Abra(ha)m Received An A+

Guest Post:

Cantor Richard Wolberg
* * * * *

We all know that Abram, the progenitor of the Jewish people, was told to "Go forth," etc. The question everyone asks is why is "lamed chof" repeated twice. Once would have been enough. "Lech" — "Go forth".

Many different explanations have been advanced for the double "lamed chof" to which I'll add another.  What is the best score one can receive? One hundred percent. "Lamed chof" equals fifty (lamed=30 and chof=20). Lamed chof  twice is 100. 

Abraham passed the various tests of God with flying colors.  A midrash interprets the use of the double word to mean "Go forth to find your authentic self, to learn who you are meant to be". So the use of the double lamed chof informs us that he received one hundred percent!

--
Kol Tuv / Best Regards,
Rabbi RichWolpoe

Lech Lecha: The Involvement of Self

From the archives of Nishma's Online Library at http://www.nishma.org/, we have chosen an article that relates to the week's parsha, both to direct you to this dvar Torah but also for the purposes of initiating some discussion.

This week's parsha is Lech Lecha and the topic is the self. We invite you to look at an article on this topic at http://www.nishma.org/articles/insight/spark5756-2.html.

Lech Lecha: The Personality of Blessings

From the archives of Nishma's Online Library at http://www.nishma.org/, we have chosen an article that relates to the week's parsha, both to direct you to this dvar Torah but also for the purposes of initiating some discussion.

This week's parsha is Lech Lecha and the topic is blessings, specifically what blessings say about the person being blessed. What one considers a blessing tells us much about that person. For a further discussion on this idea, see http://www.nishma.org/articles/insight/insight5761-07.htm

Parsha: Lech Lecha, "Skin-Garment-House"

An interesting linkage is made on the first verse in Parshat Lech Lecha (Beraishit: 12:1)
"A person has 3 protective casings:
The Bassar, the Begged, and the Bayit.

-  New translation P. 288, RSR Hirsch

This point dovetails completely with the 3 forms of afflictions listed in Tazria-Metzora:

• afflictions of the Skin, surface, dermatological
• Garments
• Houses

In the cases in Vayiqra, the afflictions [Nega'I'm] proceed from the inner to the outer.I don't see any explicit connection made by R. Hirsch in Lech Lecha itself, but the parallel is more than skin-deep!

When Avraham leaves Haran he is asked to leave his:

• Country
• Birthplace
• House of your Father

Or from outer to inner. This is highly counter-intuitive. It is also a major salient point in R. Hirsch's brief essay


Shalom,
RRW

Parsha: Lech Lecha, "Leaving Israel"

In  Mishna Torah: Hilchot Melachim: 5:9, the Rambam writes that:


"Even though it was a famine and one is permitted to leave Israel [nevertheless] "einah middat hassidut" ... [It is not the mark of a pious character]
And because of that Machalon and Kilyon - 2 "gedolei hador" [great ones of their generation] ..left and were liable to destruction by "the Maqom".

Questions:
1. If it's Halachically permitted to leave the land of Israel, then who cares about "Middat Hassidut"?

2 If all Jews are on the same level of obligation and liability, then how does being a "Gadol Hador" change someone's level?

3. If even the Rambam concedes that Machalon and Kilyon's leaving Eretz Yisrael was Halachically permitted, then why did he say they were punished? 

4. In Lech L'cha, Avraham Avinu left the Holy Land under similar circumstances - and he seemed to be rewarded and not punished! How does this Rambam address that case?

For further sources

• Torah Temimah on Lech L'cha 12:10 quoting Bava Qama 60b
• Note 13 quoting Bava Batra 91a

Shalom, RRW

The "Oat Brit" Linguisitic Pattern

The "Oat Brit" [Os Bris] Pattern

First - please see these sections

P B'reishis     R'vii 4:15
P. Noach     Hamishi 9:5-17
P. Lech Lecha     Shishi-Sh'vii 17:2-21
P. Ki Tissa     End of Rishon 31:13-17
In the last 3 Oat and Brit [Os and Bris] appear in tandem, often repeatedly. Re: Kayin, only "Oat"

Q:
Have any "Parshanim" connected all of these dots together?
EG the number of times Oat and Brit are used? The sequencing?

For a limited example -
See Torah Temimah on Lech Lecha 17:11 quoting a Meimra from Rav Nachman bar Yitzchok in TB: Shabbat 132a, concerning "Meelah docheh Shabbos" which addresses a small subset of this pattern.


Kol Tuv,
RRW

Parsha: Noach, "The Question of Dual Moralities"

This week's parsha is Noach. The topic is the Noachide Code. Most individuals believe this Code to be an abbreviated form, a subset, of the Taryag Code that applies to Jews. In fact, the Noachide Code is a fully independent system. At times it even yields conclusions that are in conflict with the Halacha that Jews are supposed to follow.

One example of this is found in the rules of judgement and justice. The noted Insight investigates this surprising reality;  how can two moral systems originating in the Divine have such distinctions?

We bring forth the article,  The Question of Dual Moralities from Nishma's Online Library in order to initiate some discussion.

Shalom, RBH

Noach "Oppression Of One's Fellowman Is The Worst Sin"

Guest Post:
Cantor Richard Wolberg
* * * * *

The Generation of the Flood rebelled against God's dominion. But the Torah itself informs us that it was not this rebellion that brought on the world's destruction. The immediate cause of the destruction was the oppression of man by his fellow.

Now the earth had become corrupt before God; and the world had become filled with oppression. (Genesis 6:12)
The Talmud learns from here that although the earth was totally corrupted by idolatry and immorality, the fate of the flood generation was only sealed for destruction because of acts of robbery and oppression. (Sanhedrin 108a)
God is endlessly tolerant of man's sins, but He listens to the cry of the oppressed, as we are taught:
You shall not cause pain to any widow or orphan. If you cause him [the orphan] pain ... if he shall cry out to Me, I shall surely hear his outcry. My wrath shall blaze and I shall kill you by the sword, and your wives will be widows and your children orphans. (Exodus 22:21-23)
God's anger must be ignited before He will consent to sit in judgment, and it only blazes when the cry of the oppressed reaches His ears. Once God assumes the seat of justice, He will administer retribution for all of man's sins, but unless He is prompted to do so by the cries of the oppressed, man can, in effect, do as he likes as God will never agree to sit in judgment.
This principle finds its strongest expression in the story of the destruction of Sodom and Gomorrah, the twin cities who are metaphors for evil and its consequences:
Now the people of Sodom were wicked and sinful towards God, exceedingly. (Genesis 13:13)
Yet, despite their evil, God only brought them to justice because of the outcry of an oppressed maiden.
"I will descend and see: if they act in accordance with this outcry, then destruction!" (Genesis 18:21)
The Midrash explains that this outcry, which prompted God to sit in judgment, was the scream released by Lot's daughter Plitas as she was cruelly murdered by the populace for having committed the crime of secretly feeding a pauper. (Pirkei d'R'Elazar, Ch.25)
The same thing had happened in the time of the generation that preceded the flood, and it was this kind of cruelty of man against man that led God to destroy the earth. If you want to really hurt God, then hurt your fellow man and it may be one of the last times you hurt anyone!

Parsha: Noah, "Noah's Missing Year"

According to the Torah:

1. Noah lived for 950 years.
2. Noah was already 600 years old before the Flood happened.
3. The Flood lasted for 1 full solar year according to Rashi and the text.
4. Noah lived for another 350 years AFTER the flood.
5. Noah's total life-span is 950 years.
6. However, if 600 + 1 + 350 = 951, Then Noah SHOULD have lived 951 years!
   

One person, basing his reasoning on text and on the Rashi that the seasons were suspended, has asserted that time stood still for one year. I rejected this attempt at an answer because the text notes all the dates, and  Rashi's point about one solar year would be senseless if time stood still.

Where is Noah's missing year? Which commentaries deal with this?

Why did the Torah:

1) Increase Noah's Age by 1 year from BEFORE the Flood until After the Flood?
2) One attempted answer is that time stood still for that year of the flood. If so, then why does the Torah give a chronicle of 1 solar year replete with starting and ending dates? - Viz. 17th of the 2nd month until 27th of the 2nd Month
3) How did Rashi presume 1 year based upon the text?
4) List Time expended such as 40 days, 150 days, 1 week [3 separate times] etc.?
5) Give Noah's total age when embedded  in this calculation was suspended immeasurable time?

Shalom,
RRW

A Modern Day Noah's Ark

You Canadians have it SO good

A Modern Day Noah's Ark

And the Lord spoke to Noah and said,

"In one year, I am going to make it rain and cover the whole Earth with water until all flesh is destroyed. But I want you to save the righteous people and two of every kind of living thing on the earth. therefore, I am commanding you to build an Ark."

In a flash of lightning, God delivered the specifications for an Ark.

In fear and trembling, Noah took the plans and agreed to build the Ark.

"Remember" said the Lord, "You must complete the Ark and bring everything aboard in one year."

Exactly one year later, fierce storm clouds covered the earth and all the seas of the earth went into a tumult.

The Lord saw that Noah was sitting in his front yard weeping.

"Noah," He shouted. "Where is the Ark?"

"Lord, please forgive me!" cried Noah. "I did my best, but there were big problems. First, I had to get a permit for construction and your plans did not meet the codes. I had to hire an engineering firm and redraw the plans.

Then I got into a fight with OSHA over whether or not the Ark needed a fire sprinkler system and flotation devices.

"Then my neighbor objected, claiming I was violating zoning ordinances by building the Ark in my front yard, so I had to get a variance from the city planning commission.

"Then I had problems getting enough wood for the Ark, because there was a ban on cutting trees to protect the Spotted Owl. I finally convinced the U.S. Forest Service that I needed the wood to save the owls. However, the Fish and Wildlife Service won't let me catch any owls. So, no owls.

"The carpenters formed a union and went out on strike. I had to negotiate a settlement with the National Labor Relations Board before anyone would pick up a saw or a hammer. Now I have sixteen carpenters on the Ark, but still no owls.

"When I started rounding up the other animals, I got sued by an animal rights group. They objected to me only taking two of each kind aboard. Just when I got the suit dismissed, the EPA notified me that I could not complete the Ark without filing an environmental impact statement on your proposed flood. They didn't take very kindly to the idea that they had no jurisdiction over the conduct of the Creator of the universe.

"Then the Army Engineers demanded a map of the proposed new flood plain. I sent them a map.

"Right now, I am trying to resolve a complaint filed with the Equal

Employment Opportunity Commission that I am practicing discrimination by not taking godless, unbelieving people aboard.

"The IRS has seized my assets, claiming that I'm building the Ark in preparation to flee the country to avoid paying taxes.

"I just got a notice from the state that I owe them some kind of user tax and failed to register the Ark as a 'recreational watercraft.'

"Finally, the ACLU got the courts to issue an injunction against further construction of the Ark, saying that since God is flooding the earth, it is a religious event and therefore unconstitutional. I really don't think I can finish the Ark for another five or six years!" Noah wailed.

The sky began to clear, the sun began to shine and the seas began to calm.

A rainbow arched across the sky.

Noah looked up hopefully. "You mean You are not going to destroy the earth, Lord?"

"No," said the Lord sadly. "I don't have to. The government already has."



- Author Unknown (but greatly appreciated!)

--
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com
Please Visit:
http://nishmablog.blogspot.com/

Parsha: Noah, "The Rainbow Covenant"

There are several approaches to the OT Brit found in the Keshet in Parshat Noah. (B'raishit: 8: 21-22)

1. The more "mystically" inclined will read that Hashem created the rainbow just to signify the Covenant. They will think the rainbow a brand new phenomena. 
2. The more "rationally" minded will think that while rainbows had long predated Noah. Hashem was only now investing the Rainbow with new meaning and new significance through the covenant.

As per Hashqafah #2 we create Holy artifacts by sanctifying them. For example, a mundane piece of gold is endowed with holiness when dedicated to the Sanctuary or the like. Humanity's role is therefore not just to  "complete" the existing creation, but to sanctify it as well.

Shalom,
RRW

Parsha: Noah, "R.S.R. Hirsch, Inuits, and Vegetarianism"

There is a lot of discussion about the desirability of vegetarianism.  It was the original antediluvian ideal etc.

Yet the Torah unambiguously permits consuming flesh.

"Every moving thing that lives shall be food for you; as with the green herbs have I given you all these"
Hirsch, Bereishit 9:3, New Edition P. 222.

The Torah simply equates flesh and herbs. There isn't any hierarchy of preference.

R. Hirsch elaborates as to what changed to make this so. Certainly "Eskimos" [Inuit], would find it difficult to  become vegetarians. Any cold climate could present a similar challenge

Shalom, RRW

Parsha: Noah, "Fathers and Sons; RSR Hirsch on 9:24"

Years ago, I came up with a cute idea:

Poqeid Avon Avot al Banim refers to visiting the sins of the parents through, or by means of, the children. This constitutes a serious warning, "Honour your father and your mother, lest you be punished though your children."
- Rabbi S.R. Hirsch, new edition, p. 243 on Bereishit: 9:24

Rabbi S.R. Hirsch applies this to Noah's curse of Ham. Sins that children commit against their parents will be punished by the manner in which their own children, in turn, will deal with them. K'na'an's actions would be the mechanism through which Ham's dishonour of his father Noah would be punished.

This is my own P'shat on Poqeid Avon Avot al Banim. Baruch Shekivanti!

Shalom,

RRW

B'nei Elokim - Machloqet RaSHbY and Zohar

There is a dispute on B'reisheet 6:2 re: the definition of "B'nei Elohim".

Are they angels?

Or

children of the "judges"?

[Note Onkelos has a third read - viz. children of the "powerful"]

It turns out that Rabbi Shimon Bar Yochai comes out on both sides of the dispute!

First, See Torah Temimah on B'reisheet 6:2 Ot 2

The TT quotes Yoma 66b re: "Azazeil" etc. and the Rashi on that passage, which favours the first defintion, and then TT says it is "mashma m'forash b'Zohar"

However, B'reisheet Rabba on THIS Passuq quotes RaSHbY that
«B'nei Elohim elu b'nei dayyana» and that RaSHbY would curse anyone who would say they were angels [B'nei Elohaya]

This contradiction is noted by the TT himself.

The TT supports the read of the Talmud and Zohar from Avot d'Rabbi Nathan ch. 31 that mentions a grave sin was a LACK of judges during that era.

This conclusion may be somewhat disputed by Onkelos' definition above that they were neither children of Judges nor angels, but children of the "mighty"

Shalom
RRW

Parsha: Noah, "The Flood Waters were 'Boiling'"

The Torah Temimah writes that,  "Vayashoku Hamayyim" that the flood waters were "boiling." (Noah: 8:1)

Why is it valuable for us to know that Flood which drowned was also boiling?  Why is "boiling" water necessary if the Flood drowned all the life on dry land? If the Aggadah tells us that the fish were exempt from punishment, then why would the point of this boiling water be to kill the fish?
Many years ago, I heard a d'var Torah on this subject. This information is here to teach us that two distinct processes were at work here meant to cleanse and purify the earth.

1. Immersion or T'vilah. These drowning waters were to cleanse the earth through immersion, like a Miqveh.
2. Hag'alah.  The boiling water would purge all impurities in a similar way to kashering pots and utensils for Passover

The knowledge gives us insight into purifying ourselves and our environment.


Shalom,
RRW

Parsha: Noah, "Community and Individual; Ayn Rand and RSR Hirsch"

When is egotism a legitimate expression of moral indignation and when is it just conceit, arrogance and unholy defiance?

Although RSR Hirsch highly praises community elsewhere, I understood how this same community could be evil when reading his observations on Dor Haflagah. Migdal Bavel, though the paradigm of a peaceful co-operative community, set itself up in defiance of the Divine. Foreshadowing both Fascism and Communism, it sought to sacrifice the individual on the altar of the greater whole.

This suppression of the individual rightfully sparks the ego's rebellion  Why rightfully? When it suppresses the individual, any collective without sanction of the Almighty is inherently evil.

No wonder Ayn Rand flew from Godless Bolshevism. Her nature impelled her to rebel. Given the frightening parallels between Migdal Bavel and the Stalinistic 5-Year plans, her flight was well-justified! (Whether her alternative passes muster is another matter.)

R. Hirsch emphasizes that the praiseworthy community and culture is the one built around preserving and perpetuating Torah Tradition. He himself led a paradigmatic community in Frankfort when he broke with the local Heterodox Community there. It remains, although in reduced numbers, in Washington Heights. B"H, it is not the sole community based upon Torah Values.

Any community whose mission is "Hirschian" in nature deserves the deference of the individual. On the other hand, any community designing to compete against G-d deserves the defiance of the repressed individual soul.  The gray area today, dear reader, is the society that is neither culturally devoted to G-d nor out to defeat G-d. This apathy leaves us a conundrum.

Take for example, the United States circa WWII. There was no question of a society and culture which opposed Marxist Atheism in favour of a common non-denominational service to the Al-Mighty and compassion for mankind. This society had the common focus of G-d only in the most general terms, eschewing barriers between sects.

Now that Secularism is replacing this non-denominational common-denominator service to the Creator, this society is slipping off of its pedestal, teetering ever so closely to a Godless tilt, Heaven Forbid. It remains to be seen if we can restore a society that supports a common Deity in a compassionate and mutually supportive fashion as we did over sixty years ago.

Should we veer too far away, individuals will arise and break away to form tiny independent communities re-dedicated to the ideals and traditions that once made us a truly "Great Society". A new Austritt Gemeinder will have to appear to preserve a Torah life-style amid the deterioration of what was once the ideal, just as Avraham ho'Ivri crossed over to oppose the Dor Haflagah in his own day.

Shalom,
RRW

Parsha: Noah, "Cappara vs. Teshuva"

first published October 10, 2015

Parshat Noah, 6:15 S.V. "v'chafarta", R.S.R. Hirsch, New edition p. 182

The basic meaning of CPR is a protective or restrictive covering. In a sense, then, Copher means "Cover". Cappara is a covering.

V'al kol pesha-im techashe b'ahava...

In other words, to pray for Cappara is to pray that one's sins - or that the negative impact of these sins - will be covered up.

Teshuva is "returning to the state before sin". It is a retroactive process. Teshuva is the undoing of a sin.

Here is a mashal: A man gains weight and as a result his blood pressure rises.

A Cappara would be to take blood pressure medication. The man is shielded from the deleterious effects of his weight, even though he is still heavy.

Doing Teshuva would involve the man's dieting and exercising, losing the weight and reducing the hypertension. In other words, restoring his body back to the healthy way it was before the weight gain altered its body chemistry.

Of course, Teshuva is a more complete process. A thorough Teshuva might take years.

Yom Kippur is more of a quick fix.  Perhaps it's necessary to take the palliative of Cappara before the cure of Teshuva is available.

Shalom,
RRW

Parsha: B'reishit, "A New Perspective on Etz Hada'at"

In reviewing the Parshah with the Artscroll Ba'al Haturim Humash, I noticed a secondary aspect to Havvah's "sin" of eating from the "Eitz Hada'at".

The original take on Original Sin is that Adam exceeded his authority by telling Havvah not to touch the fruit. His credibility was sunk when the snake so easily debunked his Humra, that Havvah just had to give into temptation. Or did she? The Midrash adds [P. 1395] that Havvah slandered Adam in her mind "All that my teacher [Adam] instructed me is false".

We see that Hashem gave Adam a Mitzvah. Adam -acting as a "Rabbi" - violated "bal Tosif" by over-instructing Havvah. This excessive instruction enabled the Nahash to override the original Mitzvah, too.

What's the slander? After all, Havvah seems correct. She was, after all, misled by her Rabbi. This "slander" is a secondary aspect and highly instructive to any Talmid who finds a flaw in the instructions of his Rebbe. What happens when a Rabbi has apparently said something flawed, or, C"V, something definitely flawed.

How should we react?

Let me re-quote with emphasis: "ALL that my teacher instructed me is false"
This itself is jumping to a false conclusion. Making an error might impeach one's credibility. Furthermore, even while Adam was not infallible, it does not mean that all he said was false. So how should Havvah and/or our hypothetical Talmid should have reacted to a perceived flaw in instruction?

1. A rationalist approach: "While there was a flaw in what my Rebbe said, not all that my teacher instructed me is false" 
2. A believer's approach: "Despite a possible flaw in what my rebbe said, something, (I. E.some core principle) must be true even if he failed on some detail". 

Havvah could have reacted, saying, "wait a minute, Nahash! Just because I can touch this fruit - it doesn't mean I should go ahead and eat it!"

At any rate, this is not about berating Havvah. It's about teaching our hypothetical Talmid not to over-react and to throw out the baby with the bathwater. Yes, Adam erred on the side of caution, but this does not license one to throw caution to the wind.

Many years ago, when I took my driver's test, my instructor told me, "Rich, the speed limit on the course is 25 MPH. But go about 20 anyway".
I proceeded to go 15 MPH. My inspector was impatiently at his wit's end. Although he lectured me about being able to make quicker reactions, he did pass me. My caution, though annoying, was not fatal.
Now, if I had said to myself, "my instructor said 20, but the sign really says 25 - so I'll do better and go 30!" I might still be trying to pass my licensing exam to this day! ;-)

As you see, "fools rush in..." Adam might be faulted for over-compensating, but some level of trust - of emunat hachamim - is a must for Torah Observance

Shalom,
RRW

Etz Hada'as - So What IS So Bad about Knowing Good from Evil Anyway?

Originally published 10/23/07, 6:17 PM, Eastern Daylight Time

Q: So wasn't the nachash [snake] right? After all, what is so bad about knowing Good from Evil?
A: Because now we are stuck in a judgmental paradigm that we cannot escape.

Q: Whatcha mean?
A: I guess, before the "sin," we were all like Zen monks. Everything just IS. We only lived for the present moment. No discussion, no planning, no remembering, just being and experiencing.

Now, we are constantly stuck in the mind game

• Did I do the right thing?
• Did so-and-so do the right thing?
• Were the Yankees GOOD to Torre?
• Was Torre's firing Good for the Jews?"

We are STUCK evaluating every last detail of our existence on this veil of tears and there is no escape!

Q: Wow! So what can we do NOW?
A: Hashiveinu Hashem...Hadesh Yameinu kekdem. Restore us to our original state of ignorant bliss. But, please hurry, it has taken way too long already!

KT
RRW

Is Darwin Kosher?

Originally published 7/8/07, 10:45 PM, Eastern Daylight Time.

A Tradition's Evolution: 
Is Darwin Kosher? - Wall Street Journal
http://online.wsj.com/article/SB118308869790152666.html?mod=todays_us_weekend_journal 
 

In a recent discussion with some of my chevra , we concluded that TRUE science and TRUE religion - since all of the above emanate from the same God - cannot be in any conflict.

However, in the human realm, we don't really understand the ultimate truths of science yet, as we probably do not really understand Torah or God - except on a superficial level. One day, there will live a Rambam and an Einstein all wrapped up in the same person who will get to the bottom of both realms. He will discover that when you really comprehend both Torah and science, their only conflict is semantic.

I believe it was R. Sa'adya Gaon who first posited that mitzvoth will gradually become more and more rational over time, and we will then grasp their meaning.

Here is an example: Most meforshim interpret "Taninim Gedolim" as sea monsters or whales... This is loosely based on RSR Hirsch on Parshat Vo'eira. He asserts, basing himself on the Haftorah, that we can interpret "Tanim" as crocodile and "Taninim g'dolim" as great lizards - Dinosaurs. A little bit of archaeology,  some flexlible etymology, and you can point to dinosaurs within the Torah.

What is definitively true of the Torah well before Darwin is that it describes a creation proceeding from the simple and progressing to the complex. Thus we see the confluence of Torah and Mada as an evolving process. - pun most intended -

KT
RRW