Outline and Sources for Drasha, Shabbat Yerushalayim, Parshat Vayetze, 5768

Total Page:16

File Type:pdf, Size:1020Kb

Outline and Sources for Drasha, Shabbat Yerushalayim, Parshat Vayetze, 5768 Outline and Sources for Drasha, Shabbat Yerushalayim, Parshat Vayetze, 5768 I. This Shabbos has been designated by the Orthodox Union, and by a number of other organizations, as Shabbat Yerushalayim. Because of the political activities currently underway, which openly consider the division of Ir Hakodesh, our Holy City, it is important that we educate ourselves about the place of Yerushalayim in our tradition, and respond in any way we can to guarantee a united and safe Jerusalem. A bit over 40 years ago, the Ribono Shel Olam gave us a gift. That gift was the city of Jerusalem, in its entirety, under Jewish sovereignty but open to all religions and to all mankind, a gift of which we were deprived nearly 2,000 years ago but have prayed for intensely ever since. We often fail to appreciate G-d’s gifts, and the case of Yerushalayim is no different. We take it for granted that we can approach the Kotel Ma’aravi, the Western Wall, the single remnant of our Holy Temple, any time we wish, day or night, Shabbat, Chag, or ordinary weekday. We take for granted the fact that Jewish homes and major institutions of Jewish learning now exist within the walls of the city, in all directions of the city, and throughout the extended contemporary municipality of Jerusalem. We dare not be ungrateful for this astounding historic situation. We must be thankful to G-d for allowing us to live in a time when free access to Yerushalayim and to Jewish holy sites there is available to each and every Jew. Access to sites sacred to other faiths is also protected by the sensitivity of the state of Israel to “the strangers in our midst.” If there is one emotion that should be the outcome of this specially designated Shabbat, it is the emotion of gratitude, of hakarat hatov. We must be grateful to the Almighty that we have this gift, and it should not be cheap in our eyes. II. It is not difficult to find some trace of Yerushalayim in almost every parsha of the Torah. In this week’s parsha, Yerushalayim plays a central role and offers us the opportunity to consider and to appreciate the role of Yerushalayim in our lives. The opening image in this week’s parsha, surely one of the most well known images in the entire Tanach, is of Jacob’s dream of a ladder based firmly on earth but extending into the heavens, with the Almighty Himself at its apex and angels mounting and descending it. This image has been interpreted in many and diverse ways, but it is essentially understood as a vision of a relationship between heaven and earth, between the Divine and the Human. It is startling to consider that just a few short weeks ago we encountered another image of a structure based on earth and extending heavenward. And that of course was the Tower of Babel (Bavel). That symbolic connection between earth and heaven was manmade and had as its motive the confrontation between the human race and the Divine. Humans challenged the Divine, motivated by rebelliousness, fueled by hubris and chutzpah. The result was not only the lack of connection between earth and heaven, but an erosion of the connectedness between nations. In its ruins, the human race was splintered into diverse cultures and into languages that could not communicate with one another. The comparison and contrast between the sulam (ladder) in Parshat Vayetze and the migdal (tower) in Parshat Noach was first brought to my attention by Professor Yehuda Elizur in a book published by Bar Ilan University, entitled Yisrael V’hamikra , Israel and the Scripture, in a chapter entitled “Migdal Bavel V’sulam Yaakov,” the Tower of Bavel and the Ladder of Jacob. I recommend this chapter to all of you and will restrict myself to one insightful comparison between the two parshiot that Professor Elizur shares with us. He analyzes the very word Bavel into its component parts, "bav” and “el.” Many of us know enough Aramaic to comprehend that the meaning of the word “bav” is “gate,” as in “Bava Kama” or “Bava Basra,” the first or the last gate. “El” obviously refers to G-d. “Bav- El” therefore means “the gate to G-d.” Bavel in the story in Parshat Noach, and all of the historic cultures that can be compared to Bavel in their search for power and dominion, see Babylon as the gate to G-d. In our parsha, however, we learn that the place where Jacob dreamed, according to our sages, was the Mount of Moriya, the site of the Holy Temple, Jerusalem – that is the Gate to G-d: “Vizeh sha’ar hashomayim.” III. The “makom” where the dream took place is Yerushalayim. Rashi on pasuk 11 perek 28, on the words "vayifga bamakom,” identifies the makom as Har Hamoriya. Also, see Rashi’s comments on pasuk 17 and the usage of the phrases “beit Elokim” and “sha’ar hashamayim.” In the context of this sermon, we cannot study in detail Ramban’s attack on Rashi’s approach, but it is sufficient to say that Ramban, too, agrees that the place of the sulam is Yerushalayim. Ramban, toward the end of his commentary on pasuk 17, quotes the beautiful medrash (Pirkei D’rebbi Eliezer): “Mikan ata lomed shekol hamitpalel birushalayim ke’ilu mitpalel lifnei kisei hakavod, shesha’ar hashamayim hu patuach lishmoa tefilatan shel yisrael shene’emar ‘vizeh sha’ar hashamayim.’” Translation: “From here we learn that whoever prays in Jerusalem is likened to one who prays before G-d’s Throne of Glory, because the gate of heaven is open to hear the prayers of Israel, as it is written: ‘And this is the gateway to G-d.’” What a contrast between “Bav-El” and “sha’ar hashamayim,” a contrast between Jerusalem; the Holy City; the city of peace; the city of “shechubra lah yachdav”, which brings unity; with the city whose very name stands for chaos, disunity, and anarchy. IV. There is another theme in this week’s parsha which relates to Yerushalayim and is especially applicable to those of us who live “at the extremities of the West,” however much our “hearts are in the East.” The homiletic gem which I am about to share with you derives from a shiur on this week’s parsha from Rav Soloveitchek, zt”l. I originally saw this thought in the old Yiddish newspaper, Morgen Journal , in the weekly column on the parsha by Nissin Gordon, who would frequently quote the Rav. The Rav insisted that there are two dreams in this week’s parsha, both experienced by Yaakov. In the first, he dreams a dream of heavenly inspiration, of a ladder extending from earth to heaven. Much later in the parsha, in perek 31 pesukim 10–13, Yaakov has another dream. He says: “I lifted my eyes and I saw in a dream, and behold the he-goats mating with the flock were streaked, speckled and mottled.” What a “come-down” there is between Yaakov’s first dream and his second. His first dream is supremely spiritual, sublime, a vision of a bond between man and G-d. In his second dream, on the other hand, after many years spent in exile, Yaakov’s dream is mundane and limited to the accumulation of material property: Goats which are streaked and speckled. The Rav darshans the astounding contrast between the two dreams but points out that in verse 11 and 12, the angel says to him: “Behold, note well what you are dreaming about, and see what Lavan has been doing to you, es asher Lavan oseh lach.” Laban has contaminated your dreams. He has sullied your vision. He has stripped you of your spiritual idealism and has replaced it with images of profit and gain, of goats and sheep and cattle. And in verse 13, the angel says to him: “In the name of the G-d of Beis El – in the name of He who stood at the top of the ladder in the first dream, leave this land and return to your birthplace.” Enough of the house of Laban and its cheap dreams. It’s time to return to the land of Israel and to far loftier thoughts and objectives. V. I call upon you to consider the two types of dreams that all of us have. The dreams which preoccupy us all the time, of accumulation of property, of material success, of the here and now “real world,” as well as dreams of something higher, nobler, and much more exalted. And consider, too, the fact that the mundane dreams are the product of the Diaspora whereas the spiritual dream is a product not only of the land of Israel but of the place called “the House of G-d” – Jerusalem. VI. At this point, I urge you to engage in a consideration of the plight of Jerusalem today and the importance of its remaining united in Jewish hands, if it is to continue to be the spiritual center for the Jewish people. Sadly and typically, we have not yet utilized it sufficiently as a spiritual center, but hope that if, with the aid of the Almighty, we are privileged to continue to have a united Jerusalem under Jewish sovereignty, we will appreciate the gift and strive all the more to make Yerushalayim our spiritual center. Therefore we must do all we can through political advocacy, through letter writing, and through all of the other techniques and tactics suggested on oujerusalem.org in order to exert as much influence as possible toward the goal of a united Jerusalem, toward defending Jerusalem.
Recommended publications
  • Parashat Vayetze
    CONGREGATION MOGEN DAVID 9717 W PICO BLVD. LOS ANGELES CA 90035 • 310.556.5609 • WWW.MOGEN-DAVID.ORG MEMBERSHIP YEAR 5780 CAMPAIGN Parashat Vayetze DECEMBER MEMBERSHIP FORMS WERE MAILED OUT. PLEASE COMPLETE YOUR MEMBERSHIP. Sam Kotin Murray Aptaker DECEMBER 6 - DECEMBER 12, 2019 8 KISLEV - 14 KISLEV 5780 Dina Liberman Salomon Ben Mordechai EMAIL, MAIL OR DROP OFF Bibijan Nazar Fannye Goldman YOUR COMPLETED MEMBERSHIP FORM Stanley Bronner Judith Katz WEEKLY SCHEDULE Nadia Krone Louis Groper Paul Weller Thank You To Our Sponsors ALONG WITH YOUR PAYMENT. Joseph Goldberg Helen Pollack Erev Shabbat - DECEMBER 6 THIS WEEK YOU CAN ALSO VISIT OUR WEBSITE Benjamin Roberto Letzen Ida Ingber Macklouf Ben Menachem Joseph Markowitz Candle Lighting 4:25 pm WWW.MOGEN-DAVID.ORG Raphael Emquies Liza Pressman Shir Hashirim 4:20 pm KIDDUSH Elias Javdanfar Harry Entner Ginda Fisher Mincha/Arvit 4:30 pm BY LOGGING INTO YOUR ACCOUNT. Sponsored By Moulok Younai Harry Raskin Michelle Stein Anita Lerner Israel Pollack Alexander Kanner SHABBAT JOIN US & BE A PART OF OUR KEHILA Kaileh Rafallin Isadore Mirkin Rabbi Moses Parasha Shiur 8:15 am Michael & Daniella Alyeshmerni Shacharit 8:45 am In Honor Of The Birth Of Their Baby Girl Teen Minyan 9:15 am Mincha/Arvit 4:05 pm MEMBERSHIP FORM CAN BE EMAILED, MAILED OR DROPPED OFF OUR OFFICE. MAZAL TOV RABBI MICHAEL ABRAHAM, EXECUTIVE DIRECTOR (Followed By Seudah Shlishit) AT [email protected] D’var Torah by Yosef Haim Zaghi - Yavneh MICHAEL & DANIELLA DECEMBER Havdalah 5:15 pm SEUDAH SHLISHIT
    [Show full text]
  • E-Oneg Vayetze.1.1
    MILLER MUSINGS This page is sponsored by Federation Rabbi 3 Menachem M Junik Beis Gavriel, Lubavitch, Federation The Author can be contacted at [email protected] How to attain spiritual Parshah protection Life is complicated. From the moment that we awake in the morning there are various different pressures and demands on our time; many distractions and nuisances that get in the way of us fulfilling the days’ tasks. We may ask ourselves, imagine if Hashem had created the world in a way that we are not pulled in all different directions and in a world where we are not constantly being distracted from what is really important in life? Envision our day being occupied primarily with Torah, Mitzvos and acts of Chessed. Our financial worries would be to a minimum. In our Parsha, Vayeitzei, the Torah have the strength to overcome the challenges Dovid Hamelech writes in Tehillim (128:2) discusses the journey of our father Yaakov that he would now face in the new Galus Yegia kapecha ki sochel ashrecha vetov lach. from Be’er Sheva to Charan. The Torah of Charan, and that everything that he had Fortunate is you who eats from the labour describes Be’er Sheva as a holy and spiritual learned and experienced in Be’er Sheva of your hands, You will be happy and full of environment where Yaakov sat near his father should be a source of energy and strength for goodness. Yitzchak learning Torah. Charan, however, as him. When it comes to commerce and business, Rashi describes at the end of Parshas Noach, When Yaakov lay down to daven, the Posuk and our daily mundane routine, one should is a place that angers Hashem.
    [Show full text]
  • Publica Tions
    A PROJECT OF THE פרשת וישב שבת פרשת עקבחנוכה כ״ו כ״ב אבכסלו תשפ״א At the 5781 DECEMBERJULY 31, 2021 12, 2020 ISSUE #52 Shabbos RABBI YITZCHOK WEEKLY INSPIRATION AND INSIGHT ADAPTED FROMTable CLASSIC ARTSCROLL TITLES HISIGER, EDITOR DEDICATED BY MENACHEM AND BINAH BRAUNSTEIN AND FAMILY DESIGN & LAYOUT: L’ILLUI NISHMAS RAV MOSHE BEN RAV YISSOCHOR BERISH AND MARAS YENTA BAS YISROEL CHAIM MRS. AVIVA KOHN Parashah POSITIVE FIRST Rabbi Frand on the Parashah 3 by Rabbi Yissocher Frand אְַך אֶ ת זֶ ה לֹא תֹאכְלוּ מִמַּעֲלֵי הַ גֵּרָ ה וּמִמַּפְרִ יסֵי הַפַּרְ סָה הַשְּׁ סוּעָה אֶת הַ גָּמָ ל וְאֶת הָאַרְ נֶבֶ ת וְאֶת הַחֲ זִיר כִּי מַפְרִ יס.וְאֶת הַשָּׁ פָן כִּי מַעֲלֵה גֵרָ ה הֵמָּ ה וּפַרְ סָ ה לֹא הִפְרִ יסוּ טְמֵאִ ים הֵ ם לָכֶ ם .פַּרְ סָ ה הוּא וְ לֹא גֵרָ ה טָמֵ א הוּא לָכֶם מִבְּשָׂרָ ם לֹא תֹאכֵ לוּ וּבְ נִבְלָתָ ם לֹא תִ גָּעוּ But this shall you not eat from among those that bring up their cud or have complete- ly separated split hooves: the camel, the hare, and the hyrax, for they bring up their cud, but their hooves are not split — they are unclean to you; and the pig, for it has a split hoof, but not the cud — it is unclean to you (14:7-8). The Torah’s listing of kosher and non-ko- view, and relate to, other people. sher animals, which seems some- The point of the verses listing what technical, contains many the animals that have only one ko- lessons beyond the mere details of sher sign is to teach us that they what we may and may not eat.
    [Show full text]
  • Parashat Vayetze 5774 by Rabbi Joshua Rabin November 9, 2013
    Parashat Vayetze 5774 By Rabbi Joshua Rabin November 9, 2013 Bill Drayton, founder and CEO of Ashoka, an organization that provides financial and organizational support to social entrepreneurs around the world, says that when Ashoka attempts to identify individuals to support, he asks his colleagues, “Do you deeply trust this person?” 1 Explaining the rationale behind this question, Drayton states, ...to cause fundamental social change, you are asking people to change how they do their work, how they relate to other people. You’re asking a lot of them. And if they don’t trust you, your probability of success is greatly reduced. The trustworthiness of the social entrepreneur—their integrity—is one of their most important assets. People sense that—and if they don’t trust you, they won’t follow you. They won’t make those leaps in their own lives that are necessary. 2 According to Drayton, making systemic social change requires a commitment to personal integrity. As a rabbi, I cannot read this quote without thinking about the tension I experience between wanting to fulfill the prophetic obligation to speak out against injustice and the reality that I am not perfect, that I possess more than few moral shortcomings. At the same time, the necessity of speaking out against injustice leads me to recognize that my commitment to social change requires a continual commitment to questioning my own moral compass and to balancing healthy doses of both hope and reality. The challenge of examining our moral choices and recognizing our successes and failures is reflected in several commentaries on the beginning of Parashat Vayetze .
    [Show full text]
  • Torah Portions for Shabbat & Haggim 2011
    TORAH PORTIONS FOR SHABBAT & HAGGIM 2011 – 2012 Bet Am Shalom follows the triennial cycle for Torah readings. This is the second year of the cycle; the actual verses to be chanted on each Shabbat and on certain holidays are listed below. October – 2011 Saturday 10/01 Shuvah Deuteronomy 32:1 – 52 Saturday 10/08 Yom Kippur Morning Leviticus 16:1 – 34 Numbers 29:7 – 11 Afternoon Leviticus 19:1 – 18 Thursday 10/13 Sukkot Day 1 Leviticus 23:22 – 44 Numbers 29:12 – 16 Saturday 10/15 Chol Ha-Mo’ed Exodus 33:12 – 34:26 Sukkot Numbers 29:17 – 25 Thursday 10/20 Shemini Atzeret Deuteronomy 33:1 – 34:12 Simchat Torah Genesis 1:1 – 2:3 Numbers 29:35 – 30:1 Saturday 10/22 Beresheet Genesis 2:4 – 4:26 Saturday 10/29 Noach / Rosh Chodesh Genesis 8:15 – 10:32 Numbers 28:9 – 15 November Saturday 11/05 Lech Lecha Genesis 14:1 – 15:21 Saturday 11/12 Vayeira Genesis 19:1 – 20:18 Saturday 11/19 Chayei Sarah Genesis 24:10 – 52 Saturday 11/26 Toldot Genesis 26:23 – 27:27 December Saturday 12/03 Vayetze Genesis 30:14 – 31:16 Saturday 12/10 Vayishlach Genesis 34:1 – 35:15 Saturday 12/17 Vayeishev Genesis 38:1 – 30 Saturday 12/24 Miketz / Chanukah Genesis 41:53 – 43:15 Numbers 7: 42 - 47 Saturday 12/31 Vayigash Genesis 45:28 – 46:27 January – 2012 Saturday 01/07 Vayechi Genesis 49:1 – 26 50:23 – 26 Saturday 01/14 Shemot Exodus 3:1 – 4:17 Saturday 01/21 Va-ayrah Exodus 7:8 – 8:15 Saturday 01/28 Bo Exodus 11:4 – 12:28 February Saturday 02/04 Beshelach / Shirah Exodus 14:15 – 16:10 Saturday 02/11 Yitro Exodus 19:1 – 20:23 Saturday 02/18 Mishpatim / Shekalim Exodus
    [Show full text]
  • Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
    Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals.
    [Show full text]
  • Eikev Rabbi Yosef Kalatsky
    YadAvNow.com YadAvNow.com Weekly Video Series: Eikev Rabbi Yosef Kalatsky Weekly Video: Vigilantly Processing The Doctrine CLICK TO VIEW! Not Trampled As Are The Statutes CLICK TO VIEW! Assuring Cognition of G-d’s Existence CLICK TO VIEW! The MegaForce That Transforms CLICK TO VIEW! An Arsenal Of Attributes For Battle CLICK TO VIEW! 1 YadAvNow.com YadAvNow.com Weekly Video Series: Eikev Rabbi Yosef Kalatsky Is Acknowledgement of the Source Integral to the Sated or the Hungry? CLICK TO VIEW! 1. ”And you have eaten, and you are sated, and you blessing the world is all G-d’s; after the blessing will bless G-d.“ the terrestrial is released to mankind. 2. This is basis one must say Grace after eating: 3 10. 13 methods of interpretation were given at Sinai. blessings on a Torah level and a 4th which is rabbinical. 11. Kal V’chomer is one. 3. Gemara: What is the basis for the pre-blessing? 12. The logic that was employed by the Gemara to establish 4. If one acknowledges G-d when sated– definitely a basis for the pre blessing is the Kal V’chomer. when one is hungry? 13. Reb Meir Simcha of Dvinsk: If the Kal V’chomer 5. Gemara: One is not permitted to benefit from the is the basis for the pre-blessing; one’s obligation world without a blessing. should be biblical, which it is not. 6. If one did, it is as if he had benefited from 14. He explains there is a fallacy in the logical something that was consecrated.
    [Show full text]
  • Shabbat Shalom
    " SHABBAT SHALOM. Today is 13 Av 5777, Shabbat 3. Rashi points out that the verb used to describe Moshe’s Nachamu. Kiddush Levanah can be recited tonight, supplication to Hashem is one of ten different verbs in moon-willing. Hebrew that mean to pray. Rashi further quotes the Sifri that tells us that the verb here chinun comes from the word chinam, which means a gift without payment. Moshe was not counting on his own righteousness or good deeds, TORAH DIALOGUE neither did he count on his own devotion to the people of (p. 755 Hz) (p. 1008 S) (p. 666 Hi) (p. 958 AS) Israel that he had shown over so many years. He had never VA'ETCHANAN prayed for himself up until now but only on behalf of the Deuteronomy 3:23 people. So this is the first time that he truly “supplicates” [Compiled by Rabbi Edward Davis (RED), Rabbi Emeritus Hashem. This is the first time that Moshe is bringing a very Young Israel of Hollywood-Ft. Lauderdale] personal and intimate request before the throne of God. Rav Hirsch notes that the verb here has the same grammatical 1. Moshe makes his last supplication to Hashem to allow form as the normal verb for prayer, which is a reflexive form, him entry into the Promised Land. The divine decree was in which the active and the passive are one. Rav Hirsch established and his brother and sister have already died. notes that this is important in the world of prayer, where the Moshe is well aware that the decree against his brother has person who is praying needs to judge himself as he is been carried out, and Hashem plans to end his career east supplicating and praying to Hashem.
    [Show full text]
  • The Opening Section of Parashat Vayetze Tells of Yaakov's Famous
    The opening section of Parashat Vayetze tells of Yaakov's famous prophecy that he beheld as he slept in Bet-El, along his flight to Charan to escape from his brother's rage. In this prophecy God promises that the Land of Canaan would be given to him and his offspring, and He also declares the famous promise, "Your offspring shall be like the dust of the earth" (28:14). Maimonides cites this verse in his Epistle to Yemen (chapter 1), and he explains the metaphor as referring not to the innumerability of Yaakov's descendants, but rather to their eternal existence. In this verse, God foresees the time when Yaakov's descendants will be treaded and trampled upon like the earth, subjected to ruthless oppression, persecution and tyranny. But just as the earth survives the incessant trampling of man, and in fact sees the day when the men who treaded upon it are interred for eternity beneath its surface, so will Am Yisrael somehow endure the centuries of degradation and suffering. We have been promised that, like the earth beneath our feet, the years of "treading" will not destroy us, and we will survive even as our oppressors are "buried" beneath us. Maimonides wrote these remarks in an effort to lift the emotional and religious spirits of the Yemenite Jews who came under harsh persecution and relentless challenges to their faith. He insisted that contrary to what the enemy nations charged, the Jews' feeble condition at that time in no way disproved the theological truth of their beliefs or foretold their imminent demise.
    [Show full text]
  • Parshas Vayishlach – the Power of Ma'aser (Tithing
    Breslov’s View On Doctors & Medicine written by Meir Elkabas | December 10, 2018 Reb Meir Elkabas gives an overview of Rebbe Nachman’s view on medicine and doctors–and it may not be what you think! If you like this video please share it with your friends. The more people who SHARE, LIKE, and COMMENT, the more videos we make. To Believe in Oneself written by breslov.org | December 10, 2018 Reb Noson would often teach that each person must believe in oneself, no matter what lowly spiritual level they find themselves. God wants him and yearns for his prayers and praise; because this is God’s ultimate truth! King David declared, “I will also thank you for your truth with a stringed instrument, my God…” (Psalm 71:22) [Reb Noson would paraphrase,] “Master of the Universe, such is your truth that even I will also praise You! Even in my insignificant and lowly stature, still You want me to praise You – for such is Your truth! (Quoted from Rabbi Levi Yitzchok Bender) The Hebrew words kli nevel mentioned in the verse above, which usually means a stringed instrument, can also be translated as a withered and ugly vessel. This means that even with my perceived impure and unholy spiritual vessels, it is Your will and truth that I still endlessly thank you. ~ Otzer Nachmani, Volume I, 51, (Page 62) It is Time to Vanquish the Darkness written by Dovid Mark | December 10, 2018 The darkness surrounds us, weakening our ability to see the light that permeates our world. This darkness is part of the fabric of our exile, intertwined within our broken world.
    [Show full text]
  • A Taste of Torah
    Continued on back side back on Continued (Bereishis 9:2)”; why is this being told told being this is why 9:2)”; (Bereishis “contract” with Hashem and say, say, and Hashem with “contract” fear will be on all the beasts of the field field the of beasts the all on be will fear point where they could look at their their at look could they where point tells Noach, “And your reverence and and reverence your “And Noach, tells were powerfully affected, to the the to affected, powerfully were defeat. a most meaningful fashion. Hashem Hashem fashion. meaningful most a expressed, the Jews of his generation generation his of Jews the expressed, Jewish People, they needn’t fear fear needn’t they People, Jewish Kranz; c. 1740-1804) explains this in in this explains 1740-1804) c. Kranz; and something which his every action action every his which something and as Hashem is fighting for the the for fighting is Hashem as The Dubno Maggid (Rabbi Ya’akov Ya’akov (Rabbi Maggid Dubno The yiras Shamayim yiras was a small matter matter small a was of the Land of Canaan. As long long As Canaan. of Land the of Talmud’s answer. Since for Moshe Moshe for Since answer. Talmud’s challenge. fear the might of the inhabitants inhabitants the of might the fear We can now understand the the understand now can We People, for whom this is a tremendous tremendous a is this whom for People, tells the Jewish people not to to not people Jewish the tells to himself.
    [Show full text]
  • Parashat Noach 5774 by Dani Passow October 5, 2013
    Parashat Noach 5774 By Dani Passow October 5, 2013 Following the tragic and near-utter destruction of humankind during the deluge, Noach, the patriarch of the lone family to survive the flood, offers a sacrifice to God. The Torah records that God finds the smell of the sacrifice pleasing, but follows with a perplexing line: “God smelled the pleasing aroma, and God said in His heart: ‘I will not continue to curse the earth because of man, since the imagination of man’s heart is evil from his youth; nor will I again smite every living being, as I have done.’”1 Why would God respond to Noach’s sacrifice by stating that man’s heart is evil? Wouldn’t this statement about the innate nature of humankind have been more appropriate as a response to the corruption that precipitated the flood? To better understand God’s reaction to the sacrifice, we need to explore Noach’s prior behavior. When God first tells Noach to build the ark, the design instructions include the command, “You shall make a window ( tzohar ) for the ark.” 2 The existence of the tzohar begs Noach to bear witness to the suffering taking place outside of the ark. But Noach doesn’t seem to hear this message. Instead of being aware of the events unfolding outside of the ark, he goes out of his way to remain oblivious. We read that as the storm settles, “Noach removed the covering of the ark;” 3 however, at no point was Noach instructed to place a cover over the ark.
    [Show full text]