Close To Torah

A most odd reason for rejoicing indeed. Or was it? Chazal (Bereishis Rabbah 9:7) teach us that Hashem was extra happy with His World that He created on the 6th day. Bereishis (1:31): “…it was very good (טוב מאד)”  ’Good-טוב’ refers to man’s possession of the Yetzer Tov, the good inclination. ‘מאד – Very (Good)’ refers to the Yetzer Harah, the evil inclination! Since when is the Evil Inclination a positive advent?

The famous saying, “a wise man’s question, is already half the answer! certainly applies here. But first a story to illustrate the compelling lesson being discussed.

The first time that Rav Shach zt”l came to visit Aish HaTorah, he was in awe to behold the beginning of the mass Ba’al Teshuva movement. Until the 1950’s, it was almost unheard of. Even more impressive to him was that not only had the students given up their previous lifestyles to dedicate themselves to the truth and beauty of Yiddishkeit, but they were also developing themselves into Torah scholars, working on character development, and teaching Torah to others! Rabbi Noach Weinberg zt”l recounted the beautiful words which Rav Shach shared as he spoke to his inspired crowd. He expressed his awe of their development and all that they, a small group, were doing for Klal Yisrael. He wished to encourage them and point out very powerfully how much strength they each had. “If Hitler was able to brutally kill six million Jews, then imagine what one person can build!”

The lesson is clear. Man has unbelievable power. If he uses that power to carry out evil, there is nothing more evil in the world. But if he channels his strengths and vigor to proactively build and create greatness in the world, he will have much success.

Man is a ball of energy and creativity. Time and again we have seen the power of one person revolutionize and change the entire world. Not everyone’s purpose in life is to find a cure for cancer, lead others to war or start the largest company in the world. Some make their impact in their homes, communities or locality. Man’s purpose, though, is to know that he has the power and ability to do great things!

The lesson is best expressed by Chazal themselves. Midrash Tehillim (9:1) asks, how can one call the Evil Inclination, ‘very good’? This was our exact problem. The answer given is, “without the Yetzer Harah, no one would get married or have children or build anything!” This is the expression of the depth that we have come to understand. The Yetzer Harah provides the gusto and passion, while the Yetzer Tov provides the direction to point that energy. Yerushalmi (Berachos 67b) says: Avraham Aveinu turned his Yetzer Harah into good! The depth here is that precisely by means of the passionate and powerful Yetzer Harah, one can focus that liveliness into spiritual and productive pursuits.

This approach answers two other strange lessons which Chazal learned from the words ‘very good’: ‘ טוב- Good’ is Olam HaZeh, this world. ‘מאד – Very (Good)’ is Olam Habah, the World to Come. Also: ‘מאד – Very (Good)’ comprises the same letters as ‘אדם, man’!

Man possesses ‘מאד – Extreme Capabilities’. Naturally and unchecked, it is ‘מאד – Extreme Evil’. There is great danger. But when the strength, passion and vigor are harnessed for Godly pursuits, then it builds the greatest rewards of satisfaction in this world and מאד – the Very Best portion in the World to Come!

Indeed, let us rejoice together with Hashem for this most amazing feat!

It is clear why the Parsha is named ‘Noach.’ In fact, a reading of the first verse will leave one wondering why his name is mentioned three times in one verse?! “These are the offspring of Noach, Noach was a virtuous and righteous man… Noach followed Hashem (Bereishis 1:9).”

I believe that something very deep and special about Noach’s greatness is being expressed here. The Midrash (Tanchuma) states that each person has three names:

1- The name given to you at birth by your parents.

2- The name which your friends give you.

3- The name that you give yourself.

These three names represent personal integrity.

1- Chazal tell us that each person’s name has an effect on their individual tendencies and capabilities. One who utilizes the name which his parent’s gave him, is seen to be someone that uses life to bring out his strengths.

2- The name that one’s friends give him refers to how people perceive him in his friendships and relationships. Is he sincere, thoughtful, honest and considerate?

3- The name that one gives himself is the most vital. It is the inner essence that embodies all that one truly and deeply stands for and all of the goals which one intimately desires to achieve.

The verse stresses that Noach’s three “names” were congruent and expressed his greatness. Noach was a real person in every facet of his existence. The people of his generation were disconnected from Hashem and in their hearts and had no interest in growth. Noach stood apart from this and maintained his inner resolve.

The name (נח) Noach is comprised of the same letters as (חן) favor in reverse order. The verse tells us that Noach was spared from the flood because he found favor in Hashem’s eyes. Just as a mirror reflects the image inversely, so too Noach’s true essence was a direct reflection of his sterling character which was so favorable (חן) in the eyes of Hashem.

Rabbi Elchonan Wasserman zt”l stated this idea about his revered Rebbe, the Chofetz Chaim. Normally, a country holds their King in high regard, but those that are within the King’s inner circle are more exposed to his weaknesses. Those closely guarding the King know very well about his anger, faults, desires and personal deficiencies. The closer one probes, the more one tends to lose respect. With the true kings, Torah Scholars, it is the exact opposite! Those that we revere from afar, we only know part of his greatness. Rabbi Wasserman stated that the more one knew the Chofetz Chaim, the more one had what to be in awe of. The true name and essence of a great person is their unrelenting internal dedication and truth.

Indeed, Rebbetzin Kutler said about her illustrious husband, Rabbi Aharon Kutler (1891- 1962), that only she, who interacted with him in the privacy of his own home, was aware of his true humility and fear of heaven.

Parshas Noach inspires us to ask: What is my real name?

The fascinating construct of the first Berachah of Shmoneh Esrey is found in our Parsha as a reward for Avram following Hashem. Rashi brings down Chazal’s words on Bereishis (12:2-3) in which Hashem expresses to Avraham that he will be mentioned in Shmoneh Esrey: ‘I will make you into a great nation’ refers to the words, “the God of Avraham,” ‘I will bless you’ refers to “the God of Yitzchok,” I will make your name great’ refers to “the God of Yaakov;” but only Avraham’s name alone will conclude the blessing. ‘You will be a blessing’ shows that your name only will grace the end of the first Beracha, ‘the protector of Avraham.’

The Eitz Yosef points out the dichotomy found in the first Beracha of Shmoneh Esrey. First we call Hashem, “our God” and then we call Him, “the God of our fathers” and enumerate the three patriarchs. To explain this he quotes from the Chovos HaLevavos who states that there are two primary obligations of gaining knowledge of Hashem. One is through the Mesorah, tradition, and one is through one’s own search and personal efforts. Each on its own can lead one to true Emunah, but both avenues together are the ultimate achievement of connection to Hashem.

The first words of Shmoneh Esrey summarize this quest. We mention our belief in Hashem based on both (1) our forefather’s tradition and (2) our own connection.

In fact, the question can be asked as to why the first words of Shmoney Esrey contain extra wording, “the God of Avraham, the God of Yitzchok and the God of Yaakov.” Why not simply state, “the God of Avraham, Yitzchok and Yaakov?!” The answer is precisely in order to stress that even in the forefather’s quest for connection to Hashem, they themselves each found Hashem in a personal way and did not just rely on their illustrious father.

The person who had the most difficult task of recognizing truth is Avraham. His parents, siblings and the entire word all served Avodah Zarah. Nevertheless, Avraham saw the compelling evidence of Hashem’s existence and kindness and changed his life accordingly. The first Berachah stresses that Hashem shielded Avraham from his enemies who fought against his monotheistic ideology. Thus, Avraham was granted the honor of having the first Berachah single him out. He epitomized the deep conviction and connection to Hashem in the deepest and most personal way.

Rabbi Shimon Shkop zt”l commented that just as Avraham received the final concluding words of the Berachah, so too, the final concluding challenge of Galus, the exile which we live in, is one of personal faithfulness and connection to Hashem as well. May we merit to recognize Hashem’s powerful presence and kindness in a most personal way.

What do a baker, sailor and Arab have in common? No, this is not a joke, it’s a Parsha Question! The Midrash Rabbah (48:9) is apt on filling us in on the details of how the three angels that visited Avraham appeared. One looked like a baker, another like a ship’s captain and the last appeared as an Arab. What is this costume party all about?!

Rabbi Tzaddok HaKohen from Lublin (1823-1900) tackles this issue and provides much insight. Tosfos in Pesachim states that the world is divided into three parts: one third is water, one third land and one third desert (an elaborate discussion of this phenomenon is beyond the scope of this article). These three areas represent the three portions of our Holy Torah: (1) the Written Law, (2) the Oral Law, and (3) the secrets which Mashiach will reveal. The Patriarchs represent the transmission of Torah to the Jewish Nation, thus:

1-Avraham lived in the desert and represents the Written Law that was given to the Jews in the Sinai desert. Avraham shared his chessed with the wayfarers in the desert.

2-Yitzchok lived only in Eretz Yisrael (dry land) and represents the Oral Law which is said to be studied with great toil and sacrifice and primarily in Eretz Yisrael, a fitting description of Yitzchok’s personal life.

3-Yaakov is the epitome of depth and truth and thus represents the secrets of Torah that will be revealed in the future. This material is described as, “knowledge will fill the world as water fills the sea (Isaiah 11:9).”

This directly connects to the three visitors. The angels came to tell Avraham that the Jewish Nation was about to be conceived.

1-Michael (angel of water, chessed) came to inform Sarah that she and Avraham would have a child and appeared as an Arab who dwelled in the desert. Just as Avraham was the foremost Patriarch, so too, Michael was the primary angel and thus Avraham addressed him.

2-Gavriel (angel of fire, din) came to utilize fire to overturn Sedom and appeared as a baker who provides sustenance to people on the dry land. Additionally, the Gemara calls an expert in the Oral Law, the owner of a bread store (Berachos 64a).

3-Refael (angel of balance)  came to cure Avraham and to save Lot, the grandfather of Mashiach Ben David. He appeared as the captain of the sea. [Just as Yaakov didn’t die (Taanis 5b) so too David is considered to live forever (Rosh Hashanah 25a).]

Thus, Chazal reveal to us the depth and beauty of how to view a “story” in the Torah!

The Vilna Goan (1720- 1797) was asked where Succos is hinted to in this week’s Parsha. He replied by quoting the verse, “וה’ ברך את אברהם בכל, Hashem blessed Avraham with everything.” The three letters ofבכל  hint to the first letters of three descriptions given in the Torah to Succos (ב’סוכות תשבו שבעת ימים, כ’ל האזרח בישראל ישבו בסוכות, ל’מען ידעו דורותיכם.)  This is a famous “vort,” but what does it mean and why does it connect to Avraham?

The greatness of Succos is expressed in the Gemara Succah (21b) itself! “Even the trivial chat of Torah scholars deserves great study.” What is this all about? The Torah is filled with all of the knowledge of the entire universe. There is nothing that is not hinted to in the Torah. The Rabbis who have dedicated their lives to Torah study are heavily saturated with its wisdom and beauty. Hence, it permeates their being. People said about Rabbi Chatzkal Levenstein zt”l that if one were to look into his veins, one would see the flow of Emunah, this was his essence and life. The light comments and chatter of Torah scholars are based on their great wealth of Torah knowledge.

Torah is not meant to simply be studied, it was given to us to be carried out and applied to life. Thus, when a Torah scholar spoke, his words were seen as a reflection of his great Torah background and were deserving of fine attention.

The theme of Succos is to keep one’s inspiration alive. After going through the awe-inspiring days of Elul, Rosh Hashanah and Yom Kippur, Hashem wanted us to have a Yom Tov that would bring everything together. Succos takes our everyday eating and sleeping and shows how we can sanctify them! Succos brings meaning and application to our Torah knowledge. Just as a Succah protects from the elements, so too, it is intended to protect our spirituality from being lost. We apply the lesson of taking actions to ensure our continued inspiration at all times during life.

Avraham Aveinu started a religious revolution. He invited guests to his home and engaged them in talk about chessed and Hashem. They left uplifted and inspired. Avraham and Sarah’s message was one: make it last; keep it going. Indeed, the Midrash (Bereishis Rabbah 48:10) states that precisely because Avraham sat his guests in the shade, we merited the Mitzvah of sitting in the shade of the Succah! The theme is that of continuing the inspiration. The Vilna Goan wished to tie Succos to the entire year and to Avraham. It is most apropos that the Vilna Goan, who dedicated his life to finding meaning and spirituality in every action, passed away on a day no other than Succos (19 Tishrei – October 9, 1797). The lesson is that we can make all aspects of our lives holy and meaningful.

Imagine if one morning you asked a family member to pass you the Cheerios box and from now on your nickname became ‘Cheerios’. The verse (Bereishis 25:30) seems to say that this is precisely what happened to Eisav. He told Yaakov, “give me some of that red stuff (lentil soup) and thus his name became “Edom, red.” Why?!

The commentators explain that in this case, Eisav was expressing his mistaken world-view and not simply asking for the dish. Rashi explains that Avraham had passed away on that very day and Yaakov was preparing the traditional meal of round objects for the mourners. Deep and meaningful messages are expressed in the round lentils. Eisav was well aware of their significance and yet, in disdain, he mocked the entire theme and called the dish, “that red stuff.” This showed Eisav’s external focus.

Eisav sold his first born rite to Yaakov because Yaakov desired its holiness; he wanted to serve Hashem in the temple. Eisav only saw the external aspect of the service: “I don’t want something that can cause me to die.” Yitzchok so eloquently expressed the difference between his two sons. “The voice belongs to Yaakov and the hands are Eisav’s (Bereishis 27:22).” Yaakov is internal just as the voice (Torah and prayer as well); Eisav is external, just as the aggressive arms. This was the difference between spiritually and physicality.

I heard from Rabbi Noach Orlowek that he once posed the question, what is the difference between ‘fun’ and ‘happiness?’ A student answered him: “Fun is on the outside; happiness is on the inside.” Riding a roller-coaster is fun! Attending a wedding ceremony of a relative or friend or a meaningful event is happiness. The focus is on the spiritual meaning and quality of the experience.

Indeed, Eisav’s mistaken focus was what separated him from Yaakov and made him fail. Through Yaakov’s internal focus, he was able to achieve a feeling of “I have everything (Bereishis 33:11)! Eisav was never satisfied and could only describe his amassments as, “I have a lot (Bereishis 33:9),” but never enough. Yaakov teaches us how to approach this world and how to imbue our lives with value and meaning.

Yaakov spent twenty years working for the crooked Lavan. Finally, Hashem told him that it was time to leave. Yaakov knew that Lavan would not let him go and thus he fled with his family under the cover of night. Lavan pursued him with the intent of inflicting revenge, however, Hashem warned Lavan not to hurt Yaakov. Yaakov and Laven met and erected a monument to proclaim that neither of them would cross over to hurt the other. The verse describes the building of this divider: (Bereishis 31:46) “Yaakov told his brothers to collect stones, and they collected and built the monument together and they ate there.” Who were Yaakov’s brothers?! Rashi fills us in that this refers to his sons; since they worked together they are called brothers. What is going on here?

At this point, there was a battle of ideologies going on. Yaakov represented truth and Lavan was the embodiment of deceit and greed. Lavan was the father of Rachel and Leah, Yaakov’s wives and thus the grandfather of Yaakov’s children. Throughout their 20 years together, Yaakov worked to instill the beauty and truth of Hashem in the hearts of his children. However, Lavan also tried to instill his personal evil perspectives in the influenceable kids. Yaakov himself stated that keeping the 613 Mitzvos in Lavan’s house was a great feat!

It was at this point that Lavan came to reclaim his grandchildren. This is why he yelled, “they are mine (Bereishis 31:43l)!” Yaakov, however, informed Lavan, that his

family was dedicated to Hashem and could no longer stay in a house of idol worship. This was a decisive time in the lives of the 12 young tribe leaders. Who would they

follow, did they want to be like their righteous father or their evil grandfather? They chose to stay with Yaakov and the verse tells us why. The most important aspect of

Chinuch, says Rabbi Shimon Schwab zt”l (1908-1995) is how Rashi (Bereishis 45:8) translates the word “ct, father: a friend and one that cares for your wellbeing”. Yaakov

established a relationship of love and brotherhood and thus his children chose to follow his example. This is a powerful lesson for all generations. The way to inspire hearts is to

share love, care, and respect in a genuine and real way. This invites our children to explore the beauty and meaning of our heritage and to choose good over Lavan.

Out of the 613 Mitzvos, only three of them are found in the entire Sefer Bereishis. To have children and to give one’s son a Bris come before the final Mitzvah of not eating the Gid Hanasheh, sciatic nerve. We are told in this week’s Parsha that when Yaakov battled with the angel of Eisav (the Zohar says that this angel was none other than the Yetzer Harah) it was there that he was wounded and thus we do not eat that nerve in any Kosher animal (Bereishis 32:33). Why was he hit there and what practical lesson can we learn from this?

The commentators point out some interesting ideas on this topic. Biologically, the sciatic nerve begins in the lower back and runs down to the lower limb (thigh). It is the longest and widest single nerve in the human body. It connects the upper body to the lower body.

The evil angel wished to cause Yaakov to disconnect his upper body, which possessed knowledge and logic, from his lower body, which represents earthly drives. The Yetzer Harah wishes for us to follow the drives of our bodies and not to heed to our knowledge of the truth and futility of sins. In order to remind ourselves that our purpose on earth is to subdue our earthly desires, we refrain from eating that nerve. This reminds us of the Yetzer Harah’s gaol and our commitment to overcome him.

Additionally, one opinion in the Midrash states that Yaakov was hit on the left side of his body. What does this signify? There were two Luchos given to Moshe. On the right Tablet was inscribed 5 commandments that discussed the service of Hashem (don’t serve Avodah Zarah, keep Shabbos, etc.). On the left Tablet appeared the five commandments that spoke about relationships between man and his fellow friend (don’t steal, murder, etc.). The left side of Yaakov being wounded shows that the Evil Inclination’s greatest area of domination lies in the domain of the left Tablet, personal relationships between people. The Yetzer Harah works hard to destroy harmony and peace between people and to cause fights and Lashon Harah. This is because when Hashem sees his children not respecting Him, He can be more forgiving, but when He sees his children hurting each other, Hashem acts swiftly to correct the problem. Indeed, when the convert asked Hillel to teach him the entire Torah on one foot, Hillel shared with him the powerful lesson of not doing to others what one doesn’t want done to him (Shabbos 31a).

The Gid Hanasheh teaches us to focus on personal growth and character development.

Last week’s Parsha ended with a list of Eisav’s elaborate descendants. Scores of kings and families are mentioned. This is contrasted by the opening verse of this week’s Parsha which only mentions Yaakov as the father of Yosef. Rashi (Bereishis 37:1) is perplexed by this comparison and brings down the famous Midrash which explains the lesson.

There once was a faithful blacksmith. One day, an evil salesman entered the city and began to bring in camel-loads of flax to sell. He quickly took over the city with disregard for the fact that his flax was infringing on people’s private property. As the camels poured in, the streets were completely filled with flax. The blacksmith was very concerned that he would lose business as his store was no longer visible. A wise man pointed out to him, “do not fear, one spark will fly out from your anvil and burn down the myriads of flax!” So too when Yaakov saw all of the multitudes of Eisav, he was scared. Hashem however reassured him, “do not fear! You are like fire and Yosef is like the traveling flame, he will destroy all of Eisav’s masses. (This is referring to the time of Mashiach and in general to the fact that Yosef’s trait of self-control combats Eisav’s passion for sin.)

I have always thought it interesting that the blacksmith specifically took down the flax merchant by way of one “accidental” spark. The blacksmith spends his day making metal weapons and hard objects. However, he did not use those weapons to subdue the flax or its owner. Rather it was from the spark that shot out of his swing that won the war. This is to show us that so many times in life, we do not gain victory or success by natural means or from our personal plans. Our job is to put in effort and to try our best; ultimately Hashem is the One Who delivers success. He waits for our efforts and that is where success emanates from, sometimes from the most surprising places, like a shooting spark!

“Many ideas are planned in man’s heart (לב), but the counsel of Hashem is what prevails (Mishley 19:21).” The heart is the center of human emotions. When the heart recognizes that Hashem is in full control, that is the ultimate achievement of wisdom. However, before that point, man ineffectively thinks that his own strength (כח) is what brings him success.

The human hand contains 14 joints (3 on each finger and 2 on the thumb). Thus both hands combined contain 28 joints. This hints to the natural reliance one has on his own strength and hands (כ”ח (literally: strength) =28). However, when the Kohen pronounces the Priestly Benediction, he spread his hands into four parts representing the four letters of Hashem’s name. This adds 4 to the 28 thus totaling 32 (=לב), the deep and emotional recognition that Hashem runs the world.

The Kabbalists write that man has 28 teeth plus four additional molars, totaling 32 (לב). The number twenty-eight hints to Koheles (Chapter 3) where Shlomo enumerates twenty-eight varied human actions and emotions that fill the average life-span. A time for… birth, death, laughter, crying, war and peace, etc. The complete gamut of life stages, the natural world. The purpose of the Jew is to add the recognition of Hashem’s presence (represented by the four letters of Hashem’s name) and guidance into all his endeavors. This is the significance of the “wisdom teeth”. They are the additional four molars that bring the teeth total to 32 (לב). The Kabbalists write that the 32 teeth correspond to the 32 paths of wisdom which are found in the Torah and can be contained in one’s heart. The teeth represent the ultimate wisdom (just as teeth dissect food and effect expression, so too wisdom is the dissection and expression of knowledge). The knowledge and security of knowing that Hashem is in full control of our destiny is true wisdom that brings warm feelings to one’s heart and a beautiful smile to one’s face!d the ultimate greatness in life!

After Yosef interpreted the dreams for Pharaoh, he was appointed to be second-in-command to lead Egypt in preparing for the famine. Yosef was named “Tzafnas (hidden things) Paneiach (he revealed)” by Pharaoh on account of his exposing the secret message of Pharaoh’s enigmatic dreams. The commentators ask that linguistically Yosef’s name should have been “Paneiach Tzafun, the revealer of what was hidden,” why was it reversed?

The Shlah HaKadosh writes that each Parsha connects to the time of the year in which it falls out. What then does Chanukah have to do with Parshas Mikeitz? I believe that one answer sheds light on all of this!

Yosef HaTzaddik was up for the biggest challenge of his life in Egypt. He was a healthy 17 year old when he was thrust into the house of Potifar and his master’s wife tried to get him to sin. Yosef had to conjure up all of his moral strength and resolve in order to fight off the temptation for one entire year. Even after that, Chazal tell us that Mrs. Potifar would come by the jail and offer to get Yosef out if he agreed to sin with her. Twelve years went by and Yosef stayed strong to his convictions. The Midrash (Bereishis Rabbah 90:3) says that in the merit of his princely achievement of self-control, he was rewarded accordingly by Hashem with rulership. Every part of him that did not sin got a royal reward. His body which he did not give to sin, was dressed in royal clothes. His mind that pushed away sin, was rewarded with wisdom and insight.

Yosef’s internal strength and efforts were what brought him to greatness. This is why his name stressed the idea of the hidden arena (Tzafnas, hidden). As the Chovos HaLevavos defines the study of personal growth, “Chachmas HaMatzpun, the personal development of  internal recognition.” Yosef’s name stressed his focus on the internal conviction to follow truth in a most deep and intimate way. Chazal (Moed Katan 16b) say that one who practices Torah in private, will be rewarded before all in public. It was because of Yosef’s internal conviction (Tzafnas, hidden) that he was granted public greatness (Paneiach, revealed).

The Jews at the time of Chanukah were wavering in their commitment to Hashem. Sources state that one third of the Jews were Hellenized and joined the Greek way of life to avoid persecution and to pursue hedonistic “pleasure.” It was only when the Jews came together and dedicated their hearts and lives to the service of Hashem, then they were granted a most impossible victory against their enemy. When they repossessed the Holy Temple, their first desire was to light up pure oil in the Menorah. This signifies the pure and untouchable internal passion of the Jews. The hidden lights of the truly committed Jewish Nation shined forth and the Jews expressed their conviction to the world. Once again, the hidden (love and dedication to Hashem) became revealed. May we too shine forth this Chanukah with our internal commitment to Hashem and to each other!!