"וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם, כִּי-בָא הַשֶּׁמֶשׁ, וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, וַיָּשֶׂם מְרַאֲשֹׁתָיו; וַיִּשְׁכַּב, בַּמָּקוֹם הַהוּא - And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep."
(B'reishit 28:11)
One of the focal events of this week's Parsha happens when Ya'akov lies down to go to sleep. He dreams a dream, in which he sees a ladder above him and also receives prophecy that the entire land of Israel would become an inheritance for Am Yisrael.
Many commentators on the Parsha choose to discuss the exact details and the precise meaning of these events, but a seemingly "minor" point is the focus of this D'var Torah. Rashi points on the verse above that the words, "וַיִּשְׁכַּב, בַּמָּקוֹם הַהוּא - And [Ya'akov] lay down in that place to sleep" are an expressed in a way that suggests a measure of limit. Rashi goes on to explain that whereas here Ya'akov lay down to sleep, for the duration of previous fourteen years, when he learned in the Yeshiva of Shem and Ever, he refrained from going to lie down to sleep.
The Yalkut Lekach Tov notes the words of Kovetz Sichot by Rav H. Shmulovitz, that after Ya'akov's fourteen years restless pursuit of Torah, he doesn't go to sleep on a plush king-size bed with soft cushions. No, he lies down on the ground. He does prop up his head, but with what - a rock?
Moreover, Ya'akov takes more rocks and sets them around his head in order to protect himself "from wild beasts." Here too, we have a problem as Rav Simcha Zissel of Kelm points out. Why would a few rocks stop an animal from getting to Ya'akov while he sleeps - surely the rocks could be knocked away with ease.
The answer to be found is a lesson taught by Ya'akov's behaviour. Ya'akov's actions are an example in how to conduct oneself; after massive sleep deprivation, Ya'akov realised that if one pushes himself to the limits, he can do tremendous things. As such, he was able to deal without sleeping properly for all this time. Indeed, Ya'akov has conquered his natural desires and instincts to the extent that after this episode, he felt no need to use anything more than a few rocks to lie on. Similarly, when he placed these stones around his head, ostensibly to protect himself from animals, he was fully aware that they didn't offer proper protection.
Ya'akov chose to employ a very minimal safeguard in the knowledge that everything that one does is really a miracle. Man is incapable of doing anything himself - he is only permitted to by God. As such, Ya'akov knew that he had no need to place stones around his head. The reason he put them there was to reduce the miracle, as it were. His action was an attempt to limit the need for a miracle. We may tender that in this merit, Ya'akov deserved to experience the bigger miracle of waking up to see the multiple stones unite to become one.
Wishing you a Shabbat Shalom!
Friday, November 27, 2009
Friday, November 20, 2009
Parshat Toldot - פרשת תולדות
I've had an hectic week, so I only have a short D'var Torah this time - sorry!
This week's Parsha opens with the words, "וְאֵלֶּה תּוֹלְדֹת יִצְחָק, בֶּן-אַבְרָהָם: אַבְרָהָם, הוֹלִיד אֶת-יִצְחָק - And these are the generations of Yitzchak, Avraham's son: Avraham begot Yitzchak."
There is a golden rule in the study of Torah that, as the Torah is perfect, there are no supefluous words anywhere. Each and every word has a meaning. Why, therefore, are we twice told that Yitzchak was Avraham's son?
This week I head Rav Machlis of Ma'alot Dafna in Jerusalem propose an interesting insight as to why the seemingly needless repetition is warranted. The first mention, "יִצְחָק בֶּן-אַבְרָהָם," is meant to reer to Yitzchak. We may learn from these words that Yitzchak defined himself as "Yitzchak, the son of Avraham." Yitzchak's respect and love for his father extended to him determining himself by his father.
The next phrase, "אַבְרָהָם, הוֹלִיד אֶת-יִצְחָק - Avraham begot Yitzchak" can be understood to the father referring to himself by mentioning his son. While it is inspiring for the son to realise his position by defering to his father, I find it beautiful, and rather poetic, that Avraham Avinu found himself to be fulfilled through his son. Of course the positions of father and son should never be confused, and the son must always defer to the father, but I personally find this expression of Avraham and Yitzchak's relationship to be a true measure of the appreciation and depth of their love for one another.
Another thing I'd like to point out is the episode detailed at the beginning of the Parsha; that of Rivkah's pregnancy with Ya'akov and Esav. There we learn that Rivkah was deeply troubled by the distubances she felt inside of her. As Rashi explains, each time she passed by a place of Torah learning she would feel an almost violent movement in her belly. Perlexingly for her, the same experience would be repeated when she passed by a place of idol worship.
If we look closely at the wording, we can see that the Pasuk uses the unusual word "ויתרוצצו," which Rashi renders as meaning either running or as crushing. Notable by it's absence is the expected translation/explanation of the word; that the two brothers are fighting one another - for they are not!
I'd like to proposed the following: The two nations may be opposed to one another, but they are not essentially enemies. Rather, Esav's tafkid, (like that of every creation in the world,) is that to be an agent and aid the Jewish nation when we are not doing our job properly. Similarly, it is instructive to note that while we are commanded to destroy our arch-foes, Amalek, there is no imperative related to our having to hate them. We have no need to hate those who act against us.
From Yerushalayim, wishing you a Shabbat Shalom!
This week's Parsha opens with the words, "וְאֵלֶּה תּוֹלְדֹת יִצְחָק, בֶּן-אַבְרָהָם: אַבְרָהָם, הוֹלִיד אֶת-יִצְחָק - And these are the generations of Yitzchak, Avraham's son: Avraham begot Yitzchak."
There is a golden rule in the study of Torah that, as the Torah is perfect, there are no supefluous words anywhere. Each and every word has a meaning. Why, therefore, are we twice told that Yitzchak was Avraham's son?
This week I head Rav Machlis of Ma'alot Dafna in Jerusalem propose an interesting insight as to why the seemingly needless repetition is warranted. The first mention, "יִצְחָק בֶּן-אַבְרָהָם," is meant to reer to Yitzchak. We may learn from these words that Yitzchak defined himself as "Yitzchak, the son of Avraham." Yitzchak's respect and love for his father extended to him determining himself by his father.
The next phrase, "אַבְרָהָם, הוֹלִיד אֶת-יִצְחָק - Avraham begot Yitzchak" can be understood to the father referring to himself by mentioning his son. While it is inspiring for the son to realise his position by defering to his father, I find it beautiful, and rather poetic, that Avraham Avinu found himself to be fulfilled through his son. Of course the positions of father and son should never be confused, and the son must always defer to the father, but I personally find this expression of Avraham and Yitzchak's relationship to be a true measure of the appreciation and depth of their love for one another.
Another thing I'd like to point out is the episode detailed at the beginning of the Parsha; that of Rivkah's pregnancy with Ya'akov and Esav. There we learn that Rivkah was deeply troubled by the distubances she felt inside of her. As Rashi explains, each time she passed by a place of Torah learning she would feel an almost violent movement in her belly. Perlexingly for her, the same experience would be repeated when she passed by a place of idol worship.
If we look closely at the wording, we can see that the Pasuk uses the unusual word "ויתרוצצו," which Rashi renders as meaning either running or as crushing. Notable by it's absence is the expected translation/explanation of the word; that the two brothers are fighting one another - for they are not!
I'd like to proposed the following: The two nations may be opposed to one another, but they are not essentially enemies. Rather, Esav's tafkid, (like that of every creation in the world,) is that to be an agent and aid the Jewish nation when we are not doing our job properly. Similarly, it is instructive to note that while we are commanded to destroy our arch-foes, Amalek, there is no imperative related to our having to hate them. We have no need to hate those who act against us.
From Yerushalayim, wishing you a Shabbat Shalom!
Friday, November 13, 2009
Parshat Chayei Sarah - פרשת חיי שרה
"ואהברהם זקן בא בימים וה' ברך את אברהם בכל - And Avraham became old of age and Hashem blessed Avraham with everything."
This week's Parsha begins with Avraham Avinu setting out to bury his wife, Sarah. Rav Eliyahu Dessler writes in Michtav M'Eliyahu that out of all the challenging events in Avraham's life this episode was the most troubling. He had just passed the test of the Akeidah, whereby he intended and prepared himself to slaughter to his only son on God's word, and now he hears that his beloved wife had passed away.
Avraham set out to bury his wife in a spot in Hevron that we now call "Ma'arat Hamachpela," in a manner that was befitting of such a righteous woman. Unfortunately though, the people of Hevron, the Chitites, knew that Hashem had given Avraham the land of Israel and did their best to inflate the price. The leader, Efron, was a base man who at first told Avraham that he would give the land away for nothing but when Avraham told Efron that he wanted to pay for the burial plot, Efron raised the price well over the acceptable rate. The Yalkut Lekach Tov notes that Efron's name is composed of the root letters "עפר," - dust. Dust is common and representative of the physical; exactly Efron's nature - all he cared about was that which was physical. Efron's initial "polite" refusal to accept any money was soon revealed to be a front for his true nature. (Indeed, toward the end of this episode, the letter ו is dropped from עפרון's name so that it spells "עפרן," which we may note happens to be numerically equivalent to עין-רע; evil eye.)
In the face of this, and despite his intense pain at his wife's passing, Avraham remained calm, respectful and truly polite. He even bows twice to the Chitites. His behaviour is a real lesson for us to learn - even when in the most terribly depressing moment of his life, Avraham was staunchly pious. While it would be hard for us to emulate him, we can learn from his actions.
Later on in the Parsha, we read, "ואהברהם זקן בא בימים וה' ברך את אברהם בכל - And Avraham became old of age and Hashem blessed Avraham with everything." The word everything seems a bit vague. What is intended? The stock answer is that בכל has a gematria of 52. The word בן, son, also has a gematria of 52 and so we learn that Avraham's reward was his son, Yitzchak.
There's a problem with this though - Yitzchak was born years ago! Another way to read this word resolves our problem. בכל, "with everything," can instead be replaced with בן, but not in the sense of a son. Rather we can read it to mean "with the number 50." Kabbalistically, we learn that the number 50 has a special significance - there are 50 levels of Kedushah, spiritual levels in which we may ascend. Avraham's blessing was not merely that he was given a son, but also that he attained this 50'th level of holiness.
Wishing you a Shabbat Shalom!
This week's Parsha begins with Avraham Avinu setting out to bury his wife, Sarah. Rav Eliyahu Dessler writes in Michtav M'Eliyahu that out of all the challenging events in Avraham's life this episode was the most troubling. He had just passed the test of the Akeidah, whereby he intended and prepared himself to slaughter to his only son on God's word, and now he hears that his beloved wife had passed away.
Avraham set out to bury his wife in a spot in Hevron that we now call "Ma'arat Hamachpela," in a manner that was befitting of such a righteous woman. Unfortunately though, the people of Hevron, the Chitites, knew that Hashem had given Avraham the land of Israel and did their best to inflate the price. The leader, Efron, was a base man who at first told Avraham that he would give the land away for nothing but when Avraham told Efron that he wanted to pay for the burial plot, Efron raised the price well over the acceptable rate. The Yalkut Lekach Tov notes that Efron's name is composed of the root letters "עפר," - dust. Dust is common and representative of the physical; exactly Efron's nature - all he cared about was that which was physical. Efron's initial "polite" refusal to accept any money was soon revealed to be a front for his true nature. (Indeed, toward the end of this episode, the letter ו is dropped from עפרון's name so that it spells "עפרן," which we may note happens to be numerically equivalent to עין-רע; evil eye.)
In the face of this, and despite his intense pain at his wife's passing, Avraham remained calm, respectful and truly polite. He even bows twice to the Chitites. His behaviour is a real lesson for us to learn - even when in the most terribly depressing moment of his life, Avraham was staunchly pious. While it would be hard for us to emulate him, we can learn from his actions.
Later on in the Parsha, we read, "ואהברהם זקן בא בימים וה' ברך את אברהם בכל - And Avraham became old of age and Hashem blessed Avraham with everything." The word everything seems a bit vague. What is intended? The stock answer is that בכל has a gematria of 52. The word בן, son, also has a gematria of 52 and so we learn that Avraham's reward was his son, Yitzchak.
There's a problem with this though - Yitzchak was born years ago! Another way to read this word resolves our problem. בכל, "with everything," can instead be replaced with בן, but not in the sense of a son. Rather we can read it to mean "with the number 50." Kabbalistically, we learn that the number 50 has a special significance - there are 50 levels of Kedushah, spiritual levels in which we may ascend. Avraham's blessing was not merely that he was given a son, but also that he attained this 50'th level of holiness.
Wishing you a Shabbat Shalom!
Friday, November 06, 2009
Parshat Vayera - פרשת וירא
"ויֹּאמַר: אֲדֹנָי, אִם-נָא מָצָאתִי חֵן בְּעֵינֶיךָ--אַל-נָא תַעֲבֹר, מֵעַל עַבְדֶּךָ - And said: 'My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant."
(בראשית יח:ג)
The words above form Avraham's request of God after his circumcision: please don't leave me now, even though I have to leave.
The days after a circumcision are supposed to be the most painful, with the pain at its most intense on the third day. Although the pain was great, Avraham was pre-occupied with other things; he was desperate to welcome guests into his tent, and sat watching for weary travellers he could welcome in to his abode.
But if we think about this situation over, something seems amiss. Avraham was sitting in the presence of God, and yet he was searching for people he could bring into his house. What more could he need? Surely being with Hashem is better than being with mere mortals!
The Talmud in Gemara Shabbat (127) learns from this episode that: "מכאן שגדולה הכנסת אורחים יותר מקבלת פני השכינה - from here [we know] that hosting guests is more [important] than receiving the heavenly presence." This still leaves a question, though. How did Avraham know how he should act?
In the book Mayanei HaTorah (a compilation of various teachings) a few Rabbis point out the answer to this question. We have to recognise that Avraham Avinu was a tremendous person. He devoted his life Torah and becoming close to Hashem and he had an incredible level of control over his natural desires and instincts. Avraham was so accustomed to defeating his own will and attuned to Hashem's that his body gravitated towards doing mitzvot. When there was an opportunity for performing a mitzvah, he would find that his body "wanted" to take him there. Avraham was aware that his body wanted to take him there, and so he came to the realisation that the proper conduct was in fact to leave Hashem's presence and seek out people to take into his home.
Personally, I learn a great deal from this. If ever there was an example in the whole Torah of the lengths to which we have to go to make other people happy, this is it. To Avraham, nothing in the world mattered more than being with God. Yet he understood that to become closer with God, there are times when one has to do the simple things.
Wishing you a Shabbat Shalom!
(בראשית יח:ג)
The words above form Avraham's request of God after his circumcision: please don't leave me now, even though I have to leave.
The days after a circumcision are supposed to be the most painful, with the pain at its most intense on the third day. Although the pain was great, Avraham was pre-occupied with other things; he was desperate to welcome guests into his tent, and sat watching for weary travellers he could welcome in to his abode.
But if we think about this situation over, something seems amiss. Avraham was sitting in the presence of God, and yet he was searching for people he could bring into his house. What more could he need? Surely being with Hashem is better than being with mere mortals!
The Talmud in Gemara Shabbat (127) learns from this episode that: "מכאן שגדולה הכנסת אורחים יותר מקבלת פני השכינה - from here [we know] that hosting guests is more [important] than receiving the heavenly presence." This still leaves a question, though. How did Avraham know how he should act?
In the book Mayanei HaTorah (a compilation of various teachings) a few Rabbis point out the answer to this question. We have to recognise that Avraham Avinu was a tremendous person. He devoted his life Torah and becoming close to Hashem and he had an incredible level of control over his natural desires and instincts. Avraham was so accustomed to defeating his own will and attuned to Hashem's that his body gravitated towards doing mitzvot. When there was an opportunity for performing a mitzvah, he would find that his body "wanted" to take him there. Avraham was aware that his body wanted to take him there, and so he came to the realisation that the proper conduct was in fact to leave Hashem's presence and seek out people to take into his home.
Personally, I learn a great deal from this. If ever there was an example in the whole Torah of the lengths to which we have to go to make other people happy, this is it. To Avraham, nothing in the world mattered more than being with God. Yet he understood that to become closer with God, there are times when one has to do the simple things.
Wishing you a Shabbat Shalom!
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