Nov 26, 2015 | Torat Devorah
Jacob is returning home to the land of Canaan after twenty year’s absence, having fled the anger of his brother Esau who had threatened to kill him for having stolen the birthright and blessing of the first-born. Dividing his children and their mothers, and the flocks he has acquired, into groups, all of them bearing gifts, Jacob hopes to appease his brother, who he has been told is approaching with four hundred men. Appearing to spontaneously put aside his plan to approach Esau last, perhaps recognizing the cowardice and cruelty of putting others in danger first, even according to a hierarchy of love, Jacob went up ahead “until he came close to his brother.” Telling most poignantly of the reunion, of fear transformed, the Torah says, and Esau ran to meet him, fell upon his neck and kissed him; and they wept/va’yishakeyhu va’yivku. Above the six Hebrew letters of va’yishakeyhu/and he kissed him, there is a dot above each letter, even as the word is written in the Torah scroll itself. Such dots, appearing above a few other words in the Torah as well, are offered by the rabbis as an invitation to interpret the word, to enter and wrestle with something deeper than meets the eye. In the playful way of tradition, when there are more letters without dots than dotted ones, we are to interpret by combining the letters without dots, but when there are more letters with dots than without, then we are to interpret by combining the letters with dots. In our case, va’yishakeyhu has an equal number of letters and dots. We are then left with a choice as to how to interpret, whether at face value or in another way. Rabbi Shimon ben Elazar says of the choice offered by the same number of letters and dots, “it teaches that Esau’s compassion was aroused in that moment, and he kissed him with all his heart.” Questioning why there would be any dots at all if the word is to be interpreted at face value, the midrash continues with the view of Rabbi Yanai, who explains that rather, it comes to teach us that Esau did not come to kiss him, but to bite him. In the Torah text itself, Esau in fact urges Jacob to keep the gifts, that he has enough. But to Esau’s urging that the brothers go on together, Jacob finds reason to decline, blighting the possibility of deeper connection. In a stirring commentary, Rabbi Samson Raphael Hirsch would disagree with both Rabbi Yannai and Jacob himself, amplifying in a voice so loud and clear the words of Rabbi Shimon. Reflecting on Esau as the hunter, the one who knows the art of weaponry, Hirsch writes from mid-nineteenth century Germany, this kiss, and these tears show us that Esau was also a descendant of Abraham…. Esau gradually more and more lays the sword aside, turns gradually more and more towards humaneness…. It is only when the strong, as here Esau, fall round the necks of the weak and cast the sword of violence far away, only then does it show that right and humaneness have made a conquest. Hirsch’s insight into the dynamics between Jacob and Esau at the time of their reunion points to an essential element of nonviolence, and the recognition of the other’s humanity. While praising the change that is taking place in Esau, Hirsch is also giving credit to Jacob, however much we might fault him. Rabbi Victor Hillel Reinstein explains: In a moment of spontaneous joy, Jacob, wounded in his thigh from his night wrestling with an angel, limps toward his heavily armed brother who is surrounded by a retinue prepared for battle. Unarmed and vulnerable, knowing of his brother’s promise to kill him, Jacob bows to the ground seven times in approaching his brother. Without diminishing the change that is also occurring in Esau, Jacob has acted in such a way as to allow Esau to respond in kind: and Esau ran to meet him, fell upon his neck and kissed him; and they wept. The possibility of transformation lies in the way that we approach the other. Whether it is with open arms or a clenched fist, whether to put down the sword, as it was for Esau, or the well rehearsed inner defenses that preclude reconciliation, as it was for Jacob. There is a fine line between the way it has always been, and the way that it could be. The fineness of that line and the narrow span between potential and real is contained in that one word of six dotted letters va’yishakeyhu/and he kissed him. The word for kiss and for weapon in Hebrew is formed of the exact same root, NaShaK. A kiss, a touch, a meeting together — n’shikah; weapons, arms, a means of defense – neshek. It is all in the way that we approach the other. As Jews, we have at times been wary of the other, ancient wounds that are carried, limping like Jacob toward wholeness. If Jacob’s way in that moment of transformation brought out the best in Esau, the deceiver now reaching out, vulnerable and revealed, he was yet too fearful to remain in his brother’s embrace. A way had been opened, though, a start had been made, a seed of hope planted in the possibility of another way. Acknowledging the pain that has been, our calling is toward oneness, to reach out with courage and faith and see the sword put aside, recognizing the capacity for change in the other as well as in ourselves. In the day when reunion blossoms into reconciliation, the warmth of a kiss and of tears upon each other’s cheek, we shall accept the hand extended and walk on together.
Prepared by Devorah Abenhaim
Nov 19, 2015 | Torat Devorah
“He had a dream; a ladder was set on the ground and its top reached the sky, and angels of God were going up and down on it. And the Lord was standing beside him [or ‘upon it’]” (Gen. 28:12-13).
According to Maimonides, the purpose of the ladder is to explain the relationship between two realities, between existence on earth and existence in the “world of heavenly spheres,” both of which are set in motion by God. Jacob sees “angels of God” on the ladder. Those “going up and down on it” are the prophets who, from studying the ladder–the connection between the two worlds, i.e., God’s providence–are elevated to a higher, heavenly level of understanding. That is why it says “going up and down”; first they ascend and become inspired, then they descend and transmit the understanding they acquired to the world. In addition, “God stands on it,” e.g., on the “ladder”; this means God is there constantly, as the Prime Mover, the Cause that governs and is providence over all. According to Maimonides, the dream is a representation of the two worlds, and Jacob, as the person who contemplates the ladder, e.g., the connection between the worlds, attains an understanding of God and of His ways in our world.
Thus, the dream teaches Man to attain an understanding of the Deity and to reach the level of prophecy.
A different interpretation of the ladder follows from the commentaries of the great hassidic leader R. Shneur Zalman of Lyady and R. Hayyim of Volozhin, a disciple of the Vilna Gaon. According to their approaches, the ladder symbolized the stages by which a person ascends in spirituality. The ladder has “angels of God going up and down on it”, because the entire universe, including the angels, ascends and descends along the rungs by which human beings ascend and descend, and in their wake. That is to say, everything depends on human deeds, ascending as mankind ascends, and descending as mankind descends.
According to these interpretations, the dream teaches us Man’s centrality in the universe, his responsibility to all God’s creatures, and the total dependence of everything, including celestial beings, on humans and their deeds. Although R. Schneur Zalman of Lyady and R. Hayyim of Volozhin represent different schools of Jewish thought, both were influenced by mysticism and both indicate that they viewed human beings as superior even to the angels
Prepared by Devorah Abenhaim
Nov 12, 2015 | Torat Devorah
There is a midrashic tradition that paints Esau in dark colors. But there is a counter-tradition that sets him in a more positive light. First, Esau was indeed blessed by Isaac. In fact, his blessing came true long before Jacob’s did. The Torah emphasizes the point: “These are the kings of Edom [i.e. the descendants of Esau] who ruled before any king reigned over Israel” (Gen. 36: 31). Esau’s descendants were settled in their land while Jacob and his children were enduring exile. Second, Moses commands the Israelites: “Do not hate an Edomite, for he is your brother” (Deut. 23: 8). G-d too commands the people to respect Esau’s children and their territorial integrity. Third, the sages admired Esau’s intense love and devotion toward Isaac. Rabban Shimon ben Gamliel said: “No man ever honored his father as I honored mine, but I found that Esau honored his father more than I honored mine.” The Zohar states that “No one in the world honored his father as Esau honored his.”
One reader, however, asked Rabbi Sacks the following question: How could one say Esau was loved by God this in the light of the verse from Malachi: “I have loved you,” says the Lord. “But you ask, ‘How have you loved us?’ “Was not Esau Jacob’s brother?” the LORD says. “Yet I have loved Jacob, but Esau I have hated . . .” The Vilna Gaon comments that the phrase, “Esau I have hated” refers only to “the peripheral part of Esau” not his essence. The verse in Malachi refers to particular historical circumstances. During the First Temple period there were conflicts and wars between the Israelites and Edomites. The prophet Amos attributes particular cruelty to Edom: “He pursued his brother with a sword, stifling all compassion, because his anger raged continually and his fury flamed unchecked” (Amos 1:11). Malachi is therefore speaking about a specific historical era, not eternity.
Rav Kook believed that just as in the Torah, Jacob and Esau, Isaac and Ishmael, were eventually reconciled, so will Judaism, Christianity and Islam be in future. They would not cease to be different, but they would learn to respect one another. Rabbi Sacks summarizes: ‘The point touches upon a fundamental of Judaism. What does it mean when we call Jews “the chosen people”? Does it mean that in choosing Jacob, G-d rejected Esau? Or that in choosing Abraham, G-d rejected humanity? G-d forbid. In the Torah, G-d appears to several non-Jews, among them Abraham’s contemporary, Malkizedek, described in the Torah as “a priest of G-d most high.” One of the great heroines of the Bible, the woman who saves Moses’ life, was an Egyptian, Pharaoh’s daughter. And so on. We believe as a matter of principle that “the righteous of the nations have a share in the world to come. When Jacob was chosen, Esau was not rejected. G-d does not reject. “Though my mother and father might abandon me, the Lord will take me in” (Ps. 27: 10). Chosenness means two things: intimacy and responsibility. G-d holds us close and make special demands on us. Beyond that, G-d is the G-d of all mankind – the Author of all, who cares for all, and is accessible to all. In an age of resurgent religious conflict, these are truths we must never forget.
Prepared by Devorah Abenhaim
Oct 30, 2015 | Torat Devorah
The Torah tells us that before G’d destroyed Sodom He said, “Shall I conceal from Avraham what I do, now that Avraham is surely to become a great and mighty nation, and all the nations of the earth shall bless themselves by him?…” Rashi cites Chazal who explain, “G’d had said, ‘It is not appropriate that I should destroy Sodom without informing Avraham. I have given him this land with its five metropolises. He has been declared the ‘father of all nations.’ Should I destroy the children without informing the father? Therefore I will inform him.” What was the value of G’d informing Avraham of His actions prior to destroying Sodom?
The Gemara in Tractate Nidarim cites an opinion that states that the reason the Jewish people were exiled to Egypt was because Avraham had not taken the opportunity to convert the people of Sodom to monotheism. After Avraham was victorious over the four mighty kings, the king of Sodom, who was initially taken captive with his people, had said to Avraham, “Give me the people and take the possessions for yourself.” Avraham the victor should have said to the king of Sodom, “Because you are the equivalent of my spoils, I will take the people.” The Gemara states, “If Avraham had taken the members of the Sodom community under his jurisdiction he would have brought them under the wings of the Divine Presence (converted them to monotheism).” Avraham passed on this opportunity. He had said to the king of Sodom, “I will not benefit from you as much as a thread or a bootstrap…”
Rabbi Yosef Kalatsky explains: ‘The consequence of Avraham not taking the people of Sodom, was that they had not only remained pagans, but they had descended to the depths of evil -as the verse states, “The men of Sodom were evil and sinned against G’d defiantly….” There was no other choice but to destroy this evil entity. It was because Avraham’s inaction, regarding Sodom, that the Jewish people were exiled to Egypt. Avraham had lived his entire life for Kiddush Hashem (Sanctification of G’d’s Name) in order to purge the world of paganism. However because of Avraham’s decision not to take the people of Sodom under his influence, the most extreme level of Chilul Hashem (Desecration of G’d’s Name) was brought about. This was the claim against Avraham. Avraham was pained that because of his inaction the people of Sodom would never be spiritually rehabilitated. If through his supplication he would be able to bring about a reprieve, which would allow them to live, there was a chance they would do teshuvah (repent). Thus, Avraham would be released from this very serious claim. G’d therefore gave Avraham the opportunity to pray on their behalf so that they should live in order to do teshuvah. Despite the fact that ultimately Avraham’s supplications were in vain regarding the people of Sodom, the fact that he took the initiative to the point of jeopardizing his own relationship with G’d, caused a level of correction within himself. When Avraham had spoken to G’d in defense of Sodom, he had spoken in a very direct manner which could have been interpreted as a disrespect. Thus, informing Avraham of the imminent destruction of Sodom was for the benefit of Avraham – to secure and advance his own spirituality. Prepared by: Devorah Abenhaim
Oct 23, 2015 | Torat Devorah
“And it occurred, as he was about to enter Egypt, he said to his wife Sarai, ‘See now, I have known that you are a woman of beautiful appearance. And it shall occur, when the Egyptians will see you, they will say, ‘This is his wife!’ – then they will kill me…’ ” (12:11-12) How was it possible that only now Avraham recognized Sarah’s beauty? The Arizal says that up till this point in time Avraham had no concept of physicality – like Adam before he sinned. However, as he approached Egypt, the world center of decadence, even his lofty spiritual level lessened when he perceived good and evil – the domain of physicality. Sensing this change in himself, Avraham recognized the depths of impurity that was Egypt. He now sensed that it was indeed possible for man to sink to murder in order to satisfy his physical desires.
The following is a quote from the the Vilna Gaon: “In every generation new barriers need to be erected, for every generation is less than its predecessor and the eruv rav (descendents of the Egyptians who left Egypt at the time of the Exodus) grow stronger. Therefore, it is necessary to barricade anew the breaches (in morality) perpetrated by the eruv rav. This is what the Torah means when it says “Guard my guardings!” (Vayikra 29:9)
Rabbi Chaim Zvi Center explains: Like Avraham, the closer we get to our own little Egypts – the larger our cars, our houses and our physical well-being loom in our lives – the more we know that we need to build stronger and stronger fences against a world that celebrates immorality and conspicuous consumption.
Rabbi Yaakov Asher Sinclair comments: ” Life’s essential journey is that of the soul discovering its true identity. We learn this from the first two words in this week’s Torah portion. “Lech Lecha.” “Go to yourself.” Without vowels, these two words are written identically. When G-d took Avraham out of Ur Kasdim and sent him to the Land of Israel, He used those two identical words —Lech Lecha —“Go to yourself.” Spiritual growth requires the soul to journey. Our soul must notch up the miles, not our feet. The spiritual road requires us to forsake the comfortable, the familiar ever repeating landmarks of our personalities, and set out with an open mind and a humble soul. We must divest ourselves of the fawning icons of our own egos which we define and confine us — and journey. Avraham experienced ten tests in his spiritual journey.Each was exquisitely designed to elevate him to his ultimate spiritual potential. When G-d gives us a test, whether it’s the death of a loved one or a financial reversal or an illness, it’s always to help us grow. By conquering the obstacles that lie in our spiritual path – be it lack of trust in G-d or selfishness or apathy — we grow in stature. We connect with the fundamental purpose of the journey — to journey away from our negative traits and reach and realize our true selves. We “go to ourselves.”
Prepared by: Devorah Abenhaim
Oct 15, 2015 | Torat Devorah
“And He blotted out all existence that was on the face of the ground – from man to animals to creeping things and to the bird of the sky; and they were blotted out from the earth. Only Noach survived and those with him in the Ark.” (Gen. 7:23)
Parashat Noach raises the following question: Why did G-d wipe out all of the beasts, birds, and crawling things in the flood? If man sinned, why should the animals suffer? Rashi explains: “The entire creation is for man, and when man is wiped out, who needs all these?” That is, the purpose of the creation is not simply to exist, but rather to actualize the destiny of the Creation. The moment there is no purpose (which is the case after G-d wiped out man, for whom the world was created), then the animals must perish since there is no longer a reason for their existence. Here, too, the moment the deeds of man prove that there is no longer a possibility for him to fulfill his destiny, his existence is no longer necessary, and he perishes. But we are still left wondering: All that creation, just for annihilation? All those generations before the flood (a span of 1654 years) were for nothing?
The answer is no. Harsh though this verses may be, a verse appears at the very end of Bereshit which turns everything around: “But Noach found grace in the eyes of G-d.” And while this lonely verse may appear to be only a small comfort to a world gone astray, the truth is that this one verse is everything. Even if we are speaking about one individual, he is the one who counts. Noach is the justification for the world’s continued existence.
The story of Noach provides us with a concrete illustration as to what the true role of the chastising prophet is – as Noah did warn the people to repent. Certainly the major goal of the warnings and admonishment are to direct the people onto the proper path, in the hope that they will do “teshuva” immediately. But in contrast as to what one might think, if the prophet does not succeed in bringing the people to “teshuva,” this does not necessarily mean that he failed! A deeper look will reveal that the rebuke in itself has value. If we look at the prophets of Israel, we will notice an amazing fact: Generally speaking, they were a dismal failure. It seemed as if they influenced no one. The people were not interested in hearing them, and did not change their evil ways. Does this mean that there was no value in the warnings of the prophets? Rav Binyomin Zeev Kahane explains: ‘G-d’s answer to Ezekiel when He appoints him as a prophet (chapter 2) is as follows: “And He said to me, Son of man, I sent thee to the children of Israel…that have rebelled against me…and you shall say to them, Thus says the Lord G-d. And they, whether they will hear, or whether they will refuse to hear, (for they are a rebellious house), so that they shall know that there has been a prophet amongst them.” And afterwards (3:7): “But the house of Israel will not hearken to you…” Can this be? If G-d knows that they will not listen, why send Ezekiel out and put him through such humiliation and abuse? And so a new concept is learned here. The saying of truth has value, even if it has no apparent influence at that particular moment. What is the value? “So that they shall know that there has been a prophet amongst them.” Even if immediate results are not seen, the value of the warnings are that they manifest the bringing in of G-d’s word into the world. The prophet who expresses G-d’s truth is giving expression to G-d’s actual presence in this world. It is showing us that the world is not “hefker” (chaos). There is justice in the world. By so doing, the prophet in essence sanctifies G-d’s name.’
Prepared by: Devorah Abenhaim
