak.

       When Eliezer arrives, the pasuk says that Yitzchak was there to greet them. “וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה גְמַלִּים בָּאִים” “Yitzchak went out to converse in the field towards evening and he raised his eyes and saw, and behold! camels were coming.” (Bereishis 24:63). The gemarah in Brachos (26b) explains that Yitzchak established the tefillah of Mincha, said in the afternoon, and had gone out into the fields to pray when the caravan arrived. Chazal further explain in Brachos (6b) that you should be more careful to have proper concentration during Mincha since it is a time when prayers are answered.

       The Kli Yakar explains how we see this from our parsha. He begins with a question: We know that Avraham and Yaakov established the tefillos of Shachris and Maariv to be said in the morning and evening, respectively. So how come it is Mincha which is given this extra warning by Chazal to have proper concentration? He answers that unlike by Shachris and Maariv, we see that Yitzchak was answered immediately by Mincha. We can assume that since Eliezer had left to go find him a wife, Yitzchak was most likely davening for his successful mission. While he was davening, he probably had his eyes closed or focused downwards, in order to improve his concentration. When the pasuk says “וַיִּשָּׂא עֵינָיו וַיַּרְא” “He raised his eyes and saw”, he had just lifted his eyes from his tefillos and lo and behold, here is Eliezer, together with his bride! From here we see that prayers said by Mincha are answered directly.

       What is special about this time of day that Hashem answers these tefillos more than any other time? Chazal teach us that the Satan only tries to accuse us at night. Maariv, which is said at night, and Shachris which is said just after night, still have some lingering effects of his late-night accusations. Mincha, however, is in the middle of the day, far away from the both the previous and coming nighttimes. Therefore, it is the best time to submit a plea to Hashem.

       This is an important message for us to take as we go on our day to day schedules. Mincha comes at a very inopportune time for many people, right in the middle of the day when everyone is busy working and running around. It is very easy for us to hurry to Shul, grab a Minyan, and continue on with what we were doing. We learn from here that Mincha is our best opportunity of the day to make our tefillos heard! How can we waste such an opportunity simply because we are “busy”? What can be more important than this! We must realize that what we think is our most inconvenient tefillah, is really our biggest opportunity. And maybe that’s exactly the way Hashem wants it. By taking out time from our schedules at the hardest time of the day to concentrate on him, we can show no greater love than that.

Shabbat Shalom!   

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Dvar Torah for Parshas Vayeira

       Parshas Vayeira opens with the angels coming to visit Avraham following his Bris Milah (circumcision). They were sent by Hashem, amongst other things, to tell Avraham that his wife, Sarah, would have a child within the year. You can imagine what an exciting reaction this must have caused from these two tremendous people who would finally have a child whom would carry on their legacy. What actually happened is a source of great discussion in the commentaries.

       In Perek 18 Pasuk 10, the angels tell Avraham that he will have a son. The pasuk mentions that Sarah could hear the conversation, however, she was out of sight. Pasuk 12 says, “וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָהלִּי עֶדְנָה וַאדֹנִי זָקֵן” “And Sarah laughed within herself, saying, ‘After I have withered shall I again have clear skin? And my husband is old!” (Bereishis 18:12). Hashem immediately comes to Avraham and says, “לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי…” “(And God said…‘Why is it that Sarah laughed, saying: ‘Is it even true that I shall give birth, though I have aged?” (18:13). Rashi explains that Hashem changed her statement from saying that Avraham was old to commenting on her own age, to protect the peace between them. But how could Sarah laugh at this statement? She herself was a prophetess, higher than even Avraham, how could she not believe that Hashem could give her a child, simply because of her husband’s age? And to laugh at it!

       Furthermore, while Avraham was making preparations to serve the angels, whom he did not realize were actually angels and therefore assumed they could partake of his feast, he asked Sarah to prepare bread. But when he actually serves the food, the bread is not served. Rashi explains that Sarah became a Niddah while kneading the dough, rendering it tamei (spiritually impure) and unfit to eat. According to this, it is even harder to understand why Sarah laughed, after all, only a child-bearing woman can become a niddah. So once Hashem has already made a miracle to turn a 90-year old woman’s biological clock backwards, why can’t he give her a child? Plus, having children does not have to do with the age of the man, so why did she laugh because Avraham was old?

       The Kli Yakar answers that Sarah was certainly not laughing at the notion that Hashem could give her a child, she definitely believed that He could. Rather she was laughing at a different promise that Hashem had made to Avraham earlier. In Parshas Lech Lecha, where Hashem first tells Avraham that Sarah will have a son, Hashem precedes this piece of news by telling Avraham, “שְׂכָרְךָ הַרְבֵּה מְאֹד” “Your reward is exceedingly great” (15:1). What is the great reward about having a child? Nothing other than raising him, marrying him off, and getting pleasure from grandchildren! However, a man of Avraham’s advanced age, while he could still father a child, would likely not live to see these milestones. For herself however, once Hashem has rejuvenated her body, she is once again young and will live to get pleasure from these moments. This is why she comments on Avraham’s age and not her own. But she certainly did not deny for one second the abilities of Hashem.

       Some questions still remain, however. In pasuk 15, after Avraham confronts Sarah for laughing, the pasuk says, “וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ” “Sarah denied, saying, ‘I did not laugh,’ for she was frightened; and he said, ‘No, but you laughed.” (18:15) Asks the Ramban, how could Sarah deny what was being told to her by Avraham? He is a Navi; obviously Hashem told him that she laughed. So how could she expect to lie and get away with it? Secondly, how could she not believe that a statement said by angels on a mission from God could come true?

       The answer lies in the wording of the pasuk. As we said earlier, Sarah could not see, she could only hear, the conversation between Avraham and the angels, so it’s very possible that she didn’t even realize that they were anything but regular humans giving an old couple a blessing to have children. However, that still did not give her the right to laugh at their blessing. She should have instead accepted their brachah with the thought that everything is possible when dealing with God. So when Avraham comes to confront her, she doesn’t think that he had spoken to Hashem about the fact that she laughed since she hadn’t done anything against Him, and the reason he accuses her of laughing is just because she didn’t seem excited about the news, not anything more.  The only reason she denied what happened was out of fear of Avraham’s reaction, especially since he probably was very excited by the news. However, when Avraham reiterates to her, “וַיֹּאמֶר לֹא כִּי צָחָקְתְּ” “and he said, ‘No, but you laughed.”, she realizes that he knows exactly what happened and does not try anymore to deny it.

       This story taken at face value can be very confusing. The mother of the entire Jewish People, one of the greatest people who ever lived, someone who was on a higher level of prophecy than even Avraham, denied God’s ability? God forbid! This same mistake can occur many times throughout the Torah; every time there is a story about one of our illustrious ancestors it seems as if they are doing something against Hashem and the Torah. The reason the Torah does this is to show that we are not afraid of our mistakes. The Torah is teaching us that we are not perfect, none of us, and we all have our struggles. This is one of the proofs of the Torah, the acknowledgment that even the greatest people who ever lived, the builders of our nation, made mistakes, even if we sometimes overestimate what those sins actually were.

Shabbat Shalom!

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Dvar Torah for Parshas Lech Lecha

       In Parshas Lech Lecha begins the journey of Avraham Avinu as he travels to Eretz Yisrael and so forges the destiny of his future children, the Bnei Yisrael. We read about his first encounter with God, when he is given the promises of children and Eretz Yisrael, and makes the famous Covenant of the Parts with God in which God promises that Avraham’s descendants will become His chosen nation. In this sense, the basic foundation for Bnei Yisrael is set up for all time in this parshah. You might call it the beginning of the rest of the Torah! It is the promise of Eretz Yisrael that I would like to focus on this week.

       It says in Perek 13 Pasuk 14-15, “שָׂא נָא עֵינֶיךָ וּרְאֵה מִןהַמָּקוֹם אֲשֶׁראַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה…” “…Raise now your eyes and look out from where you are: northward, southward, eastward and westward” “כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד עוֹלָם” “For all the land that you see, to you will I give it, and to your descendants forever.” (Bereishis 13:14-15) Skipping to Pasuk 17, it says, “קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה” “Arise, walk about the land through its length and breadth! For to you will I give it.” (13:17) In these pesukim, Hashem is telling Avraham to travel throughout the entire country of Israel, so he could see what he and his children were getting. It almost sounds as if Hashem is showing off his gift like a proud parent, which is exactly what he is doing.

       The Kli Yakar points out two discrepancies between these two separate “commandments” to explore Eretz Yisrael. First off, the first pasuk tells Avraham to simply look at the land, implying that all that is necessary for him to finalize his acquisition of it is to observe it from where he stands. However, Pasuk 17 tells him that he must go and explore every inch of the land on foot! This implies that he must walk through every corner of the land in order for it to become his! Secondly, in Pasuk 15, Hashem tells Avraham that he is giving the land to him, “וּלְזַרְעֲךָ עַד עוֹלָם” “and to your descendants forever.” In Pasuk 17, however, the pasuk only says that the land will be given to Avraham with no mention of his children at all!

       The Kli Yakar answers that there were two sections of Eretz Yisrael that Avraham had to acquire, the physical part and the spiritual part. At this point in time, Avraham was camped in a city called Beit-El, which is now the spot of Har Habayit, the Temple Mount. And while there was no temple built at the time of Avraham, or nowadays for that matter, that spot is directly lined up with the Temple, which is constantly erect, in heaven. Because of this, there exists a latent presence of God on the mountain regardless of whether we see any physical manifestation of it. This presence is so strong, says the Kli Yakar, that one who merely glances at this spot is immediately imbued with a spirit of holiness and purity. Hashem constantly keeps watch over that spot and anyone who comes there is immediately seen by Him. Therefore, anyone who comes will “see” God as well, and will receive this spirit, all it takes is looking at this spot. However, this only takes affect at the Temple Mount itself, nowhere else in the world, even in Eretz Yisrael itself, does this happen. So Hashem was telling Avraham to look around the spot where he was living in order that he would reach a level of holiness and purity which could not and still cannot be reached anywhere else in the world.

       Furthermore, this spirit of holiness will never leave him and will even be passed to his descendants, even if they do not see the Temple Mount! This is why the first pasuk makes specific mention that God will give the land to Avraham’s children after him, it is referring to this spiritual effect.

       The physical acquisition of Eretz Yisrael works differently, it must be done by showing physical ownership. Therefore, Avraham was required to walk through the entire country and only then could he officially claim the land as his own. Furthermore, we are told that if we sin, we will lose Eretz Yisrael. Therefore, Hashem could not promise to Avraham that his physical claim on Eretz Yisrael would go to his children as well.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Lech Lecha

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No Dvar Torah this week

Due to unforeseen circumstances, there is no new Dvar Torah this week. Please enjoy last year's Dvar Torah for Parshas Noach by clicking here.

Shabbat Shalom!

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Dvar Torah for Shabbos Chol Hamoed and Simchas Torah

In honor of Shabbos Chol Hamoed and our finishing the Torah next week on Simchas Torah, I present to you a project I have been working on for a few months titled "The Themes of Sefer Devarim". I hope you enjoy. This Dvar Torah is being published on our Nation's Wisdom blog. You can read this piece by clicking here.

Shabbat Shalom!

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Dvar Torah for Succos

This Dvar Torah is adapted from the sefer דרש משה, by R’ Moshe Feinstein.

       “כי בסוכות הושבתי את בני ישראל” I had Bnei Yisrael live in Succahs” (Vayikra 23:43). This pasuk is referring to that when the Jews were traveling in the desert, Hashem built Succahs for them to live in all forty years. There is a machlokes in Maseches Sukkah (11b) between R’ Akiva and R’ Eliezer if they were made of the ענני כבוד (clouds of glory) or if they were actual wooden Succahs. According to the opinion that they were actual Succahs, why would the pasuk have to mention them? If they were made out of clouds, I could understand why the pasuk would make a big deal out of it, but plain wooden huts? Why?

       There is a gemarah in Maseches Avoda Zara (3a) that Hashem will in the future judge the nations of the world for their ability to do mitzvos with a Succah. Since there is very little financial obligations with a Succah, it is considered an easier mitzvah to undertake. The gemarah continues that Hashem will make it very hot until they will finally leave the Succah, kicking it as they leave. There are two questions with this. First of all, Rava holds that if you are pained by sitting in the Succah (by cold, heat, rain, etc.), you are allowed to sit inside. Secondly, why use specifically a Succah?

        The answer to these questions lies in the meaning of Succos. Succos comes at the time of year when all the grain has been collected and a person’s storehouses are full. It is very easy for a person to sit back and revel in his accomplishments. Therefore, Hashem commanded us that for a week we should leave our houses and brave the elements outside. This shows that He is control of everything; our accomplishments are only as a result of his help and blessings. Also, to show that this world isn’t permanent so too our accomplishments in this world are worthless unless we are receiving reward for them in Olam Habah.

       This principle can help us understand the gemarah in Succah. Most people live their lives thinking that this world is permanent; the Succah serves as a reminder to them of the true purpose of this world. For these people, we tell them about the Succah made of ענני כבוד which were pieces of Hashem’s glory on Earth and which serve as a symbol to us nowadays of what we can have with living a life of Torah, that even while they sit in their houses doing chores, it is for the sake of heaven. However, people who have already achieved this level in this world and do not need this reminder, we still remind them that this world is only preparation for the next. We do this by having them sit in the Succah, even if it is only made of wood.

       So both R’ Akiva and R’ Eliezer agree that the B’nei Yisrael, who had gotten to the level where they received the Torah directly from Hashem, lived in Succahs made of the ענני כבוד in the desert, they are not arguing what they lived in. They are merely explaining this idea. R’ Eliezer says that it is possible for every person to reach the level of the Jews in the desert who were worthy of Succahs made of ענני כבוד. R’ Akiva adds that even someone who has reached this level can still use the reminder and live in a Succah of wood. Therefore, if it will be uncomfortable for you to sit in the Succah, you are not obligated to, because this lesson cannot be learned if you cannot accept living in the Succah. May we all be zoche this Succos to absorb the lesson of the Succah and get all the enjoyment that comes with this chag. As it says in the pasuk, “וּשְׂמַחְתֶּם לִפְנֵי יְ־הֹוָ־ה אֱלֹהֵיכֶם שִׁבְעַת יָמִים” “and you shall rejoice Hashem your God, for a seven day period” (Vayikra 23:40).

 Chag Sameach!

Click here for last year's Dvar Torah on Succos

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