Parshas Chaya Sara – November 14, 2020

November 10, 2020 – first day out of quarantine.  I was very depressed yesterday because I had no clue what Rabbi Revah was talking about  in the Shiur,  I spent 3.5 hours working on the Shiur and I am 75%restored.  I think I now understand the Shiur.  The next day I am again depressed because the Shiur was above me.  I have to review.

Bubi Blanche is doing as expected.  Serka is going tonight to visit for the allotted three hours.  

First Vort on the Sedra:

Pasuk 23:2 says:

וַתָּ֣מָת שָׂרָ֗ה בְּקִרְיַ֥ת אַרְבַּ֛ע הִ֥וא חֶבְר֖וֹן בְּאֶ֣רֶץ כְּנָ֑עַן וַיָּבֹא֙ אַבְרָהָ֔ם לִסְפֹּ֥ד לְשָׂרָ֖ה וְלִבְכֹּתָֽהּ׃

Rashi comments as to why the city was called:

בקרית ארבע. עַל שֵׁם אַרְבַּע עֲנָקִים שֶׁהָיוּ שָׁם, אֲחִימָן שֵׁשַׁי וְתַלְמַי וַאֲבִיהֶם. דָּ”אַ עַל שֵׁם אַרְבַּע זוּגוֹת שֶׁנִקְבְּרוּ שָׁם אִישׁ וְאִשְׁתּוֹ, אָדָם וְחַוָּה, אַבְרָהָם וְשָׂרָה, יִצְחָק וְרִבְקָה, יַעֲקֹב וְלֵאָה (בראשית רבה):

Rashi brings down two reason when Chevron was called קִרְיַ֥ת אַרְבַּ֛ע.  

  1. It was named after the four giants who lived there
  2. The four pairs buried in Cnevron

Thesource of the first reason is from a Verse in Yehushua 14>15 – וְשֵׁ֨ם חֶבְר֤וֹן לְפָנִים֙ קִרְיַ֣ת אַרְבַּ֔ע הָאָדָ֧ם הַגָּד֛וֹל בָּעֲנָקִ֖ים ה֑וּא וְהָאָ֥רֶץ שָׁקְטָ֖ה מִמִּלְחָמָֽה׃ 

The name of Hebron was formerly Kiriath-arba: [Arba] was the great man among the Anakites. And the land had rest from war.

Rashi on Verse 14:15 in Yehoshua

הָאָדָם הַגָּדוֹל בָּעֲנָקִים הוּא אֲבִיהֶם שֶׁל אֲחִימָן שֵׁשַׁי וְתַלְמַי, אַרְבַּע הָיָה שְׁמוֹ. דָּבָר אַחֵר: עַל שֵׁם הָאָב וּשְׁלשָׁה בָּנִים, שֶׁכֵּן קוֹרֵא אוֹתָם (שם יג כב): יְלִידֵי הָעֲנָק.

The greatest man among the giants. The father of Achimon, Sheishai, and Talmai was Arba.7Chevron was the home of these four famous giants, the three brothers and their father. Another explanation: [It was called Kiryas-arba, the city of four]8 because of the father and the three sons, for they are referred to as the offspring of the “Anak,” [the giant].9

Rashi in Yehoshua gives two reasons and Rashi selected the second reason that he gave in Yehoshua for here in Chaya Sarah.  

How are we to understand the second explanation in Rashi here in Bereshis that the city was called קִרְיַ֥ת אַרְבַּ֛ע because of the four pairs buried in Chevon when in Yehoshua we are told that it is because of the four giants?  

The Netziv in Hemek Davar answers this question that this second explanation is not the reason why the city is called קרית ארבע, but rather why Hashem arranged it that Sarah would die in   קרית ארבע .  Because that is where she was to be buried.   Sara and Avrohom lived in Beer Sheva, with Chevron being roughly 20 miles north of Chevron, and Har Hamoriah being 15 miles north of Chevron.   As the Netziv says  משום הדרש ששם ראוי להקבר ארבע אבות העולם and her death there was a sign to Avrohom to bury her in  קִרְיַ֥ת אַרְבַּ֛ע .

The problem with the Hemek Davar is that it seems based on Rashi’s Bereshis 21:24 that Avrohim moved to Chevron 12 years before the Akedah.  Rashi as follows:

ימים רבים. מְרֻבִּים עַל שֶׁל חֶבְרוֹן. בְּחֶבְרוֹן עָשָׂה כ”ה שָׁנָה וְכָאן כ”ו, שֶׁהֲרֵי בֶּן ע”ה שָׁנָה הָיָה בְּצֵאתוֹ מֵחָרָן, אוֹתָהּ שָׁנָה וַיָבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא, שֶׁלֹּא מָצִינוּ קֹדֶם לָכֵן שֶׁנִּתְיַשֵּׁב אֶלָּא שָׁם, שֶׁבְּכָל מְקוֹמוֹתָיו הָיָה כְּאוֹרֵחַ חוֹנֶה וְנוֹסֵעַ וְהוֹלֵך, שֶׁנֶּאֱמַר וַיַּעֲבֹר אַבְרָם, וַיַּעְתֵּק מִשָּׁם, וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה (בראשית י”ב), וּבְמִצְרַיִם לֹא עָשָׂה אֶלָּא שְׁלֹשָׁה חֳדָשִׁים שֶׁהֲרֵי שְׁלָחוֹ פַרְעֹה מִיָּד, וַיֵּלֶךְ לְמַסָּעָיו עַד וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן (שם י”ג), שָׁם יָשַׁב עַד שֶׁנֶּהֱפְכָה סְדוֹם, מִיָּד וַיִּסַּע מִשָּׁם אַבְרָהָם מִפְּנֵי בוּשָׁה שֶׁל לוֹט וּבָא לְאֶרֶץ פְּלִשְׁתִּים, וּבֶן צ”ט שָׁנָה הָיָה, שֶׁהֲרֵי בַשְּׁלִישִׁי לְמִילָתוֹ בָּאוּ אֶצְלוֹ הַמַּלְאָכִים, הֲרֵי כ”ה שָׁנָה, וְכָאן כְּתִיב יָמִים רַבִּים, מְרֻבִּים עַל הָרִאשׁוֹנִים, וְלֹא בָא הַכָּתוּב לִסְתֹּם אֶלָּא לְפָרֵשׁ, וְאִם הָיוּ מְרֻבִּים עֲלֵיהֶם שְׁתֵּי שָׁנִים אוֹ יוֹתֵר הָיָה מְפָרְשָׁם, וְעַל כָּרְחֲךָ אֵינָם יְתֵרִים יוֹתֵר מִשָּׁנָה, הֲרֵי כ”ו שָׁנָה; מִיָּד יָצָא מִשָּׁם וְחָזַר לְחֶבְרוֹן, וְאוֹתָהּ שָׁנָה קָדְמָה לִפְנֵי עֲקֵדָתוֹ שֶׁל יִצְחָק י”ב שָׁנִים, בְּסֵדֶר עוֹלָם:

The problem is that is Bereshis  22:19  וַיָּ֤שָׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃ .    Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba.

If Avrohom was living in Chevron why did he go to Beer Sheva after the Akeda.  The simple answer is that  while living in Chevron, Avrohom and Sarah went back to Beer Sheva at times and when the Akedah happened Avrohom was in Beer Sheva.  After i re[read Rashi on Verse 22”19 it appears that I am correct.

וישב אברהם בבאר שבע. לֹא יְשִׁיבָה מַמָּשׁ, שֶׁהֲרֵי בְּחֶבְרוֹן הָיָה יוֹשֵׁב, י”ב שָׁנִים לִפְנֵי עֲקֵדָתוֹ שֶׁל יִצְחָק יָצָא מִבְּאֵר שֶׁבַע וְהָלַךְ לוֹ לְחֶבְרוֹן, כְּמוֹ שֶׁנֶּאֱמַר וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים, מְרֻבִּים מִשֶּׁל חֶבְרוֹן הָרִאשׁוֹנִים, וְהֵם כ”ו שָׁנָה, כְּמוֹ שֶׁפֵּרַשְׁנוּ לְמַעְלָה:

She died in Chevron to tell Avrohom that this is to be the place of her burial and why?  What was so special about Chevron.  The answer could be based on Rabbi Leibtag’s Shiur via Zoom to Boca Raton Synagogue on November 10, 2020.  Chevron is the place where Hashem told Avrohom in Bersehis Verse 18:19 why he is chosen by Hashem to discuss Sedom’s fate.  Avrohom represents Gods desire for the world to live with  צְדָקָ֖ה וּמִשְׁפָּ֑ט and Avrohom is to teach the world this message.     Power is not to be achieved for power’s sake and for domination and subjugation;  but for justice and charity, to feed the poor, to uplift the people of their kingdom and the entire world.  Avrohom will teach his children the message of  צְדָקָ֖ה וּמִשְׁפָּ֑ט and his children will forever continue to spread this message.       This is in contrast to Sedom who were evil and did not practice justice and charity.  This is the paradigm for Jewish leaders which was first achieved by Dovid Hamelech, see below.

Besersis – verse 19:19:   כִּ֣י יְדַעְתִּ֗יו לְמַעַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יְהוָ֔ה לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא יְהוָה֙ עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃

For I have singled him out, that he may instruct his children and his posterity to keep the way of the LORD by doing what is just and right, in order that the LORD may bring about for Abraham what He has promised him.”

Chevron represents the theological center for the Jewish people.  This is where Avrohom was told his legacy, the mission for his children  This mission for Jewish power was first achieved in the time of Dovid in the following Verses:

Schmuel 2 Verses 7:14-15

וַ.  .  .   וַיּ֤וֹשַׁע יְהוָה֙ אֶת־דָּוִ֔ד בְּכֹ֖ל אֲשֶׁ֥ר הָלָֽךְ

He stationed garrisons in Edom—he stationed garrisons in all of Edom—and all the Edomites became vassals of David. The LORD gave David victory wherever he went.

וַיִּמְלֹ֥ךְ דָּוִ֖ד עַל־כָּל־יִשְׂרָאֵ֑ל וַיְהִ֣י דָוִ֗ד עֹשֶׂ֛ה מִשְׁפָּ֥ט וּצְדָקָ֖ה לְכָל־עַמּֽוֹ׃

David reigned over all Israel, and David executed true justice among all his people.

1 Chronicles 18:14 –  וַיִּמְלֹ֥ךְ דָּוִ֖יד עַל־כָּל־יִשְׂרָאֵ֑ל וַיְהִ֗י עֹשֶׂ֛ה מִשְׁפָּ֥ט וּצְדָקָ֖ה לְכָל־עַמּֽוֹ׃

Rashi says on this   Pasuk:

משפט וצדקה. משך עצמו מלהלחם עוד ומלצאת ולבא עוד במלחמה והיה יושב ושופט תמיד ישראל בצדקה:

These theme of  צְדָקָ֖ה וּמִשְׁפָּ֑ט  appears throughout Tanach as the goal of the Jewish people.

F.  Yehuda & David and concept of teshuva

תהילים פרק עב

א  לִשְׁלֹמֹה:    אֱלֹהִים–מִשְׁפָּטֶיךָ, לְמֶלֶךְ תֵּן; וְצִדְקָתְךָ לְבֶן-מֶלֶךְ. ב  יָדִין

עַמְּךָ בְצֶדֶק;    וַעֲנִיֶּיךָ בְמִשְׁפָּט.-  יִשְׁפֹּט עֲנִיֵּי עָם יוֹשִׁיעַ, לִבְנֵי אֶבְיוֹן;

וִידַכֵּא עוֹשֵׁק…. י  מַלְכֵי תַרְשִׁישׁ וְאִיִּים,    מִנְחָה יָשִׁיבוּ;מַלְכֵי שְׁבָא וּסְבָא אֶשְׁכָּר

יַקְרִיבוּ. יא וְיִשְׁתַּחֲווּ-לוֹ כָל-מְלָכִים כָּל-גּוֹיִם יַעַבְדוּהוּ. יב  כִּי-יַצִּיל, אֶבְיוֹן מְשַׁוֵּעַ;

וְעָנִי, וְאֵין-עֹזֵר לוֹ. יג  יָחֹס, עַל-דַּל וְאֶבְיוֹן;וְנַפְשׁוֹת אֶבְיוֹנִים יוֹשִׁיעַ.

G.    What could have saved Jerusalem – according to Yirmiyahu

ירמיהו כ – 

    א כֹּה אָמַר ה’, רֵד בֵּית-מֶלֶךְ יְהוּדָה; וְדִבַּרְתָּ שָׁם, אֶת

הַדָּבָר הַזֶּה.  

ב וְאָמַרְתָּ, שְׁמַע דְּבַר-ה’, מֶלֶךְ יְהוּדָה, הַיֹּשֵׁב עַל-כִּסֵּא

דָוִד:  אַתָּה וַעֲבָדֶיךָ וְעַמְּךָ, הַבָּאִים בַּשְּׁעָרִים הָאֵלֶּה. 

 ג כֹּה אָמַר ה’, עֲשׂוּ מִשְׁפָּט וּצְדָקָה, וְהַצִּילוּ גָזוּל, מִיַּד עָשׁוֹק; וְגֵר יָתוֹם

וְאַלְמָנָה אַל-תֹּנוּ, אַל-תַּחְמֹסוּ…   ד  כִּי אִם-עָשׂוֹ תַּעֲשׂוּ אֶת-הַדָּבָר

הַזֶּה—וּבָאוּ בְשַׁעֲרֵי הַבַּיִת הַזֶּה מְלָכִים יֹשְׁבִים לְדָוִד עַל-כִּסְאוֹ…

ה  וְאִם לֹא תִשְׁמְעוּ ..-בִּי נִשְׁבַּעְתִּי נְאֻם-ה’, כִּי-לְחָרְבָּה יִהְיֶה הַבַּיִת הַזֶּה.

H. To “know God” – according to Yirmiyahu

In his ensuing rebuke of King Yehoyakim:

יג הוֹי בֹּנֶה בֵיתוֹ בְּלֹא-צֶדֶק, וַעֲלִיּוֹתָיו בְּלֹא מִשְׁפָּט…

.  טו הֲתִמְלֹךְ, כִּי אַתָּה מְתַחֲרֶה בָאָרֶז; אָבִיךָ הֲלוֹא אָכַל וְשָׁתָה, וְעָשָׂה

מִשְׁפָּט וּצְדָקָה–אָז, טוֹב לוֹ.  טז דָּן דִּין-עָנִי וְאֶבְיוֹן, אָז טוֹב;

הֲלוֹא-הִיא הַדַּעַת אֹתִי, נְאֻם-ה’.

The words of the Hemek Davar:

בקרית ארבע. לפי הפשט הוא אדון העיר או בונה העיר. אבל הרי נזכר כ״פ חברון ולא נזכר שם הלז. מזה יצא דרשת חז״ל כונה שניה כפרש״י ומשום זה היתה סיבה מן השמים שתמות בחברון אע״ג שהיתה דירתה עם אברהם בבאר שבע כמבואר גם אחר העקידה וישב אברהם בבאר שבע. וגם להלן כתיב ויצחק בא מבוא באר לחי רואי והוא יושב בארץ הנגב. והיינו באר שבע כדכתיב לעיל כ׳ א׳ ויסע משם אברהם ארצה הנגב. אבל שרה מתה באיזה סבה ממסבב הסבות בחברון. או כאשר שמעה מדבר העקידה הלכה אחרי אברהם ויצחק חיי רוחה ובאשר הלכו לארץ המוריה והוא ביהודה סמוך לחברון. באה לשם ומתה. וטעם סיבה זו מה׳ הוא באשר היתה קרית ארבע וע״כ הוא משום הדרש ששם ראוי להקבר ארבע אבות העולם. ואדה״ר היה הראשון לקבורה שם ואיש לא ידע מזה:

I emailed the below Torah to Rabbi Menachem Leibtag and he responded:

Thank you

and a very nice summary –

and it’s fine,

just one typo I found

This is in contract to Sedom… 

s/b in ‘contrast’ 

2)  Torah Vort:

Verse 23:5 says – וַיַּעֲנ֧וּ בְנֵי־חֵ֛ת אֶת־אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ׃

The last two words of  לֵאמֹ֥ר לֽוֹ׃ are extra?

 The Hemek Dvar answers that they are not extra –

 לאמר לו. המה נתיישבו מה להשיב. ושלחו אחד מהם לאמר לו תשובתם. Meaning they talked about it among themselves and then sent a representative  to speak to Avrohom,   This does not seem to be a fully satisfying answer.  

Verse 23:8 says:

וַיְדַבֵּ֥ר אִתָּ֖ם לֵאמֹ֑ר אִם־יֵ֣שׁ אֶֽת־נַפְשְׁכֶ֗ם לִקְבֹּ֤ר אֶת־מֵתִי֙ מִלְּפָנַ֔י שְׁמָע֕וּנִי וּפִגְעוּ־לִ֖י בְּעֶפְר֥וֹן בֶּן־צֹֽחַר׃

and he said to them, “If it is your wish that I remove my dead for burial, you must agree to intercede for me with Ephron son of Zohar.

Rashi says:

פגעו לי. לְשוֹן בַּקָּשָׁה כְּמוֹ: אַל תִּפְגְּעִי בִּי (רות א’):

Translated as  –  ופגעו לי — This phrase signifies entreaty, as (Ruth 1:16) “Do not entreat (תפגעי) me”.

Rashi is telling us that the translation of וּפִגְעוּ־לִ֖י is not “introduce me to Ephron” , but rather they should request of  Ephron to  give the מְעָרַ֤ת הַמַּכְפֵּלָה֙ to me.  They were to make the sales pitch and not Avrohom, and this is what Onkelus says – 

וּמַלֵּיל עִמְּהוֹן לְמֵימָר אִם אִית רַעֲוָא בְנַפְשְׁכוֹן לְמִקְבַּר יָת מִיתִי מִן קֳדָמַי קַבִּילוּ מִנִּי וּבְעוּ לִי מִן עֶפְרוֹן בַּר צוֹחַר:

Insight – Avrohom did this very wisely.  He did not negotiate with Efron directly.  He asked the people of Ches to talk to Ephron, they should convince Ephon should sell his field to Avrohoim.  Avrohom gave ownership in what Avrohom wanted to the people of Ches, so that they will convince Eforn to sell.  This would make it easier for Avrohom to purchase the field.   This is a beautiful negotiation tactic to get buy-in from those around you.

Vort 3)

Verse 23:9

וְיִתֶּן־לִ֗י אֶת־מְעָרַ֤ת הַמַּכְפֵּלָה֙ אֲשֶׁר־ל֔וֹ אֲשֶׁ֖ר בִּקְצֵ֣ה שָׂדֵ֑הוּ בְּכֶ֨סֶף מָלֵ֜א יִתְּנֶ֥נָּה לִ֛י בְּתוֹכְכֶ֖ם לַאֲחֻזַּת־קָֽבֶר׃

Let him sell me the cave of Machpelah that he owns, which is at the edge of his land. Let him sell it to me, at the full price, for a burial site in your midst.”

Rashi says:  המכפלה. בַּית וַעֲלִיָּה עַל גַּבָּיו. דָּ”אַ שֶׁכְּפוּלָה בְּזוּגוֹת (עירובין נ”ג

Rashi defines for us the word מכפלה as a cave that had two floors.

Rashbam:

מערת המכפלה – כל הבקעה קרויה מכפלה כמו: ככר הירדן וכן מוכיח לפנינו: שדה עפרון אשר 

במכפלה.

The Rashbam translates  הַמַּכְפֵּלָה֙ as the name of valley where Efron’s property was located.  Ephron’s cave was located in the area called מַּכְפֵּלָה֙.  Proof is that in 23:17 the Torah says וַיָּ֣קָם שְׂדֵ֣ה עֶפְר֗וֹן אֲשֶׁר֙ בַּמַּכְפֵּלָ֔ה אֲשֶׁ֖ר לִפְנֵ֣י מַמְרֵ֑א .  This fits in beautifully with the Rashbam, the field located in Machpelah which is before Mamre stood .  .   .  But according to Rashi what does verse 17 mean.  If Macpelah is a cave, what is the field in the cave?

Flow of the Pesukim:

 Avrohom tells Efron in Verse 9,  I want to purchase your cave.  Eforn answers in Verse  11 s and says I will give you the field and also the cave in it (the field).  Seemingly Efron is being magnanimous by saying you can not only have the cave but I will give you the entire field.  In verse 13 Avrohom responds to Efrorn’s offer and says I will purchase the field.  I really do not want it as a gift because all I need is the cave.  I will pay for your generous offer of the field and the cave will be a gift to me.  This is what Avrohom says, “I will purchase the field”. Avrohom does not mention the cave because Avrohom understood that Efron was offering the field because Efron really wanted to be paid.     Avrohom thus responded and said I will purchase the field and the cave is a throw in.  This gave Efron cover because he initially said to Avrohom in front of the people of Ches,  Avorhom responded in verse 13 by saying I will buy the field and the cave is really a free bonus to me.  Ephfron can appear magnanimous to his people while getting the  money he wanted.   

With this we can answer another question.  Verse 23:16 – וַיִּשְׁמַ֣ע אַבְרָהָם֮ אֶל־עֶפְרוֹן֒ וַיִּשְׁקֹ֤ל אַבְרָהָם֙ לְעֶפְרֹ֔ן אֶת־הַכֶּ֕סֶף אֲשֶׁ֥ר דִּבֶּ֖ר בְּאָזְנֵ֣י בְנֵי־חֵ֑ת אַרְבַּ֤ע מֵאוֹת֙ שֶׁ֣קֶל כֶּ֔סֶף עֹבֵ֖ר לַסֹּחֵֽר.

The Torah did not need to say וַיִּשְׁמַ֣ע אַבְרָהָם֮.  The pasuk could have left these two words out and started with וַיִּשְׁקֹ֤ל אַבְרָהָם֙ לְעֶפְרֹ֔ן and the pasuk would have made perfect sense.  Now with what I said,  the וַיִּשְׁמַ֣ע אַבְרָהָם֮  is needed and makes sense, וַיִּשְׁמַ֣ע אַבְרָהָם֮ means he listened and understood that Ephron wanted to be compensated for the cave, but was in a bind because the people of Ches did say we will give you a burial spot for free.   This Is what Ephron was really requesting.    Avrohom understood that the out for Ephron was that Avrohom will purchase the field, which was never asked for,  and makes sense that Avrohom should purchase.  Epron throws in the cave for free and  appears to be a generous man, and everyone is happy.  

Now we can explain verse 17 –   וַיָּ֣קָם ׀ שְׂדֵ֣ה עֶפְר֗וֹן אֲשֶׁר֙ בַּמַּכְפֵּלָ֔ה אֲשֶׁ֖ר לִפְנֵ֣י מַמְרֵ֑א הַשָּׂדֶה֙ וְהַמְּעָרָ֣ה אֲשֶׁר־בּ֔וֹ וְכָל־הָעֵץ֙ אֲשֶׁ֣ר בַּשָּׂדֶ֔ה אֲשֶׁ֥ר בְּכָל־גְּבֻל֖וֹ סָבִֽיב׃

Based on my above Torah that Avrohom was only purchasing the field and the rest were throw-ins the Pasuk makes sense. Why did the Pasuk say שְׂדֵ֣ה twice?  Because  Avrohom acquired the field as that was their sales agreement and by acquiring the field he acquired (the following) the field, the cave, and the trees. 

Based on this I would prefer the Artscroll translation over Sefaria.

 Sefaria translates this Pasuk as –  “So Ephron’s land in Machpelah, near Mamre—the field with its cave and all the trees anywhere within the confines of that field—passed.”

Artscroll translates Verse 17 as “And Ephron’s field, that was in Machpelah that was facing Mamre “stood” – the field, and the cave within it and all the trees in the field , within its entire boundary all around.”

The Bais Halevi says something similar to my Torah:

ויתן לי את מערת המכפלה אשר בקצה שדהו גו’, השדה נתתי לך והמערה אשר בו לך נתתיה. הנה אברהם לא ביקש רק המערה כי רק היא לבד נצרכה לו אז ואמר לו אשר בקצה שדהו כאומר כי לא יתקלקל השדה ע”י מכירת המערה יען כי המערה היא בקצה השדה, ועפרון השיב לו במרמה כי נותן לו במתנה השדה והמערה ובזה הראה לדעת דע”י לקיחת המערה גם השדה תקולקל ע”י דריסת הרגל וע”כ אמר כי נותן לו במתנה גם את השדה. ואברהם הבין כוונתו ואמר לו אם אתה שמעני נתתי כסף השדה. דישלם לו דמי כל השדה ובה הרי נכלל גם המערה אשר בקצהו: 

Vort 4)  Rabbi Efrem Goldberg in his weekly Chumash Shiur.

 וַתָּ֣מָת שָׂרָ֗ה בְּקִרְיַ֥ת אַרְבַּ֛ע הִ֥וא חֶבְר֖וֹן בְּאֶ֣רֶץ כְּנָ֑עַן וַיָּבֹא֙ אַבְרָהָ֔ם לִסְפֹּ֥ד לְשָׂרָ֖ה וְלִבְכֹּתָֽהּ׃ 

Rashi:  לספוד לשרה ולבכתה. וְנִסְמְכָה מִיתַת שָׂרָה לַעֲקֵדַת יִצְחָק לְפִי שֶׁעַל יְדֵי בְּשׂוֹרַת הָעֲקֵדָה, שֶׁנִּזְדַּמֵּן בְּנָהּ לִשְׁחִיטָה וְכִמְעַט שֶׁלֹּא נִשְׁחַט, פָּרְחָה נִשְׁמָתָהּ מִמֶּנָּה וּמֵתָה

Rabbi Yisroel Meir Druk askes why did Rashi choose to say that the עֲקֵדַת was tied into Sarah’s death only when he came to eulogize and cry for his wife.  Rashi should have said iron the first asuk or the the first half of this pasuk.  Rabbi Druk answers that the test of the עֲקֵדַת continued even after sarah died.  How would Avrohom react.  Would he regret performing the Akedah or would he take it with faith in God and never question.  Even though Avrohom did the right thing, something bad happened.  Avrohom showed that he understood that the reason why Sarah died is because it was her time to die, not the Akedah.  Rabbi Druk also used this to explain why Avorhom eulogized Sarah and then cried.  Had he cried first, people would think that Avrohom possibly regarded listening to God and maybe he should have pushed back.  Thereof Avrohom first eulogized her, told over her sterling ife,  and  only then did he cry.  People would understand that he was crying over the loss of his great wife.

The final test of Avrohom was not the Akedah,  but the final test was his negotiations with Eforn.  Would Avrohom lose his cool with a petty and a bad fatih person.  Avrohom did not and passed the test.  

Friday November 6, 2020: Torah on Parshas VaYera

This Torah is written in Bubbi Blanche’s Apartment for a Refuah Shelaima for Bubbi – Blima Bas Zelda Baila.

Vort #1)  The story of Avrohom continues.  At the beginning of the Parsha it was three days after the circumcision and God came to visit Avrohom.   Three days earlier God changed Avrohom’s and Sarah’s names.  To Avrohom God added a “hey” and to Sarah he removed a “Yud” and replaced it with a “Hey”.

Both new names tell us a change in both of them.  They will become or maybe they already have become world figures, meaning that their influence will be felt over the entire world.  Avrohom will be the Av – father of the entire world and Sarah will be the princess over the entire world.   It seems that names have an influence on someone’s life.  By the Bris Ben HaBisarim, on the Pasuk Bereshis 15:5 Rashi says that based on astrology – nature Avrom cannot have kids, but Avrohom will be able to have kids.  God directs Avrohom to name his future son “Yitzchok”, and previously Hagar to name her kid “Yishmael” so we see that names are significant.  Avrrohom called Yishmael by the name God had instructed Hagar.  This shows Avrohom being intertwined with God.  It is as if he instinctively knew God’s thoughts.  

Vort #2)    Verse 18:2 – 

וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃

Translation of Sefaria:  Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground

Translation of Artscroll:  He lifted his eyes and saw: And behold three men were standing before him.  He saw, and he ran toward them from the entrance of the tent, and bowed toward the ground. 

Translation is important and reading words properly are important.  The Torah uses the word   וְהִנֵּה֙ – and behold.  Sefaria ignores the   וְהִנֵּה֙ and also ignores the second  וַיַּ֗רְא.

I believe even Artscoll who acknowledges the word וְהִנֵּה֙ and translates it “behold” cannot convey the full meaning of the word וְהִנֵּה֙ – this word animates the scene.

The Torah uses the word וְהִנֵּה֙ .    This word paints the scene for us, we can feel what Avrohom felt, and not only that we can picture ourselves in the tent with Avrohom.  Picture the scene – Avrohom was looking out and saw nothing.  All of a sudden it seems out of nowhere, three men appear.  An excitement flows through his body, joy spreads through him, which calls Avrohom to action.  We all have had this experience.  Looking up and unexpectedly seeing a relative, a friend, and we are full of emotion.  

Rashi – נצבים עליו. לְפָנָיו, אֲבָל לָשׁוֹן נְקִיָּה הוּא כְּלַפֵּי הַמַּלְאָכִים:

Rashi uses the word נְקִיָּה.  Artscoll does say clean but adds i.e. respectful. Sefaria is similar and translates Rashi as, “ this is a more fitting expression to use of angels.”    However, the word in the Rashi is נְקִיָּה and not  כבוד.   I think that Rashi is telling us something more, two possible explanations.

1)  When we show proper respect and use proper speech, we are clean, we are uplifted.  We become a better person, someone more refined.`

2)  When we speak properly towards Hashem and his representatives in this world we bring God down into this world, we bring Holiness into this world.       I believe that Rashi can also be expanded to include when we glorify Hashen, we bring holiness into our world.

This I believe is what the Kotzker meant when he said, my job is to bring God into this world, perhaps based on this Rashi.

I have to look up the Kotzher for the exact words that were used.  

Vort 3)  Chapter 18 Verse 10:

There is a difference between Rashi and Orach Chaim HaKodeh how to translate the pronouns of וְה֥וּא אַחֲרָֽיו in the following Verse”

                               וַיֹּ֗אמֶר שׁ֣וֹב אָשׁ֤וּב אֵלֶ֙יךָ֙ כָּעֵ֣ת חַיָּ֔ה וְהִנֵּה־בֵ֖ן לְשָׂרָ֣ה אִשְׁתֶּ֑ךָ וְשָׂרָ֥ה שֹׁמַ֛עַת פֶּ֥תַח הָאֹ֖הֶל וְה֥וּא אַחֲרָֽיו

Then one said, “I will return to you next year, and your wife Sarah shall have a son!” Sarah was listening at the entrance of the tent, which was behind him.

Rashi translates וְה֥וּא אַחֲרָֽיו  like the above which is both like Sefaria and Artscroll as follows:

                                                                                                           והוא אחריו. הַפֶּתַח הָיָה אַחַר הַמַּלְאָךְ:  

The Orach Chaim HaKodesh translates    והוא אחריו slightly differently, as follows:

ושרה שומעת מודיע הכתוב כי הבשורה לשרה בשרו כמאמר ה’ בשליחות, והוא אומרו ושרה שומעת וגו‘ והוא המבשר אחריו. וראיתי במדרש כי אף על פי כן נתיסר המלאך על אשר לא דבר הבשורה מפיו אליה ודבר לאברהם, והמלאכים יענשו על השוגג ועל שנוי כל שהוא:

Orach Chaim – And he (the angel) was behind the tent.

Rashi:              And the tent was behind him (the angel.)

 The question is does it make a difference whether we translate as Rashi or as the Orach Chaim?  Perhaps not, but there is a major question, the words of  והוא אחריו are completely extra.  The Posuk said that she was listening, so what do these two words add?

I do not have an answer for this question.

Vort 4)  This was sent out in an email  on November 7, 2020:

Guten Motzei Shabbos.  I offer this Torah in honor and memory of our two great leaders who passed away this weekend.  Rabbi Dovid Feinstien and Rabbi Jonathan Sacks.  I am listening to Rabbi Shlomo Calrbach’s Selichos, Ashrei and Kadish.  Beautiful.

Over Shabbos I asked a question on Pasuk 18:10 on the needs for two words of   והוא אחריו 

וַיֹּ֗אמֶר שׁ֣וֹב אָשׁ֤וּב אֵלֶ֙יךָ֙ כָּעֵ֣ת חַיָּ֔ה וְהִנֵּה־בֵ֖ן לְשָׂרָ֣ה אִשְׁתֶּ֑ךָ וְשָׂרָ֥ה שֹׁמַ֛עַת פֶּ֥תַח הָאֹ֖הֶל וְה֥וּא אַחֲרָֽיו׃

Then one said, “I will return to you next year, and your wife Sarah shall have a son!” Sarah was listening at the entrance of the tent, which was behind him.

There is a major question, the words of  והוא אחריו are completely extra.  Thee Posuk said that she was listening, so what do these two words add.

We can perhaps answer based on a  beautiful Orach Chaim translated as follows:

ושרה שומעת מודיע הכתוב כי הבשורה לשרה בשרו כמאמר ה’ בשליחות, והוא אומרו ושרה שומעת וגו‘ והוא המבשר אחריו. וראיתי במדרש כי אף על פי כן נתיסר המלאך על אשר לא דבר הבשורה מפיו אליה ודבר לאברהם, והמלאכים יענשו על השוגג ועל שנוי כל שהוא:

“And Sarah was listening” –  the Pasuk is telling us that  the news (of the impending birth) was delivered as Hashem wanted, and that is why the Verse says, “she was listening at the entrance of the tent and he was beyond her,” meaning  the angel made his announcement in close proximity to her so she can hear.  This is the first half of the Orach Chaim. 

But it is still difficult because the Torah said that she was listening, so why does it say “he was behind her”.

The Orach Chaim Hakodesh continues and brings in a Medresh.

 וראיתי במדרש כי אף על פי כן נתיסר המלאך על אשר לא דבר הבשורה מפיו אליה ודבר לאברהם, והמלאכים יענשו על השוגג ועל שנוי כל שהוא

Translated as –  (Although the commandment of Hashem was delivered)  the angels were punished for not delivering  the news directly to her, but through speaking to Avrohom.  Angels are punished even for unintentional errors and for even the slightest deviation from what they were sent to do.  (Artscroll).    Meaning the commandment from Hashem was to speak to her directly and they did not do this.

What happened because of their slight deviation and what was the punishment?

I propose as follows:

In verse 18:9 the angels asked where is Sarah?  Meaning they wanted to fulfil their mission of delivering the impending birth to Sarah directly.  Avrohom tersely says, she is in the tent.  Meaning there is no need for her to come out, she can hear from the tent.  The angels should have responded, we need her to come out because our mission is to deliver this message of  great news, directly to her, however, words fail them.  This is like you are in a meeting with your boss about something important and  your boss says something that is a roadblock, and you do not get your way.    Words fail you and afterwards you kick yourself that you did not respond properly and you could have responded property to deflect the roadblock and possibly gotten your way.   This happened to me plenty of times when I was presenting in front of loan committee at the bank.

Verse 10 continues and says that they fulfilled their mission by telling Avrohom the news, with Sarah listening.   The Torah tells us    וְה֥וּא אַחֲרָֽיו.    These words are extra to convey that the angel did not fulfill his mission properly because he was behind her, he did not deliver the news directly to her.   

What happened as a result? Verses 11, 12, and 13.  Sarah laughed in derision.  Had he told her directly she would have seen the intensity in his and the other angels eyes, their body language, their Godliness, and would have been overjoyed and it would have been a different laughter, just like Avrohom’s laughter in Verse 17:17.  In Kotzk, Torah had to be given over in the presence of the Rebbe and student.  That is why they never committed Torah to writing.

This is the result of not listening and fulfilling Hashem’s instructions 100%,  even this slight deviation caused Sarah to say something improper and to be embarrassed.  

Perhaps you can say that this is their  punishment of their actions.  They assumed that Sarah would be happy and even if she reacted as she did,  they did not think it would be an issue.  She was a very righteous person, full of charity,  and one misplaced emotion would not be an issue, and would not be brought up to her to embarrass her.  However, it did cause embarrassment and they were the cause of Sarah’s embarrassment.  Imagine if one of us unintentionally caused problems and embarrassment for someone, we would have a week of sleepless nights.   There are plenty of Midrashim that speak of the  emotions of angels.   Especially the angel here who is one of the big four.   

This is what the Orach Chaim HaKodesh means to convey and what the words of  והוא אחריו  tell us.  

Vort 5)   Another lesson from the Torah that when you have great news as Avromon did about having a son and he could have told Sarah, Hashem still  wanted to be the one to deliver the joyous news.  Tell great news directly, not through a third party for obvious reasons.   The joy is magnified.   

Vort 6)   Chapter 18 Verse 9:

 וַיֹּאמְר֣וּ אֵׄלָׄ֔יׄוׄ אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ וַיֹּ֖אמֶר הִנֵּ֥ה בָאֹֽהֶל׃

When does is use the word to refer to Sarah’s tent as בָאֹֽהֶל and not  אֹ֖הֱלָה   as in 18:6 וַיְמַהֵ֧ר אַבְרָהָ֛ם הָאֹ֖הֱלָה אֶל־שָׂרָ֑ה .  .  . 

Vort 7)  Chapter 18 Verse 10:

 וַיֹּ֗אמֶר שׁ֣וֹב אָשׁ֤וּב אֵלֶ֙יךָ֙ כָּעֵ֣ת חַיָּ֔ה וְהִנֵּה־בֵ֖ן לְשָׂרָ֣ה אִשְׁתֶּ֑ךָ וְשָׂרָ֥ה שֹׁמַ֛עַת פֶּ֥תַח הָאֹ֖הֶל וְה֥וּא אַחֲרָֽיו׃ 

  Why did the Torah describe Sarah’s tent as being behind them.  It was a separate tent.  Verse 18:6 seems to imply that Sarah has a separate tent, but this and the previous Verse may seem to suggest that it was one tent, with dividers.  Either way this is not a relevant point and off subject.

Vort 8)   Chapter 18 Verses 13, 14, and 15:

וַיֹּ֥אמֶר יְהוָ֖ה אֶל־אַבְרָהָ֑ם לָ֣מָּה זֶּה֩ צָחֲקָ֨ה שָׂרָ֜ה לֵאמֹ֗ר הַאַ֥ף אֻמְנָ֛ם אֵלֵ֖ד וַאֲנִ֥י זָקַֽנְתִּי׃

הֲיִפָּלֵ֥א מֵיְהוָ֖ה דָּבָ֑ר לַמּוֹעֵ֞ד אָשׁ֥וּב אֵלֶ֛יךָ כָּעֵ֥ת חַיָּ֖ה וּלְשָׂרָ֥ה בֵֽן׃

וַתְּכַחֵ֨שׁ שָׂרָ֧ה ׀ לֵאמֹ֛ר לֹ֥א צָחַ֖קְתִּי כִּ֣י ׀ יָרֵ֑אָה וַיֹּ֥אמֶר ׀ לֹ֖א כִּ֥י צָחָֽקְתְּ׃ 

  1.  Why ambush Sarah?  She was a righteous woman and even if she slipped up here, her emotions got the better of her.  Why call her out?   
  2. God is the one who told Avrohom that Sarah laughed?  They were having a meal and God tells Avrohom, your wife laughed?  Seems odd.  
  3. Rashi said that Hashem changed the words of Sarah from “my husband is old” to “I am  old”.  However, Sarah effectively said that she is old in Verse 12  וַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן׃ .   Say it was an omission, not a change of words.  Technically yes, but in verse 12  she meant that I am old. Verse 11 basically said the same thing as a narrator.  וְאַבְרָהָ֤ם וְשָׂרָה֙ זְקֵנִ֔ים בָּאִ֖ים בַּיָּמִ֑ים חָדַל֙ לִהְי֣וֹת לְשָׂרָ֔ה אֹ֖רַח כַּנָּשִֽׁים׃.

October 24, 2020: Shabbos Parshas Noah

Dream

Blanche Noble – Janowski

Rabbi Leibush Noble

Rabbi Yehuda Leib Graubart

Kotzker Rebbe on Parshas Noah

Netziv

Daniel Glenner

Jewish Geography

Shabbos Parshas Noah – October 24, 2020:

Dream:
Friday night I had a disturbing dream.  I dreamt that my body floated off my bed and headed straight up to the heavens.  I felt completely detached from this world and I was never coming back.  I ended up in a line.  A person looked me up and down and said my body is not perfect, meaning I had sinned.  He then put his hand on my chest to stop me.  I stopped in another line and I was next to a construction person wearing tan overalls and wisecracking.  I had to strongly shake myself awake.   I did not want to be trapped in my dream.

Rabbi Leibush Noble and Rabbi Yehuda Leib Graubart:

I got up at 7:00 AM and went downstairs to study.  I needed a Siddur to say Birchas Hatorah and could not find one.  I knew that Jerry Noble had given me a Siddur used by his grandfather, Rabbi Leibush Noble, along with a set of Malbim Chumoshim.   The below is a picture of Rabbi Yehuda Leibush Noble.

Picture taken in 1946

SCOPE AND CONTENT

Item is a photograph of Beverley Kelman on her first birthday. Pictured in the photograph with Beverley are her father Marvin Lister, mother Ruth Lister, grandfather Rabbi Leibish Noble, and grandmother Bella. Rabbi Noble was the first principal of Eitz Chaim, Toronto’s second-oldest Jewish day school. The photograph was taken at the family home that Ruth and Marvin Lister shared with Ruth’s parents Bella and Rabbi Leibish Noble at 73 Borden St., Toronto.

ADMINISTRATIVE HISTORY

Rabbi Leibish Noble immigrated to Toronto in 1912. The outbreak of World War I hampered his effort to bring over his wife Bella and two young daughters Gertrude and Mary (Miriam).

I spoke to Beverley about this picture and about life with her grandparents.  Uncle Marvin Lister even in 1946 had a hard time with working because he was Shomer Shabbos.  He had a hard time finding a permanent job.  Marvin was a good guy.  Beverely has some great stories from that time period.  I encouraged her to write them down and share with the family.

This picture speaks to me about that generation of Jews who were in the Army during World War II. This is the first Jewish next generation born in North America starting out their lives standing  with their immigrant parents.  Rabbi Leibush Noble and his wife Zelda Baila look youthful who look like they still have many years of active life left in them.   At the time of the picture Florence and Rosie were still single.    All the Noble sisters were very pretty.

Instead of the Siddur, I picked up my wife’s grandfather’s, Reb Leibush Noble’s Malbum on Chumosh Bereshis.  The sefer was published in 1892.    He learned the Malbim on a regular basis.  He held it in his holy hands, learning from it.   My grandfather Reb Sholem Sklar, Bubi Jean’s father, praised his one father Reb Avormon Shmuel Sklar of Krinki that his father knew all the laws of Shabbos, was an expert in טומא וטהרה, and thirdly knew every Mablim by heart.  This shows how precious the Malbim was to the Jews of eastern Europe and that the Malbim was Rabbi Leibush Noble’s go to Chumash.

I opened it to Sefer Noah and found the following picture tucked into the first page of Parshas Noah. 

This is a picture from the Yiddish paper announcing the death of Rabbi Yehuda Leib Graubart known as “Der Stashover Rebbe”.  Please see http://www.billgladstone.ca/j-b-salsberg-and-rabbi-yehuda-leib-graubart/ for more details about Rabbi Yehuda Leib Graubart.

Rabbi Graubart, known as the Mahril Graubart was the Rebbe of our grandfather, Rabbi Yehuda Leibush Noble.    

Rabbi Yehuda Leibush Noble wrote on the top of the picture, ה נח ב בחודש חשון תרצח translated into as 

“Thursday, of the week that Noah is read, on the second day of the month of Cheshvan, 1937”.  At the bottom of the picture he wrote   נפטר – passed away. 

This year Rabbi Graubart’s Yahrzeit was on Tuesday, October 20, 2020.  My guess is that Rabbi Noble did not want to forget the Yahrzeit of his Rebbe.

Why did I stumble on this picture the Shabbos morning?  Is there a message?   The mere fact that I found something my grandfather wanted to preserve and that I held the Sefer that he learned from is humbling.  I could never live up to the righteous and accomplishments of Rabbi Yehuda Leibush Noble in 2 lifetimes.  I gave this some thought and the following is what I spoke after davening in our garage minyan. 

Blanche Noble – Janowski  –  my mother-in-law:

Last Tuesday my mother-in-law fell in her apartment and broke her hip.  She was operated on Thursday, the 22nd and moved to Baycrest on Friday for rehab.  

There is a great verse in Parshas Noah.  Verse 9:23 says:

וַיִּקַּח֩ שֵׁ֨ם וָיֶ֜פֶת אֶת־הַשִּׂמְלָ֗ה וַיָּשִׂ֙ימוּ֙ עַל־שְׁכֶ֣ם שְׁנֵיהֶ֔ם וַיֵּֽלְכוּ֙ אֲחֹ֣רַנִּ֔ית וַיְכַסּ֕וּ אֵ֖ת עֶרְוַ֣ת אֲבִיהֶ֑ם וּפְנֵיהֶם֙ אֲחֹ֣רַנִּ֔ית וְעֶרְוַ֥ת אֲבִיהֶ֖ם לֹ֥א רָאֽוּ׃

But Shem and Japheth took a cloth, placed it against both their backs and, walking backward, they covered their father’s nakedness; their faces were turned the other way, so that they did not see their father’s nakedness.

This is a great verse.  It talks about the great respect Noah’s two sons had for their father.   Rabbi Leibush Noble towards the end of his life had cancer.  He lived by his daughter, Blanche Noble-Janowski.  Rabbi Leibush Noble was a holy Jew.  My mother-in-law took care of his emotional needs, physical needs, and medical needs.  She fulfilled the Mitzvah of honoring one’s mother and father as it is written in the Torah.  May the memory of her parents reward her for the kindness she did for her parents and she should have a speedy recovery.  May she dance at Mendy Bernstein upcoming wedding and her great-grandchildren weddings, including Chani, Tzvi, Eli, Hudi, and Sholoem Morgenstern.

Kotzker on Parshas Noah

The Kotzkerin the Sefer Ohel Torah brings down the following Medresh, Bereshis 30:8:

 הָיָה, אָמַר רַבִּי יוֹחָנָן כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, מִתְּחִלָּתוֹ וְעַד סוֹפוֹ הוּא צַדִּיק. הֲתִיבוּן לֵיהּ (they arked him)  וְהָכְתִיב (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ, מֵעַתָּה הוּא תְּחִלָּתוֹ וְהוּא סוֹפוֹ. אֲמַר לְהוֹן אַף הִיא לָא תַבְרָא,

 (Even this is not a question)    דְּהָא רַבִּי לֵוִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ וכו’, 

I think that the answer for Rebi Yochanan is that he is learning like Reb Levi in the name of Resh Lakish that Avrohon recognized Hashem at three years old.   When Avrohom first had understanding of the world around him at three years old,  he recognized Hashem,  Before three he was too young to understand good and evil, life, and the society around him.  Therefore we are within our rights to say that Avrohom was a Tzaddik from the beginning of his life, when he had דעת to discern between good and evil, which was when he turned three.

The Medresh continues:

רַבִּי חֲנִינָא וְרַבִּי יוֹחָנָן תַּרְוֵיהוֹן אָמְרִין בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ, וּמַה אֲנִי מְקַיֵּם הָיָה, שֶׁהָיָה מְתֻקָּן לְהַדְרִיךְ כָּל הָעוֹלָם כֻּלּוֹ בִּתְשׁוּבָה. (בראשית ג, כב): הֵן הָאָדָם הָיָה, מְתֻקָּן לְמִיתָה, נָחָשׁ (בראשית ג, א): הָיָה, מְתֻקָּן לְפֻרְעָנוּת, קַיִן (בראשית ד, ב): הָיָה, מְתֻקָּן לְגָלוּת, אִיּוֹב (איוב א, א): הָיָה, מְתֻקָּן לְיִסּוּרִין, נֹחַ הָיָה, מְתֻקָּן לַנֵּס, משֶׁה (שמות ג, א): הָיָה, מְתֻקָּן לַגּוֹאֵל, מָרְדְּכַי (אסתר ב, ה): הָיָה, מְתֻקָּן לִגְאֻלָּה. רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, רָאָה עוֹלָם חָדָשׁ

However according to  רַבִּי חֲנִינָא וְרַבִּי יוֹחָנָן you cannot answer as we just did, because they say that Avrohom recognized Hashem at 48.  Therefore we cannot say that Avrohom was a Tzadik מִתְּחִלָּתוֹ וְעַד סוֹפוֹ.     Therefore they have a different understanding of the word הָיָה to mean מְתֻקָּן – predestined.  They also re-interpret the  הָיָה of Noah to  mean he was predestined to be saved. 

The Artscroll said that it seems we have a contradiction in Reb Yochanan.  They change the first Reb Yochanan to Reb Yehonason.

Who was Noah’s grandfather,  מְתוּשֶׁ֗לַח – Methuselah.  Rashi on Verse 7:4 says – “ FOR YET SEVEN DAYS — These are the seven days of mourning for the righteous man Methuselah for whose honour the Holy One, blessed be He, had regard, and therefore postponed punishment. Go and calculate the years of Methuselah and you will find that they came to an end (i. e. he died) in the six hundredth year of Noah’s life (which coincided with the date of the Flood) (Sanhedrin 108b).”

We see that Noah’s grandfather Methuselah was a righteous man. What about his father – Lemach.

Comes along the Netziv in his Sefer Hemach Dover on last week’s Sedra and say beautifully:

ממעשנו ומעצבון ידינו. שהיה קשה על למך הצדיק לראות מעשה בני דורו הרשעים ולא יכול להושיע וראה ברוה״ק שבימי בנו ינוחו מרשעות כאלה. וזהו ממעשינו ועוד באשר נשתנה דרך כל בשר וטבעו כמו שיבואר להלן ו׳ י״ב. וע״כ לא יכלו להשתמש בבהמת הארץ כפי הטבע. וא״כ היו מוכרחים לעמול הרבה בידיהם. וראה ברוה״ק שבימי נח ישוב הטבע למקומה. וזהו משמעות ומעצבון ידינו. ואח״כ פי׳ הכתוב מלשון תנחומין:

Lemech was also a Tzaddik.  Look how the Netziv phrases the righteousness of Lemech.  “It was difficult for Lemech the righteous one to see the evil actions of his generation and he was not able to save them.”  Lemach tried but was unsuccessful.  More than that the Torah says the Lemech saw with the Holy Spirit say that in the times of Noah, the world will have relief (comfort) from  ממעשנו – our wicked ways.  He included himself with his generation, even though he was not at fault, he was a Tzaddik.  This is true greatness that he included himself with them because it was his generation and he was their leader, his responsibility.  He could not see that the relief would come with wiping out the entire generation.  

Now we see that Noah was born to a grandfather who was a Tzaddik and a father who was a Tzaddik.  This fits in beautifully with the first Reb Yochanan in the Medresh that Noah was a Tzaddik from the beginning of his life to the end.  (Avrohom was the son of an idol worshipper.) 

Comes along the Kotzker and says it cannot be that Avrohom sat for 48 years and did nothing.  After all Avrohom was able to understand by himself the existence of Hashem, which is tremendous greatness and does not happen overnight.

The Kotzker therefore says that  you must say that during those first 48 years of life Avrohom was searching with his mind and delving into the existence of a creator until he reached 48 years old when he recognized his creator.

You could say that the Kotzker is explaining a point that he felt had to be made according to  רַבִּי חֲנִינָא וְרַבִּי יוֹחָנָן תַּרְוֵיהוֹן אָמְרִין בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה.  That the Kotzker Vort does not impact on the Medresh, the Kotzker is making a side point.

Or I think more probable you could say that the Kotzker is arguing with the Medresh.  Whereas the Midrash says that Avrohom was not a Tzaddik for the beginning of his life to the end, the Kotzker is saying that he was a Tzadick  מִתְּחִלָּתוֹ וְעַד סוֹפוֹ.  Avrohom’s 48 year search is part of his righteousness.  The search is Tzidkus.  Thus the first Reb Yochanan works even with the second Reb Yochanan that Avrohom became a Tzadik at 48 years old.  

The Rest of Shabbos:

Told over the above Torah to Rabbi Ayreh Bassman.

Had the lunch Shabbos meal at Daniel and Chayale Glenner’s house.  I got to know their kids.  

From Daniel, I went to Rabbi Revah, my Rebbe to tell him the above Torah.

Decided to walk to my daughter’s house.  My kids were at her husband’s sister’s son’s bar Mitzvah.  At least I got a nice long walk.

On the way there I played and excelled at Jewish Geography.  I met:

  1. Gila Enbinder, her husband and their two kids.  She is Mispacha to me.    She is from Toronto.  Gila’s sister, Dalya, was best friends with my niece, Aleasha, in high school at Bais Yaakov and Ulpana.  More importantly Dalya is a sister-in-law to Aleasha.  They are married to brothers.
  2. Met Mrs. Peirson (?) who was born and grew up in Phoenix, AZ.  She knows the Rebibo family including Joel Rebibo, my Yeshivas Toras Chaim, Denver, CO classmate.   The father,  Rabbi Rebibo, was the leading Rov in Phoenix.  His son, Joel, is an editor at Hamodia.  Joel is Mizrachi and works for Hamodia.  Previously he was an editor for the Jerusalem post.  Joel Rebibo was someone who you knew in high school was destined for great things.  After not seeing him since our high school graduation in 1971, I met him in 2015, when I was visiting my daughter in seminary.  We had a great reunion on the veranda of my sister’s place at Wolfson in Jerusalem. 
  1. Met the son of Rabbi Hollander from LA.  Rabbi Hollander lived in Chicago and was involved with a Kiruv organization.  I knew him then.   He moved out to LA and raised his family in LA.   I met Rabbi Hollander in LA about 20 years ago.  He was Rabbi of the Young Israel of Venice Beach and started Emek, a Yeshiva located in Culver City.  They have since moved.  My cousin’s kid went there for high school.

Week of October October 11 – October 17, 2020

Simchas Torah 2020

Parshas Bereishis – Verse 5:29

Naming of Noah

Shabbos in Lakeview

Chabad of East Lakeview

Rabbi Dovid Kotlarski

Chabad of Lakeview

Sunday – October 11, 2020:

Simchas Torah:

Great Simchas Torah.  I was not expecting too much at Sidney’s garage Minyan.  Most of the neighborhood came with their families.  After the 5th Hakaph, the extended Goldstein family gave a Kiddush on the birth of a granddaughter.  Not just any Kiddush, but a grand feast.  There was Cholent, potato kugel, drumettes, cake, and candy.  We were done at 2:30 PM.  My kids came about an hour later for the Yom Tov meal.  Serka cooked up a great meal.

Tuesday – October 13,2020:

Took my Covid test.  Skokie Yeshiva tested everyone before they opened their campus.

Went through the basement of the two flat to go over the remaining work items.  There were about 20 items.  It is dragging on and the dollars are adding up.  I am not happy about it and somewhat depressed..

Wednesday October 14, 2020:

Went to Richards Body Shop.  Eddie is starting to redo my 1968 Ford Mustang that was my father’s third wife.  I paid him $3,000.  The car is all rusted out.  The motor work’s fine.   He is ordering parts for the Mustang Floor, hood, side panels, and other parts.  After 19 years of sitting in his shop, he is finally working on the car.

Thursday – October 15, 2020:

Everyone passed their covid test and the Yeshiva opened.  I was very depressed as Rabbi Revach gave a Shiur on Tosfes Kiddushin 2B – Esrog.  I did not understand the Shiur.

Friday – October 16, 2020:

Learned with Rabbi Revach for two hours going through the Tosfes.  I recovered some of my dignity.

Took Naftali to the Home Office for Cholent.  

Drove to Eli for Shabbos and got there about 5:30 PM.  Serka made great food for us.  Went to Anshei Shalom for davening.  It was depressing.  Only 13 men and two women.  No one spoke to one another.  There is no excuse for how they shut down davening. Went back to Eli and had a great meal.   Schmoozed with Eli about life and went to bed about 10:15 PM.

Shabbos – October 17, 2020:

Woke up at 7:00 AM. Learned Chumosh.  Davened at Chabad of East Lakeview.  Got to Shul at 10:15 AM.   They recently purchased a building at Wellington, just west of Broadway and will be remodeling.  I saw the Chevra from Anshei Shomel. Cholent was great.

I gave a Shiur and the below is my new Torah I spoke out in the Shiur.:  Paul, Tamar, Herb, and the Kaz’s attended.  

Rabbi Kotlarsky spoke about Noah and what he meant to the world.  Rabbi Kotlarski talked about Verse 5:29 that Noah brought relief from the hard labor to produce food from a cursed land and equally as important, he brought them relief from depression.  He tied this in to the depression brought on by Covid and the increase in suicide and sucidiual thougths.  Later on I told Rabbi Kotlarski that he was M’Chavin to the Ibn Ezra.

Torah for Berehis 2020:

Bereishis Verse 5:29:

וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יְהוָֽה׃

And he named him Noah, saying, “This one will provide us relief from our work and from the toil of our hands, out of the very soil which the LORD placed under a curse.”

Rashi says on this Passuk:

זה ינחמנו. יָנַח מִמֶּנּוּ אֶת עִצְּבוֹן יָדֵינוּ. עַד שֶׁלֹּא בָא נֹחַ לֹא הָיָה לָהֶם כְּלֵי מַחֲרֵשָׁה וְהוּא הֵכִין לָהֶם,  וְהָיְתָה הָאָרֶץ מוֹצִיאָה קוֹצִים וְדַרְדַּרִים כְּשֶׁזּוֹרְעִים חִטִּים, מִקִּלְלָתוֹ שֶׁל אָדָם הָרִאשׁוֹן, וּבִימֵי נֹחַ נָחָה, וְזֶהוּ יְנַחֲמֵנוּ, וְאִם לֹא תְפָרְשֵׁהוּ כָּךְ אֵין טַעַם הַלָּשׁוֹן נוֹפֵל עַל הַשֵּׁם וְאַתָּה צָרִיךְ לִקְרוֹת שְׁמוֹ מְנַחֵם:

What does  יְנַחֲמֵנוּ mean:

Sefaria – relief

Artscroll with Rashi English Translation – ease

Artscroll – rest

Miller and Gunick Lubavitch Chumosim – rest

Mechon-Mamre – Comfort us – rashi says that this is the wrong translation

Hertz – Comfort

Sefaria Translation -:

THIS WILL COMFORT US — He will ease from off us (ינחמנו) the toil of our hands. For until Noah came people had no agricultural instruments and he prepared such for them. The earth had brought forth thorns and thistles when they sowed wheat in consequence of the curse imposed upon Adam Harishon: in the days of Noah, however, this ceased (Tanchuma 1:1:11). This is what is meant by the word ינחמנו (viz., ינח מנו). If, however, you do not explain it in this manner, but from the root נחם “to comfort”, then the meaning you give to this expression (connecting it with the idea of “comfort”) will have no application to the name נח, and you would have to call him מנחם “Comforter”.

The basic question is, how did Lemach know that his son would revolutionize farming and how did he know the curse would be lifted?  

Rabbi Kotlarsky mentioned that Noah was the first human born with fingers.  Up until that time everyone’s fingers were fused.  Based on this Medresh you can answer that as a result of this phenomena Lemach knew that his newborn son would be destined for greatness and relieve humanity from having to toil.   This Medrash did not come to answer this question, but we can use it to answer the question.  

The following Rishonim ask this question and deal with it many different ways.  The below is a summary and afterwards I bring down the individual Rishonim:

  1. Seifsei Chachomin – Adam prophitzed that relief will come when a child is born circumcised and Noah was born circumcised.
  2. Ibn Ezra
  1. Lemach know through Adom that his child will bring relief
  2. Through Chcomah, undefined by the Ibn Ezra, but I assume astrology or something similar.
  3. People were given formal names once they grew up and people saw what they did with their lives and the name would define that person.  The name Noah was not given at birth but when they saw that he brought relief and ease to the world

    3)  Chizkuni – It was known that during Adam’s lifetime, there would not be relief from the curse on

   the land.  Must be that according to the Chizkuni Noah was the first child born after 

   the death of Adam, although 126 years apart.

   4)   Rashbam – The reason is that Noach was the first man born after the death of Adam, and by 

    calling him Noach he merely expressed the hope and prayer that Noach would be

    able to atone for the iniquity which Adam had perpetrated.

   5) Bartenura – like the Rashbam

   6) Aderet Eliyaho – like the third expalanton in the Ibn Ezra

   7) Netziv – so different that I will bring the Netziv in its entirety:

ממעשנו ומעצבון ידינו. שהיה קשה על למך הצדיק לראות מעשה בני דורו הרשעים ולא יכול להושיע וראה ברוה״ק שבימי  בנו ינוחו מרשעות כאלה. וזהו ממעשינו ועוד באשר נשתנה דרך כל בשר וטבעו כמו שיבואר להלן ו׳ י״ב. וע״כ לא יכלו להשתמש בבהמת הארץ כפי הטבע. וא״כ היו מוכרחים לעמול הרבה בידיהם. וראה ברוה״ק שבימי נח ישוב הטבע למקומה. וזהו משמעות ומעצבון ידינו. ואח״כ פי׳ הכתוב מלשון תנחומין:

The actual language of the Rishonim and in depth study:

The Seifsei Chachomin asks the question and answers it as follows:

He will give us rest. Bereishis Rabbah says: Was Lemech a prophet, that [when Noach was born] he knew about this? R. Shimon ben Yehotzedek said: Noach was born circumcised. For when Hashem cursed the earth, Adam said to Him: O Master of the World! Until when? Hashem told him: Until you beget a circumcised person. Once Noach was born circumcised, they said: He will give us rest! (Divrei Dovid).

Adam died in the year 930 and Noach was born in the year 1056.  Adam must have told this prophecy to the world.  When Noah was born 126 years later and apparently was the first one born circumcised.   Lemach felt and hoped that Noah would be the child prophitzed by Adam.  

The Seifsei Chachomin continues and asks a question on Rashi.  I do not know the answer, but I will put it down here for future study.

והא דלא קאמר יניח ממנו את מעשינו דהא עדיין לא ינוחו ממעשי ידיהם דהא עדיין יצטרכו לחרוש ולזרוע ולדוש לכן קאמר זה ינחמינו זה יניח ממנו את עצבון ידינו שלא היה להם כלי מחרישה והוא הכין להם ולא נקט רש”י ממעשינו ומעצבון ידינו כמו דכתיב בקרא ולמה הקדים עצבון ידינו למעשה ידינו י”ל דעצבון קאי על מה שהוציאה הארץ קוצים ודרדרים ומיד כשנולד נח פסקה מיד אותה קללה אבל תקון המחרישה לא הי’ אלא עד שגדל נח משום הכי הקדים רש”י והורה בזה שכן ראוי להיות נמי בקרא וק”ל:

And the verse does not say יניח ממנו את מעשינו [although it is closer to “Noach”] because then it would mean that they rested from the work of their hands, and that did not yet happen. They still needed to plow, sow and thresh. Therefore it says that Noach “will bring us rest from… the anguish of our hands,” as he prepared plowing tools for them which they did not have as yet. Why did Rashi not explain, “From our work and the anguish of our hands,” following the order of the verse, but rather put “the anguish of our hands” first? The answer is: “Anguish” refers to the earth’s curse to produce thorns and thistles. And as soon as Noach was born, that curse stopped. But Noach did not make the plow until he grew up. Thus Rashi mentioned “anguish” first, indicating that the verse as well should be understood this way.

Ibn Ezra

The below Ibn Ezra may have been the source of the Sefsei Chacomim:

וטעם זה ינחמנו ממעשינו. שידע על ידי אדם כי נביא היה כי על יד זה הנולד תחיה האדמה. או ראו זה בדרך חכמה וכן הי’ 

על ידו נתקיים העולם גם הוא היה איש האדמה כי כן כתוב. גם יתכן שנקרא שמו נח כמו ירובעל אחר שעבד האדמה והצליחה ונח הפך העצבון. והטעם זה ינחמנו וננוח מעצבון ידינו. גם נחמה מנוח’ מעצבון הלב. כי העברים ישמרו הטעמים ולא המלות והעד ירבשת וירבעל. והשואלים מי היתה אשת קין ושת מה טעם לשאלה הזאת כי כתוב באדם ויולד בנים ובנות וכן כלם

The Ibn Ezra then adds, maybe Lemech knew it with wisdom.  I think Ibn Ezra means wisdom of astrology or some other wisdom.  The Ibn Ezra proceeds and says a third interpretation that he was called Noah only after he grew up and showed success as a farmer.  That is when they called him Noah.  

The Ibn Ezra said גם נחמה מנוח’ מעצבון הלב.  That Noah gave them relief from sadness of the heart, depression.   Rabbi Kotlarski linked this to the high level of depression and suicidal thoughts during covid.  This could give us an insight into Ibn Ezra that he understood the effects of depression.  The Ibn Ezra was exceptionally poor.  He joked about himself that if he sold burial shrouds, people would stop dying.

The Rashbam and Chizkuni answers the question differently:

Chizkuni:

זה ינחמנו, מן האדמה שהרי נאמר לאדם ארורה האדמה בעבורך כל ימי חייך ושנות אדם כלו לתולדות נח וחשב בלבו מה שקלקל זה יתקן זה.

ה ינחמנו מן האדמה, “this one will bring us consolation regarding the condition of the earth. Seeing that he had been born after the death of Adam, the curse decreed on earth as being effective during Adam’s lifetime could now be lifted. [According to my calculation Noach was born in the year 1056 after Adam had been created. Seeing that theTorah did not report anyone being born after Lemech, Noach’s father, who was born when Adam was still alive, there is no contradiction here. Ed.]

Rashbam

 if you were to question why our sages do not describe Lemech as a great prophet, as they described Ever who had called his son Peleg, foreseeing that in his time mankind would be divided into 70 languages, etc., (Seder Olam 1) the reason is that Noach was the first man born after the death of Adam, and by calling him Noach he merely expressed the hope and prayer that Noach would be able to atone for the iniquity which Adam had perpetrated. The word נח is an allusion to הנחה, a relief, reduction in cost, i.e. the curse that mankind suffers under, especially the earth, should be lifted now that Adam had been replaced by an innocent human being who did not share time on earth with Adam who had brought a curse upon mankind. In the case of Peleg, it is impossible to see in that name the expression of a prayer, a plea; hence we must interpret it as a sign of his father’s prophetic vision.

This is difficult because Adam died 126 years before Noah was born.  Although in the Chizkuni someone answered this by saying no one was born.  I thought of this and it did say that there were other children born to these individuals and I assume that their kids had kids.  To go 126 years without any births is very difficult.

The Netziv in Hemach Dover has a completely different understanding:

יִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יְהוָֽה׃

זה ינחמנו. א״ת מלשון תנחומין. ורש״י דחה דא״כ שם נח אינו טפל יפה על הלשון להכי פירש מלשון נחת. ולפ״ז אינו מדויק לשון זה ינחמנו. ובל״ז יש להתבונן בכל א׳ מהפירושים. דתנחומין לא שייך אלא על הרעה שנשתיירה במקומה. ולא על מעשינו ועצבון ידינו שנשתנה בימי נח. ולהיפך שם נחת לא שייך על האדמה אשר אררה ה׳. שהרי לא נחו מקללה זו גם אחר המבול. אלא נראה דבשם נח נכלל שני השרשים לשון נחם ולשון נחת. ומש״ה נקרא נח בחסרון אות השלישי למען יהא נכלל בו שני השרשים. ופי׳ זה ינחמנו ג״כ בשתי הוראות. מלשון יניח לנו כפרש״י:

ממעשנו ומעצבון ידינו. שהיה קשה על למך הצדיק לראות מעשה בני דורו הרשעים ולא יכול להושיע וראה ברוה״ק שבימי בנו ינוחו מרשעות כאלה. וזהו ממעשינו ועוד באשר נשתנה דרך כל בשר וטבעו כמו שיבואר להלן ו׳ י״ב. וע״כ לא יכלו להשתמש בבהמת הארץ כפי הטבע. וא״כ היו מוכרחים לעמול הרבה בידיהם. וראה ברוה״ק שבימי נח ישוב הטבע למקומה. וזהו משמעות ומעצבון ידינו. ואח״כ פי׳ הכתוב מלשון תנחומין:

THIS ONE WILL CONSOLE US – One might be tempted to say that this word is from the root “console,” and Rashi has rebutted this on the basis that the name “Noach” is not consistent with this root and has explained that it is derived from the root “rest.” According to Rashi, the word here is inexact. However, one need not to resort to this explanation, it is possible to understand the word in both senses. “Comfort” only applies to ongoing permanent tragedies, and not ones that arise from human activity and evil that arose during the days of Noah. Similarly, “rest” does not apply to the land, which was permanently cursed by God (since the land remained in this state even after the flood.) The name “Noah” includes both roots – “comfort” and “rest.” This is why the word is spelled nun-chet without a third letter, so that it can be considered a cognate of both roots. “This one will console us” can be understood in both senses, similar to Rashi’s explanation.

Bartenura:

זה ינחמנו ממעשנו וכו’ קשה לפי הפשטה וכי נביאים היו שזה עתיד להניח להם. וי”ל לפי שכתוב ארורה האדמה בעבורך וכו’ עד שובך אל האדמם דמשמע כשימות אדם הראשון תבטל זאת הגזרה וכשנולד נח כבר מת אדם וצא וחשוב שנותיו ותמצאם כלין כ”ו שנה קודם לידת נח ולפי שהוא היה הראשון שנולד אחר מיתתו של אדם לכך אמרו עליו זה ינחמנו ממעשנו וכו’

The Bartenura says there were only 26 years between the death of Adam and the birth of Noah.  Maybe there is a mistake in the Bartenura and he means 126 years.

Aderet Eliyaho:

The Aderat Eliyaho answers the question like the third answer in the Ibn Ezra that the name given to a person was given after they accomplished in this world and the name would reflect their accomplishments.. 

לאמר זה ינחמנו. כשראו שינוי בארץ קראו אותו כן שקריאת שמותם לא היו ביום לידתם רק לשם המעשה בימיהם. מן האדמה שנתקללה בימי קין:

Conclusion:

I am not sure how to wrap all of this up into a neat package. I think the Netziv is the key.

Shabbos Teshuva – Parshas HaaZinu

The Torah in Breshis 37:29 – וַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ׃  .  The Midrash says on this Pasuk:

 אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעוֹלָם לֹא חָטָא אָדָם לְפָנַי וְעָשָׂה תְּשׁוּבָה, וְאַתָּה פָּתַחְתָּ בִּתְשׁוּבָה תְּחִלָּה, חַיֶּיךָ שֶׁבֶּן בִּנְךָ עוֹמֵד וּפוֹתֵחַ בִּתְשׁוּבָה תְּחִלָּה, וְאֵיזֶה זֶה הוֹשֵׁעַ, שֶׁנֶּאֱמַר (הושע יד, ב): שׁוּבָה יִשְׂרָאֵל עַד ה’ אֱלֹהֶיךָ.

Hashem said , “there has never been a time ever when a man sin before me and did teshuva. you were the first one to do teshuva. I swear that your son will stand and open the way to teshuva. And this was Hosea who said “return Israel unto Hashem, your Gd”. 

The question is obvious, didn’t אָדָ֗ם and קַ֥יִן who lived well before Ruvain repent.  The Sefer Kol Simcha, the Torah of the Rebi Reb Simcha of Peryshischa,  explains that the Medresh means that Ruvain did Teshuvah even though he did not sin.  Ruvain did not sin when Joseph was sold, yet he repented. Just the opposite, Ruvain wanted to save Joseph and return Joseph to their father. 

The Pilaver answers that the the Rebi, Reb Bunim means that  Ruvain was מֵחָדָשׁ (initiated) a new form of repentance.  Even if your intent is good, as long as your ultimate goal and the goodness  you wanted to result did not come to fruition, in a certain sense you failed and Teshuva is needed.   When Ruvain saw that his ultimate goal will not happen and that Joseph will not be reunited with their father, when he  saw that Joseph was not in the pit, he  tore his clothes.  As verse 37:29 says  וַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃ .becuase his ultimate goal was not fulfilled and he felt that he failed, therefore Ruvain repented.

Similarly Ruvain’s descendant opened a new path in Teshuva. What was  הושע ‘s new path of Tshuva?   Teshuva is re-connecting to God.   Teshuva is not just חרטת חטאים, regretting sins as הושע said כִּ֥י כָשַׁ֖לְתָּ בַּעֲוֺנֶֽךָ׃.  The Pilaver says 

 כי הושע פּתח פּתח חדשׁ

לתשׁובה עמוקה ,ולימד לשוב בּהודיה על חלק הטוב  – שלא יופסק מאתנו לעולם להתקשר בחלק שבלב מקדושתו יתבּרך  

Translated as follows:   הושע opened up a new path for Tshuva that is profound.  Hosea taught us to reconnect with thanks to Hashem on the טוב, the goodness that is contained with each of us.  That goodness in our soul is never severed from us and we are always attached to the portion in our hearts that is directly from Hashem.  That goodness is our Godly soul.   

Therefore every year on Rosh Hashanah the Jewish people’s inner connection to Hashem is awakened through the blowing of the Shofer when we renew God’s Kingship. (There is no mention on Rosh Hashana of asking forgiveness of our sins.  This is because we want to feel a closeness to God first, and once we are tightly bound to God, we ask for forgiveness of our sins on Yom Kippur.)  

As it says in Pslams 89:16  אַשְׁרֵ֣י הָ֭עָם יוֹדְעֵ֣י תְרוּעָ֑ה יְ֝הוָ֗ה בְּֽאוֹר־פָּנֶ֥יךָ יְהַלֵּכֽוּן׃.   First we reconnect to God with the sounds of the Shofer and then we walk in the light of Your presence.   (This may  even occur before we ask forgiveness for our sins or it may mean once we reunite, God will easily forgive our sins.      הושע referenced this idea in 14:3 when he says in the below Pasuk וְקַח־ט֔וֹב –

קְח֤וּ עִמָּכֶם֙ דְּבָרִ֔ים וְשׁ֖וּבוּ אֶל־יְהוָ֑ה אִמְר֣וּ אֵלָ֗יו כָּל־תִּשָּׂ֤א עָוֺן֙ וְקַח־ט֔וֹב וּֽנְשַׁלְּמָ֥ה פָרִ֖ים שְׂפָתֵֽינוּ׃

This attachment was worked on by our Holy forefathers that this world never be severed from the influences of “good”.  Like it is referenced in Hosea 12:13 –     וַיִּבְרַ֥ח יַעֲקֹ֖ב שְׂדֵ֣ה אֲרָ֑ם וַיַּעֲבֹ֤ד יִשְׂרָאֵל֙ בְּאִשָּׁ֔ה וּבְאִשָּׁ֖ה שָׁמָֽר׃

Then Jacob had to flee to the land of Aram; There Israel served for a wife, For a wife he had to guard [sheep].

Just like Yaakov first married Rachel and then he worked seven years.  He was bound to Rachel, to her goodness  and then he was he worked for seven years.  This is the way of service to God.  

Hosea Verse 14:3 says  קְח֤וּ עִמָּכֶם֙ דְּבָרִ֔ים וְשׁ֖וּבוּ אֶל־יְהוָ֑ה אִמְר֣וּ אֵלָ֗יו כָּל־תִּשָּׂ֤א עָוֺן֙ וְקַח־ט֔וֹב וּֽנְשַׁלְּמָ֥ה פָרִ֖ים שְׂפָתֵֽינוּ׃

 Say to Him: “Forgive all guilt And accept what is good; Instead of bulls we will pay [The offering of] our lips.

This means that this is the “good, to give thanks  to God that our inner attachment has never been broken by Hashem, because through this good we reattach ourselves to our source (God).

This is also referenced in the above Pasek when it says  כָּל־תִּשָּׂ֤א עָוֺן֙ – anyone who is has sinned take the goodness that is inside you and reconnent.    It does not say    .  כל עון תשׂא – all sins forgive, that Heshem should forgive all sins.   Similarly in Devorim Rabah 8:1 by Kayan  –   אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם כָּל הָעוֹלָם אַתָּה סוֹבֵל וְלַעֲוֹנִי אִי אַתָּה סוֹבֵל.  It is not the sins that God has patience for but for the sinner himself who gets closer to God.  

This is because when God constricted himself in creation, it was for the enabling for God’s Holiness to have a place in this world, buried within us in    הסתר, also the השפּעה העליונה.  And therefore once we are close to God, Hashem has to bear our sins.        

August 15, 2020 – Shabbos – Parshas Re’eh

My Speech on the Parsha

Passing of Rabbi Adin Evan-Israel Steinsaltz

Cholent by Rachelle and Aryeh Benjamin.


My Speech on the Parsha

Chapter 11, Verse 26 states:

  רְאֵ֗ה אָנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּ֑וֹם בְּרָכָ֖ה וּקְלָלָֽה׃

“See, this day I set before you blessing and curse”

The word רְאֵ֗ה is singular and the word לִפְנֵיכֶ֖ם is plural.  The question is why.  The Kli Yakar says:

Look, I place before you today. “See” is singular. “Before you” is plural. This is what our Sages teach us: A person must always view things as if the entire world is half righteous and half wicked. If he performs a single mitzvah he tips himself and the entire world to the side of merit. Therefore Moshe spoke to every individual, “See” that he should see in his thought that every single action affects all of them.

The Kotzker asks the question and answers based on the Zohar on the words in Exodus 18:1 –

וַיִּשְׁמַ֞ע יִתְר֨וֹ .  The entire world heard about the miracles, the Jews leaving Egypt, the splitting of the sea, and everything else, but Yisro heard and acted.  Same thing when something is giving, everyone is included because it is given to everyone. Equally., but when it comes to seeing and perception, everyone is different, because everyone sees things through their efforts and understanding.   

Similarly, the Kotzker says the Shevous is called “the time of the giving of the Torah,” not “the time of the acceptance of the Torah” because God gave the same Torah to everyone, but everyone accepted it differently.  

The understanding of Torah is based on what we put into a piece of Torah. Written Torah is two dimensional; sometimes the Torah even in a two dimensional format is profound by itself.  However, many times  the Torah seems flat and the reader must put his being and thoughts into the Torah.to bring out the profundity of what is being said.  This differs from person to person, based on their level of learning, life experiences, age, childhood, and everything else that makes up a person.

There is a story in the book, Siach Sarfei Kodesh, about the RIM that takes place in roughly 1815.  After the RIM’s marriage and spending three months with the Koshnitzer Magid, who was the Shadchen, the RIM moved to Warsaw to live by his father-in-law.  The Lissa Rav – Yaakov ben Moshe Lorberbaum of Lissa (1760-1832)  (http://en.wikipedia.org/wiki/Yaakov_Lorberbaum)  had a question he could not answer.  The RIM (1787-1866), answered the question.  The Lissa Rav stood for a few moments in deep thought and said – that I answer the question this way and the RIM says another answer.  I can engage in debate with the RIM, however, ultimately I know he is right.  I do not want to engage in

debate because through the power of debate and persuasion I may get him to change his answer, and I know he is right.  The truth lies with him.    

Interesting that the Lissa Rov learned in the Yeshiva of Rabbi Yosef Hochgelenter in Zamusz, the same yeshiva that the Kotzker Rebbe learned years later.

This is a nice story, but would like to add my learning and understanding into the Torah and bring out the WOW of the story. 

The RIM was born in 1799, while the Lissa Rov was born in 1760. The Lissa Rav was the Gadol Hador of Torah Jewry at that time.  Per Rabbi Dishon, the RIM this story takes place when the RIM was a teenager, roughly in 1815.  Therefore at the time this meeting took place, the Lissa Rov was 55, while the RIM was 16.   The Lissa Rav did not let ego get in the way.  He was willing to recognize the truth in what the RIM said, someone who was only 16.   Even more amazing.   The RIM was a Chassidic young man.   Imagine a Chassid answering the Misnagdic Gadol Hador.    The Misnagdim were locked into a fight with the Chassidim for the hearts and minds of Jewry.   Misnagidm claimed that Chassdim were ignorant and did not produce Torah scholars.  The RIM disproved this.   The Lissa Rav could have been bribed by the need to fight and disprove the RIM simply because we Misnagdim do not like Chassidim.  As we say, bribery twists the truth.  The Llissa Rov could have disagreed on a conscious or subconscious level  with the RIM because a Chosid cannot learn like a Misnagid, so therefore the RIM had to be wrong.  Or even if he recognized that the RIM was correct, he may have purposely disagreed with the RIM so as not to acknowledge the greatness of the Torah of a Chosid.  

Had ego been a factor or a Misnagdic dislike for the Chassid, the Lissa Rav would not have had a clear mind to see the truth in the RIM’s answe and  the Lissa Rav could have argued with the RIM and perhaps gotten the RIM to change his mind.  Remember, the Lissa Rav had memorized the entire Shas, Rishonim, and Poskim in his mind.  Had he had an agenda, then he would have fought the RIM.  However, the Lissa Rav was committed to the truth in Torah and publicly admitted that this Chassidic young man is correct.

This is how Torah has to be learned and why Torah is not the same for everyone.

Passing of Rabbi Adin Evan-Israel Steinsaltz:

On Friday, August 7, Rabbi Adin Even-Israel Steinslatz passed away.  He was a prolific author, an inspiration to many people, and was one the first to make Gemoro accessible to the masses.   He was generous with his time.  He grew up in Israel, not Orthodox, and became a great Torah scholar.  He was the living embodiment of the Kli Yakar.  He was an individual that made a major impact on the entire Jewish people.  He did not live for himself, but to spread Torah and educate Jewry.  He was a Lubivatcher, but his Yeshivas were in the Dati Leumi world.   I failed to meet him and am diminished for not having met him or heard him speak. The closest I came to him was in 2015 when I was in Israel visiting Chani, my daughter who was at Seminary, I happened upon the Tzemach Tzedek shul located at the start of the Arab Shuk that leads to the Damascus gate.  I came after davening.  I was told that Rabbi Steinsaltz davens in the Shul.

His history is detailed on the website:   https://en.wikipedia.org/wiki/Adin_Steinsaltz

RabbiAdin Even-Israel Steinsaltz
עדין אבן-ישראל שטיינזלץ‎
Rabbi Adin Even-Israel (Steinsaltz) (cropped).JPGSteinsaltz in 2010
BornAdin Steinsaltz11 July 1937Jerusalem, Mandatory Palestine(now Israel)
Died7 August 2020 (aged 83)Jerusalem, Israel
Resting placeHar HaZeitim
NationalityIsrael
Alma materHebrew University of Jerusalem
OccupationRabbi, author
Notable workThe Talmud: The Steinsaltz Edition
SpouseChildrenSaraMenachem, Amechaye, Esther Sheleg

Cholent by Rachelle and Aryeh Benjamin.

For lunch I had Cholent by my cousins, the Benjamins.  Rachelle’s cholent was fabulous.  No garlic.  I came at 12:40 PM and was the guest who never left, leaving at 4:00 PM.  This is the fourth Shabbos of “going for Cholent by my family”.  I previously have been to Yonatan Glenner, Mayer Chase, and Eliyahu Glenner.

July 21, 2020

On the following Monday, July 21st, Naftoli Glenner made a Siyum on Mishnayos Brechos. The Siyum was at his Rebbe, Rabbi Moshe and Frumit Roberts

 Naftali and his father.

Mitch Morgenstern, my wife, Serka, and my son Eli.

I spoke and added the following.

There is a fifth interpretation of לא יחל דברו and that is Naftoli Glenner.   Naftoli always does what

he says he will do.  He is always there.  He does not delay, does not profane his words, does not violate his words, and he is forgiving.  We call him Reb Naftoli.  When he has to come to my house, he persistently calls me.  I invariably will be in the middle of an important text, he calls me, and my text is ruined.  He will call me 10 times.  He is always at the front of the Shul to open the Aron, to help with taking off the Torah covering.  Rabbi’s chairs were only created so Naftoli can have a place to sit.  He is very observant of what is happening around him, absorbing details, and the scene around him.

Parshas Matos – Masei

Shabbos Parshas Matos – Masei

July 18,2020

This past week I heard a great speech from Rabbi Steven Weil, executive director of the OU gave a great speech on the burning of the Talmud.  I also heard Rabbi Sugerman give a Shiur on Hiddur Mitzvah in regards to Milah.  There is a Machlokos Rashi and the Rambam in how to learn the Gemora 133B  of Zizin – shreds that do not impede the circumcision.  This is compared to Hiddur Mitzvah of the candles of Chanukah.  There is a Brisker Rov that explains the Machlokes.  I also heard a lecture sponsored by Lubavitch of Washington, moderated by Rabbi Shemtov.  Two of his congregants, Stuart Eizenstat and Tevi Tory both came out with books.  Both worked for Presidents, Stuart Eizenstat with President Jimmy Carter and Tevi Troy for President George W. Bush.   I purchased Tevi Tory’s book,

Thursday – July 17, 2020:

Eli, Tzvi, and I had a private tour of 522 W. Deming,  the house that Jim Petrozzini, my customer lived at while he was alive.  It has been completely remodeled and restored back to its 1886 elegance.   ttps://www.luxuryportfolio.com/Property/chicago-properties-the-sarah-belle-wilson-house/LPMP

Shabbos – July 19, 2020:  

We ate lunch by Rivkie and Mordy and had great Cholent.

I spoke before Musaf on the following two Verses in Parshas Matos:

Chapter 30, Verse 2:

וַיְדַבֵּ֤ר מֹשֶׁה֙ אֶל־רָאשֵׁ֣י הַמַּטּ֔וֹת לִבְנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁ֖ר צִוָּ֥ה יְהוָֽה׃

Chapter 30, Verse 3:

אִישׁ֩ כִּֽי־יִדֹּ֨ר נֶ֜דֶר לַֽיהוָ֗ה אֽוֹ־הִשָּׁ֤בַע שְׁבֻעָה֙ לֶאְסֹ֤ר אִסָּר֙ עַל־נַפְשׁ֔וֹ לֹ֥א יַחֵ֖ל דְּבָר֑וֹ כְּכָל־הַיֹּצֵ֥א מִפִּ֖יו יַעֲשֶֽׂה׃  

First Dvar Torah:

Rashi explains  זֶ֣ה הַדָּבָ֔ר  two ways.  The first explanation uses the word   זֶ֣ה as used the same way when Hashem instructed Moshe Kiddush Levana in Exodus 12:2, the half-Shekel in Exodus 13:3,  the Menorah.  Hashem actually showed Moshe what a new moon and a half-shekel looked like.  .  What has to be understood is that in this Parsha of vows,  Hashem is not showing Moshe a physical object but giving him laws which are verbal.    

The answer is that Rashi is telling us that when giving over Torah it has to be clear as if it is the words of God.  Perfect.   A teacher has to say with confidence and clarity    זֶ֣ה הַדָּבָ֔ר.   Someone giving over Torah cannot read Gemora in a confusing and mumbling manner.  The Rebbe has to paint the picture so the student sees the concepts in his mind. For most of my adult life I was a  “כֹה אָמַר ה – lacking clarity, saying this is kind of what it the Torah means.

Words of Rashi and the Mizrachi:

 זה הדבר. מֹשֶׁה נִתְנַבֵּא בְּ”כֹה אָמַר ה’ כַּחֲצֹת הַלַּיְלָה” (שמות י”א) וְהַנְּבִיאִים נִתְנַבְּאוּ בְּ”כֹה אָמַר ה'”, מוּסָף עֲלֵיהֶם מֹשֶׁה שֶׁנִּתְנַבֵּא בִּלְשׁוֹן “זֶה הַדָּבָר”

זה הדבר  – THIS IS THE WORD — Moses prophesied with the words (introduced his message by the statement), “Thus saith the Lord, About midnight [will I go into the midst of Egypt]” (Exodus 11:4), and other prophets also prophesied with “Thus saith the Lord”, Moses, however, had an additional superiority in that he prophesied also with the expression “This is the actual word [that God hath spoken]” (Sifrei Bamidbar 153:2).

The Mizrachi and Sefsei Chacomin quoting the Mizrachi explains Rashi that Moshe initially and all the Prophets did not get a translucent revelation from God.  It is called a   באספקלריאה שאינה מאירה and this is represented by the words used in the Torah “כֹה אָמַר ה’ – so said Hashem.  They are telling the essence of what God said but not completely the actual thoughts and words of Hashem.  After Har Sinai, Hashem spoke directly to Moshe, as it is stated elsewhere פּה אל פּה.          

The Mizrachi: זה הדבר משה נתנבא בכה אמר וכל הנביאים נתנבאו בכה אמר מוסף עליהם משה שנתנבא בלשון זה הדבר. בספרי מלת כה מורה על מכוון הענין ומלת זה מורה על הענין *הרמוז*  בעינו ומפני שכל הנביאים לא נתנבאו רק באספקלריאה שאינה מאירה ואין בם יכולת לקבל רק המכוון מן הענין שהראוי להם הוכרחו להזכיר בלשונם כה אמר יי’ שפירושו המכוון מדבריו לא הדברים בעינם ומשה רבינו ע”ה בעבור שנבואתו היתה על ידי האספקלריאה המאירה והיה בו כח לקבל מה שהראו לו בעינו כפי מה שהוא הוזכיר בלשונו זה הדבר שפירושו זה הדבר בעינו מבלתי שום שינוי כלל ומפני שמשה רבינו בתחלת נבואתו עדיין לא עלה אל המדרגה שזכה בה באחרונה הוכרח גם הוא להזכי’ בלשונו כה אמר יי’ בהרבה מקומות ומשזכה באספקלריאה המאירה שוב לא הזכיר בלשונו רק זה הדבר וזה שאמרו משה נתנבא בכה אמר רוצה לומר בתחלת נבואתו וכל הנביאים בכה אמר ר”ל תמיד מוסף עליהם משה שנתנב’ בלשון זה הדבר ר”ל משזכה באספקלריא’ המאירה ואילך:                                              *This word seems wrong and should be erased.*

Rabbi Elya Brudney spoke over a Reb Yehoshua Leib Disken on the difference between Moshe’s prophecy and all the other prophets.  Moshe prophesied the drrects words and intent of God.  All the other prophets had a vision that what was conveyed was filtered through each prophets level of spirituality and their personalities.  Meaning that if a prophets had an angry disposition, the prophecy would be raw and harsh.  If the prophet had a more mellow personality the prophecy would be softer.  The interpretation is different based on who the prophet is.  It sounded good when I heard it, but it is hard to understand.

The question is that the Torah uses the language   זֶ֣ה הַדָּבָ֔ר in a number of places to introduce a set of laws.  Why did Rashi choose to say his explanation and nowhere else?  The answer may be that the laws of “waiving vows” by a Halachici expert is not explicitly stated in the Torah.  It is only hinted to.   Moshe had to be clear when speaking to the people on the source and how to waive a vow.

The Mishna in Chagigah 10B says:

מתני׳ היתר נדרים פורחין באויר ואין להם על מה שיסמכו

MISHNA: Incidental to the Festival peace-offering, the mishna describes the nature of various areas of Torah study. The halakhot of the dissolution of vows, when one requests from a Sage to dissolve them, fly in the air and have nothing to support them, as these halakhot are not mentioned explicitly in the Torah. There is only a slight allusion to the dissolution of vows in the Torah, which is taught by the Sages as part of the oral tradition.

Second Dvar Torah

Five Questions on these two verses:

A – The Torah does not start out with, “and God spoke to Moshe” as it does everywhere else.

B – How do you translate   לִבְנֵ֥י יִשְׂרָאֵ֖ל ?  Both Artscroll, Lubavitch (Gutnick), and Sefaria all translate it as, “And Moshe spoke to the head of the tribes of the Isralites.”   However, when you read the Verse it can be translated as – “And Moshe spoke to the heads of the tribes, who are to speak to the Isralites.”  This seems to be the better translation.

C – Verse 3 says that if a man makes a vow “to Hashem”.  What does to Hashem mean.  Rashi does not say what is the vow to Hashem.    Rashi says,   נדר. הָאוֹמֵר הֲרֵי עָלַי קוֹנָם שֶׁלֹּא אֹכַל אוֹ שֶׁלֹּא אֶעֱשֶׂה דָבָר פְּלוֹנִי;  does not take about a Vow to Harshem.  It is simply a vow not to eat something or do an action.  What is the “To Hasem”

Additionally, why does Rashi say that the from of the vow  is using the work  הֲרֵי עָלַי קוֹנָם – Konum.  The form of the vow is “it should be as a Korban to me that I will not eat.”   Why didn’t Rashi simply say, that a person makes a vow not to eat.   Is it perhaps that if one says, I make a vow not to eat, that this is not a vow that binds him according to the Torah.  

D – What is the translation of    לֶאְסֹ֤ר אִסָּר֙ – Artscoll says to prohibit a prohibiton, which is almost meaningless.  The true translation is to forbid something that is permitted.  Lubavitch translates it seemingly more correctly as “makes an oath to prohibit himself”.   

E – What does  לֹ֥א יַחֵ֖ל דְּבָר֑וֹ mean?

Answer:

Let me start with Question E – What does  לֹ֥א יַחֵ֖ל דְּבָר֑וֹ mean?  There are four translations of the word  יַחֵ֖ל.

  1. Rashi and Ibn Ezra – Both say do not make your words profane.  This implied that by making a vow your words are sacred and by violating them you have made your words profane.

             Rashi:   ( לא יחל דברו. כְּמוֹ לֹא יְחַלֵּל דְּבָרוֹ — לֹא יַעֲשֶׂה דְּבָרוֹ חֻלִּין (שם

            Ibn Ezra:      לא יחל דברו. כמו לא יחלל ואיננו לשון מחילה 

The Ibn Ezra adds something that to me is mysterious.  He says that   יחל does not express forgiveness.  Huh? Forgiveness – why would anyone think the explanation is forgiveness when the Torah seems to be clearly talking about profane, violation,

This is how Artscroll translates  לא יחל דברו – do not profane your words.

     2) אונקלוס   and Mosef Rashi – to violate, to nullify. 

Onkalis:    לָא יְבַטַּל פִּתְגָּמֵיהּ.

Mosef Rashi from Tanis 7B –    רוח צפון תחולל גשם ופנים נזעמים לשון שקר – תחולל תבטל כמו לא יחל דברו

                                                            (במדבר ל׳:ג׳)

This is how Lubavitch Chumash translates  לא יחל דברו – do not violate your words.  Sefaria translates it similarly – “you should not break your pledge”.

    3) Comes along the Kli Yakar and says that יחל is expressed as מחילה.   

First he explains question B as follows that the translation of לִבְנֵ֥י יִשְׂרָאֵ֖ל is that the heads of the tribes are to speak to the Jewish people and he clearly says that the word  יחל is מחילה. The correct  translation of לִבְנֵ֥י יִשְׂרָאֵ֖ל  leads to his translation of Lo Yachal Diburo.

The Kli Yakar on verse 2:

 וידבר משה אל ראשי המטות. מה דבר אל ראשי המטות לבני ישראל לאמר, דבר אל ראשי המטות 

שיאמרו איזו  דבר לבני ישראל ולא פירש עדיין מה יאמרו ראשי המטות אל בני ישראל, עד שהגיד להם 

פרשת נדרים שחייב ראש המטה לאמר אל הנודר מותר לך, וזו היא האמירה שצוה לראשי המטות

שיאמרו לבני ישראל ועליה אמר לא יחל דברו הוא עצמו לא יחל אבל אחרים מחלין את דברו ועל זה

אמר ככל היוצא מפיו של החכם המתיר לו, כן יעשה, אם לקיים, או להתיר.

Kli Yakur on verse 3 again repeats this:     

 לא יחל דברו. אבל אחרים מחלין דברו טעם להיתר נדרים ביחיד מומחה או בג’ הדיוטות שנקראו בית דין,  

The Kli Yakur seems to be based on the Gemoro in Chagigah that clearly says this.

אמר רב יהודה אמר שמואל אי הואי התם אמרי להו דידי עדיפא מדידכו שנאמר (במדבר ל, ג) לא יחל 

דברו הוא אינו מוחל אבל אחרים מוחלין לו 

Thank you Rabbi Revach for this Gemoro although Rabbi Revach seems to disagree with my Pshat in the Kli Yakar. 

Bonus:

The Kli Yakar also explains the language of  נֶ֜דֶר לַֽיהוָ֗ה –   as follows:

The Torah is talking about a vow that is for God.  Only a person who is of calm mind and body and he takes a vow, is someone who is uplifting himself, not someone who vows in anger.

איש כי ידור נדר לה’. שני מיני נדרים הם כי הנודר בכעסו לאסור על עצמו איזו דבר נדר זה אינו לה’, 

ודווקא איש כי ידור כשהוא איש מיושב בדעתו קרינן ביה האדם בשבועה (שבועות כו.) והוא הנודר לה’

4) The Rashbam, Reb Shmuel Ben Meir, Rashi’s Grandson who translates   לא יחל דברו as one should not delay his pledge of a Korban. 

 The Rashbaum has a completely differently understanding of the Pesukim as follows:

 וידבר משה אל ראשי המטות – נשאלתי ביוניוב [=שם עיר] בכרך לושרון [=שם מחוז בצרפת]. לפי הפשט היכן מצינו שום פרשה שמתחלת כן? שלא נאמר למעלה וידבר ה’ אל משה לאמר איש כי ידור וגו’. והיאך מתחלת הפרשה בדיבורו של משה שאין מפורש לו מפי הגבורה? וזה תשובתי: למעלה כתיב: אלה תעשו לה’ במועדיכם לבד מנדריכם ונדבותיכם – שאתם צריכין להביא באחד משלש רגלים משום בל תאחר כמפורש במסכת ר”ה, הלך משה ודבר אל ראשי המטות שהם שופטים להורות לישראל הלכות נדרים ואמר להם הקב”ה צוה לי שיקרבו נדריהם ונדבותם ברגל פן יאחרו נדריהם. לפיכך –  

 

איש כי ידור נדר לה’ – קרבן. או השבע שבועה – לענות נפשו.

לאסור אסר – לא יחל דברו – מוסב על הנדר. כלומר, לא יאחר את נדרו עד

לאחר הרגלים כמו שציום הקב”ה שכך פירש: לא יחל כמו: ויחל עד בוש. 

ויחל עוד שבעת ימים. יחל ישראל אל ה’ – ימתין ויחכה לו. והמפרש לשון 

חלול לפי הפשט טעות הוא בידו.

(1) IMPOSING AN OBLIGATION ON HIMSELF … HE SHALL NOT BREAK HIS PLEDGE. This refers to the vow offering. In other words, he must not delay his vow offering until after the festivals, as the Holy One, blessed be He, commanded. For this is the explanation of “he shall not break [lo yahel],” as in (Jud. 3:25) “He waited [actually, “They waited”] a long time”; (Gen. 8:10) “He waited another seven days”; (Ps. 130:7) “O Israel, wait for the LORD” — wait and anticipate Him. And one who explains [this] as an expression of desecration [hilul] according to the straightforward sense is in error.

The end of the Rashbam is incredible.  The Rashbam says  “those who translate this as an expression of desecration ( חלול ) according to the straightforward sense is in error.”  He is saying that Rashi, his grandfather, is wrong.  This lets the reader into an intimacy with the Rashbam and his grandfather.  Yes, my grandfather is wrong.   

Additionally, normally the Rashbam uses the Pasur Pshat – straightforward explanation and here he is saying do not use it.

Resume

July 15, 2020

Mitchell A. Morgenstern

6110 N. Sacramento

Chicago, IL  60659

(773) 647-8097

mitchellamorgenstern@gmail.com

Born – September 18, 1953

Job Search

I am looking for a job that matches my experience and strengths in Commercial Lending – Primarily Healthcare   

Experience

MB Financial Bank – Fifth Third Bank                          November 1986 – March 2020

Started out as a commercial lender with Peterson Bank, a $200 million Bank in Chicago..  Bank was acquired by Manufacturers Bank and as it grew changed its name to MB Financial Bank.  MB was acquired by Fifth Third Bank in March 2019.   I was offered a choice between continuing with Fifth Third Bank or taking severance.  I chose severance.

In 2005, I was promoted to Senior Vice President – Division Head responsible for the Lincolnwood Office.  At its peak I oversaw a staff of six individuals.  We built up the department to $275 million in loans with $125 million in deposits.  The portfolio  was 50% in health care loans, with 35% in real estate loans and  15% in commercial loans.  This portfolio consisted 100% of relationship banking with zero participations purchased.

In 2014 my department was instructed to focus 100% on healthcare loans.  I was allowed to retain my existing non-Healthcare customers.   Our department focused on retaining relationships and building our share in the local market.   At the same time my department built up a national presence in the Assisted Living and Memory Care Market, financing projects across the country.  

In 2017 my responsibilities changed and my title changed to Managing Director – National Healthcare.  My job was to continue to support my customer base and source relationships.   

 

FDIC – Chicago, IL                                                        November 1977 – October 1986

Bank Examiner responsible for Safety and Soundness, and compliance examinations.

Education

Roosevelt University, Chicago, IL                                      September 1974 – June 1977

BSBA – Accounting

Awards

CPA – 1977

 

 

Week of July 4, 2020

Week ending July 4, 2020 – 12 Tammuz 

Yisroel Yaakov Ben Avrohom Meir – My father’s 18th Yahrzeit

July 1 -3, 1863 – Battle of Gettysburg

July 4, 1863 – Day after the Battle of Gettysburg

Independence Day – Imperfect Men with a Perfect God

+ + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 

Yisroel Yaakov Ben Avrohom Meir – My father’s 18th Yahrzeit

Friday, July 3, 2020 was the 11th of Tammuz, my father’s 18th Yahrzeit.  He died on a Friday, the same as this year.  I still remember getting a call from the nursing home to come as my father’s health is failing and that  he is short on this world.  I remember clearly being with him as he took his last breath in this world.  As his soul left him, one tear fell from his eye, seemingly a regret.  Lisa and I were in the room, with Karen on the phone.

Independence Day 2020 –

July 1 -3, 1863 – Battle of Gettysburg

July 4, 1863 – Day after the Battle of Gettysburg

This week was the 157th anniversary of the battle of Gettysburg.  Unfortunately all celebrations, programs and battle walks were cancelled.  I hope one day to be at Gettysburg.  I watched as much as I could.  I really did not learn anything new.  I rewatched General John Buford’s great soliloquy to his second in command on June 30th 1863, the day before the Gettysburg Battle.  I did read up on  General Gouverneur Warren.  Gouverneur Kemble Warren (January 8, 1830 – August 8, 1882) was an American civil engineer and Union Army general during the American Civil War. He is best remembered for arranging the last-minute defense of Little Round Top during the Battle of Gettysburg and is often referred to as the “Hero of Little Round Top.”.

July 4, 1863 was a rainy day at Gettysburg.  The field was littered with dead soldiers and dead animals.  It was as if the heavens cried at the loss of life.  President Trump in his July 3rd Mt. Rushmore speech gave gratitude to the Union army at Gettysburg when they defeated Pickett’s charge.  Abraham Lincoln won the civil war, declared the Emancipation Declaration and paid for it with his life.

Imperfect Men with a Perfect God.

Right before Shabbos I was watching Fox news and they had the governor of South Dakota on.  She said a great line that is still reverberating in me.  The forefathers of America who were heroes were nonetheless Imperfect Men with a Perfect God.