What a Shabbos. On Friday, I had to drive to the western part of the State, 30 miles from the Iowa border. I listened to Rabbi Goldberg’s Chumash Shiur from 2015. Excellent Shiur. At the end of the Shiur, Rabbi Goldberg gave four reasons why Monarchy and/or Moshiach had to come from Lot and his two daughters. Rabbi Goldberg mentioned
- Rabbi Moshe Feinstein, using Rabbeinu Bachya
- Reb Tzadoch Hacohen
- Kotzker Rebbe
- The Rov, Rabbi Yosef Dov Soloveichik in his book Abraham’s Journey,
The reason given by the Kotzker Rebbe is in the Sefer, Shem M ’Shmuel on Megilas Rus written by Reb Shmuel Bornstein, the son of the 1st Sochachover Rebbe and a grandson of the Kotzker, my second cousin, four times removed.
The Shem M’Shmuel writes that his father asked the Kotzker this very question as to why Monarchy has to come from the Lot and his two daughters. The Kotkzer answered: since the Jewish people are united as one body, and just like one part of the body cannot rule over another part of a body, the same thing with the Jewish people – one person cannot be a king and rule over the rest of the Jewish people. Therefore, God had to take the Middah (character trait) of Monarchy from a non-Jewish source. God had to take the Ga’avah (arrogance, strength) of Moav which is sourced in an incestuous act from a non-Jewish source and turn it holy. Meaning, this DNA was integrated into Malchus Bais Dovid.
How do you understand the Kotzker?
I thought and thought about this Vort and explained it as follows: The foundation of Kotzk Chasidus is Ahaves Yisroel – Love of Fellow Jews. It is not possible, says the Kotzker. When you love another Jew, how can you rule over him? A king has absolute control over his subjects. He can take away property, kill people, and be nasty, all for capricious reasons. This is not a Jewish character trait. God had to take the Monarchy character trait of arrogance from the non – Jewish world, make it holy and integrate it into the Jewish people.
Friday Night – November 3rd:
Davened by the Glenners. Saw Ma. Went home to eat. My kids were there. I love my boys so much.
Shabbos Morning – November 4, 2017
Mayer Chase came to my house at 7:40 AM to take me to the Peterson Park Kollel for Davening. I did not want to get up, but Mayer insisted. Normally I go to Mishna Ugemorah much later for a davening that starts at 9:30 AM and usually ends at 12:15 PM. Meir schlepped me to the Kollel because Rabbi Elya Brudny, Rosh Yeshiva in Mir was speaking. I walked in the Kollel and it was beautiful. The place was packed with Kollel guys and many others I knew. It is a fast davening with little talking. Davening started at 8:00 AM and ended at 10:00 AM, my style of Davening. After davening Rabbi Elya Brudny, Rosh Hayeshiva of Mir, spoke for 30 minutes, He spoke out an Avi Ezri (Reb Shach and it was Reb Shach’s Yahrzeit) and a Rabbi Yehoshua Leib Diskin. What was the test of the Akediah to Avraham? The Avi Esri explains it that the highest levels of Nevias was Moshe who spoke to God “B’Aspakya Hemeirah” clear communication between God and Moshe, Peh el Peh. All other prophets do not have direct communication with God. Meaning, God communicates with prophets in the heavenly realms and the message from God gets filtered down to this world through the prophets understanding. Each prophet can and will understand God’s message differently. Their goal is to understand God’s message as God intended. Despite this if a prophet interprets if his way, then it is still God’s prophecy. When Avraham heard Gods words to bring Yitzchak as a sacrifice Avraham could and would have been justified interpreting it as to not bring Yitzchak on the Akediah. After all, God told Avraham that Yitzchak will grow into a great nation. Avraham remained true to what God wanted and this was the test of Avraham.
Rabbi Brudny then explained Da’as Torah based on the Gemorah that says a Talmud Chocom is greater than a Navi. Once a Talmud Chocom can discern Gods will through Torah wisdom, he is higher than a prophet. The Talmud Chachom’s level of understanding is on a very high level. A Talmud Chachom can then understand other aspects of life such as business, medicine, and other matters because he attained a level of greater than prophecy.
Picture of Rabbi Elya Brudny
During Davening I said the following Vort.
Bereshis Chapter 21, Verses 22-24 says:
22 Now it came to pass at that time, that Abimelech and Phicol his general said to Abraham, saying, “God is with you in all that you do. 23And now, swear to me here by God, that you will not lie to me or to my son or to my grandson; according to the kindness that I have done with you, you shall do with me, and with the land wherein you have sojourned.” 24And Abraham said, “I will swear.”
When Abimelech wants a covenant of peace between the two, Abraham simply says, I swear that we will live in peace. No arguments, no recriminations.
However, Verses 25 through 33 show a more contentious exchange and a ceremony to reinforce that Abraham dug the wells.
|כה. וְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּֽזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ|
|כו וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹֽא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָֽנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם|
|כז וַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַֽאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית|
|כח: וַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן|
|כט: וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה|
25 And Abraham contended with Abimelech about the well of water that the servants of Abimelech had forcibly seized. 26 And Abimelech said, “I do not know who did this thing, neither did you tell me, nor did I hear [of it] until today.” 27 And Abraham took flocks and cattle and gave them to Abimelech, and they both formed a covenant. 28 And Abraham placed seven ewe lambs by themselves 29 And Abimelech said to Abraham, “What are these seven ewe lambs, which you have placed by themselves?” 30 And they formed a covenant in Beer-Sheba, and Abimelech and Phicol his general arose, and they returned to the land of the Philistines.
Why the different reaction?. Water is life. Avraham’s family could not survive if the servants of Abimelech would seize Avraham’s water supplies. Avraham fought Abimelech on this very essential need. The word the Torah uses the Hebrew word, וְהוֹכִ֥חַ. This word can mean rebuke, which is Onkelyos. However, Rashi brings down Yonasan Ben Uziel who explain it as to contend , to fight, and Avrohom fought with Abimelech. This was critical and Avraham fought for his rights. What does Abimelech say in Verse 26. “I did not know.” This is usually the reaction of people in power. Their minions steal and destroy and the king says, I did not know. Plausible deniability. Politicians and people in power haven’t changes in 4,000 years. This is why Avrohom made a public ceremony to reinforce publicly his right to the well.
However, it goes beyond this. The Jewish mission is to do good to the world. What happens when a king or politicians have control over something needed by the public, by humanity. They limit access, tax it, and use it to have power over their subjects. Avrohom was fighting Abimelech from hurting his own people . Avraham had to publicly declare I dug this well and it is mine. I will give it the public at large for free because water is a human right and not be controlled by a king. This is the Eishel Avraham opened for humanity, and gave food and water as needed.
After Davening there was a Kiddush Rabbi Leibenstein’s son’s house. My nephew and I went over to Rabbi Elya Brudny. Meir asked Rabbi Brudny if he know his father, Pesach Chase. Rabbi Brudny said he was close to Pesach when they were both learning in Mir Yeshiva in New York. . Rabbi Brudny then said he knew our grandfather, Rabbi Sholom Sklar, from Lakewood and he was close to my Zedi. Rabbi Brudny substituted at the Daf Yomi Shiur in Yuks shul and my Zedi would tell him about Europe.
I told Rabbi Brudny, my above Vort from the Kotzker Rebbi and he responded; based on the Kotzker’s Pshet perhaps you can answer a question that is asked on the following Verse that speaks about a Jewish king.
Dvorim, Chapter 18 Verse 14 says:
יד כִּֽי־תָבֹ֣א אֶל־הָאָ֗רֶץ אֲשֶׁ֨ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ נֹתֵ֣ן לָ֔ךְ וִֽירִשְׁתָּ֖הּ וְיָשַׁ֣בְתָּה בָּ֑הּ וְאָֽמַרְתָּ֗ אָשִׂ֤ימָה עָלַי֙ מֶ֔לֶךְ כְּכָל־הַגּוֹיִ֖ם אֲשֶׁ֥ר סְבִֽיבֹתָֽי:
14. When you come to the land the Lord, your God, is giving you, and you possess it and live in it, and you say, “I will set a king over ourselves, like all the nations around me.”
Rabbi Brudny said the Velt asks why does it say “like all the nations”. The Chumosh should have stopped at “I will set a king over ourselves”. We know what a king is. Rabbi Brudny said that perhaps the Torah means what the Kotzker is saying, we Jews do have the emotional wherewithal to appoint a king over ourselves, it has to come from non-Jewish DNA and like the Kotzker said that God took the non-Jewish DNA and make it holy.
At davening Shabbos morning there was a Rov who I know and may be a relative. I am happy to see him. However, a number of years ago he did something I felt was not proper. About two years ago the incident was mentioned and the Rov’s approach was justified and how the Rov was right. I said nothing. I am so happy that I did not respond. Had I responded, it would have gotten back to the Rov and would have affected our relationship. The incident was years ago, everyone moved on, so why get involved and Boruch Hashem I said nothing. I was able to greet him with a smile and told him the Kotzker Moshiach Vort.
The rest of Shabbos was great. By davening at 8:00 AM I expanded my Shabbos by three hours.
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