Shmot: Short Shabbos thoughts - Rabbi Tanchuma ztl. teaches us the symbolism of Moses and the burning thorn bush

BS"D

Exodus Chapter 2 V 10

10. The child grew up, and she brought him to Pharaoh's daughter, and he became like her son. She named him Moses, and she said, "For I drew him from the water."

11. Now it came to pass in those days that Moses grew up and went out to his brothers and looked at their burdens, and he saw an Egyptian man striking a Hebrew man of his brothers.

In this weeks Parasha twice  over, verse following verse 10  and 11, scripture raises the fact that Moses grew up.  I read that the first time it mentions his growing up it refers to his physical maturity, the second time it is repeated seems redundant as we know Moses had grown up already based on the prior verse 10, the Torah's words are never redundant so we need to analyse the context of the second growth in terms of words that follow, to learn what Hashem wants of us.  The words that follow answer the question  "... and went out to his brothers and looked at their burdens" is this not fantastic it now speaks about an emotional maturity, G-d's holy Torah is imparting incredible wisdom of what it means to grow up, it means moving outside of self and seeing the others around us, their burdens and their plights and wanting to help them. It is more than just caring or feeling sorry for the situation, it is truly feeling the pain of the situation intimately, helping carrying the burden like you would any family member - thus the verse states to his brothers, implying personal involvement in the suffering.  Rabbi Wasserzug once taught me when a baby is born it clenches its fists  -  a baby is intrinsically a taker, a baby cannot give back at birth (that is why our creator made them so cute, and smell so nice so we would want to help this bundle of joy to become a mature human being).  As we grow up, we with G-d's help hopefully develop into more selfless individuals, caring about those around us.  When we ultimately  pass from this world to the next, our bodies release the soul and usually with  palms open we leave the world, we are no longer takers.

The Midrash Tanchuma comments on the words used in the holy language Hebrew : "he saw their suffering"  saw is written  in the Torah as "Besivloysum", how does one see suffering? "Be" in Hebrew means he saw into their suffering and cried over their suffering.  He said. " I grieve over your suffering...and he tried to alleviate it."

We see this theme later on again and when reading the Midrash Tanchuma, it details where Moses encounters a burning thorn bush:

Chapter 3

2. An angel of the L-rd appeared to him in a flame of fire from within the thorn bush, and behold, the thorn bush was burning with fire, but the thorn bush was not being consumed.

3. So Moses said, "Let me turn now and see this great spectacle why does the thorn bush not burn up?"

Let me turn now: Let me turn away from here to draw near to there.
4. The L-rd saw that he had turned to see, and G-d called to him from within the thorn bush, and He said, "Moses, Moses!" And he said, "Here I am!" The Tanchuma writes on this why did he appear in a flame of fire? In order to intrigue him (in Hebrew is leLuBevoy), so that he would come to Sinai and see the fire, he would then not be afraid.  Why else did he appear to him in a flame of fire (in Hebrew beLuBat) because the flame is from the upper two thirds of the bush, and in the same way a person's heart (in Hebrew LeB) is situated in the upper two thirds of the Human body. The word heart is included in the Hebrew word for flame.  The Tanchuma then expands why from the midst of a thorn bush and not from the midst of a large tree, or from the midst of a date tree?  The Holy one, Blessed Is He, said, I wrote in the Torah, "I am with him in distress." Psalms 91:15.   They were placed in the thorns of slavery, therefore I too will reveal Myself to them in the Bush which is all Thorny" A lesson for me to take home is when we Pray for another it should be done with a real connection to the suffering, realising the other is our brother or sister as we were all made in the image of G-d.  If you see family suffering we would embrace the suffering with love and care and a desire and will to help make a difference, pray to G-d Almighty with the flames of the heart and more importantly facilitate with the redemption through our actions and deeds, however small they may be to bring light to the darkness and to alleviate or at the least reduce the pain around us.  The danger we may fall into is when we see marvelous examples of people who personify/personified this, instead of living their examples,  we in error make them into semi gods, we see these individuals as above normal, mistakenly then we do not then see ourselves capable of making as significant a difference  to the world.  We are all humans blessed with a heart, that together combined when we put our good deeds into action will become the flame of redemption! Have a Good and blessed Shabbos, may it bring healing to all those in need. Michael.

An interesting thought about Joseph in the Torah

B"SD

I was walking back after a Shalom Zachor on Friday night and Rabbi Wasserzug told me a small yet important insight that was brought down by Rabbi Chaim Kanievsky : that on promoting Joseph to the position of Viceroy of Egypt - Pharoh  changed Josephs name!

Genesis chapter 41 v 45

45. And Pharaoh named Joseph Zaphenath Pa'neach, and he gave him Asenath the daughter of Poti phera, the governor of On, for a wife, and Joseph went forth over the land of Egypt.

The brothers would have recognised Joseph by name, we see that Hashem takes cares of even small details to ensure his devine plans come together.

Chapter 42 v 1
Jacob saw that there was grain being sold in Egypt; so Jacob said to his sons, "Why do you appear satiated?"

We according to Rabbi Aurbach learn out that this passuk teaches us, even though Jacob's home still had some food while the people around never had any left and were forced to go to Egypt, Jacob through the Torah is teaching us to not be conspicuous in what we have, as this will draw negative resentment and envy amongst others who see we are better off. 


 
Genesis ch 42 v7 reads

7. And Joseph saw his brothers, and he recognized them, but he made himself a stranger to them, and he spoke to them harshly, and he said to them, "Where do you come from?" And they said, "From the land of Canaan to purchase food."


Ch 45 v 3

3. And Joseph said to his brothers, "I am Joseph. Is my father still alive?" but his brothers could not answer him because they were startled by his presence.


I am Joesph - all was silent all made sense - they realised G-d indeed had manipulated events the puzzle came together - indeed Hashem had been fair all along, they understood all the suffering!

So will it be at the end of our days.  Rabbi Warren Goldstein drew an interesting parallel between the story of Joseph which has now come to its completion in our shuls, and the passing of Nelson Mandela of South Africa. This week the former president was taken off ventilation and allowed to return to our Creator.  Both Joseph and he were imprisoned yet charmed their way out and into position of grand leadership.  Both Forgave their pursuers, only G-d knows if this is a coincidence the Torah testifies to Joseph's greatness - yet it is an interesting thought to ponder...! 


Be well

Michael

Josephs dreams and insights into the blessings of Esau and Jacob

BS”D

At the bottom of the page insights into Josephs dreams:

Toldos – The Twins'  blessings and our spiritual task to be a light in the world through connection. The physical of the world should be elevated in using it to serve the spiritual mission of every human being:

Genesis Ch 25 v 19

In this Parsha twin boys are born namely Jacob and Esau(Eisov), we learn that Jacob (Yaakov) dwelled in tents ch 25 v 27.  Tents symbolise humble abodes, spiritual leanings and a life of perpetual learning and dedication to higher values (tents are transient they are not permanent dwellings).  Yaakov saw the world as a transient temporary place of sojourn leading to his ultimate destination which he was always striving for - the eternal world.  Eisov was a very physical being he was rooted in this world in ch 25 v 25 he is called “an Ish Admonie” (a man of red complexion likened to the earthly realm, he was a hunter, he was born hairy and more physically complete.)  Eisov lived in the realm of power and wealth and physicality, the problem it seems was the physicality of the world was an end in and of itself to him, this brings destruction and darkness, we presume the spiritual was of less consequence to him as we see in V 34 “he scorned his birth right for a pot of Lentil soup.” That said he was great in the Mitzvah of honouring his parents and feeding his father the best food – this created a great love between Father and son. This teaches us we can learn good qualities from anyone.

HAPPY WITH YOUR LOT IN LIFE?

Both Brothers are later blessed with wealth we see later in Parsha Vayishlach that Yaakov on meeting up with his brother after many years with Laban, offers a gift to pacify his brother, when he requests Esau to please accept his significant and material gifts of animals, Esau's words are Ch 33 v 9 " I have plenty, my brother let what you have remain yours" in response Jacob speaking about the wealth he has since acquired in v 11 he says "Please accept my blessing as it was brought to you, for G-d has been gracious to me, for I have everything" (An indication the Physical was subservient to the Spiritual).  Rashi brings down this indicated Eisov loved to amass and wanted more, when we contrast the two wealthy brothers the Mishna comes to mind - who is wealthy? He who is happy  with his lot in life.

More on wells in Toldos… BOOK OF GENESIS

We see that the Torah goes into much detail about the Plishtim blocking up wells dug by Isaac and his servants. I heard on a tape by Chief Rabbi Goldstein the Plishtim initially saw the supply of water in the area as limited, the Plishtim in the beginning see Isaac as a consumer of their resources and not a source of their blessing, the cake is limited and you are eating to much of it, the view was Isaac was taking from them. We see Ch26 v15 states the Plishtim saying “Go away from us. You have become more powerful than us." These verses discuss Isaac troubled by the Plishtim, who fear he is infringing on their water supply. Soon after these hassles, Isaac turns to Hashem; I think this is also a very important lesson when we feel plagued by one crises after another. Chief Rabbi Goldstein gave over a piece he had heard that after Isaac thanked Hashem by building and alter and he calls out to Hashem (a time of spiritual connection) verse 26 v 25 reads“ Isaac built an altar there and called out in the name of Hashem.  He set up a tent there and Isaacs’s servants dug a well there.” What happens next once he expressed his faith in the Almighty he is granted rest, and he is then seen as a light to the nation (Plishtim) around him,  read the next verse V26 Avimelech came to Isaac from Gerar along with a group of his friends and Pichol his general.  V27 Isaac asks “why have you come…you hate me” and listen to the response by the Plishtim in V28 after Isaac had called out in the name of Hashem expressing his faith and gratitude in Hashem the verse states the Plishtim as saying: “We have indeed seen that Hashem is with you…” When Isaac connects to G-d, those around him no longer fear he is taking from their physical world, why because suddenly he is seen as a source of their blessing, Isaac is seen as a source of blessing that is coming into the physical world from G-d Almighty the provider to the entire human race! V 29 ends with the Plishtims words“…you are now the blessed one of Hashem." V31 ends saying about the Plishtim group“...they left in peace.”  On that same day V32 the servants come to Isaac and state V32 “they found water.” Water is a source of life a connection and rebirth. When in need or feeling hassled, we need to connect to G-d Almighty to find our rebirth our portion of peace.  If we want to be recognised as a source of blessing, we first need to aquire perfect uncompromising faith and connection with G-d Almighty, we also need to be true to this Faith through our actions.

The Blessings the power of words

Isaac sensed the time had come where he wanted to pass bless his First Born (these Firstborn rights  had been sold to Yaakov, Eisov had made an Oath concretising the sale.)

When Rivka requests Yaakov to dress as Esau to get the blessings he responds,

Ch 27 v 12 “I will be in his eyes an imposter, I will bring upon myself a curse – not a blessing” we see in this sentence the potential power of blessings and curses. So we need to guard our tongues and measure how we talk and react to situations even when tested.

Clothing we wear cause an impression on others

Loving our clothing - the way we dress causes others to respect or potentially disrespect us:

Another element of  Eisov enjoying the physical world we see is he prided himself in his clothing  Ch 27 V 15 “the garments that were precious to him.”  Our clothes make a statement, we need to watch how we dress.  

Two aspects for success are Prayer to connect, when we pray we use speech and the voice (Spiritual). For our deeds - our actions we use the power our hands (Physical), we learn that the Physical should always serve the spiritual, if not it only becomes about the Physical we lose sight of the spiritual and disconnect to G-d and his blessings and protection:

During the first blessing  given by Isaac to Yaakov we read Ch 27 V 22“The voice is the voice of Jacob but the hands are the hands of Eisov” 

We also see a difference in character between the brothers we see in the text, Yaakov spoke in a very polite way, Ch27 v 19 "I have done as you told me, rise if you please" Eisov spoke in a more brazen manner Ch 27 v31 "Let my father rise and eat of his son's trappings"

In the first blessing given to Jacob Isaac says:

V28 May G-d give you the dew of the heavens (spiritual comes first) and the fatness of the earth and an abundance of grain and wine” (physical comes later.)

In the second blessing given to Esau:

Notice Esau's blessing is the inverse of the one received by Yaakov “Behold of the fatness of the earth shall be your dwelling (Physical first), and from the dew of heaven above (Spiritual second, indicative of the areas of focus of each son, Jacob being more spiritual and Esau more Physical). You shall live by the sword, and you shall serve your brother.  When you have cause to be grieved you will throw the yoke off his neck.”  We see that provided the children of Yaakov's seed are just and prioritize the spiritual then the physical world represented by Eisov will be our servants, if not we can and are dominated by the physicality of Eisov. 

Jumping ahead to Parasha Vayishlach Ch 32 v 35: Insights heard from Rabbi Goldfein ztl.

When we are straight we become Israel, as seen later between the battle of the Angel of Eisov and Yaakov,it all happens later by the river where Jacob meets up with a stranger who attacks him, we are taught this stranger was Eisov's guardian angel who after being defeated by a mere man, endorses the blessing given by Isaac as a consequence of not finding a spiritual flaw in him, the only place the angel inflicts an injury on Jacob is in the lower body. In the  place the Angel found weakness the lower bodily thigh - (Also representative of the physical world and the dangers it will pose to his seed).  We see from this the Physical has the potential to damage us if we are not using it in serving the spiritual, thus we are not allowed to eat this thigh nerve to always remind us of our higher calling, to serve the spiritual values we all know to be true.  Note after the battle the renaming of Jacob to Israel, the place is named Piniel Ch 32  v 31 (face is panim in Hebrew) - a reference to a higher part of the human body, the part the soul shines from the Head and face of a person.

*****

Israel in Hebrew is written "yud" "shin" "reish" and "lamed"  this may be an Ancronym for the mothers and fathers

I  Yud- Yitschak and Yaakov
S Shin - Sarah
R Reish - Rachel ; Rebecca (Rivka)
A Aleph - Abraham
L Lamed - Leah

 Back to Toldos:

The small Kuf – an interesting observation:

The small Kav in Katsti Ch27 v 46 “Rivka said to Isaac, I am disgusted “Katzti” with my life because of the daughter of Cheis” The Bal Ha Turim writes that Rebecca had a prophecy that from the union of Eisov and the Daughter of Cheis would arise the Roman empire who would ultimately destroy the walls of the House of G-d, the second Holy Temple after the Jews were found undeserving. The wall of the Bais Ha Mikdash was 100 amos a Kuf represents the number 100 - it is thus written in a smaller font in the Torah.

My sons Rabbi, Rabbi Ehrman also pointed out an interesting observation “Katz” in Hebrew means to come to an end, or the End of something. The numerical value of  "ti" Tav, Yud is 410 – the number of years the temple stood!

Ch 28 Isaac again blesses Yaakov and instructs him to not take a wife from the daughters of Canaan.

In V4 Isaac gives over Abraham's blessings to Yaakov note the words used well:

“May he give you the Blessing of Avraham, to you and your descendants with you, may they inherit the Land of your dwelling which G-d gave to Abraham”

This weeks Parasha Vayishev  this Shabbos discusses Josephs Dreams

Genesis Ch 37 V 7 heard over from Rabbi Pinni Khan

Dream 1 Joseph states:

“Behold, we were binding sheaves in the middle of the field. Behold my sheaf rose and stood up straight; and behold your sheaves surrounded it and prostrated themselves to my sheaf” in response to Joseph's  dream the brothers react in verse 8 it is written “…They hated him even more"

In v 9 he has a second Dream

“Behold I dreamed another dream.  The Sun the moon, and eleven stars were prostrating themselves to me”  in response to this dream V11 it is written “His brothers were jealous of him”

When Joseph had a dream that his brothers wheat was bowing down to his wheat bundle (Gashmius the Physical world- money wealth and livelihood is represented here) the brothers hated him but were not jealous of him, but later when he dreamt again about his brothers and parents bowing down to him in a dream about the moon and the stars, representing the heavens (Ruchnieous, spirituality) then it writes the brothers were jealous of him. What we achieve in terms of Ruchnious is the envy of many we are permitted to envy another’s spiritual greatness and achievements to be enjoyed in the ultimate world– as that is really what Hashem wants of all of us, more than wealth and physical pleasures that only count in this world but really get left behind when all is said and done.

I read this on a vord on Torah.org but do not recall the Author:

In the first dream the brothers bowed down to Joseph’s bundles but in the second dream the stars sun and moon bow down to Joseph personally.  When a person achieves spiritual greatness it is he who is the subject of greatness within, but in the first dream representing wealth the greatness is of respect or bowing down to the wealth – the livelihood it is external to the person, if he loses his wealth he becomes less respected. Wealth is a wonderful blessing if used to serve the spiritual values we all know to be true and good.

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We are never alone

The Torah  describes how Joseph was sold as a captive by his own brothers – can you imagine, what a test of faith and righteousness,  he came through with flying colours, he was known for his faith -  his mother  passes away, he is hated by his brothers to the point he was sold into slavery by them, split away from his beloved father, accused of adultery despite being innocent and put in jail, he suffered tremendously, this before the dawn (good times eventually begin) he becomes the Viceroy of Egypt, he told his nervous brothers when they found out he was now a powerful politician and that it was all done not because of their evil intent but by the hand of G-d to empower him to be able save the family during the drought years (I heard from the Chief Rabbi Goldstein that at this point Joseph thought he could see the entire picture -he was only partially correct, he could not see the greater scheme at play being human, because in G-d’s scheme what he did not know was something much greater was happening with the family going down to Egypt, it was not only to save them from a drought something much greater was happening, it was culminating in the future enslavement and ultimate birth of the Jewish nation events would unfold showing how G-d  would eventually redeem them out of the  suffering with miracles and wonders! A sign for the world to know his Mighty power....

Subtle messages :

 – the Rabbis taught that not a single word in Torah is written without meaning and has so much depth, what is interesting to note is that when he was sold by his brothers the Torah states he was taken and travelled to Egypt in an Ishmaelite wagon carrying sweet spices, subtle but in that experience, the Torah is telling us that G-d was with him, despite the trauma and ordeals he saw the subtle message "G-d cares for me", he smelt the sweet spice knowing that G-d was telling him you are never alone.  I am here, I care we just have to find the sweet smelling spice to rise us up from the dead, to bring light out of the darkness.... this is why these parashas fall just before Chanukah and the festival of light, coming out of the darkness where the spiritual dispels the physical ( represented by Greece).

For good measure:
King David calls out in Psalm 92: It is good to thank Hashem to sing to him for his kindensses  at daybreak (when their is light, and we see our blessings) and to relate our Faithfulness in nightime (when we find it more difficult to see the hidden goodness!)

:)

Shalom to us all

Good Shabbos

Michael

PS: Ch37 V17
Another interesting insight which sounds good, that I heard from my wife's cousin over the Sabbath. When Joseph is sent on a mission to check on the welfare of his brothers he meets an Ish a man (The Angel Gavriel according to some opinions) who tells him they have moved on from this place. "from this Place" Mizeh in Hebrew is spelt Mem Zayin Heh which also can mean  Zayin (7) Heh (5) i.e. from 12, representing the 12 tribes, a hint to the fact that they no long considered Joseph part of Israel - as events unfolded!  Israel is only complete when it is at Peace with itself.

May we see the redemption and light speedily!

Snippets of Insights from Chaya Sarah Genesis ch 23 -25 v 14 including ideas for choosing the correct spouse :)

BS”D

Snippets of Insights from Chaya Sarah Genesis ch 23 -25 v 14 including ideas for choosing the correct spouse :)

V3 The Small Chaf when Abraham cried

“And Abraham rose from the presence of his dead” Why say rose from?

I heard from Rabbi Steinhauer why would the Torah use the words "rose from the Presence of his dead", his wonderful insight is confirmed from the previous verse 2 which reads

“Sarah died in Kiryas Arba, which is Chevron, in the land of Canaan.  Abraham came to eulogise Sarah and to weep for her." VELIVkSAH in Hebrew means to weep but why is the Chaf small?...

In the Torah the Chaf in Hebrew is written in small for a reason that I heard from Rabbi Aurbach, it symbolises Abraham cried inwardly and did not make a commotion, his sadness was there but it was contained, (after all she had lived a full life of 127 years).  The following v 3 indicating he rose from the presence of his dead indicates he accepted his suffering with dignity.  He rose up – perhaps the take home message is often we suffer and become bitter and take it out on those around us.  This is understandable due to the pain, but the most admirable lesson our forefather teaches us is to contain the impact of our suffering in a way that will not impact negatively on those around us, all according to our ability!

 

The missing Vav in Ephron's name also perhaps has a message for us to learn from?
The wicked say much and do little. The Vav in Ephron’s name disappears after taking the money from Abraham, he initially offers it to him as a gift, he mentions this fact of it being a given to him over and over in a single paragraph, I heard on a tape by Chief rabbi Goldstein after Ephron accepts money for the plot at an over priced rate -given to him at a very heavy price- the Vav in his name is taken away and that this is an indication Ephron diminished himself in the eyes of G-d Almighty.

Ch 23 V10 and 11

EphrOn (O=in Hebrew is with a Vav) "The Chitite replied to Abraham in the ears of the sons of Cheis (talking big in front of others reflects immodest behaviour and seeking Honour, better is he who does a lot on the quiet in the eyes of heaven) for all who came to the city gate  saying V11 “ No my master, hear me, I have given (gift) you the field, and the cave that is in it, I have also given you, before the eyes of the sons of my people I have given to you. Bury your dead.”

Ephron repeats the gesture of a gift given to Abraham no less than three times in one sentance, I think a lesson could be one should be careful who one accepts gifts from, if you are in need, we never want to be beholden to wrong type of person! Abraham sees between the lines and all the promises of giving and responds:

V12 Abraham bows down to the people, note  not to Ephron but to the elders, Rabbi Taback explained these rights of property Abraham was buying (sourced from Rabbi Zweig of Miami) were  a request for unquestionable sovereign rights to the land, similar to buying a country, that is why he wanted the leading council to accept the deal and why he paid for it in international currency.

V13 He spoke to EphrOn in the ears of the people of the land saying, “if you will only listen to me.  I have given the money (I don’t want a gift) for the field, take it from me and I will bury my dead there."

The response by Ephron in verse 15 shows his demise in stature the eyes of Hashem per the opinion I heard from the Chief rabbi Goldstein, illustrated below

V15

My Master hear me. A land worth 400 silver (international currency – we learn this was international currency from verse 16 see below, which states "accepted by the Merchant") shekels what is it between me and you? Bury your Dead.  (Shekel means money with weight – money worth a lot in Hebrew.)

V16 And Avraham listened to EphrOn, and Abraham weighed out for Ephrn the Silver( note : o= the vav is now missing in the Torah after the payment was weighed).

And Abraham listened to Ephron, and Abraham weighed out to Ephrn the silver that he had named in the hearing of the sons of Heth, four hundred shekels of silver, accepted by the merchant.

טז. וַיִּשְׁמַע אַבְרָהָם אֶל עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת הַכֶּסֶף אֲשֶׁר דִּבֶּר בְּאָזְנֵי בְנֵי חֵת אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר:

 

We see that is in not necessarily good to chase Material wealth and to G-d who see's everything – your integrity is worth more than Silver, even international currency like Pounds sterling!!!!

 

Choosing a spouse – based on a tape by Rabbi Goldfein ztl.

When Abraham sends Eliezer to find a spouse for his son, the criteria Eliezer uses with his test at the well, is not cireteria of wealth but rather it is a test that the suitor have the quality of true kindness.

Rabbi Goldfein of Blessed memory states the test he devised, covered not only kindness i.e. offering Eliezer water to drink – this is wonderful, but most decent people will do kindness when presented with a suffering person in front of them, the test extended to offering the 10 Camels to drink too - going beyond.  Eliezer wanted a Wife for Isaac that would have the same values of wishing to persue kindness like that of her father in law to be - Abraham, we spoke about that in my last post. The truest kindness is one done by a person who seeks out ways of doing kindness, not to only to do a good deed which is often done to ease one’s own sense of guilt, or mercy – but a trait, showing a real love for G-d’s creations and a want to improve the world to peruse chase after kindness and peace.

Eliezer stands at a well of water, (we see in the Torah Wells are the place to find fine women or spouses as an example in a few places e.g. the discovery of Rebecca wife of Isaac in this Parasha, later with Rachel the wife of Jacob and also with Tzipora Moses’s wife, all these ladies were found next to wells.  In Chasidus we learn a well is likened to women of valour, a well is deep and from within it is water representing the giving of Life.   Wells and water is symbolic of giving life from within.  In the way it takes effort to dig and then to draw water out of a wells, in the same way a fine woman wants to bring children into the world which requires much sacrifice and selflessness.  The life (baby) also come from within her.

When Rebecca is chosen as a suitor and is riding on the Camel and she sees Isaac praying in the field the Torah raises a sentence about this moment – showing how dear it was to Hashem. Ch 24 on being notified her future husband was in front of her what does she do see v 65 “She then took the veil and covered herself” – How revered is modesty in the eyes of the Almighty.

 

Qualities to Avoid

-          Arrogance

-          Cruelty

-          Someone who displays a hatred to people or fellow creations

-          Wealth for wealth’s sake alone

Qualities to  seek in a spouse

-          Modesty

-          Humility

-          Compassion

-          Kindness

 

Wishing you a good Week

G-d Bless

Michael

Vayeira – Is your service to G-d an exercise of self-righteous worship or out of true altruistic love for creation and the gift of being created in G-d’s image!

BS”D

Vayeira - comparing Abraham's service and approach to that of Lot:

Genesis Chapter 18 v1 to Ch 22 v24

This is a world of action and fulfilling commandments it is not about our own spiritual bliss and holy experiences, though most do want to experience these.  We are taught there is no greater pleasure than the light of the creator stored up for his holy ones, Abraham is given this light at the onset of this chapter, he proves to us this ultimately is not what life in this world is about – i.e. spiritual bliss, he shows us while we are here, we need to live in a world of deeds, creating and serving.   If you ever experience the light be grateful it too is a mere gift, as was and is Shabbos which is a taste of the world to come. But being visited from above however divine is not the main purpose of this world.

We often hear of people who are frustrated with life, why does G-d do this or that to me, often when they compare their situation to others who face more serious challenges, their complaints seem all the more selfish, as on introspection their life has much blessing in it, we have  it so easy in comparison. We all get challenges thrown at us all the time in different degrees, and instead of introspecting or being motivated to change for the better, change our situation if possible or move on to newer brighter paths,  we  lose faith.   Life is tough, we don’t deserve this or that happening to us.  They say the greater the individual the greater the tests to grow further – G-d only gives us challenges when he knows we have the ability to cope with them, Abraham had 10 and the last one was unthinkable to the average human mind.   I am not taking away from suffering it is real and I wish it on no one G-d forbid.  As believers though we need to ask the hard questions: why  did G-d create a world that would give rise to so many poor people, disease and injustice and war, i think it is partly a consequence of man's deeds or lack of them, and also an opportunity to realise our potential which we may miss by ignoring of our responsibility to alleviate all this suffering and thereby improve the worlds lot, to become partners in achieving Hashem's will, partnering with the Creator himself.  We need to ask how we can turn these dark moments and  also improve the lot of other people who also suffer around us and convert their life into light.   In the Parasha we see that ultimately injustice has consequences –as  we see the destruction of Sodom and Amorah (the people whose ultimate view was  -Self and care less for any one else! They held the view us and no one else counts, they even had laws against kindness to outsiders, if they caught the unwelcome outsiders, they were sodomised or worse! – These people were the antithesis of our forefather  Abraham, he was the ultimate symbol of loving kindness, he even prayed for Hashem, to seek out righteous among the Sodomites, he negotiated salvation on their behalf, in the hope there would be enough goodness found to turn their lot around. Sadly it was not meant to be.  Yet Abraham towards the end Parasha takes his son as a sacrifice, why, because G-d told him to!  He went against his natural calling and inclination, his own limited reasoning and understanding, he did not question the seeming lack of love, he did what G-d told him knowing it was important in the bigger scheme of Life, and the outcome, was a Ram is sacrificed instead of Isaac and he taught us all a lesson in faith and fear of G-d.  The Ram who's horn is the symbol of G-d moving to the attribute of Mercy on Rosh Hashona the day of judgement for the world, he remembered how Abraham did his will, and he forgives his children - us.  Now we are not on the level where we always know the will of G-d or have regular visitation and conversation - we live in a grey world, so the next best thing is to follow G-d's will as taught in the Torah and Tanach, and to ask questions of those who are learned before acting.

Back to the issue of the Akeida, what is going on here?  Abraham our forefather did not question G-d's instruction to take up his son Isaac as a sacrifice.  The message is, I think -sometimes we need to do actions because G-d tells us to not because we agree with it, not because we like the idea, we do it because it comes from the highest wisdom, in the same way way we listen to a Doctor who instructs a patient who is going to die to cut off a limb, to save himself a worse fate. He understands what is best for the body (physical world) and acts accordingly.

 – One day after 120 years we will get to understand, the complexity of cause and effect in this world, but until then we need to trust our loving father that everything he throws at us is in some way good for our soul and our own growth and journey on and we need to learn to accept life, please I am not negating suffering, I know good people suffer and often there is no reason we can find or see (G-d forbid there should be a need for such suffering) however unpleasant the situations are, we need to try and accept them with love, if we cannot then at least the very least ask questions how do we react to the circumstance, can our reaction help or inspire others who suffer a similar situation to us, or are there steps we can take to prevent future such suffering. Are others who are in the same situation available to learn from, what growth and light is there, and nine out f ten times - if not always you will find some light, you may even be surprised at how much and how close you can encounter the divine light, as pain brings one to run to their father in heaven. Ask how can we convert the current darkness into future light?  If someone passes away young, or old for that matter, try and live your life in memory of the person’s best deeds, the areas he was strong in, let his soul in this life be an inspiration for future goodness – bring light to the darkness, in doing so lifting yourself and the soul of the deceased.   Abraham was a special individual he was the first man who recognised what a gift life is, the ability to do for those in need, and that it was not about him alone, the kindness he gave was with a total negation of self, to see the Divine in all the people whom he met up with – there was nothing in it for him, the ending event of this Parasha is an instruction to take  up  his son as a sacrifice, this is the ultimate proof that he was 100% invested in G-d’s word  – he knew G-d on a personal level and was totally aware that he is the ultimate giver and bestower of loving kindness and whatever he requested  had the highest of purposes, he knew it was not what life can do for you, it is about what you can do about life!

Picture it Abraham is 99 years old he has had a circumcision a life threatening procedure at his age, it is the third day, he is in a lot of pain, the third day is the most painful day we learn it was on the third day that the inhabitants of Shechem, suffered the most pain after their circumcision.

Why does the Torah tell us about the heat that Abraham was sitting in at the onset of the Parasha?  Rashi says Hashem made it hot so Abraham could rest and recover, as he knew Abraham could not resist inviting in travellers and providing for their needs and sharing knowledge of G-d with them, he was trying to help Abraham but Abraham wanted to serve he did not want to rest...so...  

Abraham sits at the entrance of the tent waiting for travellers, not inside lying down  on a bed recovering, he is outside watching waiting for visitors, he does not want to relax he wants to act, to serve, to do a kindness, to create souls that will love and thank the Cause of all Causes G-d Almighty for this gift of a world.  He knows that is what this journey of Life is about.  In the first encounter with Hashem visiting him, Hashem is not speaking at all, he is standing over him it is a visitation of G-dly bliss.   I was taught by Rabbi Aurbach It is from here we learn that it is important to visit the sick around us, and when we do we don’t have to feel a need to talk, but to just be there with them, is so important.

Suddenly Hashem causes to appear to Abraham 3 travellers, astonishingly he leaves the G-dly bliss the hidden light of visitation, and goes to serve them and offers them a small meal, but ends up preparing a full menu with options nogal, between Milk and Meat courses, he makes the guests feel like they are doing him a favour read his words - what an individual.   The righteous say little and do much.  The Torah does not hold back on recalling the effort that Abraham goes to, to serve these “ordinary” travellers. On this Rabbi Aurbach taught the following, to compare this hospitality to that of Lot later, when the 2 Angels come to him, Rabbi Zweig notes the phrase "They have come to my house, and are under my protection" he sees himself as a the owner. The Torah speaks about both areas of hospitality but to Lot it says Angels came, he could tell they were people of importance, worthy guests.  When we invite a wealthy or a well respected person in, it is more often what they can do for us and our honour, it is not about serving Hashem, we see the Torah comparatively goes into very little detail over Lot’s hospitality, though he had risked his life, his means of service is not on the same level of Abraham - who actually perceives the receiver of kindness as the one giving. Think about this carefully.  Rabbi Aurbach pointed out, there was no agenda with Abraham he was doing true kindness not for himself, but because this is true service. He saw the image of G-d on every human being, so important it was to him to serve G-d, no matter what the level of the person was, he even respectfully put’s G-d himself on hold while he is being visited by seemingly nomads, who are travellers in need, he gives up the blissful feeling the self-enjoyment of G-dly bliss to him every second of service counted, we see G-d approves and waits and talks to Abraham after the encounter with the Angels.  Abraham  understood that this is a world of doing, enjoyment is ancillary to this world, it is to give us the where with all to cope but it is not the essence.  This was Abraham's greatness.  It was no about him, it was about what he could do to help, in the most altruistic way he knew how.

In the Amidah  we say G-d “Gomel Chasadim Tovim” G-d bestows kindness that is good.  The word Gomel's root  is gimmel mem lamed (means to bestow), is the same root of the word Camel GAMEL and also the same root used to describe the Weaning of Isaac later on in the Parasha refer to verse in Ch 21 V 8.  Rabbi Taback spoke about the connection, to wean someone, occurs when  a person  grows up he becomes more independent, true bestowing of kindness is about empowering another so they can become independent and responsible individuals, true righteousness occurs when you lift a person to manage by themselves so they do not need your help anymore.  When we give often we do it to feel good about our self, or maybe just maybe for one's own pleasure or guilt for not doing enough, this is a lower form of giving the kindness perhaps of the type that Lot gave, as suggested by Rabbi Aurbach to invite in people of prominence from a city is not the same as to invite in a Nomad.    A Camel once it drinks enough water can walk for many days in the wilderness needing nothing to survive, it is independent. To be a Gomel (Bestower) of Chessed (kindness) is to is the truest and greatest from of service if it enable a person to grow and perfect themselves it is not about us.   Abraham was in the business of giving of his entire being for the sake of another, by bestowing on them the knowledge of the Creator, he was attaching these people to eternity (Rashi)

This is why the old saying goes give man a fish you feed him for a day, teach him to fish you feed him every day!

Sorry for the rushed entry but it is a busy time of the year for me.  My take home message – it is not about what G-d gives us in this world  it is about us bringing light into the world, not matter how dark it seems. For the sake of the world, and perfecting it. 

Rabbi Etshalom has again blown me away with this week’s Mikra entry a long and thorough  analysis of Abraham the wandering traveller  it is so good it is almost obligatory to read it.  just know you will have a new found appreciation of Mount Moriah in  Jerusalem at the end of it!!! J

From this analysis I understand Rabbi Tanchuma ‘s insight into the Parasha of Vayeira where he compares the rejuvenation of Sarah, and her ability to give birth with the rebuilding of Jerusalem Rabbi Tanchuma also sites the following extract out of Tanach

“…Jerusalem it will be resettled and the cities of Yehuda that they will be rebuilt (Yeshayohu 44 v26) 

For Hashem will have rebuilt Tzion Psalms 102 v17.

Yeshhayohu in ch 51 v2 states just as I did for Abraham and Soroh, so I will do for Jerusalem!

Now go read Rabbi Etshalom's piece it is worth it time well spent, and you will see Abraham in a new light - our forefather the wandering Traveller!

http://www.torah.org/advanced/mikra/5774/vayera.html

Have a good week, hope you find the light

G-d Bless

Michael

Parasha Lech Lecha - Breaking through boundaries becoming a star!

BS”D

Parasha Lech Lecha – Go to yourself!

Genesis ch12 v 1 to ch17 v27

G-d Tells Abram Lech Lecha literally meaning “Go to Yourself” the meaning of to yourself needs explanation, Rabbi Aurbach points out the message is Hashem saying to Abram, you need to leave your comfort zone for your own good, go out of your land your city and your home, to the place I am sending you. (note the last thing mentioned is the thing closest to us all  -it is our home, our home gives us or should give us our greatest sense of stability, however in this security and stability we often forget that we are actually all visitors on this planet with a job to do, in a limited time - according to scripture - for three score and ten years and with strength a decade or two more, and if we are really blessed 120 years!

The message:

Go find yourself, actualize your light and its potential so you can truly earn the greatest possible blessings. This what Hashem was telling him - the move is for your benefit, if you do it you will be blessed with a good name, wealth and children.  The Kalever Rebbe insightfully pointed out this Sabbath, when a person travels to a new place they normally lose their networks their reputation – unknown to the new people and surroundings, it costs money to travel you become poorer, is it not easy to have children when you are not settled and are on the move, thus G-d promises Abram he will flourish by blessing him precisely in these areas! Ch 12 v2 reads “I will make you a great nation, I will bless you and make your name great; and you will be a blessing”.”

Sometimes we live in an environment that is not conducive to spiritual growth, we are used to the status quo we get lost in the comforts and rut of our routine.  We forget to seek out and develop the talents and G-d given gifts, and spread them throughout the world and in doing so we cheat ourselves of making the maximum impact possible in this world that we are all visiting, this is sad as we end up undervaluing ourselves.  Sometimes when we recognise greatness we need to be told to move on and out spreading goodness and also move to protect ourselves from the negative forces and obstacles that surround us. In Ohr ha Tzaddikim, the anonymous author of this classic Jewish work states when you are in an environment of sin, it rubs off on you, he explains in the gate of repentance that when you see others around you sin: the first time you see immodest or crude behaviour it makes an impression you may even be shocked, offended and disgusted, the second time it may start to be less offensive eventually it begins to rub off on you, it finally does not seem that bad, it becomes normal, you become jaded to the sin and this makes repentance that much more difficult as we no longer are as sensitive, we no longer recognise the wrong of it. Today if we look to Hollywood, the level of immodesty and violence that has become acceptable to the general population is astonishing.  Worse our news channels sometimes show real life blood and gore and people watch on eating their supper oblivious to the suffering they behold in front of them – real suffering!

That is why we need to guard ourselves from becoming immune to sin, insensitive to suffering, it is key to maintaining our humanity.

The world just before the flood the Passuk states in Genesis ch 6 v 11 “The earth was corrupt before Elokim…” the world was corrupted in G-d’s eyes, i.e. the verse is teaching us to G-d we were corrupt but not in the eyes of man, man had been so tarnished he could no longer recognise the depths of depravity to which he had fallen. 

When he arrives in Cannan he is again faced by a test a famine, and Abram needs to take refuge in Egypt. Ch12 v 11

“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.'”

How strange a comment made by Abram, that the Torah bothers to tells us about it, why is this phrase important enough to highlight that Abram saw his wife in a physical way, and G-d wanted us to read about this, just before their entry into the land of the children of Ham - Egypt ( The biblical Egyptians were from the descendants of Ham, I will try answer this, I recall hearing on a tape by the late Rabbi Goldfein ztl Cham means hot in Hebrew the root of the word also means physical or focussed on material, that is why in Hebrew a donkey is a Chamor – it is a very physical creature that is how Hashem made Donkeys.) Abram in fear that Chams’ children who were steeped in an unholy physical environment (as testified by Abram later, he feared that they would lust after Sarai and her incredible beauty, acutely aware of the dangers at play, Abram comments V12  “they will say  this is his wife. They will kill me and let you live.” (speaking of her beauty that there would be a desire take her) If our blessed holy fore father Abram was worried about the environment and its dangers how much more so us the average person on the street should guard against the dangers around us. 

Again we see the danger of the environment to one spiritual journey where In ch 13 v 10 we learn that Lot chooses to dwell near Sodom and Amorah the infamous evil society by the physically lush watered and beautiful Jordan plain.  V13 “The people of Sodom were wicked and sinful” we see what happens to Lot who in the end, father’s a child with his daughter who named her child Moav (in Hebrew translated from my father), This union ultimately give rise to the ungrateful nation of Moav, but surprisingly it is also from this root that Ruth the convert is born, who was also a person of Humanity and kindness who through this merits fathering King David but that discussion is for another time.

 

So to conclude the physical is here for us to uplift it and to enjoy it, but in a holy and beautiful way that reflects gratitude sensitivity and respect for each other, and for our Father in heaven. When we live for this world alone we face a danger of succumbing to immorality, it is when we recognise our creator the ultimate giver we start to live for the real end, one that is pure and devoted to true good, it is a wholly unselfish life it leads to the people that are truly Great.

Abram finds Hashem because he was the ultimate giver he loved all mankind, he taught those whom he met, it is not about me, we are all children of the one G-d, he gave us all the good in this world all that I have is from him, we need to emulate him be like him, by giving life to those around us, to those that need our help,  his message was to bring light and elevate and teach those around him, (this is why I think the concept and the eternal covenant of circumcision is given to Abraham in this Parasha – a cutting off of the foreskin, in recognition that there is something greater that makes us more complete, we need to remove the physical obstructions to reach it, to teach the understanding it is not only about me but it is about me and our Father in heaven as we are all his children we are all responsible for each other and this gift of a world he has given us.  And to recognise this and the holiness of every human being who was made in the image of the creator, we need to respect each other in a holy and appropriate way.  This world is not an end, but a means to the greatest and most wonderful light if only we recognise it is not about our physical pleasures alone, we are meant to enjoy life but not at any cost. To with caution step out of our comfort zones, to find out who we are and actualising our talents and gifts, in service to our father and bringing the world to recognise and see the ultimate and true purpose, fixing the world and helping others to find the hidden light reserved for the righteous.  To make the entire globe a place worthy of the Creator so he need no longer be hidden, to build a globe where he can dwell as he did with Adam before the sin.

An extract from the website of Ohr Somayach

http://ohr.edu/4057

Insights

An Historical Backwater

“And it was in the days of Amrafel, king of Shinar...” (14:1)

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 versus 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.

Or maybe there is more here than meets the eye.

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.

The natural cycle of this world is seven. There are seven days in the week, seven notes in the scale, and seven colors in the rainbow. Brit Mila is performed on the eight day because it symbolizes the dedication of the physical to that which is above the physical.

Just a little war between four kings and five kings. Just a little backwater historical chapter in the Canaanite history books.

• Sources: An Historical Backwater by Rabbi Eliezer Breitowitz in the name of the Maharal of Prague as heard from Rabbi C. Z. Senter

I want to end off pointing out another verse in this weeks Parasha given over to me by Rabbi Moshe Saltzer brought down in the name of Rav Shapiro the originator of the Daf yomi programme

 

In Ch15 v 5

He (G-d) took him outside and said “look towards the heavens and count the stars if you are able to count them.”

Rav Shapiro asks a question - what this sentence is meant to mean? G-d surely knows that Abram could not count all the stars so why does the Torah teach us he said “if you are able to count the stars”,  there must be a message for us to take home, and he says G-d is telling Abraham that he and his seed ,(Abraham –  translated to English means father of the nation’s : father = Av ; am=nation) the verse is teaching us it is within us to be dedicated, to persevere to break through the boundaries of the physical to achieve the impossible!

PS we have a tradition brought down in the Oral law from Sinai and it is written in the Talmud that our Sages stated the total number of stars in the universe amount to 1 064 340 000 000 000 000. (this excludes other solar bodies that range across space) how the Talmud could have estimated there were so many at a time when only about 4500 starts could be seen to the naked eye is testimony to the divine origin of the holy books – Zamir Cohen in his book the Coming Revolution points out that with modern day technological know how, they are finding there are figures approximating the figure taught in the Talmud, Amazing!!!

Shavuah Tov have a great week, G-d Bless go and actualize your potential!

Michael.