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בס''ד

SHABBAT SCHEDULE Please remember to turn the clocks WEEKLY SCHEDULE Mincha 6:25pm backwards one hour on Mosae Shabbat SUNDAY Shir Hashirim: 6:45pm to revert to Standard time. Shaharit: 7:30am Candle Lighting: 6:20pm Shaharit #2 8:30am Shaharit: 8:30am Minha 5:25pm Youth Minyan: 9:00am The Congregation extends Condolences Followed by Arvit & Zeman Keriat Shema 9:41am to the Benarroch/Benzaquen/Aquinin Teenager Program nd 2 Zeman Keriat Shema 10:16am Families on the Passing of our Dear MONDAY TO FRIDAY Daf Yomi 5:00pm Great R’ Salomon Benarroch tm”c. Shiur 6:10am Shiur: 5:30pm Mishmara Thursday evening after Arvit Shaharit 6:30am Minha: 6:05pm in the Benarroch Residence. Sunday Hodu Approx: 6:45am Followed by Seudat Shelishit, morning after Shaharit is the Cemetery Shaharit #2 8:00am Children’s Program, Teenager for the Week followed by Breakfast in Minha 5:25pm Program, & Arvit the Benarroch Residence. Besorot Followed By Arvit & Shabbat Ends: 7:20pm Tovot! Shiurim in English & Rabbenu Tam 7:51pm Spanish

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin $150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Daily Learning $180, Weekly Learning $613, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Rabbi. Thanking you in advance for your generous support. Tizke Lemitzvot!

בס''ד Refuah Shelema List Men Women

• Yosef Zvi Ben Sara Yosefia, • Isaac Ben Mesoda, • Simja Bat Esther, • Sara Ledicia Bat Mesoda, • Yosef Haim Ben Mesouda • Haim Ben Marcelle, • Rachel Bat Sarah, • Alegria Simha Bat Esther, • Mordechai Ben Brucha Malka • Yizhak Ben Simja • Nina Bat Rachel, • Naomie Bat Rarel Adda, Shmalo, • Reuben Ben Eta, • Gitel Rina Bat Yael, • Malka Bat Joyce Simja, • Yizhak Abraham Ben Sheli, • Michael Ben Aliza, • Miriam Bat Sofy, • Sivan Simha Bat Yehudit, • Yosef Yizhak Ben Sara Hana, • Eliel Moshe Ben Sarah • Rahma Bat Simha • Natalie Rachel Bat Nancy, • Mordechai Ben Miriam, • Refael Ben Clara • Esther Bat Fortuna • Abigael Haya Bat Esther • Meir Raymond Ben Mathilde • Netanel Sayegh Ben Rosa • Malka Bat Dina • Madeleine Bat Esther • Menahem Ben Shira • Eliyahu Ben Mazal • Raizel Bat Miriam • Nurit Jacqueline Bat Rahel • Aviv Ben Luba Miriam • Mordechai Ben Mercedes • Leah Bat Rivka • Camouna Bat Fortuna

Torah Teasers (AISH) 1. Which parashiyot are named for people? (6 answers) 2. Aside from the 40 days of rain, where else is the number 40 mentioned in this parsha? 3. Where else is 40 days mentioned in the Torah? (5 answers) 4. Where does the number seven appear in this parsha? (4 answers) 5. Where else in the Torah was someone saved from harm by being situated in a taiva? 6. Where else in the Torah is a raven referred to? 7. Which mitzvah is given personally to both Adam and Noah? 8. A rainbow is called a keshet. Where else in the book of Genesis does the Torah speak about a keshet in reference to a regular bow? (5 answers) 9. Which grandfather and grandson had the same name? 10. When do we say Kaddish after a non-Jew dies?

Answers

1) The six parashiyot named for a person: Noach, Chaye Sarah, Yitro, Korach, Balak, Pinchas. 2) Noah waits 40 days from seeing the tops of the mountains, to opening up the window to send out the raven (Genesis 8:6, with Rashi) 3) Yaakov is mummified for 40 days before the ascension to and burial in Hebron (Genesis 50:3). Moshe ascends Mount Sinai three times for 40 days each: Exodus 24:18, Deut. 9:18, and Exodus 34:28. Finally, the 12 Spies tour the land of Israel for 40 days (Numbers 13:25). 4) Seven pairs of kosher animals are brought into the ark (Genesis 7:2). There is an additional seven-day waiting period before the Flood begins (Genesis 7:4, with Rashi). On the seventh month, the ark rests on the mountains of Ararat (Genesis 8:4). Before sending the dove on each mission, Noah waits seven days (Genesis 8:10, 12). 5) Baby Moshe is placed into a teva by his mother to save him from being drowned in the Nile river by the Egyptians (Exodus 2:3). 6) The raven is found in Leviticus 11:15 and Deut. 14:14 in the list of non-kosher birds. 7) Adam and Noah are both given the mitzvah "to be fruitful and multiply" (Genesis 1:28, 9:1). 8) When Hagar and Yishmael are in the desert, the verse states that he was a "bow's distance" away (Genesis 21:16). A few

verses later, the Torah refers to Yishmael as "an archer" (Genesis 21:20). Before giving the blessing, Yitzhak instructs Esav to

take his bow and prepare a meal (Genesis 27:3). Yaakov gives the city of Shchem to Yosef, which he captured "with [his]

sword and bow" (Genesis 28:22) The bow is also mentioned later on in the blessing that Yaakov gave Yosef (Genesis 49:24).

9) Nachor has a son Terach who has a son also named Nachor (Genesis 11:24, 26).

10) In the last verse of the parsha, Terach dies (Genesis 11:32). When completing the reading of the parsha, the one who

reads the Torah, recites Kaddish.

If anyone would like to contact the Rabbi, please feel free to call or text 786-879-4951, or email [email protected].

בס''ד Community Announcements

(It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush is still available for Sponsorship!

• The Kiddush Club Initiative. Anyone interested donating a Kiddush Please kindly contact the Rabbi. Tizke

Lemizvot!

• This Week’s Congregational Seudat Shelishit is still available for Sponsorship!

• is still available for Sponsorship! This Week’s Breakfast

Anyone interested in sponsoring Breakfast for this week or on any day please contact the Rabbi.

• This Week’s Learning is still available for Sponsorship!

• If anyone is interested in creating a weekly class in your house or an individual class with the Rabbi, please do not hesitate to

contact the Rabbi.

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Rabbi at

[email protected]

• Please feel free to contact any of the board members either in person, or via email with suggestions or comments. Our email

addresses are:

Important Message!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Due to the recent reorganization of seats in the Bet Hakenesset, We are happy to announce the NEW possibility of purchasing seats

in the Bet Hakenesset. For more information, please contact the Board.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Rabbi. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Rabbi.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to

collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on

smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our

budget needs. • Anyone wishing to receive the Daily Halacha by the Rabbi please send a whatsapp message to Simon Chocron 786-351- 1573

Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur by the Rabbi & Supper on Sunday Evenings Before Minha at around at 6:45 pm With Supper. New Participants Welcome! Anyone

wishing to sponsor this Shiur Please contact the Rabbi. Tizke Lemitzvot!

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, &

Snacks. Everyone is welcome! This Mosae Shabbat at 7:45pm Avot Ubanim: In Recess Youth Minyan • We are very proud of our YOUTH/TEEN MINYAN lead by our Dear Dr. Ari Benmergui geared to train and teach our future generations on the different Tefillot and Parashiyot. Please encourage your children to come early & participate. Looking forward to seeing lots of Nahat from them!

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בס''ד

We would like to Whole Heartedly Thank our Dear Friends, Mr. & Mrs. Laurent Becker for generously Donating the TORAH LEARNING of Heshvan 5780 Leiluy Nishmat his Dear Cousin Haim Mamou Ben Eliezer z”l We truly appreciate it. In this merit, may Hashem Bless you & your wonderful family with all the Berachot of the Torah. Amen.

Birthdays Happy Anniversary To • Michael & Irina Gad November 7th Happy Birthday To nd • Mrs. Raquel Allouche – Shabb. Nov. 2 , Nahalot • David Benmergui – Mon Nov. 4th, • Daniel Ben Ita Moore z”l the 6th of Heshvan • Mrs. Miriam Benmergui – Tue. Nov. 5th, (Father of Mr. Richard Moore) • Mr. Isaac Benmergui – Wed. Nov. 6th, • Shemaya Bat Perla z”l the 8th of Heshvan • Mr. Max Nahon – Thurs. Nov. 7th, (Father of Mr. Isaac Sultan) • Mr. Simon Chocron – Fri. Nov. 8th, • Yosef Sayegh z”l the 9th of Heshvan • Moshe Allouche – Shabb. Nov. 9th, (Father of Mr. Charles Sayegh) • Mr. Meir Amara – Shabb. Nov. 9th, • Isaac Bitan Ben Fortuna z”l the 9th of Heshvan • th (Grandfather of Mr. Gaston Benzaquen) Abigail Haya Cohen Scali – Sun. Nov.10 , th • Anna Malka Cohen Scali – Sun. Nov. 10 , Next Shabbat: th • Mr. Eli Tapiero – Sun. Nov. 10 , • Silvia Bat Ruby z”l the 11th of Heshvan th • Marcos Bendahan – Tue. Nov. 12 , (Mother of Mr. Michel Benoudiz) (Shabbat) th • Mr. Sami Bendahan – Tue. Nov. 12 , • Yitzchak Vaturi Ben Reuven z”l the 13th of Heshvan th • Alberto Cohen – Wed. Nov. 13 , (Grandfather of Mr. Mark, Ronny, & Max Aquinin) th • Mrs. Raquel Benhayoun – Thurs. Nov. 14 , • Shelomo Belecen Bar Clara z”l the 15th of Heshvan th • Mimy Nahon – Thurs. Nov. 14 , (Father of Mr. Abraham Belecen) th • Eytan Yeshua Sitbon – Fri. Nov. 15 ,

בס''ד Community Shiurim

Weekday mornings:

• 6:10AM to 6:45AM: Laws of Nidah. New participants welcome! • 7:30AM Shiur on Hok Leyisrael with Breakfast! Everyone Is Welcome to Join. • 7:45AM to 8:30AM: Daf Yomi Masechet Nida. NEW DAF YOMI MASECHET! New participants are welcome! It is a great time to start learning the Daf and join thousands of Jews across the world in this incredible project.

• 9:00 AM to 10:00 AM: Mishna Berura Dirshu Cycle! New participants welcome!

Weekday afternoons: • Before Minha Monday through Thursday: Shiurim in Spanish on assorted topics. o • After Arvit: o Mondays & Wednesdays: Hoshen Mishpat – Business Halacha o Monday through Thursday: Shiurim in Spanish on assorted topics. o Every Thursday evening after Arvit Hilchot Nida in Depth for Men. Tuesday Assorted Topics o In Recess for the Summer o Monday & Tuesday at 7:00pm Masechet Berachot in French o Every other Monday evening at 8:30pm Shalom Bayit Class to Women.

o Every other Tuesday evening at 8:30pm Shalom Bayit Classes to Men. • SHIUR for Ladies! The Rabbi’s Shiur on Halachot of Kashrut NEW SERIES ON Hilchot Basar Vechalav, (Laws pertaining to Meat & Milk) to Ladies, in the Bet Hakenesset, every Tuesday afternoon at 2:05 pm. New Participants are always Welcome! In Recess Shabbat: • Shabbat night before Arvit: Short lecture on the Parasha of the week. • Shabbat Morning: Short Lecture on the Parashah of the week. • Shabbat Morning: Lecture on the Parashah of the week after Kiddush • Shabbat Afternoon – Daf Yomi at 5:00pm. • Shabbat Afternoon – Shiur at 5:30pm • Teenager Shiur – with Isaac Benmergui During Seudat Shelishit. • Seudat Shelishit: Short lecture on the Parasha of the week.

בס''ד WEEKLY INSPIRATION There is a third way to reconcile this apparent contradiction. The Kerem Shomo explains that The Challenge of Spreading the word “sadik” refers to one who focuses on the Torah to Others his own spiritual perfection. There is a higher level, a “tamim,” one who is complete, and who (Rabbi Mansour from Daily Halacha) is interested in the completion and perfection of This week we read Parshat Noah and observe the world. He notes that elsewhere, the verse first day of the new month, Rosh Hodesh describes the Torah as “temima,” but only when Marheshvan. it returns others’ souls, “meshivat nafesh.” If so, the Kerem Shlomo suggests that initially, Noah It is customary to call the month of Heshvan tried to preach and bring people closer to G-d. “Marheshvan.” There are numerous reasons However, ultimately, they were a stubborn, given for this practice. Some (see Sefer violent generation, and therefore he felt that HaToda’a) suggest that since there are no being a tamim was not effective, and he festivals in the month of Heshvan, it is a “bitter” returned to being a sadik. month. Others write that Heshvan is called “Marheshvan” to mark the beginning of the Why did Noah stop being a “tamim”? Why did rainy season. Indeed, the verse (Yishayahu he stop engaging and trying to improve the 40:15) uses the word “mar” to refer to a drop of world around him? water. Others say that it is a bitter month We might begin to understand this based upon because in this month King Yeravam ben Navat the following gemara. The gemara (Berachot switched (hemir) the month of Heshvan with 48a) relates the following story. “Abaye and Tishre, and celebrated the Festival of Sukkot in Rava, when they were children, were seated the Northern Kingdom (Melachim 12:32-33). before Rabba. Rabba said to them: To whom Interestingly, some commentators suggest that does one recite blessings? They said to him: To Marheshvan commemorates the great flood, G-d, the All-Merciful. Rabba asked them: And the Mabul, described in this week’s parasha. where does the All-Merciful reside? Rava The Torah says the Mabul began on the 17th of pointed to the ceiling. Abaye went outside and Heshvan, and in fact, each year we reach about pointed toward the heaven. Rabba said to the flood as we begin the month of Heshvan. them: You will both become Sages.” What was it about their answers that led Rabba to say that In this week’s parsha, the Torah (Bereishit 6:9) they will both become Sages? describes Noah as an ish sadik tamim (righteous man, who was perfect). Later he is The Talmud (Shabbat 21b), regarding Hanukka merely called a sadik (7:1). The rabbis teach lights, teaches that the misvah is to place the that when talking about a person in front of him, candles outside the door. In times of danger, a person should only say “miksat shevaho” however, it should be placed on the table (partial praise). When G-d calls Noah, he calls inside. The Maggid MiKushnitz explained this him a sadik, while previously, in the narrative, passage in the following manner: The Hanukka he is more accurately described an “ish sadik lights represent the Torah. The light of the tamim.” Torah must be outside. However, sometimes, it is a “time of danger” – society is so corrupt that Alternatively, Rav Yosef Karo, in his homilies, a person fears that he will be negatively known as Derashot Beit Yosef, says that sadik influenced. In this case, a person must light refers to interpersonal behavior, and tamim inside, i.e., when he fears that his spirituality refers to emuna (belief). R. Yosef Karo says in will be compromised, he should leave the Torah the generation of the dor hapalaga, he excelled in the house. in his faith (tamim), and in the generation of the flood, he was a sadik. Therefore, when G-d tells There is always a risk, and always a sacrifice him to go onto the ark, He refers to him as a when people must go out to bring the Torah to sadik. others. Indeed, the rabbis teach us that Sarah

בס''ד Imeinu was on a higher spiritual level than her When the flood water recedes, and Noah husband, Avraham, as he was “outside,” with descends from the ark, G-d commands him to the people. That type of sacrifice, at times, is have children. Why does G-d tell him that? That valid and legitimate. Some sadikim, however, commandment was already given to Avraham! aren’t willing to make this sacrifice. G-d is emphasizing to Noah, that this time, Noah must go out and bring the legacy of the This idea reminds of the Talmudic passage servants of G-d to the new world. Unfortunately, (Sukka 52b) which teaches: “If the evil only Avraham assumed this challenge. inclination (menuval) meets you, bring him to the beit midrash.” This passage refers to a Now we can understand what is so bitter about person who brings the Torah outside, to bring this month: G-d had to destroy the world people closer to G-d. However, at times, a because even the sadik of the generation could person sees that the yeser hara is getting the not go out to influence the people That is why best of him. In that case, one should return to G-d chose Avraham, and not Noah, to be the the bet midrash. forefather of the Jewish people. Rabba, in the passage cited above, asked these two young scholars, “Where does the Almighty reside?” The first rabbi emphasized The Rainbow’s Message the dedication necessary in the beit midrash, while the second rabbi said that eventually, one (Rabbi Mansour) must go outside. These two approaches do not After the flood, Hashem makes a promise to contradict each other; rather, together, they will Noah and all his descendants that He would become great rabbis, and their approaches will never again flood the earth. He showed Noach complement each other. a rainbow in the sky that would serve as an Let us return to Noah. Noah began teaching everlasting sign of this covenant made with the people, bringing the lessons of the Torah to the world that it would never again be destroyed. outside. At a certain point, he saw the toxicity of Different approaches have been taken to the outside world, and that spiritually he could explain the particular significance of the not maintain a reasonable spiritual level in the rainbow and its designation as a sign of outside world. The rabbis note, however, that Hashem’s covenant. One especially meaningful Avraham was on a higher level, and he was explanation was suggested by the great Rabbi able to both maintain his spiritual level and stay Meir Shapiro of Lublin (Poland, 1887-1933), in the outside world. founder of the Daf Yomi study program. Rav Similarly, the Hafets Haim (Homat Hadat, Shapiro noted the famous comments of the Chapter 3) explains that this is the uniqueness Zohar criticizing Noah for not making attempts of Avraham Avinu. There were numerous to inspire his contemporaries toward servants of G-d before Avraham, his repentance. The verse in Yeshayahu (54:9) predecessors could not become the fathers of describes the flood as “Meh Noah” – “the Judaism, as while they may have been on the waters of Noah” – and the Zohar explains that spiritual level of prophets, they were unable to Noah was “blamed” for the flood because he perpetuate a spiritual life and bring the word of made no effort to help the people change. Upon G-d to others. Therefore, the Hafetz Haim hearing G-d’s decree of the flood, he should not explains, G-d chose Avraham because of his have just accepted the news and felt content ability to teach others. saving himself and his family. He should have immediately gone out and preached to the Similarly, the Sefer Hahinuch explains that the people, investing every bit of effort possible to obligation of peru urevu, to be fruitful and motivate them to repent. Because he failed to multiply, is to bring people to the world to do so, the flood is forever known as “Meh perpetuate the way of G-d and the legacy of the Noah,” the flood of Noah. servants of G-d.

בס''ד But the question then arises, why, in fact, did influence and impact upon the world. Whatever Noah fail to make such efforts? Surely there spiritual wealth we have accumulated must be must be some reason why he did not bother to shared, because we are here to make a inspire the people of his time to change. difference in the world, and not to isolate ourselves as Noah did. Rav Shapiro suggested that Noah assumed all hope was lost. He saw how debased and The rainbow, then, is a challenge to each and corrupt the people had become and concluded every one of us to do what we can to “shine” that there was no possibility at all of change. the light of Torah, with the firm belief that no The generation had deteriorated to such matter how “dark” things appear, we have the woefully low levels of sin, he figured, that it potential to make a change and make a would be a waste of his time to try inspiring meaningful impact upon the world. them to improve. On this basis, Rav Shapiro explained, we can understand the powerful symbolism of the The Alter of Navarodok’s rainbow. Our Sages teach that during the period of the flood, the sun, moon and stars Take On “Noach Was ceased functioning. The entire earth was Righteous In His Generation“ plunged into complete darkness throughout the forty days of the flood. But afterward, not only (Rabbi Frand from Torah.org) did the sun shine, but G-d produced a Over the years, we offered various magnificent rainbow across the sky, providing interpretations for what is quite likely one of the even greater and more beautiful illumination. most famous comments of Rashi in all of He wanted to show Noah – and us – that light Chumash. On the phrase, “…Noach was a can shine even after the darkest periods. No perfectly righteous man in his generations” matter how “dark” things become, there is the [Bereshit 6:9], Rashi remarks: “There are those possibility of the restoration of light, and even among our Rabbis who expound this as praise greater light than that which existed – all the more so if he had been in a generation beforehand. The rainbow is the sign of G-d’s of righteous people, he would have been even covenant with the earth because it represents more righteous. And there are those who the potential for every person and every expound it as deprecation of Noach – according generation to “shine” brightly even after a to the standards of his generation, he was period of spiritual “darkness.” Noah was wrong righteous, but if he had been in the generation for despairing from his generation, and we, too, of Avraham, he would not have been must never despair from anyone, including considered anything of significance.” ourselves. Even when things appear “dark,” they can eventually become “light.” The problem with this Rashi (which is based on Sanhedrin 108a) is — why would anyone try to Rav Shapiro cited in this context the Mishna’s find fault with Noach? Why expound the explicit exhortation in Pirkeh Abot, “Im Lamadeta Torah praise of the Torah (“he was righteous in his Harbeh Al Tahazik Toba Le’asmecha Kil generation”) in a derogatory fashion? Lechah Nosarta.” Literally, this means, “If you studied much Torah, do not congratulate I recently saw an observation in the name of yourself, because it was for this you were the Alter of Navarodok. This insight is in not created.” Rav Shapiro, however, explained this p’shat [the simple interpretation]. It does not fit Mishna to mean that if a person amassed smoothly into the words of Chazal. It is in the Torah knowledge, “Al Tahazik Toba context of “ayn meshivin al ha’drush” [one Le’asmecha” – he should not keep the “Toba” – should not question homiletic interpretation of the goodness, referring to Torah – for himself, Scripture]. Regardless, the message is certainly and should instead work to disseminate it, correct even though it does not fit precisely into “because it was for this you were created.” We the words. are here not just to work on ourselves, but to

בס''ד The Alter of Navarodok interprets as follows: inspired Noach to live a moral and righteous The reason Noach was a righteous person life. (Tzadik) was because he saw what happened to the rest of his generations. Sometimes a person finds himself in a situation where the world around him is so corrupt and so The Root Cause of The immersed in immorality that the person is Sickness Was ‘Rabbah’ motivated to say, “I cannot be part of this generation because if I am going to be part of (Rabbi Frand) this society I will wind up like the rest of them!” The narration of the Flood begins with the The fact that the society around him was so words “In the six hundredth year of Noach’s life, depraved was his inspiration to rise above the in the second month, on the seventeenth day of entire society. He was afraid of becoming like the month, on that day all the fountains of the everyone else; so he isolated himself from great deep burst forth; and the windows of the them. heavens were opened.” [Bereshit 7:11]. Rashi Those who expound the phrase “a perfectly quotes a Gemara [Sanhedrin 108a] that G-d is righteous man in his generation” negatively are punishing measure for measure; their sin was saying that had Noach lived in a generation like “the wickedness of man was great (Rabbah)” that of Avraham Avinu where society was not [Bereshit 6:5] and they were stricken by “the so corrupt, Noach would not have had sufficient great (Rabbah) deep” [Bereshit 7:11]. motivation to separate himself from the average In other words, the use of the term Rabbah as behavior of society. Noach would have said to an adjective to “the great deep” waters is a himself, “What is so bad about the way code word recalling the word Rabbah at the everyone else is living? I am happy to be just end of Parshas Bereshit, which describes G-d like my neighbor – no better, no worse.” seeing that the wickedness of man was great Sometimes we read stories about someone (Rabbah) and deserving of punishment. who was a successful Wall Street investment What exactly is this sin called ‘Rabbah‘? banker making 200 million dollars a year and Chazal say that the decree of the generation of purchasing a new car every six months. the flood was sealed for their crime of wanton Suddenly the person says, “I don’t want this.” theft (gezel). Chazal also say that the sin of the He goes off to Montana with his fishing pole or generation of the flood was of a sexual nature to Alaska with his hunting gun and is never (arayot) – incest and so forth. However, it heard from again.” He becomes fed up with the seems that Chazal here are alluding to another society he finds himself in and says, “I’m sick of factor in sealing the fate of this evil generation – the rat race; I’m sick of the competition; I’m sick the factor of “Rabbah“. What is the nature of of the one-ups-man-ship; I’m sick of it all!” He this factor? moves miles away from the nearest neighbor; he lives off the land; he hunts and he fishes; The Sefer Toldot Yitzchak (a Dayan in the City and he is happy as a clam. He might become a of Vilna) explains as follows. When a disease poet or an artist and make $10,000 a year and is diagnosed, doctors often distinguish between barely exist; but he is now the happiest guy in the symptoms and the underlying cause of the the world because he hated the society that he disease. The symptoms of the generation of was in. the flood – in other words how the ‘disease’ manifested itself – were theft and incest, L’Havdil, this is what the Alter from Navarodok monetary corruption and arayos. Those were says about Noach. If he were living in the symptoms of the sickness. But the root Avraham’s generation, he would have been cause of the sickness was ‘Rabbah‘. considered spiritually inferior – because he would not have had the motivation – of The sin of Rabbah (meaning great or revulsion to the society around him – which excessive) was that they could not satiate their desires. The problem was that they did too much. Their passions, their lusts, their desires

בס''ד overcame them to such an extent that they spirituality can provide as much pleasure as a became a hedonistic society. They could not person needs. It needed to come from Gan get enough of the pleasures of this world. The Eden because it needed to have the taam sin of Rabbah is one of going overboard, of not ruchniyut [the flavor of spirituality]. Their being satisfied, of wanting more and more and problem was unbridled gashmiyut [physicality] more. This is the underlying illness which – pleasure for pleasure’s sake. If someone manifested itself in looking for extraordinary infuses those pleasures with a spirit of ways to satisfy their desires. Someone who is ruchniyut, that is also a pleasure. That is a not satisfied with his own wife, might go out pleasure that can satiate the soul as well. The looking for other women; someone who is not pleasures of ruchniyut are so much more satisfied with normal pleasures, might look for satisfying than the pleasures of gashmiyut. The perverted pleasures. They began to engage in branch of the olive had to come from Gan Eden immoral behavior – gezel and arayos. However because it had to have the taste of Gan Eden – the underlying sin was that of insatiable desire, to introduce them to the pleasures of ‘Rabbah’. spirituality, which is the only way to prevent another flood from occurring. The Toldot Yitzchak explains that this is why the appropriate punishment for them was that I read a story recently in Rav Matisyahu “the great depths (Tehom Rabbah) opened up.” Solomon’s sefer. He tells of a contemporary Rain is a good thing. It is wonderful. The world Rosh Yeshiva in Eretz Yisrael who is a big cannot exist without rain. However, what marbitz Torah [disseminator of Torah happens when there is too much rain? That is knowledge] and a successful Head of Yeshiva. not good either. That is destructive. Therefore, He has hundreds of students who are the “measure for measure punishment” was a themselves disseminators of Torah. However, flood. They sinned with Rabbah – a sin of this Rosh Yeshiva started out as a Baal excess. Yes, people need to have pleasures in Teshuvah [a repentant]. It is more accurate to this world. This is part of humanity, part of say that he did not start out as a Baal being a person. But it must be controlled, it Teshuvah, but as an Avaryan [a sinner]. In his must be within reason. Therefore, Hashem early days, he made it his life’s goal to taste all punished them with Tehom Rabbah. The the physical pleasures of the world, the Almighty is sending a message. Rain is a good pleasures of the body. One day, he was thing, but too much rain can destroy the world. approaching a House of Ill Repute in Haifa, an You sought too much of a good thing and you institution with bold signs on the outside of the were therefore punished with too much of a building advertising the nature of the activities good thing. that went on within. He was about to enter the building and he saw a Charedi Jew walking by Rav Avraham Hurwitz says that with this idea the building. As the Charedi Jew walked by, he we can understand another Medrash. The covered his eyes to shield himself from the pasuk says, “The dove came back to him in the risqué advertising on the outside of the evening – and behold! An olive leaf it had structure. plucked with its mouth. And Noach knew that the waters had subsided from upon the earth.” Suddenly this “Avaryan” asked himself, “What [Bereshit 8:11] The Medrash asks, “From where pleasure in the world does this man have that did the dove bring this branch?” “Rav Bibi says he is willing to give up the kind of pleasure I am the gates of the Garden of Eden open up and about to take advantage of? He is overtly she brought it from there.” shunning this pleasure, so obviously there must be something in his life that exceeds the Why was that necessary? Any olive branch pleasure offered here. I need to find out exactly would have sufficed. The answer is that the what that pleasure is.” Almighty is sending us a message. You are starting the world over again. You must know This, Rav Matisyahu Solomon says, was the that the olive must have the taste of the Garden beginning of this person’s odyssey that took of Eden, the taste of spirituality – because him to a Yeshiva from which he developed into

בס''ד an Adam Gadol [great man] and a Rosh knowledge-no matter how great- impossible, Yeshiva. He sensed that there was a because his lack of middot prevents the Torah ruchniyut-dik pleasure that he lacked and he from fully meshing with the essence of his soul. was right! This is the interpretation of “an olive Hence, when he leaves this world, the Torah will leaf it had plucked with its mouth” about which not accompany him but be left behind with his the Medrash says it had to come from Gan other external physical components. Eden. The world is beginning anew. Do not fall An alternative explanation is that even in this back into the trap of “the pleasures of this world the Torah will not remain with him. This world”. There are other pleasures to be had. idea can be illustrated with the following There are the pleasures of learning and the anecdote. Rambam had a dispute with a pleasures of being close to the Ribono shel philosopher whether instinct or training is the Olam. These trump all the pleasures of this decisive factor in animal behavior. To prove the world. efficacy of training, the philosopher taught cats to stand erect, balance trays and serve as waiters. He dressed them for the part and conducted a banquet with the cats as the waiters. Rambam Parashat Noach countered his proof by releasing some mice at the banquet. The cats, forgetting all their training, (Rabbi Zev Leff) let the trays and dishes crash to the ground as “And as for Me - Behold I am about to bring the they rushed about on all fours in pursuit of the Flood-waters upon the earth to destroy all flesh in mice. which there is a breath of life under the heavens; Human beings also have their baser instincts and everything that is in the earth shall expire” desires that, without training, drag them onto all (Bereshit 6 17). fours. A human being is distinct from the animals, The prophet Yeshayahu (54 9) refers to the Flood however, by virtue of his ability to perfect his as “mei Noach”- the waters of Noach-thereby middot so that they control his baser instincts. implying that Noach bears at least partial One who has not worked on perfecting his middot responsibility for the Flood. Sforno suggests that will, like the trained cat, be able to put on a show Noach's failure lay in failing to teach his of Torah discipline for a time, but only so long as generation to know Hashem and to walk in His no "mice" are released in his path. ways. Had he taught them to know Hashem, they A talmid chacham, says Rambam, is one who would surely have repented. has mastered good character traits. Since he has We can explain this Sforno as follows. The perfected his character, his sins are by their very Midrash comments on the phrase, "the path nature incidental, not symptomatic of basic (derech eretz) to the Tree of Life," that derech character flaws. Therefore, we are told that if we eretz is middot, proper character traits. Middot see a righteous person sin at night we should are the paths that lead to the Tree of Life, the assume that by the next day he has repented. Torah. Hence, "Derech eretz precedes Torah." Because the sin did not flow from an intrinsic First one refines his middot, and only then can character flaw, he certainly recognized the need the Torah dwell within him. The Torah cannot to repent in the interim. reside in one who does not possess good middot Rabbi Chaim Vital explains that middot were not "where there is no derech eretz there is no Torah" enumerated in the Torah among the Mitzvot (see Rabbenu Yonah to Pirke Avot 3:22). Even because they are the very foundation of all though only Torah can bring one's middot to Mitzvot and the Torah itself. It is in his ability to ultimate perfection, where there is no foundation emulate the perfect character traits attributed to of proper middot, the acquisition of Torah is Hashem that man is in the image of G-d. One impossible. who lacks proper character is therefore deficient Rabbenu Yonah's categorical negation of the in the very essence of humanity. possibility of Torah residing in one who lacks The Alter from Kelm once remarked that Darwin good middot can be understood in two ways, both was able to formulate his theory of evolution only true. The first is that a person's lack of good because he had never seen a real human being. middot make ultimate retention of his Torah

בס''ד Thus, he could view men as no more than counter this tragic mistake, Hashem permitted smarter monkeys. "Had he seen my rebbe, Reb mankind to eat meat. He thereby demonstrated Yisrael Salanter, who developed his character that there is an essential qualitative difference traits to a degree of perfection that fully between men and animals that gives us the right expressed the essence of the Divine Image, he to kill them for food That essential difference is never could have entertained the possibility that inherent in man's ability to develop and emulate human beings evolved from monkeys," said the the middot of his Creator Alter. Unlike Noach, Avraham was able to influence the Darwin's peers were surely socially respectable people of his generation precisely because he people, but with regard to true character concentrated on teaching middot. He was thus development, they remained mere trained cats, able to remedy the disease and not just the whose instinctive desires could at any moment symptoms. At the age of three, Avraham knew bring them down on all fours. that there was a G-d, but not until forty, says Rambam, could he be described as "knowing his The sins of immorality and robbery of the Creator," i.e., as recognizing Hashem through the generation of the Flood were merely symptoms of comprehension of His middot and their emulation. the underlying disease of deficient character Only then did Avraham begin to teach his development. Noach attacked the symptom, but generation. By teaching middot, he succeeded in failed to cure the disease. He did not teach them breaking the idols. He convinced his to know Hashem through contemplation of His contemporaries to abandon G-ds made in their middot and to walk in His ways by correcting and image for the service of the true G-d. developing their own character traits. Hence, he was unsuccessful. His rebuke may occasionally Hashem explains His choice of Avraham as the have suppressed the symptoms, but they soon progenitor of the Jewish people: "For I know that reappeared, since the underlying cause had not he will command his children and household after been treated. Without changing their underlying him that they will keep G-d's way, doing charity character, no true repentance was possible. and justice" (Bereshit 1819). Hashem knew that Avraham would direct his descendants in derech The Torah describes the generation of the Flood Hashem - the path of middot that leads to the as "rabbas ro'as ha'adam." This can be translated Tree of Life, Torah. That is why we, Avraham's to mean the evil they perpetrated was beyond the descendants were worthy of eventually receiving boundaries of Adam -of human beings. They the Torah. corrupted the very essence of their humanity, their middot. Hence, the Midrash says, they were Reprinted with permission from Artscroll Mesorah Publications, ltd. This article is provided as part of Shema Yisrael Torah Network Permission is punished measure for measure with the granted to redistribute electronically or on paper, provided that this notice is overflowing of the great deep. They destroyed included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to [email protected] their natural humanity, and therefore the natural order was abrogated and the waters of the deep breached their boundaries and inundated the world. Likewise, the result of the Flood was literally to dissolve their human forms-an external manifestation of their inner spiritual decay. Food for thought The mystical works explain that the colors of the rainbow are representations of G-d's middot 5 Things Parents Can Do to (attributes). Thus, the rainbow is the symbol of G- d's promise not to bring another Flood, for by Help Siblings Be Friends reflecting on and emulating G-d's middot we Forever ensure that another Flood will not be necessary. (By: Barbara Penn) Only after the Flood did G-d permit the I was raised in a wonderful, loving home with consumption of meat. Sefer Halkrim explains that nine siblings. Even though we’re all different mankind prior to the flood equated animal life with from each another, I share great relationships human life; man was, in their eyes, reduced to but a glorified and more developed animal. To with them. Here are 5 things parents can do to help foster strong family bonds.

בס''ד 1. Model positive communication, empathy, 4 Ways to Improve Your and respect Do your children a favor and get along with Marriage All By Yourself your spouse. The most effective way to (By Rabbi Shlomo Slatkin) encourage healthy family dynamics, strong How to bring about positive change in your communication and respect for others is by marriage even if your spouse isn’t all that modeling it. Don't fight in front of the kids. Don't interested. interrupt each other at the dinner table. Share your feelings with one another and display Do you wish your marriage could be better but empathetic and reflective listening. your spouse isn’t interested? Are there changes you’d like to see in your spouse but you don’t 2. Treat your children fairly know how to even broach the subject? A couple As a parent, I sometimes find myself should ideally work together on their subconsciously playing the favoritism game. relationship, but if you find yourself going at it Don't do it! alone, don’t despair. Here are four things you can do to bring about positive change in your Jealousy, resentment and anger toward other marriage. siblings is a natural result of a parents’ failure to judge a situation objectively and treat children 1. Change yourself. The Talmud (Bava Metzia with a consistent and fair system of reward, 107b) says, "First correct yourself and then discipline, and division of chores. correct others.” When you stop the criticism, the nagging, and the negativity, your spouse won’t 3. Instill in your kids a sense of feel defensive and will be more apt to change. responsibility toward one another When your spouse sees you focusing on Feelings of responsibility toward siblings can bettering yourself instead of harping on what he foster an unbreakable family bond. As a kid, my or she is doing wrong, your spouse will be older sister was responsible to take me to happier and there’s a good chance he or she school and to babysit for me, and I was will pull his fair share of the load. responsible to do the same for my younger 2. Recognize and praise your spouse’s siblings. Ask your older child to teach the positive attributes. You may feel that your younger one how to shoot a ball or complete a spouse’s good qualities have gone difficult math assignment. underground for quite some time. Those 4. Do things as a family positive attributes you fell in love with seem to Shared family time shows children the have been a mirage. The truth is that they are importance of bonding as a family unit. Eating still there but they are dormant. You can bring dinner together can turn into an opportunity for back those positive attributes by focusing your connecting and sharing the day’s experiences. attention on them. The Hebrew word hallel Trips, vacations, and activities done as a family means both to praise and to shine forth. create valuable memories and foster positive Praising another’s qualities awakens those attitudes toward the family concept. latent qualities within that person, allowing them to shine forth. We aren’t talking about flattery, 5. Value each child as an individual but genuine acknowledgment and appreciation. A child who feels valued as a unique individual Those virtues are in there; they just need to be will be able to develop healthy relationships revealed. with his siblings and feel confident as an 3. Improve your listening skills. Even the integral part of a family unit. Find each child his best communicators don’t always know how to unique area and opportunity to shine as an listen. Listening is other-focused. This means individual. no interruptions, advice, retorts, or reactivity. If you are really listening, you are entering the other’s world and temporarily suspending your reality. You begin to see the world from your

בס''ד spouse’s point of view. When you listen and that he seemed to know her! My husband your spouse feels heard and validated, he or slowly and slightly self-consciously sat back she feels understood and is no longer on guard. down as we watch the woman’s husband assist her. 4. Practice not-so-random acts of kindness. The Hebrew for love, ahavah, also means to We laugh about it now but for that brief moment give, hav. Giving is an expression of love and of confusion, we were really appalled by the it’s not limited to presents. There are many chutzpah of someone who would yell at a ways to give to your spouse, whether it’s your stranger like that! Now you could argue that we time, helping with chores, or a kind word. Learn should also be appalled by someone who to give your spouse the gifts that really make would yell at her husband like that and you him or her feel cared for. Often the underlying would be of course correct but that is a need in a relationship under stress is that one separate issue. What struck me here was how or both partners don’t feel cared for. By quick we are to judge. Yes, we glanced around speaking our spouse’s love language and but we didn’t look carefully and after just a caring for them in the unique way in which they cursory examination, we assumed this woman need, a few little acts a day can go a long way addressing us was a very rude person. in making the other feel more secure. Now again, it’s possible her husband also Although it takes two to tango, it only takes one thinks she’s a very rude person but that’s not to affect change in a relationship. When we my point. My point is that it’s so easy to judge, break unhelpful patterns by doing things that we leap to conclusions so quickly, without differently, it has a ripple effect. One person’s all the facts. change can allow the other to experience the When preparing for the recent High Holidays, I relationship differently and change as well. was reminded of the Torah principle that the Even if you feel you are the one who is doing all Almighty judges us the way we judge others. If of the work in the relationship, start thinking we are compassionate, He will be about these new ways to improve your compassionate with us. If we are patient, He marriage and be pleasantly surprised at the will be patient with us. If we are forgiving, He outcome. will be forgiving of us. And if we judge others favorably, He will judge us favorably. Of course the reverse is also true, God forbid. Rude or Misunderstood? It is SO easy to assume negative motivations (By Emuna Braverman) on the part of other human beings. It is so easy The stranger who yelled at my husband and to take their actions or their words personally. It the perils of misjudging others. is so easy to be hurt – and to be unforgiving. And it is so easy to be wrong. It was a number of years ago and we were on a Sunday outing with our kids. After biking around Although this story happened many years ago, some ocean-side trails, we climbed some small we have never forgotten. One reason is rocks to sit and admire the view. While relaxing because it is so unusual and we were so taken there, a woman came huffing and puffing up the aback by the experience. But the other is hill (even hill is putting it a little strongly!). because of the learning opportunity embedded Glaring at my husband, she said, “Well aren’t therein. It seemed so obvious she was talking you going to get up and help me?” He was a to my husband. We didn’t see anyone else and little startled by the vehemence in her voice but yet she wasn’t. We had completely misjudged she seemed in need of assistance so he began her (if not her tone, at least her intent). to get up to comply. And she was a stranger, someone we had no He was stopped by some noise behind him. prior experience with. But how often do we do There was another man, a few rocks behind us, this with people we love? With people we trust? hidden from our view, who was also responding With people who deserve better? to the woman’s call for help. The difference was

בס''ד We make excuses – it’s our ego, our insecurity, Hacham Ovadia rules that according to the the way they said it, our past experience – but stricter opinion, one may continue to fold in the end there is no justification. And if we against the crease, and not be concerned that don’t judge favorably we end up sowing the he is forming a new crease, as long as the seeds of baseless hatred and resentment. I’m original crease is still recognizable. However, grateful when the lessons I have to learn are Shemirat Shabbat K’hilhata cites Rabbi Shlomo taught in such a humorous fashion and I’m Zalman Aeurbach (Jerusalem, 1910-1995) that grateful for the reminder and for the hint of self- in order to avoid this problem, one should re- interest. I certainly want the Almighty to judge fold his Tallit on Mosa’eh Shabbat according to me favorably so I’m going to up my game in the original crease. However, Hacham Ovadia how I judge others. rejected this stringency. SUMMARY: One should not fold his Tallit along the original crease on Shabbat, but against it. It is not necessary to re-fold the Tallit on the Daily halacha crease on Mosa’eh Shabbat. Those who have the custom to fold the Tallit on the crease have what to rely on & This is the Moroccan Custom.

Halachot of Shabbat (Daily Halacha)

Folding a Tallit and other Garments on Kidz Corner Shabbat The Shulhan Aruch (302:3) presents restrictions regarding folding clothes on Interesting Midrash Shabbat. It should be noted that there was the (from Torah Tots) opinion of the Kol Bo, one of the Rishonim (Early Authorities) that the prohibition of folding Miscellaneous Mabul Survivors mentioned in the Talmud does not apply The Torah teaches us that Noach, his family, nowadays, as our clothing and folding are two of each non-kosher animal and seven pairs different. Clearly, Maran did not accept that of each kosher animal boarded the Teyva (ark) opinion. to wait out the flood. The Shulhan Aruch does permit folding only But they weren't the only survivors. against the crease, as this has less of an effect Og, the giant, was given permission to board on the garment. The Poskim disagree as to the Teyva, since he would later become a whether the leniency of folding against the servant to Avrohom. Not able to fit inside, he crease is only if it is done L’Sorech Shabbat. held onto the side of the Teyva and received This is the position of the Ben Ish Hai (Rav food rations through a hole that Noach drilled Yosef Haim of Baghdad, 1833-1909). However, through the wall of the Teyva. the Mishna Berura (Rav Yisrael Meir Kagan of The fish, too, survived. Since the rain was Radin, 1839-1933), based on the Elyah Rabba, made of boiling sulfur, the fish took shelter at understands that the leniency applies in all the bottom of the sea. circumstances. According to many opinions, including the Ben Ish Hai and Hacham Ovadia, one should not fold his Tallit on the crease. Other Poskim, Kid’z Korner (Revach) including the Eres Haim, Poal Eliyahu and Shemesh U’Magen, state that the Minhag was Rav Elyashiv - Would Noach Travel First to fold the Tallit on the crease. This was also Class in Peace Time? the Minhag of Haleb. If someone has that When you see someone traveling first class custom, there is room to be lenient. during normal times you know that he is a

בס''ד wealthy person. However, if it is war time and refined language when setting down the dietary the world is in chaos with people doing laws? whatever they need to do to get to where they Reb Yossi the Scholar, and Yossi the Boor think they need to be, the cabin they sit in is no indication. Even a poor man will spend all his In a certain town two wealthy men resided - money to get to his destination in whatever seat both named Yossi. One was Reb Yossi, a wise is available. and learned scholar, while the second Yossi was an ignoramus. This second Yossi was With this Mashal, Rav Elyashiv explains the commonly referred to as "Yossi the am enigmatic Chazal that debates if Noach was a ha'aretz" (Yossi the boor), to distinguish him great tzaddik. "How could Chazal debate this from the scholarly Reb Yossi. point," asks Rav Elyashiv, "if Hashem himself declared that Noach was a Tzaddik Tamim?" One day a visitor came to the door of Reb Yossi. It turned out, however, that he was Rav Elyashiv explains that Chazal are debating looking for the unlearned Yossi. The butler who the underlying reason of Noach's great tzidkus. greeted him at the door, responded, "Oh, you He could have been a tzaddik because he saw need to go to the house of Yossi the am the light, and he strived to do Hashem’s will. In ha'aretz. He lives two streets over." that case he was great despite the fact that he had no guidance, as the whole generation was Reb Yossi, who overheard the butler, was not totally corrupt. He got to where he got without pleased hearing him speak like this. "You any help. Had he been privileged to be with should not refer to someone as a boor. Other Avrohom he would have reached far greater people may call him 'Yossi the am ha'aretz' to heights. distinguish him from me. But in my house, this kind of talk is not acceptable. I don't want Alternatively, maybe Noach only chose the people to think I look down on my neighbors." path of good because he was repulsed by the corruption and the total breakdown of society all Soon after this, a matchmaker came to the around him. He strove to pull himself above the scholar and proposed a match between his fray and salvage himself from eternal daughter and the son of Yossi the boor. The damnation. Like the pasuk says that he went scholar was appalled that the shadchan should into the teivah, his spiritual fortress, "Mipnei Mei even suggest such a match. "My daughter HaMabul," because of the raging sea of evil all should marry the son of Yossi the am around him. In that case had he lived in a time ha'aretz?!” he cried out. “Never! Not while I am where evil was not rampant, he may not have alive!" reached for greatness. After the shadchan left, the butler approached Noah: Time for Straight Talk his boss. "I don't understand. Why is it, when I called him 'Yossi the am ha'aretz,' you When describing the animals that entered reprimanded me; but now you used that very Noah's ark, the Torah refers to those animals phrase?" as beasts "that (טמא) which were ritually impure are not pure." The Sages noted that the Torah The scholar gave his butler a stern look. "Don't intentionally speaks in a refined manner; you understand the difference? If someone therefore, it avoided calling them "impure" asks you information where someone lives, he outright. is not asking for an account of his character and scholarship. All you need to do is provide Yet, this conclusion does not seem to hold his address. Anything more, if it is water. When the Torah discusses which uncomplimentary, is simply lashon hara - animals may be eaten and which may not be uncalled-for gossip. eaten (in parashat Shemini and Re'eih), the Torah does not use euphemisms. Instead, the "But when I received a proposal for my impure daughter's marriage, I needed to be blunt in - טמאים Torah labels these animals as beasts. Why does the Torah not use a more explaining why I object to such a match. It was my duty as the father to clarify in no uncertain

בס''ד terms that I will not have my daughter marry the ne rasa-t-Il pas le mal en quelques instants unlearned son of an ignoramus." comme Il le fit à Sodom ou contre les premiers nés égyptiens ? Enfin, pourquoi le Créateur A Time for Niceties and a Time for Straight eut-Il besoin d'une arche pour sauver Noah ? Talk Ne pouvait-il pas lui éviter, à lui et sa famille, de When the Torah describes the animals entering ne pas mourir sans résider dans un bateau Noah's ark, the classifications of "pure" and pendant un an ? "not pure" are only in order to identify the Comme nous l'avons déjà dit, la génération du animals. Therefore, the Torah uses a Maboul s'était débauchée de toutes les façons. euphemism -- "not pure." A tel point, nous enseignent nos sages, que But when discussing the dietary laws, the Torah même les animaux, dépourvus pourtant de libre wants to make it clear which animals we are arbitre, se dégradaient à son contact. Les bêtes allowed to eat and which we may not. These se volaient entre elles et se dépravaient avec rules are meant to protect the purity of our des espèces animales différentes. Malgré cette souls. Here the Torah cannot afford to mince perversion, Noah resta intègre. Il n'imita pas words, but clearly states, "These animals are ses congénères ni dans leurs fautes envers Di- impure to you" (Lev. 11:8, Deut 14:7). (Adapted u ni vis-à-vis de leurs frères. Ainsi, ses bonnes from The Maggid and his Parables, pp. 125-127.) actions et sa fidélité envers Hachem le

sauvèrent-elles, lui et sa famille, de la perte. Cependant, le Zohar Akadoch (Helek 1, 67, 2) commente le verset de la Haftara de Noah " Pour Les Francophones Car de même que J'ai juré de ne plus désoler la Terre avec les eaux de Noah, ainsi Je jure de ne plus M'irriter contre toi." Les eaux du Maboul Afin de Rentrer dans l'arche portent le nom de Noah car c'est à cause de lui qu'elles sont venues. Il aurait dû prier pour sa de Noah génération comme le fit Avraham avinou pour (Rav Itshak Nabet) les habitants de Sodom. " Or la Terre s'était corrompue devant Di-u, elle De cette explication très dure du Zohar, nous s'était remplie de violence… Di-u dit à Noah : le pouvons apprendre que même si Noah s'était terme de toutes les créatures est arrivé devant protégé de son entourage et qu'il ne suivait pas Moi, parce que le vol a envahi le monde…Fais- leurs mauvaises mœurs, la Torah lui reproche toi une arche de bois de gôfer que tu diviseras un petit manque de bonté envers son prochain. en cellules…Et Moi, j'amènerai sur la terre un Car celui qui désire le bien de son ami doit faire Déluge d'eaux pour détruire toute chair animée tout ce qui est en son pouvoir pour l'aider. Et d'un souffle de vie sous les cieux. Tout ce qui même lorsqu'il ne reste que la prière, nous habite sur terre périra." Béréchit (6, 11-17) avons une obligation d'épancher nos cœurs Si nous analysons la façon dont Hachem sauva face au Maître du monde pour intercéder en Noah du déluge, nous pouvons soulever faveur de nos prochains. Ainsi, même si cette quelques questions : tout d'abord, pourquoi génération fautait contre Di-u et les hommes, l'ordre de fabriquer l'arche fut-il donné avant Hachem reprocha à Noah de ne pas avoir même qu'Hachem annonçât Sa volonté assez prié pour elle. d'annihiler les êtres vivants ? Puisque la Et c'est donc pour parfaire ce Tsadik, ce construction du bateau fut entraînée par la nouveau père de l'humanité, qu'Hachem lui tombée des pluies, n’aurait-il pas été plus ordonna de construire cette arche. Dans ce logique de faire précéder la punition par la gigantesque bateau entrèrent sept couples de fabrication de l’arche ? chaque espèce pure et un couple de chaque De plus, il est écrit dans le Midrach Raba que espèce impure. Pendant une année complète, les eaux du Maboul inondèrent la surface de la Noah et sa famille durent s'occuper de ces planète pendant douze mois. Pourquoi Hachem millions d'animaux, oiseaux et insectes, et, tout

בס''ד d'abord, les nourrir. Or comme le dit le Midrach génération ». Pourquoi l'intégrité de Noah ne Tanhouma, durant ces douze mois, il ne goûta fut-elle pas mentionnée par Hachem la pas la saveur du sommeil afin de s'occuper des seconde fois ? Rachi zal explique au nom bêtes qui mangent la nuit et de celles qui se du Midrach, dont nous tirons l'enseignement, nourrissent le jour. Ainsi, l'arche de Noah était qu'il ne faut pas dire toutes les louanges de un camp d'entraînement pour apprendre et quelqu'un devant lui. Mais nous allons nous ancrer au plus profond de cette famille l'amour intéresser à l'explication que donne le Hatam de donner à tous, même aux animaux. Sofer zal. Pour cela, nous devons comprendre Désormais nous pouvons comprendre pourquoi un verset de la paracha de Béréchit. l'ordre de fabriquer le déluge précéda l'annonce Lorsque la Torah décrit les de l'épreuve. Car l'arche ne devait pas servir à descendances d'Adam Arichone, elle nous le protéger des eaux, car même sans cela raconte la vie d'un juste qui se nommait Hachem aurait pu le sauver. Ce bateau devait Hanokh. « Tous les jours de Hanokh furent de essentiellement permettre à Noah et sa famille 365 ans. Hanokh marcha avec Elokim. Mais il d'enraciner en eux la bonté, pour que le monde n'était pas là car Elokim le prit. » De redémarre sur des bases solides. Et c'est aussi nombreuses questions se posent à la lecture pour cela que la punition dura un an, afin que le de ces versets. Premièrement, pourquoi, s'il don devienne une seconde nature chez eux. était juste, mourut-il si jeune ? En effet, la A travers l'histoire de Noah, la Torah nous majorité des hommes étaient des pêcheurs et dévoile l'importance de la Mitva de Hessed : vivaient jusqu'à 800 ans... Est-ce cela la être bon envers son prochain. Nous pouvons récompense de celui qui fait la volonté constater a quel point celle ci est nécessaire d’Hachem ? Enfin que veut dire « Il n'était pas pour le maintien de l'humanité. C'est pourquoi là car Hachem l'a pris. » ? Il est évident que nous devons, nous aussi, essayer d'ancrer ce lorsqu'une personne meurt, elle n'est plus là. trait de caractère en nous. Pour cela, il nous Alors que veut nous dire la Torah avec ce faut imiter Noah et sa famille, et apprendre à pléonasme ? donner aux autres sans compter. En outre, Le Hatam Sofer zal explique que Hanokh fut comme nous l'avons vu, il ne s'agit pas un Tsadik, mais il n'était pas là. Pour se uniquement d'une aide financière. La Torah préserver du mal ou pour se rapprocher un exige que nous nous préoccupions du sort de maximum d'Hachem, il se coupa entièrement chacun, de nos proches comme des plus du monde qui l'entourait. Grâce à cet lointains : une parole, un sourire, une prière isolement, il atteignit des niveaux de perfection …nul ne connaît la portée de nos actes. Alors, très élevés. Cependant, cette recherche de grâce à cette paracha de Noah, renforçons- plénitude lui fit oublier l'essentiel. L'homme nous sur ce point et forçons-nous à offrir à nos s'appelle Adam, car il a la faculté de familles l'aide et l'affection qu'elles nécessitent. ressembler à Son créateur, nous dit Rabenou Afin que cet amour déborde vers notre Béhayé zal, (Edmé veut dire ressembler). Or entourage, notre peuple et toutes les créatures nos sages expliquent que l'homme, en se que le Maître du monde créa. Nous vous comportant à l'image d'Hachem, peut Lui souhaitons un très bon Chabat, et vous disons ressembler : à Son image, il peut être à très bientôt. miséricorDi-u x, et comme Lui, il pardonne, passe l'éponge...Nous savons par ailleurs qu'Hachem ne créa ce Monde-ci et le monde futur que pour nous donner. Ainsi le but Apprendre à être là de l'homme, du fils d'Adam, est de faire du bien autour de lui. Avec son conjoint et ses enfants De nombreux commentateurs s'interrogent face dans un premier temps. Puis avec son à cette contradiction. Dans le premier verset, entourage et avec chaque être vivant. En outre, Noah est appelé juste et intègre dans sa il existe de très nombreuses façons de faire du génération. Or lorsque Hachem lui ordonne de bien. Celui qui peut aider ses proches à se monter, il Lui dit car « tu es juste dans cette rapprocher d'Hachem représente le Bien

בס''ד suprême car il donne à l'autre la possibilité de (Rav Yonatan Gefen) mériter de ce Monde-ci et du Monde futur. Mais La parashá de esta semana concluye con un en donnant une aide financière, morale, breve relato de los inicios de la vida de physique... un homme justifie évidement sa Abraham. En este se describe a su familia, venue sur Terre. incluyendo a su hermano Harán, quien murió Désormais, nous pouvons répondre aux de forma prematura. différentes questions que nous avons La Torá nos relata solamente que Harán murió posées. Hanokh était un grand Tsadik et frente a su padre. El midrash nos brinda los Hassid ... Cependant Hachem n'a pas besoin detalles del contexto de esta tragedia, d'ange supplémentaire. Le Tsadik doit avant detallando cómo Abraham rechazó la rampante tout servir à aider son entourage à se idolatría de su época y llegó a creer en un solo rapprocher d'Hachem. Puisqu'il n'était pas là, Di-s. Destruyó los ídolos de la tienda de su alors Hachem l'enleva de ce monde. De padre y como resultado este lo entregó al Rey même, Noah était Tsadik et intègre. Le mot Nimrod. Nimrod intentó obligarlo a adorar intègre, Tam en hébreu, signifie aussi ídolos, pero cuando Abraham se negó, hizo « simple » comme dans la Haggadah de que fuera arrojado al fuego. Pesah. Ainsi le Hatam Sofer explique que lorsque Hachem se dévoila à Noah la première Harán estaba observando todo esto, y sabía fois, il lui dit qu'il était simple, qu'il ne se que sería forzado a parcializar con Abraham o souciait pas assez de sa génération. Et qu'il con Nimrod. Antes de que Abraham fuera était en quelque sorte responsable du déluge. arrojado al fuego, Harán tuvo una idea muy Après avoir entendu cette réprimande, Noah práctica: si Abraham sobrevivía, entonces se le changea son rapport avec le monde. Il uniría, pero si moría, entonces parcializaría con construisit son arche en 120 ans, le plus Nimrod. Cuando Abraham salió ileso del fuego, lentement possible afin de faire Téchouva à Harán declaró su apoyo a Abraham. Como son entourage. Chaque jour, il prenait son resultado, él también fue arrojado al fuego, (1) marteau et travaillait doucement, pour que les donde finalmente murió . gens lui demandent ce qu'il faisait depuis tant El midrash señala que su muerte fue un hecho de temps. Alors il leur répondait : qu’Hachem inusual, ya que sólo sus órganos internos lui avait annoncé qu'Il allait détruire le monde... fueron destruidos, dejando intacto el exterior de Hélas, les gens ne l'écoutèrent pas et se su cuerpo. ¿Qué significa esta muerte inusual? moquèrent de lui. Mais grâce à cette volonté de rapprocher sa génération, il mérita la vie. C'est La respuesta es que en un nivel exterior Harán pourquoi la deuxième fois, lorsque Hachem era recto porque declaró ser similar a Abraham; sin embargo internamente no lo creía con parla, Il l'appela simplement Tsadik. Nous (2) apprenons de cette paracha combien nous absoluta sinceridad . Consecuentemente, su avons un devoir d'aider les autres, de faire le interior fue destruido por falta de mérito, mientras que su exterior permaneció intacto bien atour de nous, car voilà notre unique (3) raison d'être. Nous vous souhaitons un très porque aparentaba ser recto. bon Chabat et vous disons à très bientôt. Esta explicación nos brinda un ejemplo del principio de que es posible observar la Torá en dos niveles diferentes: interna o externamente. La observancia desde el interior implica que Reflexion semanal una persona absorbe las actitudes adoptadas por la Torá (su punto de vista y sus objetivos son definidos solamente por la Torá). La Profundidad y observancia exterior implica que incluso si la persona observa todas las mitzvot, sus deseos Superficialidad y aspiraciones no están en sintonía con la voluntad de Di-s, sino que es motivado por otros factores.

בס''ד Harán demostró ser una persona cuyo apego a llamada por un segundo nombre: Iská (9). La la creencia en un solo Di-s era algo meramente Guemará ofrece dos razones para este superficial; consecuentemente, fue protegido nombre. Una es que ella veía con rúaj sólo en un nivel superficial. Abraham, por otro hakódesh (10), y la otra es que todos lado, tenía un profundo compromiso con observaban su belleza (11). Estas dos cumplir la voluntad de Di-s en todos los niveles explicaciones se complementan: la belleza que de su ser, y como resultado fue completamente poseía no era meramente una naturaleza protegido del fuego de Nimrod. física, sino que era una belleza que emanaba El rasgo de externalidad de Harán fue emulado de su elevado nivel espiritual, demostrado por por su hijo, Lot. A nivel superficial, Lot el hecho de que poseía rúaj hakódesh. Por lo observaba la Torá. Sin embargo, muchas de tanto, su belleza exterior era resultado de su sus ambiciones demostraron que en su interior rectitud interior. Vemos por lo tanto que logró carecía de un deseo real de seguir el camino emular a Abraham equiparando su apariencia de Abraham. Estaba más interesado en exterior con sinceridad interna. satisfacer su deseo de éxito económico e Pueden derivarse muchas enseñanzas de las inmortalidad (4). limitaciones de Harán y Lot, así como de la El grado en que Lot representa una dicotomía grandeza de Abraham y Sará. Como demostró entre su naturaleza interior y la exterior es Harán, es muy fácil ser una persona corroborado por las fuentes rabínicas en la superficialmente recta: no es difícil vestirse de porción de Torá Lej Lejá. Habiéndose asentado una cierta forma y realizar ciertas acciones que en la tierra de Israel, los pastores de Lot hacen a la persona parecer recta. Sin embargo, comenzaron a justificar pastorear sus animales esa externalidad es muy peligrosa porque, en las tierras particulares de los habitantes (5). puede generar que la persona sea solamente Los pastores de Abraham se quejaron, una costra de alguien que le sirve a Di-s, argumentando correctamente que eso era mientras que en su interior es todo lo contrario. robar y, como resultado, comenzó una disputa. El profeta Isaías nos informa la gravedad de En ese punto, Abraham pidió que se este defecto, describiendo la manera en que separaran, argumentando que eran Di-s castigará al pueblo judío “porque se “hermanos”. acercaron [a Mí] con la boca y Me honraron con sus labios, pero su corazón estaba lejos de Las palabras de Abraham presentan un Mí…” (12). problema obvio: él y Lot no eran hermanos, sino que Abraham era el tío de Lot. ¿Por qué Más aún, el énfasis en lo externo puede Abraham dijo que eran hermanos? El midrash dificultar el crecimiento interior. Uno de los explica que su intención era indicar que eran métodos del iétzer hará (la inclinación negativa) como hermanos, ya que su apariencia era es hacer que una persona que quiere crecer se extremadamente similar. Por esta razón, a enfoque en los cambios externos, Abraham le preocupaba que la gente viera a distrayéndose del crecimiento interior. Esta Lot pastoreando sus animales en tierras trampa puede afectar a todo el que intente privadas y pensara que era él mismo (7). Vemos mejorar su servicio a Di-s, y consiste en enfatizar en demasía los cambios externos en de aquí que, en un nivel superficial, Lot era (13) muy similar a Abraham, y probablemente desmedro del crecimiento verdadero . Es esencial que una persona haga un jeshvón también aparentaba ser una persona (14) sumamente recta. Sin embargo, en su interior, hanéfesh del balance entre su servicio a Di- se parecía a su padre, Harán. s externo y su servicio interno. Que todos ameritemos emular a Abraham y Sará e Harán también tuvo una hija, Sará (8). internalicemos aquello en lo cual creemos. Aparentemente ella logró exitosamente evitar NOTAS 1) Bereshit Rabá 38:13. 2) El Maharzav comenta sobre tener las limitaciones de su padre y de su el midrash que el error de Harán fue no tener un lev shalem, es hermano, convirtiéndose en una persona cuya decir, que no ser totalmente sincero. Ver otros comentaristas al apariencia externa coincidía con su rectitud midrash para hallar otras explicaciones del error de Harán en esta área. 3) Oído de Rav Moshé David Cohen shlita, en nombre de interior. En la parashá de esta semana, Sará es Rav Ósher Zelig Rubenstein shlita, Rosh Yeshivá de Yeshivas

בס''ד Torah Simcha. 4) Ver Lej Lejá 13:10, Rashi, dh: Boaja soar. Ver una reacción ante las necesidades de otros. Su mi ensayo en Vayeira, Entendiendo a Lot, para un análisis profundo del carácter de Lot. 5). Lej Lejá 13:7, Rashi dh: Vayehí bondad era reactiva en el sentido que sólo riv, para una explicación de la naturaleza de esta disputa. 6) Lej ayudaba a las personas cuando acudían a él o Lejá 13:8. 7) Bereshit Rabá 41:6, Rashi, Lej Lejá 13:8, Sifsei Jajamim, dh: velajén. 8) Lo que significa que Sará y Lot eran cuando sentía la obligación de hacerlo. hermanos. 9) Nóaj 11:29, Rashi, dh: Iská. La palabra viene de la raíz sajá, que significa ver o contemplar. 10) Traducido Abraham, por otro lado, no realizaba sus actos literalmente como el espíritu sagrado. Es un tipo de profecía. 11) de bondad por obligación, sino que los hacía Megilá 14a, citado por Rashi en Lej Lejá 11:29, dh: Iská. 12) porque sentía un incontenible deseo de dar4. Yeshaiá 29:13. 13) Esto no significa que nunca haya que hacer cambios externos. Algunas cosas externas se relacionan Su bondad era proactiva. directamente con la ley judía y, por lo tanto, tienen una obvia importancia. No sólo eso, sino que incluso más allá del límite de la Esta diferencia entre Abraham y Noaj no se halajá, el código de vestimenta de la persona y su apariencia restringe sólo a la bondad en el ámbito físico, tienen una importancia considerable. Lo que se quiere transmitir aquí es que no se debe cambiar por fuera a costa del cambio sino que también se extiende al ámbito interior. Uno debería consultar a su rav para recibir guía en los espiritual. Sforno escribe que Noaj criticó a la detalles de estos temas. 14) Literalmente, recuento del alma. Se refiere a reflexionar sobre uno mismo. gente de su generación, pero no hizo nada al respecto. "No les enseñó a otros a conocer a Di-s ni a conducirse en sus caminos". Consecuentemente, no tuvo suficiente mérito Noaj y Abraham como para salvar a toda la generación5. "Estas son las crónicas de Noaj; Noaj era un Abraham, por otro lado, fue mucho más allá del hombre recto, perfecto entre los de su llamado del deber y le enseñó al mundo a generación. Noaj caminó con Di-s"1. Noaj era la conocer a Hashem6. La bondad de Noaj era persona más granDi-sa de su época, la única reactiva. que merecía ser salvada del diluvio. Sin ¿Cómo una persona que llega al nivel de embargo, nuestros sabios comparan bondad reactiva no es capaz de avanzar para desfavorablemente a Noaj con Abraham Avinu 2 alcanzar el nivel superior de dar en muchos lugares . ¿Cuál es la diferencia proactivamente? La respuesta a esto se entre estos dos granDi-sos hombres? encuentra en el nombre de Noaj. Sabemos que Rashi trae un Midrash que contrasta a el nombre de una persona nos enseña sobre Abraham con Noaj. Respecto a Noaj, la Torá su esencia; la palabra “Noaj” significa dice: "Noaj caminó con Di-s", lo cual significa “cómodo”. No es fácil tomar responsabilidad que él necesitaba ayuda en su servicio divino. por algo sin que te hayan llamado a hacerlo. La Pero respecto a Abraham, Di-s dijo: "Camina inclinación negativa encontrará muchas ante Mí", lo cual significa que Abraham podía excusas para impedir que asumas una misión fortalecerse a sí mismo mediante sus propios desafiante, pese a que la verdadera razón para meDi-s. Los comentaristas explican que evitarlo es el deseo de comodidad. Abraham era proactivo y que tenía motivación Rabeinu Behaye, el granDi-so autor de Jovot propia; no necesitaba cosas externas que lo Halevavot (Los deberes del corazón) 7, cuenta estimulasen a servir a Di-s o a ser bondadoso. que él se vio enfrentado al mismo desafío. En Noaj necesitaba circunstancias externas que lo 3 la introducción, dice que después de planear empujasen hacia adelante en su rectitud . escribir dicha obra cambió de opinión, citando Rav Eliahu Dessler zt"l se explaya en esta una gran cantidad de razones: "Pensé que mis idea. Escribe que Noaj es llamado "ish tzadik" poderes eran demasiado limitados para (hombre recto), mientras que Abraham es "ish entender correctamente las ideas. Además, yo jésed" (hombre de bondad). Noaj realizó no poseo un estilo elegante en árabe, que es el increíbles actos de bondad en el arca, como idioma en que sería escrito el libro… Temí por ejemplo el alimentar a cientos de animales estar embarcándome en una tarea en la que durante muchos meses. Sin embargo, Rav sólo lograría el éxito exponiendo mis Dessler dice que eso sólo era tzédek, era lo defectos… Por lo tanto, decidí abandonar mis correcto de hacer; es decir, él había cumplido planes y revertir mi decisión". Sin embargo, con su obligación; su actitud no provenía de un reconoció que quizás sus motivos no eran incontenible deseo de dar, sino que había sido absolutamente puros: "Comencé a sospechar

בס''ד que había elegido la opción cómoda, buscando mejorar el mundo de alguna manera. Pero no paz y tranquilidad. Temí que quizás lo que debemos esperar que nos pidan hacerlo; si había motivado la cancelación del proyecto esperamos, es posible que la oportunidad había sido realmente el deseo de la auto nunca se materialice. Di-s quiere que abramos gratificación, el cual me había llevado a buscar los ojos y que actuemos antes de que nos reposo y tranquilidad, a optar por la inactividad pidan. y a quedarme de brazos cruzados". Noaj fue un gran hombre, pero no se Para el eterno beneficio del pueblo judío, transformó en el progenitor del pueblo elegido. finalmente decidió escribir el libro. Las razones Fue bondadoso, pero sólo después de que le que citó en un principio para justificar su pidieron que lo fuera. Criticó al pueblo, pero decisión de no escribir el libro parecen ser sólo después de que Hashem le dijo que lo justas y lógicas. Pero él fue capaz de hiciera. Se comportó como una persona reconocer que, en su nivel, estaban reactiva, quien necesita que las circunstancias manchadas por un deseo de comodidad. externas lo empujen hacia la acción. Nosotros también tenemos buenas razones por Abraham Avinu en cambio, no necesitaba que las que elegimos ignorar oportunidades para lo motivaran para servir a Hashem. No esperó ayudar al pueblo judío, pero debemos ser que las personas acudieran a él para extremadamente cuidadosos para asegurarnos enseñarles Torá. Alcanzó el nivel de bondad que no estamos siendo perezosos. Imagina verdadera gracias a un gran esfuerzo. Por lo cuántos excelentes trabajos o grandes tanto, nos corresponde a nosotros, sus iniciativas nunca se materializaron debido a la descendientes, emularlo y buscar pereza. oportunidades para hacer una diferencia para Otra cosa que obstaculiza nuestra proactividad el pueblo judío. es una equivocada confianza en Di-s. Muchas Notas: 1) Bereshit 6:9. 2) Por ejemplo, Rashi declara en ese veces uno espera que Di-s le entregue en pasuk que si Noaj hubiese estado vivo en la generación de bandeja el propósito de su vida; sin embargo, Abraham, no hubiese sido considerado un tzadik. Ver también el la historia nos demuestra que los grandes Rashi siguiente en el mismo versículo. 3) Ver Gur Arié sobre el pasuk; Mijtav MeEliahu, Segunda Parte, p.168; Shlá HaKadosh, pilares del mundo de la Torá no tuvieron esta Parashat Noaj, Torá Or, 2. Tiferet Shlomó. 4) Mijtav MeEliahu, actitud, sino que vieron los problemas que Segunda Parte, p.178. 5) Sforno, Bereshit, 6:8. 6) Ver Meiri, Avot, 5:2. Leshem Shamáim (por Rav Yaakov Emden zt”l), 5:2. había en el mundo y decidieron moverse para Sforno, Toldot, 26:5. Jatam Sofer, Hakdamá a Ioré Deá titulada rectificarlos sin esperar que les comandaran ‘Pisujey Josam’. Jafetz Jaim en muchos lugares; ver Jomas Hadas, hacerlo. Gente como Rav Aharon Kotler8, el primeros capítulos. 7) Una obra clásica de pensamiento judío que 9 describe la forma para desarrollar una relación con Hashem. 8) Ponevitcher Rav y la Rebetzin Sarah Uno de los principales rabinos de la primera mitad del siglo 20. Shenirer10 emularon a Abraham Avinu y Tuvo un papel muy importante salvando judíos del Holocausto y fundó la gran Ieshivá de Lakewood, en Nueva Jersey. 9) El tomaron la iniciativa de construir instituciones fundador de la granDi-sa Ieshivat Ponevitch, ubicada en Bnei Brak. de Torá. Estas instituciones reforzaron la Torá 10) Fundadora del movimiento Beit Yaakov, que proveyó una estructura educacional para las jóvenes judías. También se le y le permitieron al pueblo judío sobrevivir la acredita haber detenido la secularización de muchas mujeres a embestida espiritual del Iluminismo y la principios del siglo 20. embestida física del Holocausto. En nuestra generación, no hace falta buscar muy lejos para encontrar oportunidades para Nahala of Rabbi Meir Shapiro this Friday the 7th of Mar Heshvan Nahalot was Rabbi Meir Shapira, who arose and proposed the idea of studying “one page per day Rabbi Meir Shapira • “The Rav of Lublin and of Talmud.” Beginning on Rosh Hashanah 5684, Creator of Daf Yomi” Jews around the world would begin studying one It was the 3rd of Elul, 5683 (1923). Participating page of the Gemara each day following the order in the first general assembly of Agudath Israel

בס''ד of the tractates, starting from Berachot and our life and saves us from all troubles.” (Heard ending at Niddah. from Rabbi Yosef Dov Soloveitchik, the Rav of Rabbi Meir Shapira, who was a tremendous Boston, who said on that occasion: “It seems to orator, described to his eminent audience – me that as far as this metaphorical explanation which included all the Torah greats of the world – goes, I see it as he does”). the goal of studying by page. He put it in these All the eminent listeners who had gathered to terms: “How great it is! A Jew travels by boat and hear Rabbi Shapira’s speech accepted his takes a tractate of Berachot in his arm. He travels proposal with great enthusiasm, and Rabbi for 15 days from Eretz Israel to America, and Shapira was applauded. A proclamation was each day towards evening he opens the Gemara issued by the Assembly: “Orthodox Jewry and studies the daf. When he arrives in America, throughout the world takes upon itself to study he enters a Beit Midrash in New York and finds exactly one page each day, beginning with Jews studying the very same page that he tractate Berachot on Rosh Hashanah 5684 studied that day, which allows him to happily join (1923).” their study group. He discusses matters with After the evening prayer on Rosh Hashanah, the them and they answer his questions, and the Rebbe of Ger said to his chassidim, “I am now Name of Heaven is glorified and sanctified. beginning to study the Daf Yomi.” These few Another Jew leaves the United States words from the mouth of the Rebbe caused great excitement in the hearts of tens of thousands of and travels to Brazil. He returns to the Beit Ger chassidim, and everyone wanted to study Midrash and finds people immersed in the very tractate Berachot. Thus Rabbi Meir Shapira page that he studied that day. Can there be a became known as the father of Daf Yomi. greater unity of hearts than this? What’s more, When Rabbi Shapira paid a visit to the Chafetz until the present time there are many tractates Chaim in Radin, the Chafetz Chaim crowned him that people do not study, tractates that are with the title of “the inventor of Daf Yomi.” The ‘orphans’ and which only exceptional people Chafetz Chaim said to him, “I love you concern themselves with. Now the daf will rectify enormously. Do you know why?” this situation. The idea of Daf Yomi rests on the “Probably because of Daf Yomi,” Rabbi Shapira teachings of the Sages: Rabban Gamliel said, ‘I responded. was once traveling on a boat when I saw another boat that had broken apart. I was distressed over “You have done a tremendous thing, and in the fate of a Talmid Chacham, Rabbi Akiva, who Heaven they are greatly rejoicing because of had been aboard. When I reached dry land, he your initiative. You should know that there, in the came and debated before me in Halachah. I said World of Truth, it is the study of Torah that is to him, “My son, who pulled you up?” He said, “I most respected. Every Jew merits being honored came across a board [daf] from the boat and I in relation to the amount of Torah that he studied grabbed it. I bowed my head towards every wave in this world. In the World to Come, we do not that went over me” ’ [Yebamot 121]. The era in say, ‘Welcome Rabbi Yaakov,’ or ‘Welcome which Rabbi Akiva lived is considered to have Rabbi Chaim.’ Rather, it is ‘Welcome to the one been one of the most difficult in the history of the who studied tractate Berachot,’ or ‘Welcome to Jewish people. Yet despite this, Rabbi Gamliel the one who studied tractate Shabbat.’ There in saw that Rabbi Akiva succeeded in making Heaven, there are thrones of glory for those who 24,000 disciples and gave the Torah back its have studied Torah, and engraved on each crown. This is why Rabbi Gamliel phrased his throne is the name of a tractate, such as question as ‘My son, who pulled you up?’ Berachot, Shabbat, Eruvin, and so on. In the meaning: ‘Reveal to me the secret of your World to Come, each person is seated on the success.’ To that, Rabbi Akiva replied, ‘I came throne of the tractate that he studied. across a board [daf] from the boat’ – I found a Consequently, not long ago there were many simple solution, a daf from the boat, and that daf empty thrones there, for those who studied Torah saved me. The word daf has two meanings: A only studied the tractates that they came across board, and a page of Gemara. I came across a in their younger years, leaving the others for page of Gemara and I grabbed it; I assembled exceptional individuals to study. Yet now listeners and taught Torah in public. The Torah is because of your proposal, the thrones of all the

בס''ד tractates will be filled, and the joy in Heaven will wherever he spoke. Rabbi Meir was also chosen be beyond measure! That is why you deserve the as the Jewish deputy to the Polish parliament. A greatest congratulations!” (From Rabbi Moses M. book containing his Halachic responsa, entitled Yoshor in his book The Chafetz Chaim). Ohr Meir, was published in Pioterkov and made a As the Chafetz Chaim and other Tzaddikim and great impression on the rabbinic and yeshiva Gaonim said of him, “How great is the merit of world. Of all the accomplishments in his short life Rabbi Meir because of Daf Yomi!” (he died at the age of 47), he is primarily known for his two great endeavors: Daf Yomi, which was When he left this world, one of the Tzaddikim of accepted by all Jewry, and the magnificent the generation exclaimed: “All the Tannaim and Chachmei Lublin yeshiva. Amoraim went to meet him to bring him into Gan Eden, for there is no Rav in Israel who taught as Rabbi Meir still had many plans before dying, but much Torah to the public as Rabbi Meir through Heaven had decided otherwise and so his fate his Daf Yomi, and there is no other Rav who was sealed. He suddenly caught diphtheria and revived several tractates of the Talmud. This is the doctors were incapable of healing him. why the reward that awaits him is without equal.” Before rendering his soul to his Creator on Heshvan 7, 5694 (1933), he ordered that some Rabbi Meir Shapira was born on Adar 7, 5647 cognac and cake be brought to him. He then told (1887) in the city of Schatz, Romania. His father, his students to drink to his health and dance Rabbi Yaakov Shimshon, was a descendant of around his bed while singing the verse, “In You Rabbi Nathan Shapira of Krakow, the author of our fathers placed their trust,” to the tune that he Megalleh Amukot. had composed. The students danced, tears From his childhood, Rabbi Meir stood out for his flowed down their cheeks, and at that point his diligence and exceptional gifts. He studied Torah holy soul departed. with his maternal grandfather from Manestritch, The impure hands of the Nazis desecrated all the the Minchat Shai, and by the age of nine he Jewish graves in Lublin except for one. One already knew Yore Deah along with its tombstone remained intact, that of Rabbi Meir commentators by heart. His grandfather cried like Shapira, which was nothing short of miraculous. a child when his friend and Gaon of the Near the end of 5718 (1958), his remains were generation, the Maharsham of Brezhan, wrote transported to Eretz Israel and buried in the Har concerning his 15 year old grandson: “I saw Hamenuhot cemetery in Jerusalem. Rabbi Meir uproot mountains and grind them together in Halachah, and over him I recited the In Eretz Israel, Rabbi Yaakov Halpern blessing, ‘Blessed are You, Who created lights.’ ” established the orthodox neighborhood of Rabbi Meir Shapira’s name as the Genius of Zichron Meir (which carries the name of the Schatz became known far and wide. Gaon of Lublin), and within that neighborhood the Chachmei Lublin yeshiva was rebuilt. Rabbi Still quite young, Rabbi Meir Shapira became the Shemuel Halevi Wozner, one of the most Rav of the community of Glina, where he stayed prominent disciples of Rabbi Meir Shapira, is the for 10 years before becoming the Rav of Sanok. Rav and Rosh Yeshiva of Zichron Meir. From there he was offered a position in the great and ancient city of Pioterkov, and finally he became the Rav of Lublin. He founded educational institutions and yeshivot in many places, for he was greatly concerned with Nahal of Rav Ovadia Yosef everything that dealt with the young. zt”l this Shabbat! Look at Rabbi Meir also concerned himself with community affairs. He was a marvelous orator, article last Week! and he sanctified the Name of G-d in public

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