Nov 27, 2014 | 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). The vision of the ladder with angels ascending and descending it has been discussed at length by commentators in an attempt to understand its significance. Among the questions asked are: What was the purpose of the dream? To whom does “angels of God” refer? What does “going up and down” signify? Was “the Lord standing beside Jacob, or upon the ladder? A well-known interpretation is that of the Tanhumah (Va-Yetze, 2), which views the ladder as signifying the history of mankind, its rungs representing the kingdoms that ruled the earth, one succeeding another.
Another interpretation is found in Genesis Rabbah (68,12 [Midrash Rabbah, Genesis, II, p.627] ) and cited by Rashi, namely, that the ladder stood on the boundary between the Land of Israel and the Diaspora: “The angels who escorted him in the Land of Israel do not leave the Land but ascend to Heaven, and angels whose domain is outside of Israel descend to accompany him [further].”
According to Maimonides (Guide of the Perplexed, I.15), 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.
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.
This approach is a matter of dispute among the classic Jewish philosophers and exegetes. Some commentators follow the ideas set forth in various sayings of the Sages, that the world was created for man, and that human beings are the focal point of creation. Others take issue with this approach and do not see man as the ultimate in Creation. Both of these approaches are reflected by Ibn Ezra in his commentary on Exodus 23:20: “I am sending an angel before you to guard you on the way… ” I send my critique against the Gaon who was so arrogant as to say that human beings are more noble than the angels of God and that they were created for the sake of man, … But Scriptures say ‘Man is like a breath’ (Ps. 144:4), ‘Men are mere breath’ (Ps. 62:10). If the angels were created for man, why are they lasting and man not? … and given that man is but empty breath and delusion, then are we to conclude that the angels were created for such nought? — such ‘wickedness’ is far from God…”
Nov 20, 2014 | Torat Devorah
The Torah states: “Jacob was an ‘Ish tam’ (straight person) who sat in tents (of study)” (Genesis 25:27) What do we learn from the fact that Jacob was an “Ish tam”? Rashi defines the word “tam” as a person who is not skilled in deceiving others. As is his heart, so are his words. Jacob was not called a “tam,” but an “Ish Tam.” That is, he was a master over the trait of being a “tam.” He was totally honest, a man of great integrity. However, in those situations when it was appropriate to use cunning strategy to accomplish something, he was able to do so.
The Rebbi from Lublin teaches that a person needs to be the master over all of his traits and appropriately use them. As the Sages say, “Whoever is compassionate when he should be cruel will eventually be cruel when he should be compassionate.” If a person fails to apply so-called negative traits in their proper times, he will end up applying them when it is wrong to do so.
After Avraham died, Jacob cooked lentil soup as a sign of mourning. Esau came from the field, saw the soup and said, “… please, pour for me from this red thing” (Genesis 25:30). Later in the Torah portion (27:22) the commentator, Rashi, mentions that Jacob always spoke politely and used the word “please.” Esau, however, always spoke in a rough manner to his father. What can we learn from the fact that he was polite in this conversation?
Rabbi Zelig Pliskin explains: Even though Esau excelled in honoring his father, he still spoke to him in an insolent and arrogant manner. We see here that when Esau had a desire for food, he spoke in a respectful manner and used the term na, “please”. This is the manner of people with faulty traits. Even though they constantly talk withchutzpah, when it comes to manipulating someone to fulfill their desire, they speak softly and humbly.
When Yitzchak found out that he gave the blessings to Ya’akov and not to Esau as he thought he had, the Torah tells us: “Yitzhak trembled greatly” (Genesis 27:33). Why did Yitzhak tremble so much? Rabbi Chaim Shmuelevitz, the late Rosh HaYeshiva of Mir, cited the Sages who stated that Yitzhak experienced greater fear and anxiety at this moment than he did at the akaidah, when he was brought up as a sacrifice by his father, Avraham. There he was bound and ready to be killed with a sharp blade. From here we see, said Rav Chaim, that the realization that one made a mistake is the greatest of pains. This was not a one time mistake. Rather, Yitzhak realized that all the years he thought Esau was more deserving than Ya’akov he was in error. The anxiety experienced in the awareness of error is a powerfully painful emotion.
Nov 14, 2014 | Torat Devorah
The most difficult of the ten tests that were presented to Avraham by G’d was the Akeidah (the binding of Yitzchak). He was told by G’d to take his beloved son Yitzchak and bring him up as a “burnt offering.” Although G’d had previously promised Avraham that Yitzchak would be the future Patriarch, he did not question G’d’s command. He submitted to G’d’s Will without hesitation because his sole objective in life was only to do the Will of G’d. When G’d saw that Avraham was willing to slaughter his son he was told to withdraw his hand and not bring any degree of harm upon Yitzchak. A ram appeared to be used in the place of Yitzchak as sacrifice. As it states, “…Behold, a ram! –afterwards caught in the thicket by its horns.” Rabbi Yosef Kalatsky explains: It is because of Avraham’s unparalleled spiritual achievement at the Akeidah that the Jewish people are able to withstand the intense level of prosecution by satan that is in effect on Rosh Hashanah, the Day of Judgment. The Gemara in Tractate Rosh Hashanah tells us that when the ram’s horn (shoar) is sounded, satan is silenced. The merit of the Akeidah dispels every level of prosecution that is brought against the Jewish people until the end of time.
Sarah died in Tishrei, 2085 (Sept. 1677 b.c.e.) when she was 127 years old. She died in Chevron. The Akeidah was the cause of Sarah’s death. Sarah died immediately after the Akeidah; incidentally, it is by this fact the Akeidah is dated. This is what happened: Satan saw that he could get nowhere in his efforts to persuade Avraham and Yitzchak, since neither of them would pay attention to his words. He therefore disguised himself as an old man riding on a camel (Sifetei Cohen), and went to Sarah, who was waiting in Beer-sheva. He said to her, “Don’t you realize what has happened to you? Your husband took your precious son, built an altar, bound his hands and feet, and offered him as a human sacrifice. Yitzchak screamed and pleaded for mercy, but he had no pity.” Upon hearing this, Sarah cried out in a bitter voice, banging her head on the wall, so great was her misery. She wandered through the hill country toward Chevron, asking everyone she encountered if he had seen them. She sent her servants to the academy of Shem and ‘Ever and to other places, to see if they could find them. When Sarah arrived in Chevron, she sought out the three giants who lived there, Achiman, Sheshai and Talmai, and asked them if they had seen an old man together with three younger men. They replied, “We saw an old man and a younger man on one of the mountains. The young man was bound head and foot, and the old man had a knife in his hands. A cloud then covered the mountain and we could see no more.” Sarah was beside herself with grief. Suddenly ha-satan appeared again, in a different disguise. He asked why she was weeping so bitterly, and she told him what had happened. He said, “Don’t you believe that old man (referring to his previous disguise). He’s a known liar. I just saw Yitzchak alive and well.” When Sarah heard these words, she was so elated that she went into shock and died. (Rashi; Pirkei Rabbi Eliezer; Sefer HaYasher).
The Torah repeats, “[These were] the years of Sarah’s life.” These words appear to be redundant. The Torah is teaching us that Sarah was not meant to live longer than this. One should not think that she died only because of her shock at hearing ha-satan’s words. Actually, she had been destined to live this number of years and no more. G-d allows a tzaddik to live out his allotted time; He does not take away even a single day. The direct cause of her death, however, was the shock. (Yafeh Toar)
Nov 6, 2014 | Torat Devorah
Following the visit by the three men to Abraham to herald the news of the birth of a child, the Torah tells us that the “two men arrived in Sodom” (Genesis 19:1). The Alshekk asks the following questions: 1) Why were the same people called anashim, men, when they came to Abraham, whereas here they are referred to as malachim, angels? If they changed appearance, how could they EAT at Lot’s home? 2) Lot’s courage in even inviting them via a detour is remarkable. He must have been aware that he risked his life! 3) Why did Lot suggest that they wash AFTER an overnight stay, instead of before, as Abraham had done?
God offered Lot a chance to save his life by performing the mitzvah of hospitality. He realized that if the angels would appear human, Lot would be too scared to offer them shelter. Therefore, they appeared as angels, visible only to Lot, not to his companions. For that reason, the Torah stresses LOT SAW, i.e. no one else saw. Beresihit Rabbah 45 stated that Abraham’s entire household had been familiar with the appearance of angels, Hagar included. Lot debated with himself saying that if he spoke to them publicly, everyone would notice that he was communicating with SOMEONE, and he would arouse suspicion. Therefore, he arose, and ran toward them far enough so that his words could not be overheard. Then he bowed down and invited them in. He implored them saying hineh, here I am, aware that you are spiritual beings, but to enable me to entertain you, please assume human form. Lot states sooroo na, please depart from your customary guise. In the morning, you may wash and assume your normal guise and look like spiritual beings, all of this, so that the people of Sodom will not know that I have performed a deed of loving-kindness.
In connection to the ‘guests’, why did the Sodomites surround Lot’s house instead of entering it immediately? Why did they want LOT HIMSELF to bring his guests outside? The Sodomites HEARD voices inside Lot’s house, but did not see anyone except Lot. The door was still open, since we read only later (v.7) that Lot closed the door behind him. Since Lot had kept the door open, there was no need for an attempt to break in. They did not expect any opposition to their request to meet the owners of these voices. They reason they asked ayah ha-anashim, where are the people, reflected their amazement that they could not see the men. They indicated that Lot had nothing to fear, since these men have come to you, i.e. from their own accord, you have obviously NOT invited them. This alone would have been a breach of a city ordinance.
The angels tell Lot that they must get ready to depart as, “we are about to destroy this place” (v.13). The Or Hachayyim explains that although one of the angels had been entrusted with the task of destroying, the angels used the plural seeing that they were both together. Otherwise, the other angel would have appeared as if he was only an assistant. Possibly, whenever the Torah speaks of the avenging angel Gabriel, it is understood that the reference is not only to him personally, but includes his army. Alternatively, since Gabriel was not free to act until the angel Raphael had secured Lot’s escape, their activities were dependent on one another.
Oct 30, 2014 | Torat Devorah
In the middle of this week’s Torah reading, the Torah seems to make a detour into the backwaters of Canaanite political history. For an entire chapter of 25 verses the Torah describes a war between the four kings and the five kings. Ostensibly, these events have little to do with the story of Avraham and the genesis of the Jewish People.
However, in the book “A Historical Backwater” by Rabbi Eliezer Breitowitz (in the name of the Maharal of Prague as heard from Rabbi C.Z Senter), the four kings and the five kings represent two inimical world-views. The four kings represent a world-view where everything in creation is subsumed under the ‘forces of nature.’ This view holds that there is nothing else in this world except this world. Four always denotes ‘this-worldliness’. There are four points of the compass. We speak of the ‘four winds’. The world is composed of four ‘elements’: earth, wind, fire, and water. The letter dalet which has the numerical value of four consists of two lines at right angles to each other, suggesting the four points of the compass. You can look a this world as being no more than what can be contained within this world — within the four directions, the four winds, and the four elements. Or you can look deeper and higher and see that this world is focused on an Existence beyond this world. This is the world-view represented by the five kings.
Five in Hebrew is represented by the letter heh. If you look at the letter heh you will see that it is composed of the letter dalet (the letter which stands for four and all it signifies) plus the letter yud. Yud is a unique letter. It is the only letter that doesn’t touch the line on which you write. It is no more than the smallest of dots floating above the line. The letter heh is a pictogram of this world focused and revolving around that which is above this world — the dalet (the “four” of this world) with the yud at its axis.
Avraham fought on behalf of the five kings against the four kings. Avraham was the first person to look at this world and see that there was an Existence beyond that which is contained in this world. If there was a ‘manor’, there had to be a ‘Lord of the manor.’ After Avram fought the war against the four kings, G-d added a letter to his name. Not surprisingly, that letter was the letter heh. For Avraham represents all that the heh represents, that this world revolves around a Higher Existence. It was also after the war against the four kings that G-d made a covenant with Avraham, the covenant of Brit Mila. Brit Mila represents the sublimation of the physical to the metaphysical. It signifies that the human body is only complete when we dedicate it to its Maker.
Oct 29, 2014 | Torat Devorah
“And God saw how great was the evil of mankind in the world and that all the desire of their hearts were only evil all the day long and God regretted that He had made human beings in the world and He was deeply saddened. And God said: ‘I shall wipe out humanity – which I created – from off the face of the earth, from man to beast to creepy-crawly to birds of the sky, for I regret that I made them.’ BUT Noach found favor in the eyes of God.” (Genesis 6:5-8)
The one redeeming personality in the whole word was Noach. Now, he was not great enough – or so it seems – for God to save the whole world in his merit. But he was great enough to be saved, along with his family, to become the new first family of humanity. However, the Torah does not here describe what was so great about Noach.
Rabbi Avi Heller explains: If we look backward in the Torah, we find an intriguing hint about No-ach’s specialness, which is that Noach was special from the time he was born. Not only was he the tenth generation from Adam, but when his father (Lemech) named him, he said: “This [one] shall comfort us from our hard work and the suffering of our labor, from the ground that God has curs-ed.” (Gen 5:29) Among the generations from Adam to Noach, Noach is unique in having an expla-nation given for his name and he is given special attention by the Torah. However, it is possible that none of this is really to Noach’s credit.
First of all, when the people said “this one will comfort us”, they could hardly have meant that they would all die in the flood. According to this, Noach was supposed to SAVE everyone, but in the end he failed and managed only to save himself. Second, there is a delicious double-entendre, for the phrase “this one shall comfort us” has the same He-brew root as the word for “regret”[4], as in: this is the one that will finally convince God to regret having created human beings. When we look forward, we see what Noach’s real value. It is true that he failed to save his generation and that he never lived up to his potential.
But the Torah loves Noach nonetheless and, at the beginning of our portion, it lavishes attention on his name, repeating it five times over the course of three verses. What’s special about Noach is that he focuses on his relationships with God, with his fellow human beings and with his family, his future generations. He finds favor in the eyes of God because he seeks a relationship with Him. As a tzaddik, he upholds justice and integrity, even in a world where everyone cheats and profits thereby. As a tamim (unblemished one), he also understands mercy and generosity, going beyond the letter of the law to help others. But all the time, he retains his humility, walking with God, ascribing his virtue not to himself but to a higher power. Finally, Noach transmits these values to his children.
Noach represents for us a first step, a way of first focusing on our relationship to God, our friends and neighbors and our future (our children).In emulating Noach, we can learn that we must spend time on our own “4 cubits” – building our own ark – before supervising the construction efforts of others.
Prepared by Devorah Abenhaim
