Parshas Lech Licha

Parshas Lech Licha:

Sorry this is late, but here it is:  With Hashem’s Help, let us get on to the holy parsha: The first verse is ‘Va’yomer Hashem el Avram; lech licha mei’artzicha u’mimoladi’ti’cha u’mibeis avicha el haaretz asher arekka/And Hashem said to Avram; go for yourself from your land, and from your birthplace, and from your father’s house to the land that I will show you.’ Let us now begin to say over some nice insights on this verse:

1) Rashi HaKadosh explains that the verse saying ‘licha/for yourself’ implies ‘for your benefit’.

2) Now, what does that go to teach us? I believe it is telling us that when you do Hashem’s Word (as going, in this case would be), it always ends up good for you.

3) The Rebbe Reb Zusia of Anipole zt”l explains that the word ‘eretz/earth’ can imply earthliness. And so he says that this verse is teaching us that we will not be able to come to the place that Hashem shows us until we get rid of our earthliness and concentrate more on spirituality.

4) His brother, the Noam Elimelech (The Rebbe Reb Elimelech of Lizhensk zt”l) explains that ‘Lech licha/go for yourself’ can also mean ‘go to yourself’ – implying to go into yourself. This, he explains, teaches us that a person must go into themselves, so to speak, and try to get rid of all the bad that there is.[1]

5) The Divrei Yisroel (the first Modzitzer Rebbe - Rebbe Yisroel Taub zt”l) quotes the Midrash, which explains that the word ‘eretz/earth’ can imply ‘ratzon/will’: So, he says, this verse is teaching us that we must go from our will (‘from your land’) and come to Hashem’s Will (‘to the land that I will show you’). Meaning that, (similar to what we were discussing before), we must try to stop caring as much about our desires, and think more about Hashem’s Will.[2]

6) HaRav Avraham Rivlin shlita talks about the fact that Hashem was telling Avraham Avinu here to separate himself from his bad surroundings, i.e. his old place in Charan. And also, as we know, the land he was supposed to come to was Eretz Yisroel (it was called Canaan, at the time). And so he explains that this teaches us that a person must separate themselves from bad, and then come to good and spirituality. As it says in Tehillim 34:15 ‘Sur mei’raa, va’asei Tov/Turn from evil and do good.’[3]

7) The Rebbe Reb Zusia zt”l says another great lesson we can learn from this verse: The Torah teaches us by saying ‘Go to yourself’, he explains, that a person must go in life by using themselves. Meaning that we must use the special talents that Hashem has given us individually, to fulfill our special mission in life.

Okay, now back to the parsha: Hashem promised Avraham Avinu lots of great things when he came to Eretz Yisroel, and he took Sarah, Lot, and the Souls they (him and Sarah) had made in Charan, and they came there. Wait; they made Souls? What does this mean?

So, Rashi HaKadosh quotes from Midrash Bereishis Rabbah, which explains that the Torah is talking about the people whom Avraham and Sarah had brought close to Hashem and taught good ways. And the Sifri says that when one brings a person close to Hashem, it is as if they created them. Thus the language of ‘that they made in Charan’.

Now, the Kotzker Rebbe (Rebbe Menachem Mendel Morgenstern of Kotzk zt”l) adds another nice thing here:  He explains that the language of the verse ‘that they made in Charan’ teaches us what the main thing Avraham Avinu and Sarah Imeinu taught these people: ‘Asher asu/that they made’ can also mean ‘that they do’. Thus teaching us that the main thing Avraham and Sarah taught was ‘to do’, i.e. do the right thing and perform Hashem’s Will.[4] We must always try to have the right thoughts and intentions as well, of course, but the main thing is to actually do the right thing.

Back to the parsha: When Avraham Avinu came to Eretz Yisroel, however, there was a famine in the Land, and so he descended down to Egypt.

Now, Rashi HaKadosh quotes from Pirkei D’Rabbi Eliezer, which explains that this was a test: Hashem had promised Avraham great things when he came to Israel, but when he got there, there was a famine! So this was a test to see whether Avraham would question Hashem’s Word, Chas V’Shalom, or not. And he did not. But wait; Hashem still promised him good!  So where was it? And the answer, of course, is that the good would come at a later time. So this teaches us a lesson in and of itself:

We know that everything that Hashem brings upon us is only for our benefit. But sometimes we cannot see the benefit right away. However, just because we don’t see the good at first does not at all mean that it isn’t there or won’t come. Just like Avraham Avinu, we must just trust in Hashem, and He will give us the good.

Back to the parsha: When Avraham went down to Mitzraim/Egypt, he asked Sarah to say she was his sister, (which, of course, was not a total lie, because, #1, as we know, she was the daughter of his brother, #2, she was also his sister in righteousness, and probably some other reasons too) so that the Mitzrim/Egyptians wouldn’t take her and kill him. He knew she was pretty, and he knew that if they knew he was her husband, they would take her, and kill him. Just as he thought, when the princes of Paroah saw that she was very pretty, they praised her, and brought her to Paroah, and Paroah gave Avraham gifts on the behalf of Sarah. But it was a bad thing for him to have taken Sarah, so Hashem struck Paroah and his house because of the matter of Sarah, because he took her from Avraham.

Now, Rashi HaKadosh quotes from Midrash Tanchuma, which comments on when the Torah says ‘Al divar Sarai’ literally ‘upon the word of Sarai’. So Tanchuma interprets it as meaning that Sarah would say to the Malach/Angel “Strike” and it would. So, Paroah called Avraham, and asked basically what he (Avraham) had done to him, (like when someone says “What have you done?!”) by saying that Sarah was his sister, and so he took her. Paroah gave Sarah back to Avraham, and sent them away. Avraham went away with Sarah and Lot and his possessions, and the land couldn’t bear both Avraham and Lot’s possessions (as Lot was rich also), and Avraham and Lot’s herdsmen argued. What were they arguing about?

Rashi HaKadosh quotes from Midrash Bereishis Rabbah, which explains that Lot’s herdsmen were wicked, and that they let their animals graze in other people’s fields, so Avraham’s herdsmen (who, I guess learned from Avraham, to be righteous) rebuked them about this. Lot’s herdsmen replied that the land was given to Avraham, and he had no heir, and Lot would inherit him, so it wasn’t robbery. But the passuk says ‘Vi’haCanaani vi’haPerizi az yoshev baaretz/and the Canaani and the Perizi were then dwelling in the land’ which shows us that Avraham had not quite yet been awarded its possession (though he had already been promised it), so it was still theft.

The way Lot’s herdsmen were acting is the usual way of people sinning: They try to find an excuse why what they are doing is not bad, when, in reality it still is.

Back to the parsha: Avraham didn’t want arguing between them, so he said that they should separate. Again, Avraham teaches a good Middah; showing us that we should not quarrel with each other. Arguing leads to anger and hatred; we know the bad things said about anger, and we obviously know how bad hatred for a fellow Jew is. So, anyway, they indeed parted: Lot moved to Sodom, and Avraham dwelled in Israel.

In Rivi'i/the fourth Aliyah, it talks about the four kings; Amraphel king of Shinar, Arioch king of Ellasar, Chedarleomer king of Eilam, and Tidal king of Goyim, and the five kings; Bera king of Sodom, Birsha king of Ammorah, Shinav king of Admah, Shemeiver king of Tzevoiim, and the king of Bela, which is Tzoar. The five kings worked for the Chedarleomer for twelve years, and for thirteen years; they rebelled. In the fourteenth year of the rebellion, the four kings fought the five kings. The four kings beat the five kings, and they captured Lot. Avraham was informed that the four kings had captured Lot, and he gathered 318 men, and he pursued the four kings and their men until Don. There are some very insightful and interesting commentaries on this passuk/verse, which I will quote:

1) Rashi HaKadosh quotes from the Sages in Midrash Bereisheis Rabbah and Nedarim 32a, who say that the “318 men” were actually Eliezer Damaseik alone, because the Gematria/numerical value of the Hebrew word ‘אליעזר ’ is 318. (However, there is another opinion that the 318 men were Avraham Avinu’s students.

2) Rebbe Avraham Schorr shlita explains the 318 men homiletically: Why, he asks, would Avraham Avinu bring specifically 318 men? Why 318? And he explains that 318 is one more than the Gematria/numerical value of the Hebrew word ‘יאוּשׁ’ which means ‘despair’, i.e. to give up. So he says that Avraham Avinu wanted to bring 318 men in order for it to be one more than ‘yeush/despair’ to teach us never to give up. It would be easy to give up in Avraham’s position – 300-some people on one of the strongest armies out there!!  But he didn’t; he trusted in Hashem, and Hashem delivered the kings and their armies’ into his hands.[5] We must try to never give up – ‘Hashem’s salvation comes in the blink of an eye’ and He can always help us. May He help us to never give up on anything good, Amein, vi’Amein.

Okay, back to the parsha: Avraham then, with his servants split up, smote the four kings, and took back Lot and all his possessions. In the middle of Chamishi/the fifth Aliyah, the Torah talks about how Hashem appeared to Avraham, and told him that He was his Shield and that his reward was very great. But Avraham really wanted a kid. And Hashem came to him and told him that he would have a kid. Hashem showed him the stars, and said that basically you will be able to count his offspring just as much as you can count the stars.

Hashem showed such kindness to him, as He does to his descendants. Though we do evil, and we deserve to be punished severely, He graciously waits for us to do Teshuva/repent, and doesn't punish us right away. Like it says: ‘Ki li’olam chasdo/For His kindness endures forever.’ Blessed is He! So, anyway, Hashem told Avraham that his descendants would be strangers in a land (Mitzraim/Egypt), and that they would be enslaved and would get oppressed for 400 years.

We see that we were not slaves for 400 years though; but Rashi HaKadosh, quotes from Seder Olam, which calculates this to start from the birth of Yitzchak until our going out from Egypt. Hashem told Avraham that He would judge the nation that enslaved them, and that his descendants would go forth with great possessions. Now, in this parsha also is the Bris bein Habesarim/the Covenant Between the Parts. Hashem formed a covenant with Avraham that He had given his offspring the Land from the river of Mitzraim/Egypt until the Ni’har Pras/Euphrates River.

Rashi HaKadosh says that the reason why Hashem said ‘Nasati/I have given’ is because when He says something, it is like an accomplished fact. Meaning that it is like it has already happened because Hashem is always true to His Word. We need to learn from Him to be very truthful as well, and try to never, Chas V’Shalom, be false. Now, Sarah saw she didn’t have any kids, so she gave Hagar to Avraham as a wife, so that she (Sarah) would be built up through her, and Hagar had Yishmael. Avraham was 86 when he had Yishmael.

When Avraham was 99 years old, Hashem established a covenant with him, and He said that his name would not be Avram anymore, but it would be Avraham. Hashem showed Avraham what the covenant would be: The Bris Milah/Circumcision where the flesh of the foreskin is circumcised. He told Avraham that all boys that are born from him, and the one that would be bought (by Jews), at the age of 8 days, has to have a Bris Milah/Circumcision.

Hashem told Avraham that Sarah wouldn’t be called Sarai anymore, but would be called Sarah. 

Hashem told Avraham that Sarah would have a son, and that He would bless her, and that basically nations and kings of nations would come from her. He told Avraham that the son that Sarah would have he would name Yitzchak, and that He would establish with him His Covenant as an everlasting covenant for his seed. Hashem also told Avraham that He would make Yishmael into a great nation.

Avraham gave a Bris Milah/Circumcision to Yishmael and all the people who were born in his house and all the people he had bought with money. Yishmael was 13 when he got a Bris Milah/Circumcision, and Avraham was 99 when he got his. The Bris is a very important moment in Judaism – the moment when we enter into the Covenant with Hashem. It is one of the everlasting covenants between Hashem and us.

Have a wonderful, wonderful week everyone!

[1] Four Chassidic Masters - Page 54.  By Rebbe Avraham J. Twerski M.D. shlita.  The PocketScroll® Series.  From Shaar Press.

[2] From TorahAnytime.com.  Chassidic Gems:  Parashat Lech Licha.  Shiur given by Rebbe Elyakim Rosenblatt shlita.

[3] From OU.org. 

[4] From TorahAnytime.com.  Chassidic Gems:  Parashat Lech Licha.  Shiur given by Rebbe Elyakim Rosenblatt shlita.

[5] From TorahAnytime.com.  Shiur given by Rebbe Avraham Schorr shlita.

Mussar Drosha: Lech Licha

Mussar Drosha: Lech Licha:

This week’s parsha is Lech Licha, and so we will, B’Ezras Hashem, discuss a lot about Avraham Avinu.  He was, we are told, raised in totally idolatrous surroundings, yet discovered that there is One G-d, and only One G-d – Hashem!  He searched out Hashem, and found Him. 

It must have been pretty hard though, because nobody taught, or even tried to teach him about Hashem, He is Blessed.  Not only that, but everybody around him (basically) did not recognize Hashem, and they served idols.  Avraham Avinu would, the Midrash says, go around and say “Can it be that the world has no Master?” And so Hashem showed him that He is the Master.  Meaning that since he actually tried to find Hashem, He revealed Himself to him and brought him close. 


Now, for our own lives, there must be a great and valuable message we can take from this:  And indeed there is one that I would like to, B’Ezras Hashem, share with you:  We know that sometimes it might get sort of hard to feel Hashem.  But you know what; the Holy Torah promises us that if we search Him out with all our heart and Soul, we will find Him.  There are no two ways about it:  If you search out Hashem truly, you will find Him.  And so what we must do in those times is search Him out. 


Then, since He sees that we are actually trying to come close to Him, He will respond in kind and bring us close.  Hashem is always there and close; ready to accept everybody’s good deeds, Torah, etc.  But it is up to us whether we want to get closer, or by sinning, farther, Chas V’Shalom.  Hashem is always right here with us! 


But if we have this great opportunity – to come close and serve Him always; then why don’t we take advantage of it and do everything we are supposed to?  It must just be that we are too involved in ourselves to think about Hashem or do good things sometimes.  When we are only thinking about what we want, Rachmana Li’tzlan, we forget about Hashem and what He wants us to do!  So what can we do to stop ourselves from, Chas V’Shalom doing this? 


The answer can be found in a Chassidishe Vort on the start of this parsha:  Hashem told Avraham Avinu “Lech Licha” which can mean “Go, you”.  What is the ‘you’ part doing there? And this Chassidishe Master wants to say that the Torah is trying to tell us that we must go away from “ourselves”, so to speak.  Meaning that we must go away from only thinking about ourselves.[1] 


Having a selfish and self-centered mentality is very destructive and bad for our Avodas Hashem.  However, it seems to be the natural instinct of almost every single person.  But Hashem, in His Great Kindness has given every person the ability to uproot things from themselves that don’t belong there – such as this trait. 


So even though it might be hard, we can get rid of our selfishness and self-centeredness.  If we do that, then we can properly serve Hashem, the Most Blessed and come close to Him, with His Help, of course.  Then nothing will get in between us and Hashem, and we can truly serve Him properly and come close to Him. 


That is one of the very important things that we must do in our lives – stop caring so much about your will and think more about Hashem’s Holy Will.  And His Will is that we serve Him and do the right thing!  Not that we should, Chas V’Shalom, let ourselves get in between us and Hashem.  The Torah tells us to serve Hashem, not to serve ourselves!! 


And, actually, if you think about it, it really doesn’t make any sense for a person’s self to get in the way of them and Hashem.  Who created you and gives you life?  Who gives you another breath of life around every single second?  Who lets you wake up and puts your Soul back into you every morning, refreshed and ready to go?  Hashem, His Name is Blessed!  He gives you your very self and lets you live.  Thinking about this concept can really help with getting rid of our selfishness. 


The world is not about us fulfilling our desires, Chas V’Shalom.  It is about us serving Hashem and coming close to Him.  And we cannot do that properly if we are too much into thinking about our desires.  May Hashem help every single person to get rid of their selfishness and truly search Him out and come close to Him forever, Amein vi’Amein. 

Have a wonderful, wonderful Shabbos!! 

Refoel Berel

[1] From TorahAnytime.com.  Chassidic Gems:  Parashat Lech Lecha.  Shiur given by Rebbe Elyakim Rosenblatt shlita.

A Rebbe Story: Hashem's Hand

A Rebbe Story: Hashem's Hand:

Guten tog everyone.  Here is a beautiful, beautiful Rebbe Story I just saw.  The following is taken straight from Nikolsburg.org©:

After the Holocaust, there were unfortunately some survivors who lost their faith due to the tremendous suffering they endured. Tragically, there were survivors who became bitter and completely left the Torah, proclaiming that there is no Judge or justice in this world, G-d forbid.

 

There is a moving story about one such survivor. A religious Jew was traveling to Eretz Yisroel, and found himself seated in the airplane next to a secular Jew who spoke bitterly about the holocaust. “My parents, wife and children were all murdered,” he complained. “They were completely innocent. How could G-d allow such terrible things to happen?” He concluded that there could not possibly be a G-d if this is what happened to the world. The religious Jew tried to change his companion’s perception of the holocaust, but to no avail. After landing in Israel, they each went their separate ways.

 

The religious Jew was in Israel for the High Holidays. On Yom Kippur, during the short recess after Shacharis, he took a walk around the block of the shul. As he was walking, he noticed an obviously secular Jew walking on the other side of the street, carrying several packages. It pained him to see someone desecrate Yom Kippur. And then he suddenly recognized the person as his flight companion.

 

He ran across the street and greeted the non-religious Jew. “We are about to say Yizkor in shul,” he explained. “Won’t you do this much for the departed souls of your dear parents, wife and children? Won’t you come inside and say Yizkor in their memory?”

 

At first the non-religious person refused to hear of it, but it wasn’t long before he conceded. As he entered the shul, the friendly gabbai welcomed him warmly and patiently helped him through the Yizkor prayer. He asked for the exact Hebrew names of the stranger’s martyred father, mother and wife. Then he asked him for the names of his children. Crying openly, the stranger said the name of his eldest son. The gabbai paled and asked him to repeat the name. The stranger repeated the name once more. The gabbai exclaimed: “That’s my full Hebrew name!”

 

The shul erupted in pandemonium. It turned out that the gabbai was a young child during the Holocaust. He managed to escape deportation and hid out in the woods until he finally reached a safe haven. After the holocaust, he came to Eretz Yisroel, thinking that he is the only surviving member of his family. After asking a few more questions, it became clear that the middle-aged secular Jew was none other than the gabbai’s father.

 

After witnessing the open Hand of Providence, the father turned around completely and became fully religious. He now firmly believed that there is a G-d who plans everything that transpires, although His Face is sometimes painfully hidden.

Have a wonderful day everyone!

Refoel Berel



Parshas Noach

This Week’s Parsha – Noach: 

Baruch Hashem, we are starting the next cycle of our learning together through these D’var Torahs.  I would like to thank everyone for sticking with this still, even though I have missed some weeks.  And I am sorry I didn’t do a Bereishis one, but... nothing really I can do about that now.  It is very emotional to be able to begin the endless cycle of the Holy Torah again.  We have new Mefarshim/commentaries to list, new ideas of our own, etc. 

As the Chiddushei HaRim (the first Gerrer Rebbe; Rebbe Yitzchok Meir Alter zt”l) says, a new explanation on the Torah is sent down from Heaven each year. [1] So we have many new things to say.  B’Ezras Hashem/With the Help of Hashem, I would like to begin to say some of them now, in our new cycle of doing this together: 


Parshas Noach is the second parsha in the holy Torah, and already we were so corrupt that Hashem had to bring a flood upon the earth, and destroy almost everybody.  But the Torah testifies that Noach was a perfect Tzaddik/righteous person!  Can you imagine (you shouldn’t have to find out....) being almost the only good person in a generation, with everybody around being corrupt?! 


But I believe that the Torah is trying to teach us a very important lesson:  Even if, Chas V’Shalom, everybody around you is acting badly and going against Hashem (even in just one act), you have the power to not go along with them.  Hashem has given you the wherewithal and the control to stand up in the face of anything and everything bad, no matter how much pressure you are under to do it, such as Noach did. 


We probably can all count a descent amount of times that, unfortunately, we failed in this, and did something bad because we were under pressure to do so.  Or maybe we would be embarrassed in front of others if we didn’t do it.  But you know what; it only matters what Hashem would think of something.  In the end, who do we care about doing what they want more:  Hashem or people?  (True, we are supposed to act nicely to others and, of course, consider their wishes, and that is Hashem’s Will.  However, we do not listen to people or do what they “want us to” when it conflicts with Hashem’s Holy Will.)  Unfortunately, a lot of times we act like we care about how people see us more.  But that can and must change. 

If we truly thought about that we are always standing before of Hashem, the Blessed and Awesome King, we would definitely not fall prey to those times when it seems a lot easier not to do the right thing.  Everyone is always in the Presence of the Awesomely Great King of kings.  How can we not stand in awe of Him?  That is what true Yiras Shamayim/Fear of Heaven is. 


As the great Maggid of Mezeritch (Rebbe Dov Ber of Mezeritch zt”l) said:  “Yiras Shamayim does not mean fear of being punished, but rather a feeling of awe at the Majesty of Hashem.  Fear of punishment causes a person to be distant from Hashem, as one runs away from a frightening object.  The awareness of Hashem’s Majesty gives rise to a desire to be close to Him.”[2]




So, coming back to our original point:  Hashem has given us the power to make our own decisions no matter what influence or pressure we are under. 


Now, B’Ezras Hashem/with the Help of Hashem, we will get on to the parsha together:  The first Passuk/verse is ‘Eileh toldos Noach, Noach ish Tzaddik tamim hayah bi’dorosav; es HaElokim hishalech Noach/And these are the generations (or offspring) of Noach, Noach was a perfect righteous man in his generations; Noach walked with the G-d.’ There is an extremely common question that so many greats ask; why does the Torah say that ‘These are the generations (or offspring) of Noach’ and then go on to say ‘Noach was a perfect righteous man in his generations’?  Baruch Hashem, I have seen and heard many Mefarshim/commentaries on this Passuk, including a lot answering this question: 




1) Let’s first learn a Rashi HaKadosh to start us off:  He quotes from Midrash Tanchuma, which explains that this comes to teach us that the main children of righteous people are their good deeds. 




2) On this concept, the Divrei Yisroel (the first Modzitzer Rebbe; Rebbe Yisroel Taub zt”l) comments, and says that this teaches us that having good lineage is not enough:  You must have good deeds of your own.  In order to be a Tzaddik/righteous person, you must do good things and be a good person.  And as Rebbe Elyakim Rosenblatt shlita, Rosh Yeshiva of Yeshiva Kesser Torah adds, having good lineage is a good thing.  But good deeds are the main thing.[3] 




3) HaRav Moshe Feinstein zt”l also comments on the concept of good deeds being like “main” children, and he explains that just as a parent loves his children very much, so too, you should love good deeds very much.[4] 




4) The Sfas Emes (the third Gerrer Rebbe; Rebbe Yehuda Aryeh Leiv Alter zt”l) explains another way that good deeds are like children:  He says that just like the more work you do on your children and the more time you spend developing them, the better they become, so too with good deeds:  When you work very hard and take a lot of time working on doing good things and having good traits, the good deeds you do and the traits you have become better and better.




5) On a different note, the Nikolsburger Rebbe (Rebbe Yosef Yechiel Michel Lebovits shlita) explains that the first letters (if you mix them up) of the words ‘בּדוֹרתיו את האלקים התהלך’ spell the word ‘אהבה’ (which means ‘love’).  This teaches us, he explains, that Noach was able to maintain his righteousness even with almost everybody else around him being bad mainly because he had so much Ahavas Hashem/Love of Hashem.  And he even adds that the last letters (if you mix them up) of these words spell ‘תּוֹמך’ (which means ‘support’).  This goes to teach us further, explains Reb Lebovits shlita, that Hashem supported Noach, and helped him to stay loyal to Him.[5]  (The question might be asked, though; didn’t Hashem help the other people as well?  But the answer, of course, is that Hashem did help them.  But they didn’t accept the help.  Also, since Noach actually tried to serve Him, Hashem helped him even more to.  This is like what we are taught by our Sages about repentance.)




6) And one last beautiful Chassidishe answer:  The Noam Megadim (the Dzhikover Rebbe; Rebbe Eliezer Horowitz zt”l) explains a beautiful answer to our original question (about why the Torah talked about Noach’s righteousness right after it said ‘These are the generations (or offspring) Noach’).  He brings the Mishnah (2:11) from Bava Metzia that says ‘his father brought him into this world, but his teacher, who taught him wisdom, brings him to live [in] the World to Come’, and he explains that this provides our answer to the question:  The people is Noach’s generation were almost all bad, so who would teach him Torah and how to be good?  And he says beautifully that Noach taught himself! 


So, according to the Mishnah he quoted, Noach brought himself, sort of, into the World to Come, which means that he bore himself, so to speak, spiritually!  So this is how we can explain the apparent contradiction in the verse, according to this:  The first child, so to speak, of Noach, was himself!  His righteousness was almost like one of his kids! 

Now, B’Ezras Hashem/with the Help of Hashem, we will get back to the holy parsha:  The Torah in the next verse lists Noach’s three sons:  Shem, Cham, and Yefeth.  The question is asked in Rashi HaKadosh’s commentary though; why does the Torah lists his kids in this order?  Yefeth was oldest! 


So there is a beautiful answer given to this question by the Kotzker Rebbe (Rebbe Menachem Mendel Morgenstern of Kotzk zt”l):  He explains that the Torah is teaching us, by listing them in this order (with Cham in the middle), that Shem and Yefeth were trying to help Cham be a good person so much that they literally put him between them.  As we know, Cham was not such a great person, and so the Kotzker zt”l is teaching us that Shem and Yefeth “put him in between them” and kept trying to bring him closer to Hashem.  This is a very important thing to do in life if needed. 


Ok, now we get back to the parsha:  The Torah talks about how the earth (the creatures on the earth) had become corrupt before Hashem, and the earth was full of ‘chamas/violence’ (according to Rashi HaKadosh from Gemara Sanhedrin ‘robbery’).  Hashem told Noach that He was destroying the earth, but He instructed him to make for himself an ark of gopher wood, and He told him the specifics of how he should make it, etc.  And He told him that He would bring the flood and destroy every living being under the Heavens.  But, as Hashem said in the next verse, He would establish His covenant with Noach, his wife, his sons, and their wives.  Hashem also told Noach to bring with him of every food (into the ark).  And Noach did what Hashem said. 


At the beginning of Sheini/the second Aliyah, Hashem gave Noach the command to enter the ark with his entire household, and to take seven pairs of each species of pure animals (ones that were destined to be Kosher, according to Rashi HaKadosh quoting from Gemara Zevachim).  And of the animals that were not pure, he should take two – a male and it’s mate, and Noach did what Hashem commanded him.  So the Torah talks about how Noach was 600 years old when the flood came upon the earth, and about how him and his family and the animals which he was commanded to take, entered the ark. 


And in Shlishi/the third Aliyah, the Torah talks about the rain, the strengthening of the waters, and the death of the living creatures that were not in the ark with Noach and his family.  But then in the middle of the Aliyah, the Torah says that Hashem remembered (so to speak, because He never forgets anything, and nothing is forgotten before Him) and all the animals that were with him in the ark, and it talks about how He made the waters weaken and weaken. 


At a certain time, Noach sent out a raven to check if the waters were dry, and it kept going and returning.  And then he sent out a dove to check.  But it didn’t find a place to rest because the waters were still high (though the mountain peaks were already visible), and so it returned to the ark.  And in another seven days, he sent out the dove again.  But this time, in the evening, the dove came back with an olive leaf in her mouth.  So Noach knew, I guess, that the tops of trees were also now above the waters.  Noach waited yet another seven days, and then he sent out the dove, and this time, it didn’t return to him anymore, because it had found a tree to rest or live in.  And on the 27th day of the 2nd month (which, according to Rashi HaKadosh, quoting the opinion of Rabbi Eliezer from Seder Olam Rabbah, was the 27th day of Marcheshvan), the earth was dry. 


At the beginning of Rivi’i/the fourth Aliyah, Hashem tells Noach to leave the ark, with his family, and he should bring out every living thing that was with him.  Now, the Chassidishe Masters explain that just as it was a command from Hashem to enter into the ark, so too it was a command from Him to exit from it.  This teaches us, they say, that just as Hashem commands us to “enter the ark”, i.e. enter into the Sanctuary of holiness and Torah, so too He commands us to “exit the ark”, i.e. to leave it’s confines, so to speak, in order to spread Torah and holiness throughout the entire world.[6]  This is very important. 


Back to the parsha:  Noach and everybody and everything that was with him in the ark went out, and Noach built an Altar and offered sacrifices to Hashem.  And Hashem smelled, so to speak, the pleasant fragrance, and He said to Himself that He would never again curse the earth because of man, and He would never again smite all living things.  Also, in this Aliyah, Hashem tells Noach that he is allowed to eat animals.  Before the Mobul/Flood, we are told, people were not supposed to eat animals, and animals wouldn’t eat other animals.  But afterwards, things changed.  Hashem also told Noach that he should be fruitful and multiply, swarm upon the earth, and multiply on it.  At the beginning of Chamishi/the fifth Aliyah, Hashem tells Noach that He was establishing His covenant with him and his seed after him and with every living creature that came out of the ark with him.  And He said that there would never again be a flood to destroy the earth. 


Then Hashem told Noach the sign of the covenant:  The rainbow in the cloud.  And He said “And it shall come to pass, when I cause clouds to come upon the earth, that the rainbow will appear in the cloud.” Rashi HaKadosh quotes the Midrash, which explains that ‘clouds’ imply destruction.  Meaning that when it comes to His “mind”, so to speak, to bring destruction on the world because we are doing so badly, then He will see the rainbow, and not destroy us, though we deserve it. 


Now, in his book, Oznayim LaTorah, HaRav Zalman Sirotzkin zt”l asks; isn’t a covenant supposed to be a two-sided thing?  The way Hashem is talking, it almost seems like the rainbow is just for Him to see.  What is going on here?  So, he explains beautifully that it really is two-sided.  Because what a rainbow implies is that at that time, we are doing bad things, and Hashem has to “remember”, so to speak, His covenant not to destroy us.  But we can also see the rainbow.  So this is the other side, he says:  Since we know what the rainbow implies, it is also a sign from Hashem, in His Kindness, that shows us that we need to get better and repent.  He wants to show us what we need to do.[7]  Blessed is He! 


Back to the parsha:  In Shishi/the sixth Aliyah, the Torah lists a lot of generations of people that came from Noach and his sons, and it goes through a pretty long list.  Now, in Shvi’i/the seventh Aliyah, the Torah talks about how all people spoke one language (Hebrew, the Holy Language – according to Rashi HaKadosh from Tanchuma), and they all spoke the same words.  What does this mean?  We will soon explain, B’Ezras Hashem/with the Help of Hashem. 


So, these people decided to build a tower “with its head in the Heavens” and make a name for themselves.  But Rashi HaKadosh again quotes the Midrash and Tanchuma, which explain that they “all spoke the same words”, meaning that they all agreed on something.  They were worried, he says, that Hashem would bring another flood on the earth, and they built this tower so that they could, Chas V’Shalom, wage war on Hashem (which, of course, is impossible)!  


And Hashem saw this, and He, in His Perfect Judgement, confused their languages, and made them all speak different languages, so that they couldn’t all get together and do anything like this again.  Now, the Sforno and the Ran, both zt”l, explain that this is an example of the fact that, actually, when the nations of the world get together, they cause the most trouble.  But when they are fighting amongst themselves and divided (such as in this case), they don’t do as much harm and it is better for the Jews.  So, anyway, after the incident with the tower, the Torah lists the ten generations from Noach to Avraham (Avram at the time).  In this parsha, we go from Noach, all the way to Avraham, and, B’Ezras Hashem/with the Help of Hashem, we will get on to talking about Avraham’s life next week. 

Have a wonderful, wonderful week everyone!!!


Refoel Berel


[1] Google Groups:  Be'er Mayim Chaim. 
[2] Four Chassidic Masters:  Page 28.  By Rebbe Avraham J. Twerski shlita.  A PocketScroll© book.  A Shaar Press© publication. 
[3] TorahAnytime.com:  Chassidic Gems:  Parashat Noach.  Shiur given by Rebbe Elyakim Rosenblatt shlita. 
[4] Stone Edition Chumash:  By HaRav Nosson Scherman shlita.  Artscroll/Mesorah Publications Ltd.©.
[5] Nikolsburg.org©:  Parshas Noach 5776 - Hashem Helps Those Who Want To Be Righteous.
[6] Chabad.org©:  Parshat Noach In-Depth. 
[7] Oznayim LaTorah:  Written by HaRav Zalman Sirotzkin zt"l. 

A Rebbe Story: Ayeka - Where are you?

A Rebbe Story: Ayeka - Where are you? 

Sorry for not posting on Parshas Bereishis.  I know Bereishis is such an important thing - the beginning of the Torah.  So, B'Ezras Hashem Yisbarech, I would like to share with you an inspiring, incredible Rebbe Story I saw that is sort of on Parshas Bereishis: 

Once, when the Alter Rebbe (the first Lubavitcher Rebbe - Rebbe Shneur Zalman of Liadi zt"l) was imprisoned, one of the influential Russian ministers who was well-versed in Scriptures came to his cell, asking if he could present to him a question on the Torah that had been bothering him for a while. 

His question was:  The Torah relates that when Adam and Chavah ate from the Eitz HaDaas Tov VaRaa (Tree of the Knowledge of Good and Bad), they hid, and Hashem called out to Adam and said "Ayeka - Where are you?" 

How could it be, asked the minister, that Hashem, Who created the entire world and knows everything, asked where Adam was?  Didn't He know?

Reb Shneur Zalman zt"l told the minister that before answering the question, he had to tell him that he believed with all his heart that the Torah is not a storybook, and that each and every word in it has an eternal message that applies to all people in all generations.  And the minister replied and said that he did. 

Answered Der Alter Rebbe zt"l:  Hashem created each person with a purpose.  Every person has a mission in life to fulfill.  And, as the years go by, Hashem calls to him/her and asks "Ayeka - Where are you?  What are you doing to fulfill your special mission?"  And the Tzaddik continued:  You are so many years old, with so many months and days (and he actually told him to the day how old he was).  Hashem is asking you "Ayeka - Where are you?  What have you done with your life?" 




The minister was very moved by Reb Shneur Zalman zt"l's explanation, and he promised that he would do whatever he could to free him from prison. 




Adds the Nikolsburger Rebbe (Rebbe Yosef Yechiel Michel Lebovits shlita):  Hashem asks this to all of us - everyone.  We are supposed to be serving Him and coming closer to Him, but a lot of times, we are not!  So Hashem, in His Kindness, calls out to us asking "Where are you?"[1] He sends us different signs in our lives for us to see or hear, and take to heart, B'Ezras Hashem. 




If only we would recognize the different signs that He sends us and think about where we are for even a little.  Are we moving forward and upward, or, Chas V'Shalom, the opposite?  Let us all try to think about this for a while, and also the great kindness of Hashem, by calling out to us actually and trying to help us to understand what we are doing.  We need to think about where we are and no matter if we are young or old - no matter if only a little of our life has passed or a lot of our life has passed. 


May HaKadosh Baruch Hu help everyone to think about and contemplate what we are doing in life, and if we do, indeed, with His help, do this, we will all, B'Ezras Hashem, become much better Ovdei Hashem.  And in that merit Hashem Yisbarech will send us Mashiach Tzidkeinu bi'mi'heirah mi'od bi'yameinu, Amein.  May we be zocheh to this, Amein vi'Amein. 


Have a wonderful, and meaningful day and week everyone!


Refoel Berel



[1] Nikolsburg.org©.  Parshas Devorim, Shabbos Chazon - Where are we?