Seeing Through the Cover

Parshas Chayei Sarah

Posted on October 25, 2021 (5782) By Rabbi Shlomo Jarcaig | Series: Kol HaKollel | Level: Beginner

 

Eliezer, our forefather Avraham’s faithful servant, was dispatched to find a wife for his master’s son, Yitzchak (Isaac). He decided to test the candidate to determine if she possessed the character needed by the one who would marry Yitzchak. “And he said, ‘Hashem, G-d of my master Avraham…Let it be that the maiden to whom I shall say, “Please tip over your jug so I may drink,” and who replies, “Drink, and I will even water your camels,” her will you have designated for Your servant, for Yitzchak.'” (Beraishis/Genesis 24:12-14)

Bais HaLevi (biblical commentary of Rabbi Yosef Dov HaLevi Soloveitchik (1820-1892), Rosh HaYeshiva/Dean in Volozhin and later Rabbi of Slutzk and Brisk; considered one of the most brilliant Talmudists of the 19th century) explains that Eliezer’s asking Rivka (Rebecca) for water not only tested her kindness to strangers, but also demonstrated her intelligence and sensitivity to the feelings of others. Not knowing Eliezer’s hygiene or state of health, what would she do with the leftover water? If she took it home, that would indicate a lack of aptitude. If she would pour the water out onto the ground, surely the stranger would understand and be embarrassed. A sensitive, intelligent person would offer the remaining water to the animals. Rivka demonstrated an even greater level of kindness than expected by giving all of the animals drink until they were satiated.

When Eliezer determined that she was the desired candidate and offered a proposal of marriage, her family protested her imminent departure, seeking a delay. Asked what she desired, Rivka responded, “I will go” (24:58), upon which Rashi comments, “Of my own will, even if you do not agree.” How could Rivka, who had just demonstrated her intelligence and sensitivity, so swiftly reject the security of family and home to marry Yitzchak, whom she had never met before? How was she so certain that he was the person with whom she wanted to spend the rest of her life, that he was of appropriate character to be her life’s partner and to share in raising their children?

Rabbi Shlomo Morgenstern (Rosh HaYeshiva, Bais Medrash L’Torah of Skokie, Illinois) clarifies that much can be learned about a person from by how they view others. As Avraham’s niece, Rivka knew that his family was wealthy and prestigious. The influence and impact of this family on world events was renowned. Ostensibly, Yitzchak could have married whomever he wanted, but he did not pursue wealth or physical beauty, as many others in his situation would have done. Rather, he sought someone with kindness and sensitivity. If these were the traits Yitzchak valued, then she had no question that he was ideal for her.

It has been said that money can’t buy happiness. G-d gives us the gifts of all things physical – money, food, shelter, a body – as facilitators for our spiritual growth, as vehicles and utensils with which we foster our G-d consciousness. We use them for tzedaka (charity), for chesed (acts of kindness), for our own sustenance so we can perform other mitzvos (Divine commandments). Viewing the world through this prism, we strive to emulate our forbearers, who saw and valued others not for what they owned or how they looked, but for whom they truly were.

Have a Good Shabbos!

 

 

Blessing In Disguise

Parshas Vayera

Posted on November 4, 2020 (5781) By Rabbi Mordechai Kamenetzky | Series: Drasha | Level: Beginner

 

 

In Pashas Vayera, Sora, the 90-year-old wife of Avraham, receives a most surprising piece of information from an even more surprising source. She is told by Arab nomads, who had found obliging accommodation in Avraham’s house, that in one year she will have a child. Instinctively, she reacts in disbelief to this prediction. She laughs.

 

Immediately, Hashem appears to Avraham He is upset. “Why did Sora laugh? Is there something that is beyond the Almighty? At the appointed time I shall return, and behold Sora will have a son (Genesis 18:12-13).

 

Hashem’s ire must be explained. After all, Sora was not told by Hashem that she will have a baby. She was informed by what appeared to be Arab wanderers. And though the Talmud explains that the three nomads were indeed angels sent by the Almighty, they did not identify themselves as such. So what does G-d want from Sora?

 

A man once entered the small study of the revered the Steipler Gaon, Rabbi Yaakov Yisrael Kanievski with a plea. “I’d like a blessing from the Rav. My daughter has been looking to get married for several years. All her friends are married and she would like to get married too, but nothing is working. Can the Rosh Yeshiva bless her to find her bashert? (appropriate one),” he asked.

 

The Steipler turned to the man and asked, “Is this your first daughter?”

“No,” replied the distraught parent, “Why do you ask?”

“When she was born did you celebrate with a kiddush?” ( a celebratory party in a religious setting)

The man was perplexed. “No. But, that was 27 years ago,” he stammered, “and she was my third girl. I may have made a l’chayim while the minyan was leaving shul, but I never made a proper kiddush. But what does a missed kiddush 27 years ago have to do with my daughter’s shidduch (match) today?”

 

“When one makes a kiddush at a festive occasions,” explained Rav Kanievski, ” each l’chayim he receives is accompanied by myriad blessings. Some are from friends, others from relatives, and those blessings given by total strangers.

 

Among those blessings are definitely the perfunctory wishes for an easy time in getting married. By not making a kiddush for your daughter, how many blessings did you deprive her of? I suggest you make your daughter the kiddush that she never had.”

The man followed the advice, and sure enough within weeks after the kiddush the girl had met her mate.

 

At the bris (circumcision) of his first son (after ten girls), my uncle, Rabbi Dovid Speigel, the Ostrove-Kalushin Rebbe of Cedarhurst, Long Island, quoted the Ramban (Nachmanides) in this week’s portion.

 

The reason that Hashem was upset at Sora was that even if an Arab nomad gives the blessing, one must be duly vigilant to respond, “Amen.” One never knows the true vehicle of blessing and salvation. Hashem has many conduits and messengers. Some of those messengers’ divinity is inversely proportional to their appearance.

 

All we have to do is wait, listen, and pray that our prospective exalter is the carrier of the true blessing. And then, we have to believe.

 

Quite often, we have ample opportunities to be blessed. Whether it is from the aunt who offers her graces at a family gathering or the simple beggar standing outside a doorway on a freezing winter day, blessings always come our way. Sometimes they come from the co-worker who cheers you on at the end of a long day or the mail carrier who greets you with the perfunctory “have a nice day” as he brings today’s tidings. Each blessing is an opportunity that knocks. And each acknowledgment and look to heaven may open the door to great salvation. The only thing left for us to do is let those blessings in.

 

Good Shabbos.

 Kind to the Cruel?

Parshas Vayera

Posted on November 5, 2020 (5781) By Mordechai Dixler | Series: Lifeline | Level: Beginner

 

The city of Sodom and the surrounding region were notorious for their cruel practices and laws. But before G-d brought destruction upon them, He first informed Abraham. “It’s improper to do this without him knowing,” He said, “I gave him this land, these cities are his… He is the father of the multitude of nations. Should I destroy the children without telling the father?!” (Midrash, cited by Rashi).

 

Once Abraham heard about Sodom, he took this as an opportunity to advocate and pray on their behalf. In a lengthy plea, he explored all their possible merits. “Perhaps there are righteous people among them who can help them repair their ways,” he thought. Ultimately, he failed to save the people of Sodom, but succeeded in rescuing his nephew, Lot, and his family.

We must ask: if the people of Sodom were so cruel and heartless, why did Abraham try so diligently to save them? Didn’t the world become a safer, kinder place without the people of Sodom?

 

A person can be kind because it comes naturally, or choose to be kind from a sense of moral obligation — and it is the latter which is, in the end, more powerful. Most of us have a natural tendency to care for and empathize with others. But if another trait, such as competitiveness, comes into conflict with our desire to be kind, we may decide — even unconsciously — that winning is more important than being nice, and do whatever it takes to win the contest.

 

While Abraham’s kindness and care towards others was perhaps his most outstanding trait, it was still tempered by his perception of his moral obligation to follow the will of G-d. To be sure, the people of Sodom were evil, but Abraham thought there was still hope; perhaps some day they would turn around. His personal desire to live in a safer, kinder world could not distract him from his commitment to what he understood to be G-d’s will. Ultimately the Al-mighty wants even evildoers to repent, and will only remove them when all hope is lost. (Based on Drash Moshe, Rav Moshe Feinstein zt”l)

 

We all have many positive character traits, but we need to think deeply about what really motivates us. While natural kindness may give us an extraordinary level of empathy or ability to care for others, it comes with a risk. At the worst extreme, many terrible acts have been committed by otherwise civilized people and nations when their natural desire for money, revenge, or honor was pitted against their natural desire to help others. It is our moral commitment to follow the will of G-d that helps us to grow and become better people, no matter what other factors or interests come into play.

 

Minimizing The “I”

Parshas Vayera

Posted on October 19, 2021 (5782) By Rabbi Yochanan Zweig | Series: Rabbi Zweig on the Parsha | Level: Intermediate Beginner

 

“And he saw them and he ran toward them…”(18:2)

Parshas Vayeira showcases Avraham’s attribute of chesed. The Torah gives a detailed account of the manner in which he fulfills the mitzva of inviting guests into one’s home. Since Avraham is defined as the Patriarch of chesed, and the narrative in this week’s parsha is the primary example of this attribute, careful analysis of Avraham’s actions should result in understanding the Torah’s definition of chesed. What must be understood is the exposure given by the Torah, to Lot’s fulfillment of the mitzva of “hachnasas orchim”; why is there a need for such detail?

 

Furthermore, if one contrasts the two stories, Lot appears to be more accommodating to his guests than Avraham was. Avraham awaits his guests in the confines of his home “He was sitting at the entrance of the tent”¹, and Lot awaits at the gate of the city – “Lot was sitting at the gate of Sodom”.² Avraham offers a meal “And I will take a little piece of bread for you to sustain yourselves”³, while Lot prepares a feast -“And he made for them a feast.”⁴ Avraham offers them to rest in the shade of his tree “And recline beneath the tree”⁵. Lot offers them lodging for the night -“Turn about, please, to your servant’s house; spend the night.”⁶ Avraham welcomes his guests while still experiencing the pain from his circumcision, while Lot risks his life in order to welcome his guests, for in Sodom offering lodging to non-citizens was a capital offense. If the intention of this parsha is to showcase the chesed of Avraham, why does the Torah depict Lot’s chesed in a manner which seems to overshadow that of Avraham’s?

 

The act of chesed can make the recipient uncomfortable. No one enjoys being dependent upon another person. How, then, can the benefactor overcome this hurdle? When performing a chesed, one emulates Hashem, for “Olam Chesed Yibaneh” – ” The world was created with chesed”⁷– the world’s existence is a manifestation of Hashem’s attribute of chesed. Therefore, creation offers the key to the appropriate way to perform chesed. Hashem created Adam last in the order of creation. If He would have created Adam first, Hashem would have been emphasizing the chesed which He performed for Adam; Adam would have seen that everything in creation was being created specifically for him. Therefore, Hashem first created the world, with everything that was necessary for Adam’s survival, and only then did He create Adam. In this manner, Hashem minimized the direct assistance he was giving Adam, and therefore, lessened Adam’s feelings of dependency.

 

Similarly, when we perform a chesed, we must minimize the perception of our role as the benefactor. This allows the recipient to accept the kindness without feeling completely beholden. We should not accentuate the imposition which the guest is causing us, for the less the guest feels we are doing specifically for him, the more comfortable he will be.

 

Most chesed is not performed with this outlook. We often perform chesed because we find it personally fulfilling to be benefactors. The more we emphasize our role in the act, the greater our satisfaction. This type of chesed is self-serving; it neglects the feelings of the recipient. It is these two types of chesed which the Torah is contrasting. Avraham performed the chesed which emulates Hashem. Avraham downplayed any imposition which the guests may be causing him, offering only that which already existed, such as shade, bread, etc. (once they become comfortable with the invitation, he upgrades the menu). Consequently, the recipients felt totally comfortable accepting Avraham’s offer.

 

On the other end of the spectrum, we see from the story line that Lot’s form of chesed was self-serving. When he first offered his guests lodging, they reacted in a manner which would appear to be rude. They said, – “We would rather sleep in the street.”⁸ The only possible explanation for their response is that the manner in which Lot offered them his assistance emphasized his benevolence. This elicited a response which reflected their level of discomfort. Lot made a feast in which he provided his best finery and his fanciest silverware, for this gave him satisfaction. This also explains how it is possible that Lot was willing to offer his daughters in order to protect his guests. For a true baal chesed such behavior would be inconceivable. However, Lot does this because his hospitality reflects his own magnanimity. This is what gives HIM satisfaction. The verse supports this with a statement of Lot’s beseeching the inhabitants of Sodom not to harm the guests: – “They are under my protection.”⁹ Clearly, Lot is only concerned with how his guests’ well being reflects upon him.

 

The Torah records the chesed of Lot, for it highlights the chesed of Avraham. The important factor in performing acts of kindness is minimizing the discomfort of the recipient. Self-fulfillment should not be the impetus for the performance. of a chesed.

 

 

Cloudy Vision

Parshas Lech Lecha

Posted on November 6, 2019 (5780) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

People who have experienced a miraculous rescue will usually tell you that their lives are forever changed. Mundane matters that had once loomed large and important, such as the pursuit of financial success and status, are suddenly rather inconsequential, while spiritual matters become the focal points of their lives. They begin to think about mortality and eternity, about the rewards of kindness, of tending primarily to the needs of the soul rather than the body. They live with a new perspective, a new awareness.

In this week’s Torah portion, however, we find the exact opposite happening. During the time of Abraham, the Babylonian Empire was the dominant force in the Middle East, and the small kingdoms of Canaan paid annual tribute to the imperial coffers, as did every other principality that didn’t want to be invaded and crushed. But the thought of paying tribute was irksome, and Sodom and four neighboring cities formed an alliance and rebelled. A few months later, the Babylonians arrived in force and easily defeated the rebels. They took Abraham’s nephew Lot hostage and carried off the bulk of the wealth of the vanquished cities.

When he heard the news, Abraham and his small retinue pursued the imperial armies, miraculously routed them and freed Lot. He also recovered all the captured wealth of the defeated cities and returned it to the original owners, without taking even a shoelace for himself.

What an astonishing spectacle the people of Sodom witnessed! First, they saw the clear intervention of Heaven to effect Abraham’s victory over the massive imperial armies. Second, they saw the most phenomenal altruism on the part of Abraham, refusing the customary victor’s share of the spoils. The rapid recovery of their former grandeur and prosperity was undoubtedly the farthest thing from their minds, and yet, in not much longer than the blink of an eye, it happened.

What effect should this miraculous turn of events have had on the people of Sodom? Surely, they should have undergone a radical change of perspective, a total shift of focus. But they did not. In next week’s Torah portion, we read about the utter degeneracy of their lifestyle and its destruction by a rain of fire and brimstone. Why were they impervious to the miracles that took place in their behalf? Why did they remain the as self-centered and greedy as ever?

The commentators explain that clear vision requires a certain detachment, an ability to step outside oneself and do some critical self examination. Abraham in his youth was able to step back from his aristocratic background and privileged social status and take a hard, objective look at the world around him. This ability opened his eyes and allowed him to recognize the existence of the Creator. The people of Sodom, however, had become so entangled in their physical existence that they were no longer able to view themselves with any degree of detachment. They saw everything through a sensual fog, and the most obvious miracles could no longer redirect their jaded minds.

A drunk was sitting at the curbside, taking huge gulps from a bottle of wine. His clothes were filthy and disheveled, and chunks of grime lodged in his hair.

“I don’t understand you,” a disgusted passerby berated the drunk. “You want to drown your life in a bottle? Fine. But why do you have to be such a slob? Why can’t you at least shake the grime out of your hair?”

“If I had the sense to shake the grime from my hair,” said the drunk with a twinkle in his eye, “I’d have the sense to go home and have a normal life.”

In our own lives, we often get caught up in the mad rush of daily life. We become absorbed in our businesses and professions and the myriad little tasks of maintaining a good standard of living. But we must never forget to retain a healthy measure of detachment, to keep everything in perspective, to know which things are truly essential and which are just pleasant appurtenances. And every once in a while, we should take the time to step back and examine our lives with as much honesty as we can muster. At the very least, it will engender in us the habit of seeking the truth, a habit that can only bring us benefit and fulfillment.

 

From Life

Parshas Noach

Posted on October 18, 2012 (5773) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

 

And Noach began (profaned himself)- the man of the earth, and planted a vineyard. And he drank of the wine, and was drunk and he was uncovered within his tent. (Breishis 9:20-21)

 

And Noah began: “Vaychal”- This can be understood as “he made himself profane”- for he should have first engaged in planting something different. — Breishis Rabbah . i.e., he should not have planted a vineyard, from which wine is produced, but other trees. (Rashi)

Why did Noach degrade himself by planting wine first and getting drunk? ` Was he not introduced to us as a “righteous and perfect man”!? Why did he deviate so dramatically from his stature as an extra good man?

 

Here’s a story hot off the presses, pun intended! Just this past Friday night I was enjoying a slow paced and conversation filled walk back with a few of my boys accompanied part of the time by a local Talmud scholar who was filling my ears with interesting ideas about a subject of common interest. It could not have been more peaceful and delightful except for the fact that I was feeling hungry and I could hardly wait for the delicious Shabbos meal to begin. As we turned the corner for the final stretch of about five houses or so, I noticed on the opposite side of the street a young Rav from the neighborhood who was also slowly making his way home. I remembered that I been struggling with an unresolved question in Hallacha and I thought that this may be the opportunity to seek an answer.

 

I crossed the street to greet him and we started our discussion while continuing to walk. While on our way, I perceived a smell of smoke. He stood still and curiously agreed that somebody must have been burnt leaves or perhaps dinner. As we passed the next house it became suspiciously evident that it might be coming from this house. Taking the risk of being intrusive we knocked on the door and inquired about the smell of smoke. There was a mommy and a few young daughters waiting for the father to come home. The house was quiet and calm and smoke free. We expressed our concern based on the smell of smoke and curiously proceeded to the next house where the scene was serenely similar and smoke free.

 

We were almost ready to abandon our search assuming someone had a wood burning stove somewhere in the neighborhood when a neighbor from the second house prompted by our inquiry noticed smoke billowing from the Sukkah on the porch of the first house. I immediately ran over and kicked open the door and found two mattresses standing upright leaning against the back wall of the house and resting on a flood light. The mattresses were on fire. I dragged one mattress in flames off the porch and a neighbor pulled off the other. We estimated that in a matter of a few minutes the entire house would have been suddenly engulfed in flames. The family was on the inside a few feet away where the window was shut due to the cold weather. I went home and ate a delicious Shabbos meal.

 

After Shabbos I received a call from my neighbor who expressed his deep and sincere gratitude. I told him that I was only glad that things had turned out the way they did considering how it almost did not. After hanging up I reflected on how horrible I might have felt had I walked on by and not taken an extra step to investigate- how waking up the next morning knowing I could have done something and failed to act- and how filled with regret and angst I might have been. I realized it was a close call for them and for me too.

 

Noach was different than Avraham. He is credited with remaining good and decent but criticized for not having an active program to reach out and help save others. After a year in the Ark, Noach stepped out for the first time assessed the magnitude of the human devastation. Everyone was gone. He suffered from survivor syndrome. So he turned to wine. While some drink wine to remember, as we do on numerous occasions like Kiddush, many indulge in drink to forget. That haunting agony lead Noach to drink not L’Chaim “to life” but M’Chaim – from life. 

 

DvarTorah, Copyright © 2007 by Rabbi Label Lam and Torah.org.

 The Hidden Blessing

Parshas Noach

Posted on October 30, 2019 (5780) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level: Beginner

 

“And Cham, the father of Cana’an, saw the nakedness of his father and related it to his two brothers outside.and Shem and Yefes took the garment.and covered the nakedness of their father.” (Berisheis/Genesis 9:22-23) Noach (Noah), whom the Torah tells us was a righteous individual, had been treated disgracefully by one of his sons and respectfully by his other two. The Torah’s record of the reaction of this righteous individual to this incident is unusual. First he cursed the descendants of his grandson Cana’an that they should be slaves to the descendants of Shem and Yefes, and then he blessed the descendants of Shem and Yefes.

 

One would expect such an individual to be more forgiving, particularly toward his own grandchild. He did not reprimand him to improve his behavior, he simply cursed him. Why? Further, Noach’s reaction seems to be an impulsive result of anger. If G-d deemed Cham’s actions worthy of punishment, He is certainly capable of doing that without Noach’s curse. What is the significance of Noach’s curse, that the Torah recorded it? Finally, why did Noach connect his curse of Canaan to the blessings of Shem and Yefes, and once he did connect them, why did he not offer the blessing first?

 

Rabbi Shimshon Raphael Hirsch (1) explains that the name Cham – Hebrew for “hot” – is indicative of his nature. Cana’an, Cham’s son, was an individual who, in the heat of the moment, would lose his self-control as well as respect for anything or anyone spiritually elevated, including his grandfather’s honor. Knowing Cana’an’s nature, he understood his descendants would likely possess these same traits. For such people, leadership and even freedom can be very destructive. Chasam Sofer (2) explains that Noach’s curse did not come from anger. He was interested in fixing that which Canaan (and Cham) had done wrong. Therefore, Noach “cursed” Canaan’s descendants to be slaves because that would ultimately be in their own best interest. By being subservient to the G-d- fearing descendants of Shem, the descendants of Canaan might be influenced positively and improve themselves. At least they would be limited in the amount of destruction they could cause themselves and the rest of the world. The blessings of the other sons were meant to help them be true role models, secondary help for Cana’an’s service-bound descendants.

 

We often wonder why we are not the recipients of wealth, power, or other blessings that we would like, curious why we must face the challenges and choices we confront daily. We forget that these “blessings” may indeed be curses, with many tests and responsibilities that we are ill equipped to face and are not in our best interest. Whatever our current situation presents us, it is a custom-tailored opportunity from G-d, that He has sent us to utilize to feed our spiritual growth and forge our G-d consciousness. What we, with our finite minds and blinded perspective, may view as a curse, He has afforded us as one of our greatest blessings.

 

Have a Good Shabbos!

 A Sobering Lesson

Parshas Noach

Posted on October 19, 2017 (5778) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

The deleterious effects of alcohol abuse are clearly evident in this week’s parsha. Noach, after the trauma of the great flood and the destruction of his society and world, somehow drowns his sorrows in wine and becomes drunk and loses control over himself. From that incident, further tragedies, curses and disasters arise until it seems that the entire exercise of the flood seems to have been purposeless and irrelevant.

 

The scourge of alcohol related tragedies that was for many years almost unknown in the Jewish world is today commonplace in our society. Binge drinking by kippah-wearing youths is now an accepted way of life in the Diaspora and here in Israel as well. If one has any doubts about the effects of such behavior on family life, employment success and social interactions, let him spend five minutes speaking to Dr. Abraham Twerski. He will quickly disabuse (no pun intended) you of such a fanciful untrue notion. Automobile fatalities, broken families and homes and marriages, violent behavior and an attitude of uncontrolled hedonism all are products of the vineyard of Noach.

 

Because of this alarming situation in the Jewish world there are now synagogues that ban any form of liquor except for kiddush wine from being served or located on its premises. The excuses of Purim and Simchat Torah may have been valid for previous generations of sober minded Jews. In a generation of over indulgence and uncontrolled materialism, such as ours resembles, alcohol has become lethal to Jewish life, behavior and values.

 

There is a wonderfully true and pithy Yiddish aphorism that states: “What a sober person has on one’s lung (controlled within) a drunken person has on one’s tongue (exhibits in one’s outside behavior.)” I knew Jews who when drunk on Purim would pour their hearts out to G-d and recite the entire Yom Kippur services by heart. Others who were great scholars would repeat countless sections of the Mishnah by pure memory.

 

When wine enters then the inner secrets of a person are revealed is certainly a correct assessment. Therefore, I was mightily disturbed when on the night after Simchat Torah “religious” Jews who were visibly drunk went on a stone-throwing binge at passing cars here in Jerusalem. No matter what type of dress they wore on the outside, their true inner selves was revealed to be one of hatred, violence and vandalism. By such behavior, Jews can revert back to be Sons of Noach instead of Sons of Avraham.

 

I think that Noach’s failure to realize the inevitable consequences of his drunkenness is one of the saddest narratives in the Torah. We will meet another incident of the dangers of an alcoholic binge in the story of Lot and his daughters. There too, as in the case of Noach, future generations of history are affected negatively by the drunken behavior of an ancestor.

I therefore think that the story of Noach in this week’s parsha is most relevant to us and our times. To ignore that lesson is truly to place ourselves personally and society-wise in a very dangerous and unfortunate position.

 

Shabat shalom.

 

The Hidden Blessing

Parshas Noach

Posted on October 30, 2019 (5780) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level: Beginner

 

“And Cham, the father of Cana’an, saw the nakedness of his father and related it to his two brothers outside.and Shem and Yefes took the garment.and covered the nakedness of their father.” (Berisheis/Genesis 9:22-23) Noach (Noah), whom the Torah tells us was a righteous individual, had been treated disgracefully by one of his sons and respectfully by his other two. The Torah’s record of the reaction of this righteous individual to this incident is unusual. First he cursed the descendants of his grandson Cana’an that they should be slaves to the descendants of Shem and Yefes, and then he blessed the descendants of Shem and Yefes.

 

One would expect such an individual to be more forgiving, particularly toward his own grandchild. He did not reprimand him to improve his behavior, he simply cursed him. Why? Further, Noach’s reaction seems to be an impulsive result of anger. If G-d deemed Cham’s actions worthy of punishment, He is certainly capable of doing that without Noach’s curse. What is the significance of Noach’s curse, that the Torah recorded it? Finally, why did Noach connect his curse of Canaan to the blessings of Shem and Yefes, and once he did connect them, why did he not offer the blessing first?

 

Rabbi Shimshon Raphael Hirsch (1) explains that the name Cham – Hebrew for “hot” – is indicative of his nature. Cana’an, Cham’s son, was an individual who, in the heat of the moment, would lose his self-control as well as respect for anything or anyone spiritually elevated, including his grandfather’s honor. Knowing Cana’an’s nature, he understood his descendants would likely possess these same traits. For such people, leadership and even freedom can be very destructive. Chasam Sofer (2) explains that Noach’s curse did not come from anger. He was interested in fixing that which Canaan (and Cham) had done wrong. Therefore, Noach “cursed” Canaan’s descendants to be slaves because that would ultimately be in their own best interest. By being subservient to the G-d- fearing descendants of Shem, the descendants of Canaan might be influenced positively and improve themselves. At least they would be limited in the amount of destruction they could cause themselves and the rest of the world. The blessings of the other sons were meant to help them be true role models, secondary help for Cana’an’s service-bound descendants.

 

We often wonder why we are not the recipients of wealth, power, or other blessings that we would like, curious why we must face the challenges and choices we confront daily. We forget that these “blessings” may indeed be curses, with many tests and responsibilities that we are ill equipped to face and are not in our best interest. Whatever our current situation presents us, it is a custom-tailored opportunity from G-d, that He has sent us to utilize to feed our spiritual growth and forge our G-d consciousness. What we, with our finite minds and blinded perspective, may view as a curse, He has afforded us as one of our greatest blessings.

 

Have a Good Shabbos!

 

 

An Imperfect World

Parshas Bereishis

Posted on October 24, 2019 (5780) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

The Garden of Eden is portrayed for us as being the perfect place. Mortality had not yet entered the way of the world and our aged father and mother lived in an environment where everything was provided; food, shelter and freedom from external dangers. Yet, in this most idyllic of situations – one that we cannot begin to contemplate or imagine – temptation lurked even in this setting.

Humans are the union of the body and soul, and as such, perfection cannot be achieved. Humans are destined to always be unsatisfied. We desire foods and pleasures that we do not need, and in fact are not beneficial to us, but we want them just because we haven’t acquired them yet. Once having achieved our goal and desire, so to speak, we are always disappointed and look to find another area of seeming pleasure, in order to satisfy our unquenchable thirst to attain more.

There was a famous comedic skit that was popular in the United States many decades ago about a very wealthy man who built an enormous mansion with many more rooms that he could ever populate or use. Nevertheless, he invited all his friends to the housewarming dedication of his mansion and gave them all a tour of this enormous building. As everyone was showering compliments upon him for having created this monstrosity, he was heard to remark: “This is nothing! Wait to you see the next house that I am going to build for myself.” His Garden of Eden was certainly still not enough.

The rabbis of the Mishnah accurately observed that the more one has, the more worries one acquires. Though Judaism does not preach poverty or asceticism, it does emphasize moderation and for satisfaction not to be found in material items and pleasures alone. When Adam and Eve were driven from the perfect world that they had originally inhabited and were sent out into the dangerous and less-than-perfect world that we now inhabit, they never lost the original human drive that brought about their expulsion from that perfect world.

Wise men and women throughout the ages have always defined the struggles of society, its wars and decisions, its lack of fairness and the presence of so much evil, as being the futile attempt of humans to try and batter down the gates of that garden and reenter and create a perfect world. The obvious inability of human beings to do so only adds frustration and disappointment. It destroys societies and political systems and destabilizes seemingly great and powerful countries and nations.

But there is an inner voice that reminds us that we do have within us a piece of that perfect world, a system of morality and human goodness, kindness and obedience to the moral code that our Creator has fashioned for us. This enables us to survive and thrive in the imperfect world in which we now live.

Shabbat shalom
Rabbi Berel Wein

How to View a Natural Wonder

Parshas Bereishis

Posted on October 30, 2019 (5780) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The Torah, in this week’s reading, describes the rainbow as becoming the symbol of G-d’s covenant with the humankind, that the world will not be destroyed by another flood. The appearance of the rainbow in the narrative of Noach and his emergence from the ark does not mean that the rainbow was created then. According to rabbinic tradition and the unchanging laws of nature, the rainbow existed from the time of original creation itself. What is significant is that the Torah points out to Noach that the rainbow now has a great significance to humanity and is not to be observed and thought of as being merely another of the great many phenomena that we call nature.

Rather, when human beings see a rainbow, they should be reminded of G-d’s covenant with us and how we are all descended from one family that was the progenitor of humankind, as we know it today. One of the interesting things about the rainbow is that when Jews view it, they are bidden to recite a blessing. This is meant to teach us that the wonders of nature are constant reminders of our relationship to our Creator and our obligations that that entails. Because of this, Jewish tradition also teaches us that we are not to stare at length or directly at a rainbow because the rainbow represents G-d’s presence in our world and should not be subject to prolonged stares.

This lesson is true in all areas of human life and in our relationship to nature. Pantheism promulgated the idea that nature itself is G-d. That is a misrepresentation of the true relationship between the Creator and what was created. Judaism teaches us that we are to see the wonders of the planet that we inhabit as part of G-d’s scheme in creating the world and that we react to seeing those wonders through the prism of the Torah that the Lord has granted to Israel.

Viewing nature without Torah insight and background is again reverting to pantheism. That is the meaning of the Mishnah in Avot that one should not interrupt one’s study of Torah in order to admire a beautiful phenomenon of nature. Nature is to be viewed through knowledge and understanding of Torah and not as something that is distinct and unrelated to Torah and its values.

Seeing nature devoid of any moral backdrop diminishes the wonders of nature and the grandeur of the world in which we live. A rainbow without the message of the Lord to Noach loses much of its beauty and a great deal of its meaning. In the Talmud we find that great and noble people were themselves compared to the rainbow, because in a noble person one can also link the nature of the Creator that fashions that person. Everything in life and in nature, as well as our judgment of human beings should always be viewed from the perspective of Torah and eternity.

Shabbat shalom

Rabbi Berel Wein