Two Paths

Rashi says at the beginning of the parsha וארא אל האבות.  The meforshim on Rashi ask what is Rashi adding to what it says in the possuk, אל אברהם יצחק ויעקב and what is Rashi coming to teach us?  There is a story of a Slonimer chassid who was sent by his Rebbe, the Divrey Shmuel to the Rebbe Reshab.  After they discussed the message the Rebbe Reshab asked him to repeat a vort from the Slonimer Rebbe.  He said over that the Slonimer said that אבות is from the word אבא, a desire.  Hashem appears, is revealed (וארא,) according to a person's desire to come close to Him.  The Rebbe Reshab liked the vort.  

The Lubavitcher Rebbe takes the opposite approach.  He says that Rashi is teaching us that Hashem appeared to the Avot, not to them specifically because of their abilities but it passes down as an inheritance to their children. 

These are two different relationships and connections one forms with Hashem.  One is natural, built in to the DNA of a person as a descendent of the Avot.  The other is one's one own avodah to find their own personal path to connect to Hashem.  As the Shla says, there is זה קלי, my G-d, my own path and אל'י אבי, that wich is an inheritance.  Both are necessary components of ones' service of Hashem.  One builds upon the וארא that one receives merely by having an innate connection to the Avot and one builds upon that further according to the אהבה that one develops upon their own.

Golus And Geulah Of Daas

The Me'or Einayim says the golus in Egypt was a golus of daas and he discussed this in great detail.  What does this mean that there was a golus of daas? Moshe tells Pharoh the makkot are וידעו מצרים כי אני ה.  The Degel brings from his grandfather asked why would G-d do such great miracles changing the rules of the world just to teach the Egyptians a lesson?  The Degel answers it refers to the Jews who became like Egyptains, שבאמת קאי על ישראל אותם שהם בחי' מצרים שעושים מעשה מצרים שנטבעו בשקר ר"ל וכל עבודתם שעובדים הש"י הכל היא בשקר והוא שאמר הש"י שכל כך יהיה התפשטות אור השכינה והתגלות אלוהות עד שאפי' הם יכירו וידעו כי אין שום דבר מבלעדו יתב' רק אני ה' ומבלעדי אין אלקים.  We can add to his words that everyone by dint of being surrounded by Egyptian culture for so long has a little Egypt edge to them that had to be convinced through the makkot.  וידעו, there had to be a tikkun of daas.  What is this tikkun?  

The Yalkut Shimoni (Hoshau 519) says בזכות האמונה נגאלו אבותינו ממצרים.  How could Klal Yisroel have emunah if the Rambam (laws of Avodah Zarah 1:3) describes the time of being in Egypt as a period when the Jews served avodah zarah?  Deep down Klal Yisroel never relinquished their hope in redemption.  They retained their emunah.  However, as time passed and the servitude in both ruchni and gashmi whore on and on they were forgot about their emunah and it sat odrmat in their souls.  Externally things appeared as the Rambam describes וְכִמְעַט קָט הָיָה הָעִקָּר שֶׁשָּׁתַל אַבְרָהָם נֶעֱקַר וְחוֹזְרִין בְּנֵי יַעֲקֹב לְטָעוּת הָעוֹלָם וּתְעִיּוֹתָן.  But internally their were embers of hope hidden under layers of soot.  This disconnect between the inner workings of the depth of their souls and their actions was the golus of daas that Klal Yisroel was in.  They internally knew that Hashem ran the world and they would be redeemed but it didn't impact their actions.  There was a lack of daas, of connection between their inner thoughts and their everyday lives.  The maakot helped shock Klal Yisroel into waking up and internalizing that which their souls had been telling them all along.  Maybe that is what Chazal mean (Sanhedrin 97a) אין משיח בא אלא בהיסח הדעת.  Even when there is a lacking of daas, as long as deep inside there is a emunah, that is enough for Moshiach to come. 

Two Steps Into Golut

Why does the Torah repeat at the beginning of the parsha the descent of Klal Yisroel into Egypt?  Why does the possuk say הבאים מצרימה in the present tense but end איש וביתו באו in the past tense?  Why does it repeat that Yosef died if that was recorded in last parsha?  There were two stages of the golut hinted to in the possuk יָרֹד יָרַדְנוּ (Mekatz 43:20.)  In the beginning the influence of Egypt is felt for Klal Yisroel was not under the open hashgacha present in Eretz Yisroel.  After this the matzarim of Eypt grew stronger and Klal Yisroel sunk into the abyss that was the tumah of Egypt.  The servitude that starts after the generation of the shevatim dies is a siman that the spiritual golus grew stronger.  The physical hardships were an indicator of the spiritual problems.  In Berashis we learn about the first descent.  The removal from Eretz Yisroel, from open hashgacha to Egypt.  In Shemos we are introduced to a second level of the golut.  That is why it uses the present tense, הבאים for even though they were in golut already, it was a new descent into the abyss of the golut (see Midrash 1:4.)  That is why it repeats the death of Yosef for although the event happened, the Torah is stressing it is at that point that the golut noose drew tighter.  That is why we repeat the parsha of those coming into Egypt for it is a new "coming" into Egypt, it is entering a new stage (based upon Likutay Sichos volume 6.)

The Nesivos Shalom says that the present tense הבאים is used for the golut of Egypt is the paradigm for all future stages of golut.  Going into Egypt was not a one time event but it is ever constantly happening.  There is golut and more golut and all of that is a continuum of the golut Mitzraim.  Altohugh there was a redemption from Egypt, the geulah was incomplete.  The second stage of the golut was never fully rectified and for that there must be another geulah, the geulah atidah, may it come forth speedily in our days.

Reuvain's Beracha

The Torah (49:28) says Yaakov blessed all of his children, כל אלה שבטי ישראל שנים עשר וזאת אשר דבר להם אביהם ויברך אותם איש אשר כברכתו ברך אתם.  However, if we look at the message given to his first three sons it does not see that they were blessed but rather cursed, especially Reuvain who lost out on the role of monarch and the priesthood?  And why did Reuvain lose his positions if he had already repented for his sin as Rashi notes in Vayeshev?  What is the meaning of the words איש אשר כברכתו ברך אתם which seem redundant?

As the Rashba (cited in Nefesh HaChaim shaar 2) notes the word ברכה comes from the word בריכה, a spring that gushes forth.  A beracha brings forth potential power that it stored away.  The berachot Yaakov gave were to help bring forth the natural abilities, talents and capabilities of the brothers.  That is what it means איש אשר כברכתו ברך אתם.  Yaakov's beracha was according to their talents.  His beracha was for them to be able to use their talents to their fullest.  

Reuvain did teshuva for his actions.  However, the display of hastiness demonstrated by his actions deemed him unfit for the roles of priesthood and the monarch.  It is the middah of hastiness which he demonstrated he had tat is unfit for those offices.  If one would act with haste to make a decision in the posts of kohan it could a problem in the mikdash that may carry the death penalty or cause a cause a national calamity in the post of melech.  It is not the sin but the root of the sin that causes Reuvain to lose his positions.  Reuvain's talents did not fit with that of melech or kohan.  Because the beracha was for the shevatim to excel according to their talents not to counteract them, Reuvain did not receive a beracha to keep the kehuna and malchus despite his lack of ability.  The beracha was for him to relinquish these positions for not having them and running into a problem itself was the beracha.  Being placed appropriately is itself a beracha.  

The Light Emerges

The Aish Kodesh.

Times of great darkness lead to the light at the end of the tunnel. 

The Ketz

 From the sefer חכמי ישראל בעל שם טוב .

Hidden Treasure

The Gemorah in Pesachim (119a) says א"ר חמא ברבי חנינא ג' מטמוניות הטמין יוסף במצרים אחת נתגלתה לקרח ואחת נתגלתה לאנטונינוס בן אסוירוס ואחת גנוזה לצדיקים לעתיד לבא.  Why would there be a need for tremendous wealth for the yzaddikim in the future when it is only ruchniout that will matter?  And what is this memra teaching us?  The sefer Chemdas Yamim (of Rav Shazbi) says that the three treasures refer to three qualities that Yosef possessed.  The qualities of rulership, fear of Heaven and wisdom.  The aspect of rulership was given over to Korach and he misused it.  The aspect of yiras shamayim was given to Ananinus and that was favorable for Klal Yisroel.  The quality of wisdom is hidden for the future. What is this chachma that will be revealed?  The Alter Rebbe in Torah Or says that which is hidden is the natural, hidden love one has for Hashem.  As discussed in the past this is a chachma that is not limited by human logic but everything is so clear that there is on more room for question.  That is the אור זרוע לצדיק, it is implanted inside a person and it just needs to be revealed.  It is that wisdom that will be revealed in the future.

No More Gog U'magog

ולא יכל יוסף להתאפק לכל הנצבים עליו.  The Shem M'Shmuel (5677) asks the possuk indicates that had he could have contained himself Yosef would have delayed informing his brother.  Why would he do that and cause them more agony?  He explains that had the brothers suffered more pain it would have fully cleansed the sin of the brothers and future exiles would be avoided.  However, Yosef could not contain himself.  He says that is why the prophets gave scary prophesies about מלחמת גוג ומגוג.  Why not just cleanse Klal Yisroel in the golus?  Because if all the pain was to be absorbed in the golus Klal Yisroel would not survive.  But he adds just as Yosef was willing to give the brothers slightly more pain to exempt from future suffering so too in our golus ובזה מובן זה שקבלה בידנו מרבותינו הקדושים, שמעתה נפטרנו ממלחמות גוג ומגוג ואחר קיבוץ גליות ישבו ישראל במנוחה על אדמתם לעולם, שכמו שבמצרים קישוי השעבוד השלים לד' מאות שנה, כן בגלות זה להיפוך, שהאריכות הזמן השלים לקישוי השעבוד, ורעות רבות וצרות שהי' מעותד לבוא על שונאי ישראל, וע"כ באשר אריכות הזמן השלים ושוב לא יהי' החבלי לידה כ"כ קשים, עד בלתי אפשר לסבול, שוב יותר נכון שיגמר המירוק לגמרי בעודנו בגלות, וכשיתקבץ הגליות לא נצטרך עוד לשום מירוק, ואל תתמה שישתנה ממה שכתיב מפורש בכתוב, שהרי במצרים מפורש בכתוב ארבע מאות שנה, ואעפי"כ קישוי השעבוד השלים ונחסר מהם ק"ץ שנה, כן הוא הענין במלחמות גוג ומגוג

True Life

ויאמר יעקב אל פרעה ימי שני מגורי שלשים ומאת שנה מעט ורעים היו ימי שני חיי.  Why does Yaakov split his statement saying the years of his life and then adding that they were difficult years?  And why does he switch from saying שני מגורי to שני חיי?  The Ohr Eliezer says that Yaakov was referring to two different parts of his life.  In terms of his temporary dwelling, גור, he spent 130 years in the world.  However, in terms of his שני חיי, his real live, his sense of חיות, the life of ruchniut, those years were few and interrupted by many troubles.  ולא השיגו את ימי שני חיי אבתי, my years of peaceful life of spiritual growth have not reached those of my fathers.  That is why in the next parsha it singles out ויחי יעקב בארץ מצרים שבע עשרה שנה.  Why mention in specific part of his life?  Because those were days of real חיים, days where he was able to have peace of mind and focus on spiritual growth.  The Ballei Mussar use this idea to bring out what one's perspective on life should be.  The focus is on self refinement and spiritual growth.  

However, the Midrash (cited in Daas Zekanim) is critical of Yaakov for 'complaining.'  Why is the Midrash critical if Yaakov was bemoaning his lack of time to be devoted with a peace of mind to his spiritual growth?  

The Meshech Chachma points out that of all the Avot it is only Yaakov that we find Hashem comes to give him a message at night.  When he is leaving Eretz Yisroel to Lavan he has his dream at night and again before descending into Egypt.  The M.C. says this is because Hashem guides Yaakov even in the darkness of golus.  When it is a time of trouble, ביום צרה ישגבך שם אלקי יעקב.  It is the the the fact that we are connected to Yaakov that gives us reason for salvation.  On his level Yaakov was held accountable for not understanding it was his avodah of going through the hardships but still remaining יעקב שלימתא that paved the path for Klal Yisroel to survive through the golut.

Don't Fix It

The Gemorah in Sukkah (33b) considers removing berries to make a haddas kosher for use on sukkut מתקן מנא, a toldah of מכה בפטיש.  Most Rishonim (Rashi, Tosfos Shabbos 103a) assume that this rendering a haddas halachikly fit for the mitzvah is a Rabbinic prohibition.  On the other hand, the Mordechai (siman 837) understands it is a Torah prohibition.  The Gemorah in Beitzah (18a) is clear that toiveling a vessel or a person immersing in a mikvah to become pure from tumah is only a rabbinic prohibition.  According to the Mordechai why is it not prohibited according to Torah level?  In addition, Rashi Pesachim says that sprinkling from the chatas on a person to allow them to bring the pesach is a rabbinic prohibition.  According to the Mordechai it should be Torah prohibited?  

I believe there are two approaches to answer the question.  One approach is that the Mordechai only holds its a Torah prohibition when there is a physical change to get it started as in picking off the berries from the hadas.  In the other cases there is no physical change so a halachick change in its own right does not constitute a Torah prohibition.  Another approach is that it is only when the halachik change creates a new חפצא like a hadas that it is a Torah prohibition but when it merely enhances the object or person, making them halchikly pure that is only a rabbinic prohibition. 

Captured Light

The Gemorah in Megillah (6a) says אָמַר רַבִּי אֲבָהוּ וְעֶקְרוֹן תֵּעָקֵר זוֹ קֵסָרִי בַּת אֱדוֹם שֶׁהִיא יוֹשֶׁבֶת בֵּין הַחוֹלוֹת וְהִיא הָיְתָה יָתֵד תְּקוּעָה לְיִשְׂרָאֵל בִּימֵי יְווֹנִים וּכְשֶׁגָּבְרָה מַלְכוּת בֵּית חַשְׁמוֹנַאי וְנִצְּחוּם הָיוּ קוֹרִין אוֹתָהּ אַחִידַת מִגְדַּל שִׁיר.  Why did they choose the name מגדל שיר?  What is the significance that בית חשמונאי captured it?  The Maharasha points out that the people that lived בין החולות were the תרמודאיים as the Gemorah in Shabbat (31a) says.  The Gemorah there says that there eyes are narrow because they live in sandy places so that the sand won't enter their eyes (see Rashi there.)  The Gemorah says one must light the Chanukah candles until the תרמודאי come in (Shabbat 21b.)  The תרמודאי represent the power of the Greeks.  The narrow eyes are the eyes narrowed because of the חשך זו יון.  They narrow one's vision to only see the mundane and not see kedusha.  They live בין החולות , between chulin, chol.  They promote an existence of the mundane as the only thing that there is to exist for.  These people occupied קֵסָרִי בַּת אֱדוֹם.  It was the power of the חשמונאים that was able to illuminate even their dark existence.  They renamed it מגדל שיר for the dreidel is like a migdal, it is a mini tower that has the letters נגהש, the gematria of משיח, it reminds us of the אור of moshiach which we are able to tap into for a few days to illuminate the dark days of the golus to lead us to the ultimate שיר, the שיר חדש (based upon a drasha by R' Feuer.) 

The Jewish Genes

Why did the Greeks specifically make decrees against milah, shabbos and Rosh Chodesh? The Gemorah asks how can we make a beracha on lighting Chanukah candles if it is only a rabbinic enactment.  There were earlier enactments, so why is the Gemorah only bothered about Chanukah candles?  באו בניך לדביר ביתך, why use the title of בנים here?  Why did the Greeks make a ruling for the Jews to write that אין לכם חלק באלוקי ישראל

The Bnei Yissochar (maamer 4 #88) cites from the Chidah that in the three mitzvot of milah, Shabbos and Chodesh is demonstrated the special, unique relationship that Hashem has with Klal Yisroel that they are called בנים.  Shabbos is given only to Klal Yisroel because Shabbos is declared kodesh by Hashem, designated for Hashem and only those that are בנים can use the property of the the king.  The Zohar says those that keep milah are called בנים and Chosesh is where even Hashem follows the decleration of the Beis Din because Klal Yisroel is called בנים.  The Greeks wanted to uproot this unique connection Klal Yisroel has to Hashem.  

What is the root of this special connection?  It is part of the makeup of Klal Yisroel.  The Jewish geans, inherited from the Avos make Klal Yisroel special irrespective of one's standing.  The Greeks understood that the study of wisdom could make a person greater but they could not fathom how Klal Yisroel is special innately because of their relationship to the Avos.  That is the intent of writing  אין לכם חלק באלוקי ישראל.  The Greeks wanted to say you are not connected automatically to the chosen nation.  That is why the Gemorah asks about the beracha on ner Chanukah specifically.  The Gemorah wants to know what is the source of the power of the Chachamim to add a mitzvah.  The Gemorah is not just asking a halachik question but wants to know where does the ability come for.  The Gemorah answers שאל אביך ויגד לך, the power comes from the innate Jewish genes passed down through the generations (from Pachad Yitkchak maamer 4 and Yerach L'moadim siman 24.)  

Extra Hiddur

From Igros Kodesh of the Rebbe volume 1 #125 part one of the letter. 

 הגלוי' שלו בעתה קבלתי, אבל רק עתה השגתי - אחרי חפוש ודרישה את הספר ברכת אברהם - לר' אברהם אביש - אשר מזכיר במכתבו, ולכן נתעכב מכתבי ע"ע ואתו הסליחה.וכפי בקשתו הנני להעתיק בזה דברי נכד המחבר בספר הנ"ל, במענה השאלה:

מה נשתנה מצות נ"ח שמצינו בה מהדרין ומהדרין מן המהדרין משא"כ בשאר מצות.

וז"ל בהנוגע לנדו"ז (המוקף בחצע"ג הוא משלי):

ראוי לבאר למה במצוה זו (דנ"ח) נשתנה למהדרין ולמהדרין מהמ"ד כו' ועוד דהא אם יש לאחד כמה ב"ב שבזה יש חסרון כיס למהדרין ביותר שהוא צריך להדליק נר לכל אחד ואחד והממה"מ הוא מדליק עבור כולם.- (כשיטת התוס' - שבת כא, ב - ומנהג ספרד. וצע"ק למה תפס היפך מנהג הפשוט של מדינות אלו כיון שהי' אב"ד סעראצק, ואולי ס"ל דאינו אלא מנהג בעלמא - וע"ד מה שפי' בלח"מ (רמב"ם הל' חנוכה פ"ד ה"ג) מנהג ספרד - ולא משום דס"ל כשיטת הרמב"ם בפי' סוגיא דשבת. ואולי הכריחו לומר כן כיון שבכ"מ אשכנזים ס"ל כתו' נגד הרמב"ם, וכמו שהעידו ע"ז בנ"כ השו"ע או"ח סתרע"א, אבל משטחיות הל' ברמ"א שם לא משמע כן) -

ונראה לפרש כו' שהגזרה הי' על שבת כו' ובודאי הי' גם בישראל כמה מדרי' וקצתם לא קנאו רק לשמו ית' ויתעלה... וקצתם שהי' בהם גם לכבוד בעוה"ז, וכפי חמימות לב כאו"א כן הי' נצחונם... וע"כ אף בהתגלות הנס לכח נחלק לפי פועל אדם למענהו שכת הטהורים שמסגלים מצות כמה מהדליקים כמה נרות (כנראה כונתו לדין ממה"מ) ובאמת המצוה יותר מהודרת כשעומדים בשורה אחת (צע"ק כוונתו) אבל כת הצדיקים אין משגיחין לעשות מצות הרבה כי קשה... לעשות הרבה מצות... ועכ"ז ימצא בהם יראה הפנימית... מי שהוא צדיק... עושה מעט באופן היותר נאות (כנראה זהו דין דנר כאו"א) ובזה נחלק מצוה זו, והממה"מ להדר גוף המצוה (צ"ע הכוונה) עכ"ל.

וצ"ע א) דלפי"ז כת הטהורים, שהם פחותים מכת הצדיקים, הם כנגד הממה"מ והצדיקים הם כנגד המהדרים לחוד, וכלפי לייא?

ב) פשיטא דגם ביצי"מ היו כמה מדרי' בנ"י - וכדמוכח גם מהא דעל ים סוף נחלקו לארבע כתות כדאי' בירושלמי תענית פ"ב ה"ה - וכן במ"ת ועוד, וא"כ במה נשתנה נס חנוכה.

ג) יש להעיר בדקות יותר, דאין התירוץ מכוון להקושיא, דהשאלה מה נשתנה מצות נ"ח משאר מצות היא לא על זה דבנ"ח יש ג' אופנים בקיום המצוות (נר איש וביתו, נר לכאו"א, ומוסיף והולך) ובשאר המצוות אין כ"א ב' אופנים (לדוגמא: אתרוג כביצה, אתרוג גדול ממנו -ע' ב"ק ט, ב -).דמכמה טעמים אינה קושיא כ"כ: א) אי"ז חילוק באיכות אופני קיום המצוה אלא בכמות - ב) גם בשאר המצוות יש יותר משני אופנים, וכמו באתרוג דיש אתרוג כביצה, גדול ממנו שליש, גדול עוד יותר (יעויין שם בב"ק), ומצינו בדומה יותר למצות נ"ח - בשמן למנחות (מנחות פ"ו, א) דראשון שבראשון אין למעלה ממנו, למטה ממנו שני שבראשון כו', וקא חשיב ה' אופנים.ועוד בדומה יותר לנ"ח - בדין ד' מינים, דלדעת הרמב"ן צריך - למצוה מן המובחר - ג' הדסים שלמים, ואם אין לו צריך להיות עכ"פ ג' קטומים, ובדיעבד יוצא בא' קטום -(יעויין בנ"כ הרמב"ם הל' לולב פ"ז ה"ז, דמדאמר שמואל - סוכה לד, ב - דרשי לכו כר"ט ולא קאמר ר"ט ור"ע ביחד, משמע דיש הידור ג"כ בג' קטומים לגבי א' קטום) - ולהעיר ג"כ משמנה מעלות בצדקה (רמב"ם פ"י מהל' מתנות עניים) ועוד.

והשאלה בשינוי נ"ח משאר המצוות הוא על השינוי באיכות:דבכל המצוות לא מצינו כ"א מצוה והידור מצוה - וכמו באתרוג - הנ"ל - דהן גדול שליש או יותר משליש נכנס בסוג אחד דהידור מצוה, ועד"ז בשמן למנחות צריך להיות מהמובחר ביותר שיש תח"י וכמוש"נ כל חלב להוי' (רמב"ם סוף הל' אסה"מ) שכל האופנים נכללו בזה,משא"כ בנ"ח דמצינו סוג חדש דמהדרין מן המהדרין נוסף על סוג דהידור.- ולדוגמא: אם הי' לשון רז"ל בנ"ח: המהדרין נר לכאו"א למעלה מזה בש"א פוחת והולך כו' אז אין מקום לקושיא - אף שכל מש"כ בספר ברכת אברהם במקומו עומד, לבאר מפני מה יש מדליקין רק נר אחד ויש מוסיפים.

* * *

ומה שנלפענ"ד במענה השאלה מפני מה דוקא בנס חנוכה מצינו מהדרין מן המהדרין, הוא בהקדם ביאור - בקיצור, כי אכ"מ להאריך - בענין הידור מצוה וענין הניסים בכלל, ואז ממילא יובן מפני מה בנס חנוכה דוקא אמרו רז"ל דיש לא רק מהדרין כ"א גם ממה"מ.

דהנה אמרו רז"ל (ברכות רפ"ב) למה קדמה שמע לפ' והא"ש כדי שיקבל עליו עומ"ש תחלה ואח"כ יקבל עליו עול מצוות, והשכר על זה הוא כמש"נ והי' אם בחוקותי תלכו גו' ונתתי גשמיכם בעתם גו' - הנהגה טבעית על מלואה - לטובה.

והנה - כנראה גם בחוש - העושה מצד קב"ע ומורא האדון בלבד לא יעשה אלא כמה שמוכרח לעשות, כיון שמצד עצמו בהפקירא ניחא לי'.נוסף עליו מי שזיכך עצמו וכפף יצה"ר - כלשון הרמב"ם (שם) - אשר לא זו בלבד שיקיים המצוה אלא שגם יהדר בה וידקדק על עצמו גם במה שאינו חיוב גמור,כנגדו בשכר המצוות -

שכל מדותיו של הקב"ה מדה כנגד מדה (סנהדרין צ, א) -נותנין לו לא רק גשמיכם בעתם המגיע מצד ההנהגה (טובה, אבל עכ"פ) טבעית, היינו המחויבת מצד הנהגת הטבע,אלא שההנהגה עמו היא ג"כ לפנים משורת הדין, וגם אם עפ"י דין וחיוב הטבע יפול בצרה, ינצל ממנה ע"י נס שלמעלה מן הטבע.

וזהו שארז"ל (ברכות כ, ב) א"ל (הקב"ה) וכי לא אשא פנים לישראל שכתבתי להם בתורה כו' והם מדקדקים על עצמם כו'.

- והא דאיתא שם (כ, א) ראשונים מתרחש להו ניסא משום דקא מסרו נפשייהו על קדושת השם דוקא,הנה לבד דאין הכוונה מס"נ למיתה כ"א שאינו משגיח על כבודו וממונו אף אם אינו מחויב בזה, וכדמסיים בעובדא דר"א בר אהבה - הרי שם קאי בזה שתקובל תפלתו על הנהגה ניסית על כל הצבור -

והנה הנס דיצי"מ, דפורים, ענני הכבוד וכו' - באו בעיקרם להציל את ישראל מצרה העלולה לבוא עליהם - או שכבר באה,ולכן גם במצוות הקשורות עם ניסים האלו יש מצוה והידור מצוה.וכן בכללות כל המצוות - הרי יסודם ושרשם הוא אנכי ה"א אשר הוצאתיך מארץ מצרים שאמרז"ל (והבא בפירש"י במקומו) כדאי היא ההוצאה שתהיו משועבדים לי - לכן אמרו להם הנתאה לפניו במצוות.

נוסף על כל הנ"ל בנס חנוכה, שמלבד שהי' גם ענין ע"ד הנ"ל, היינו נצחון ונס המלחמה אשר מסרת גבורים ביד חלשים כו'.הנה עוד יש בה נס השמן - שלא בא להציל מצרה, כ"א - סימן לחביבות יותר גדולה - נס כדי שיוכלו בנ"י לקיים מצוה - לכן ניתוסף ג"כ בקיום מצותה חביבות יותר גדולה מהדרין מן המהדרין.

ובזה יומתק ג"כ הא דבחנוכה גופא - ענין דממה"מ הוא בהדה"נ ששייך לנס השמן, ולא בחיוב דלהודות ולהלל, כי דא גרים לדא.ומה שדוקא בחנוכה אירע נס כזה -מובן עפ"י המבואר (יעויין לבוש וט"ז או"ח סימן תר"ע) שהיונים לא ביקשו לשלוח ידם, וישראל ישבו על אדמתם וביהמ"ק בנוי וגזרת מלכות יון הי' רק להשכיחם תורתך ולהעבירם כו' וכמאמר רז"ל (ב"ר פ"ב) כתבו כו' שאין לכם חלק באלקי ישראל,- והמלחמה לא היתה אלא פועל יוצא מזה, ובזה יש ליישב ג"כ לשון הרמב"ם דריש הלכות חנוכה: ופשוטו ידם בממונם כו' - שלא יסתור למ"ש בלבוש וכו' -ולכן אז דוקא אירע נס כזה שהנשמה לבד נהנית בו.

The Holy Mission

Rashi brings from Chazal that what stopped Yosef from sin was the דמות דיוקנו של אביו.  The Maggid (who's yom hilulah was this week, יט כסלו, says it means that Yosef saved himself by looking at the source of his desire for אשת פוטיפר and that was the middah of teferes, the middah of Yaakov.  This is a manner advised by the Baal Shem Tov and the Maggid to resist physical temptations is instead to put one's focus on its source, where it is rooted in holiness and that will remove one's temptation for the sin.  The Tanya  (Ch. 28) says this method is not for 'regular people' who this will not help for but only need them to sin, this method is only for tzaddikim.  This was not a one time event where Yosef used this mindset to get through the situation but it was his mindset for his life.  How did he survive all the terrible events that occurred to him, from bad to worse, from being sold by his brothers as a slave, to being thrown in jail?  How could he have not sought revenge when the opportunity arose?  Because he understood that everything came from a place of kedusha.  He did not view it as a descent into a abyss but instead saw it all as part of a holy mission.  That lesson is indeed even for the 'regular people.' 

Inner And Outer Dimension

This week those that follow the daily schedule of learning Tanya made a siyum on the entire sefer.  The sefer ends with a letter in which the Alter Rebbe bemoans the lack of proper decorum during prayer and sets up guidelines for proper conduct during prayer.  The end of the letter ends with a description of keeping Shabbos בפנימיות וחיצוניות.  The Alter Rebbe calls the actual laws of keeping Shabbos the וחיצוניות and the פנימיות is thinking about Hashem in an extended davening, learning and not even speaking any idle words.  What does the ending of Shabbos have to do with the main content of the letter which deals with prayer?  Prayer is to the day as what Shabbos is to the week.  Just as on Shabbos the day if kept properly is spent dedicating the day to coming close to Hashem, so too prayer is the time one takes out of the day to connect to Hashem.  Strengthening Shabbos and davening is the same principle; to put a deeper focus on one's connection to Hashem. 

The Alter Rebbe mentions that there is keeping Shabbos בחיצוניות, to not do work on Shabbos and to keep the positive mitzvot.  Then there is the פנימיות which is to put one's focus on Hashem.  In the Egeret Hakodesh (#4)  the Alter Rebbe describes there is חיצוניות ופנימיות of the heart.  It is from חיצוניות הלב, from the course of habit and rote that one does the actions, the חיצוניות of the mitzvot.  It is when one does mitzvah with פנימיות הלב that one is able to connect to Hashem, מצוה מלשון צוותא through the mitzvah.

Nothing But the Struggle

Harav Hagaon Yosef Elefant Shlita

In this week’s parashah Yaakov Avinu battles the Sar of Eisav, and tells him that he will not let him go until he gives him a brachah. Yet we don’t find anywhere that the Sar of Eisav actually gave a brachah; all he did was change his name from Yaakov to Yisrael: כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים וַתּוּכָל. Where exactly is the brachah? And what is the significance of the name change?

This event, and the name change of Yaakov to Yisrael, was unquestionably a defining moment for Klal Yisrael. We are named after this event, and it gives us our identity. So we certainly want to understand what happened here.

There’s a famous question that the baalei mussar ask: Why is it that Klal Yisrael is named after the battle, rather than the victory? The name Yisrael reflects the word שָׂרִיתָ, fighting the enemy, but shouldn’t we be named after the וַתּוּכָל, vanquishing him? The baalei mussar explain that our job is to struggle, to fight against the yetzer hara; the victory is in Hakadosh Baruch Hu’s hands. The struggle is what defines us, so that’s our name.

Perhaps we can add some more depth to our understanding of why we are defined by the struggle, as opposed to the victory.  In Shaarei Teshuvah, Rabbeinu Yonah uses the phrase: ולא מהרו לגעור בים התאוה ויחרב, describing the yetzer hara as a surging sea: yam hataavah. At times, the yetzer hara comes up against a person forcefully, yet the person can shout back at the yetzer hara and say no, and this sea of temptation suddenly dries up — a private Krias Yam Suf.  We have all experienced this phenomenon, that when we give a yell at the yetzer hara, he disappears. He comes back afterwards, obviously, but for now he disappears. Why is that? How does this surging tidal wave of the yam hataavah just dry up?

When Yaakov asked the malach for his name, he answered: לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי. What is the significance of the Sar of Eisav avoiding giving his name? What he really meant was that he, the yetzer hara, really has no agenda, no content, and no reality. He really has nothing to offer. The entire essence of the yetzer hara is only to create a nisayon for a person, but the moment he does that, he no longer has any power. The moment the person overcomes the nisayon, the yetzer hara disappears. He’s not a real enemy, who continues to exist even if you win the battle. His entire existence is only to place you into a nisyayon, and the minute you’re victorious, the yetzer hara has already achieved its purpose, so he disappears. He has no metzius other than the nisayon itself.  Accordingly, when the Sar of Eisav answered לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי, he was conveying that he has no reality of his own — all he has is the ability to bring a nisayon upon you. Other than that, the yetzer hara has no power.

Rav Wolbe, in Alei Shur, cites Chazal’s statement that until Avraham Avinu came along, the yetzer hara was like a highway robber who stood on the roads and robbed people: “Your money or your life!” When Avraham Avinu entered the scene, he called the yetzer hara’s bluff: “Hey, you’re a fraud! You don’t have a real gun — it’s only a water gun! There’s nothing to you!”  Avraham Avinu’s chiddush was that he recognized that the yetzer hara is nothing more than a hollow threat. He seems menacing, but really there’s nothing to him.

Indeed, Chazal teach that when Avraham Avinu was on the way to the Akeidah, the Satan placed all sorts of obstacles in his path: a river that almost drowned him, an iron wall. The Midrash Tanchuma states that Avraham declared, “I’m going through anyway” — and the moment he said that, all the obstacles disappeared, because the Satan has no reality and no real existence other than the ability to set up the nisayon. Once the person recognizes the nisayon for what it is and withstands it, then the Satan disappears, because he’s accomplished his job.

The reason Klal Yisrael is named after the struggle — שָׂרִיתָ, and not the victory, is that there really is nothing more than the struggle. The וַתּוּכָל is an inevitable result of the שָׂרִיתָ, since the moment a person stands up to the yetzer hara, he wins.

That explains why, immediately after the battle with Yaakov, the Sar of Eisav said, “I need to go” — to say shirah, Rashi explains. A malach says shirah after it does its job, and here, the Sar of Eisav finished its job, which was to place Yaakov into a situation of nisayon. Once Yaakov defeated him, the malach’s job was over. The Satan’s job is not to win, but just to create the nisayon. Once he does so, he can go say shirah.

Rav Wolbe notes that twice in Parashas Bereishis the Torah uses the term teshukah, once regarding the woman: וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ, and once regarding the yetzer hara: וְאֵלֶיךָ תְּשׁוּקָתוֹ. What is the teshukah, the desire of the yetzer hara? The Maharal explains that everything that was created in this world, all material beings, yearn to be utilized and channeled for their correct purpose. The yetzer hara’s desire is to fulfill its tachlis, which it accomplishes by placing a person in a nisayon, so that he can overcome it: וְאַתָּה תִּמְשָׁל בּוֹ. The teshukah of the yetzer hara is not to get the person to do bad, but rather simply to create the nisayon so that the person can triumph over it.

Klal Yisrael is named after the battle because truthfully there is nothing more than the ability to struggle against the yetzer hara and say no: לגעור בים התאוה ויחרב.

The Chovos Halevavos (Shaar Yichud Hamaaseh ch. 5) explains that the whole intention of the yetzer hara is to prove that sheker is emes. If a person manages to identify this weakness of the yetzer hara, and expose his dressing up sheker as emes, then overcoming the yetzer hara is simple. In other words, the chink in the yetzer hara’s armor is the ability to recognize that his whole show is a lie. The minute you recognize that he has no metzius — not just that he happens to be saying something false, but that his whole show is a farce — then he unravels.

We now have an understanding of the nature of the battle between the emes of Yaakov and the sheker of Eisav. The job of Yaakov Avinu is to recognize that Eisav is לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי — he has no reality to him, and the battle with yetzer hara lasts only as long as the person lends credence to it. The minute a person recognizes that the yetzer hara is purely a fraud, and that there’s nothing to him, he collapses, and it’s easy to break him.  The Satan presents the sheker of Olam Hazeh as if there’s really something there, when there isn’t.

Regarding the words וַיֵּאָבֵק אִישׁ עִמּוֹ, the Gemara teaches that the dust of this battle between Yaakov and the Sar of Eisav rose all the way up to the Kisei Hakavod. The Sfas Emes explains that this means that as a person climbs higher in life, he might think that he has already vanquished the yetzer hara — but the truth is that at every level, a person faces another battle with the yetzer hara, another challenge. There’s no life without challenge — at every step along the way up to the Kisei Hakavod, a person is challenged to distinguish truth from falsehood. And the way to overcome challenges, at every level, is to recognize that this is a nisayon, and that the yetzer hara behind it is pure falsehood, with no reality to it.  That’s the meaning of the name Yisrael — שָׂרִיתָ. What defines Klal Yisrael is our ability to take a truthful look at the world and recognize what’s emes and what’s sheker.

The brachah that the Sar of Eisav gave Yaakov, then, is that he revealed to him his own limitations, by disclosing that he has no power beyond presenting the person with the nisayon and the struggle.

Here And Not Here

ויחן את פני העיר.  The Midrash says נכנס עם דמדומי חמה וקבע תחומין מבעוד יום.  What is the emphasis on Yaakov setting up eiruv techumim if the Avos kept the entire Torah?  And the Midrash continues that because of this Yaakov gets a greater reward than Avraham who merely kept Shabbos.  Why is eiruv techumim worthy of such a reward? 

The Nitziv comments on the possuk ויחן את פני העיר – לפי הפשט — לא נכנס לדור בעיר, אלא חנה מחוץ לעיר ונקרא ״פני העיר״. והוא כמדתו של יעקב להיות בדד ולא מעורב עם אומות העולם.  According to the simple understanding the possuk alludes to the fact that Yaakov was separate and not part of the general community.  On the other hand, the Malbim has a diametrically opposing comment.  "ויחן את פני העיר, שלא חנה שם כמו בסכות, ששכן במקום בפ״ע נבדל מן העיר ואנשיה, כי פה חנה לפני העיר מתערב עם אנשי העיר, כי קבע דירתו שם."  How are we to reconcile these two opposite approaches?  

The idea of an eiruv techumim Rav Amiel explains, is that a person is another place from where their mindset is.  A person can keep Shabbos as a day that is an oasis from the days of the week, a break from the craziness of life.  However, a deeper level is to infuse Shabbos into the week.  To be living during the week, but having a Shabbos mindset.  That is the chiddush of Yaakov over Avraham.  Yaakov was living amongst the people but his mindset was apart.  He established eiruv techumim, he was able to rise above the troubles in his life because his mind was elsewhere. 

Ask

Why does Yaakov want to know the name of the malach fighting with him?  Why does the malach retort back למה זה תשאל לשמי?  

The Gemorah Chullin (91) says that the fight kicked up dirt reaching the kisay hakovod.  The Kli Yakar says this represents that the ס"ם wants to blind a person (ס"ם מלשון סומא) from seeing the truth.  The ס"ם kicks up a cloud of dust obscuring one's view of the כסא הכבוד.  One of the tricks of the ס"ם is to advise a person to be blind in their faith.  Do not investigate, ask questions or be quizzical of ideas expressed.  Do not delve into the understanding of the Torah.  This leads down the path of eradicating the Torah שבעל פה and only accepting the Torah שבכתב.  

Yaakov wanted to know the malach's name to know his true essence, his identity, for the name indicates the essence.  He wanted to know how to beat the malach by understanding his true nature.  What is the answer the malach gives?  The sefer Shir Maon (grandson of Chassam Sofer, cited in Chasam Sofer on the parsha,) brings from the Haflah that when the malach informed Manoch לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וְהוּא־פֶ֛לִאי it was not a smart retort but his words were an answer to the question.  A malach is called after the name of his mission.  Since the mission of the malach was to inform Manoach about his son's nezirut he is called פלאי like כי יפליא לנדור נדר להזיר.  The Shir Maon  says the same thing in our possuk the malach is called שם because his mission is to give Yaakov a new name.  To add to the idea, the malach is called למה זה תשאל, he is known as why do you ask because his mission of subterfuge is fueled by not wishing to ask.  That is how Yaakov overcomes the angel, כי שרית by willing to ask the questions.  

The fast approaching holiday of Chanukah is introduced in the Gemorah by means of a question, מאי חנוכה.  Chanukah celebrates the Torah שבעל פה, the question and answer format. In the Al Hanissim prayer of Chanukah we add the words כשעמדה וכו על עמך ישראל as apposed to Purim where we just say עמד עליהם.  Why on Chanukah do we add the words על עמך ישראל?  Because on Chanukah we celebrate the becoming of ישראל, the holiday of the Torah שבעל פה.  That is the emphasis in the Al Hanissim. (based upon Shufra D'Yaakov.) 

KIslev And Toldos

What is the connection between the adjacent Rosh Chodesh Kislav and parshat Toldot?  

There are two cycles to the order of the year. The months following from Tishray are when a person has to give a push to come close to Hashem.  It is a time of אתערותא דלתתא.   The months counting from Nissan are a time of אתערותא דלעילא, when Hashem comes close to a person.  The Maharal writes that the number one is complete unity, two is when there is division and three is when two things can come together. Mattan Torah was in the third month for it is when man becomes united with Hashem.  Sivan is the unity of אתערותא דלעילא and Kislev is the unity of אתערותא דלתתא.  The first month is Nissan.  According to that count, in the third month, in Sivan was Mattan Torah.  There is a cycle from Tishray as well.  The first month is the time when we are drawn to be one with Hashem.  In the second month we are divided, it is a time when there are no special times, it is the humdrum of daily life.  The third month from Tishray is Kislev, it is the time when of unity with Hashem when man comes close toward Hashem.  It is the Mattan Torah that man initiates.  As many seforim say the Chanukah lights represent the light of the Torah שבעל פה, the light of the Torah man initiates.  That event is celebrated in Kislev.  It is the hidden Torah which must be drawn out from within a person just as the oil must be drawn from within the olive.  That is why the word כסלו is constructed out of the words כס לו, the כס is a cover as in בכסא ליום חגנו and לו means its revealed (the 6 seferot of revelation *6 of intertwining.)  It is a time when the hidden Torah, the Torah which is drawn out by man from within the Torah is revealed  (see Toras Meachem Toldot 5752.)  (That is why after the war with Amalek it says על כס קה, the כסא is incomplete, it is covered until the א, the אלופו של עולם can be recognized.) 

Avraham is chesed, that is the אתערותא דלעילא when one is offered a free opportunity.  Yitchak is gevurah, it is about making the person draw out their own potential as discussed here.  That is why his parsha coincides with Rosh Chodesh Kislev which ushers in the time of man bringing out their potential.

Rivka Righteousness

A couple of points about the character of Rivka from Rav Hirsch.  #1 After Rivka learns about the plan of Esav to kill Yaakov she tells Yitchak to send him away to find a wife.  Why didn't she tell him the full story, that Esav wanted to kill Esav and this proves how right she was about the character of Esav?  Rav Hirsch says that Rivka doesn't say I told you so, she tells a story about Yaakov's departure which will not pain Yitzchak.  She did not try to vindicate her opinion, it was more important to her not to cause any pain to her husband.  

#2 At the very end of the parsha (28:5) it says Yaakov went to Lavan the brother of Rivka, mother of Yaakov and Esav.  Why does the Torah add the words the mother of Yaakov and Esav?  The meforsihm struggle with various answers.  Rav Hisrch say that the Torah is highlighting that even though Rivka favored Yaakov, she still maintained a motherly love for Esav as well.  She was concerned למה אשכל גם שניכם יום אחד, she cared for Esav as well.  She sent Yaakov away out of concern for him and concern for Esav, so he would not do such a terrible act.  The last words the Torah uses to identify Rivka is the mother of Yaakov and Esav, at the core that's what she was, a mother that had room to love two opposing brothers.  Despite all the shortcomings she saw in Esav, that did not diminish her love for him and desire for him to be successful (see also Tzedah L'derech.)

Two Types Of Beauty

This is on Lech Lecha but I didn't see this until now and there is a similar story in our parsha as well.  וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ.  How did Avraham not know what Sarah looked like before?  The first Biur HaGra in Even Haezer says that חן  refers to an external beauty and שקר החן is referring to the תכשיטין of a woman.  That is what is means Ester was נושאות חן even though she had a yellowish complexion because she had an external חוט של חסד. The word יופי refers to a natural beauty and that is what הבל היופי refers to.  

The commentary Birchat Eliyahu on the Gra brings in the name of the Gra that is the peshat in this possuk.  Avraham thought maybe Sara's beauty was only because of the חן that she had, her adornments and charm.  However, not that they were going to Mitzraim she would specifically look disheveled and would not appear attractive.  Still Avraham saw אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ, your יפה מראה is innate, in you, not because of external factors, and that the Egyptians will jump upon.

Totally Covered

The Gemorah in Yevamot (78b) says the law of Rebbe Yitzchak that only a a substance found on the majority of the body that the person is particular about constitutes a חציצה apply to the majority of the body but if it found on the entire body even if the person doesn't care, it will still be a חציצה.  The question is where does this distinction come from?  Furthermore, generally רובו ככולו so if a substance on the entire body will be a חציצה so too on the majority of the body?  The Briskor Rav in Mikvaot and the Sfas Emes in Sukkah both say the halacha of a substance on the entire body is not because it is a חציצה but rather because it is not considered as if the person went into the mikvah.  Since the person is covered from head to toe, they did not enter the mikvah.  That is why the immersion is no good, not because it is a חציצה.  Then one can't say רובו ככולו for there is no din that כולו is a chazitzah just that the person in that scenario did not enter the mivkah. The Achronim ask why is there on rabbinic gezerah  on a substance on a minority of the person that they aren't particular about so as one doesn't get confused when one's entirety is covered?  According to this approach we can say that this is not a halcha of chaziztah, it is a lacking in entering the mivkah and the rabbanan only made a gezerah when it is the same din.;

The Good Life

ואלה ימי שני חיי אברהם אשר חי מאת שנה ושבעים שנה וחמש שנים.  What are the extra words אשר חי?  The midrash comments on the wholeness of Sarah's life and Rashi  comments כולן שוין לטובה.  How were they all so great if she lived through many troubles?  ואברהם זקן בא בימים, the chassideshe seforim explain that Avraham was able to bring his days with him, each day was accounted for and had accomplishments.  Similarly, the midrash calls the days of Sarah תמימים.  How are the lives of Avraham and Sarah who only recognized Hashem mid life totally complete?  In other words there are two questions.  Number one there life wasn't always good so how is it all considered לטובה and number two how is it considered תמים, as if every second was perfect if they lives some years without even knowing about Hashem? 

When one is on a path to get to the right way then even the struggles on the way to get there are part of the accomplishment.  Even though Avraham and Sarah may themselves have taken some time to recognize the truth, since they were looking for Hashem, the journey until they got their is also called completely fulfilled.  As long as one is trying to do things right even the mishaps in the beginning are called תמים.  Since the whole essence of the lives of Avraham and Sarah was to find spirituality, therefore the fact that they had all sorts of hardships, moving around, being challenged by everyone, captured etc. did not effect them because that was not the focus of their lives.  Since the pnimiyus of their lives was so focused on their goal everything else that happened paled in comparison (based upon Likutay Sichos Vaerah volume 35 and Sfas Emes our parsha.)

The Inheritance Feud

Rashi says that when Sarah heard Yishmoel laying claims to a double portion of yerusha because he was the bechor she said to kick him out.  Rashi says that Yishmoel was doing averot chamurot.  However, Sarah specifically notes that he will not inherit with my son, indicating it was the inheritance issue that drove Yishmoel out.  Why is this the big issue, more than the averot, which cause Yishmoel to be kicked out?  

Rav Elchonon (in volume 2 of Kovetz Shiurim) say that when it comes to yerusha of a bechor there are two aspects.  One aspect is that he inherits because he is related.  The other aspect is that the son stands in the place of the farther, as the Gemorah says קם תחת אביו.  When it comes to a gentile, there is a biological relationship, but there is no concept of קם תחת אביו and hence there is no halacha of a bechor getting two portions.  When Yishmoel was claiming he was the bechor, it was not a mere claim on the wealth of Avraham, it was a claim to the legacy of Avraham.  He was claiming I stand to take over Avraham's life mission, I will carry on his legacy.  That lack of recognition of his place and trying to usurp Yitzchak's right as the true son of Avraham to carry on his legacy is what prompted Sarah to demand his expulsion.  This is why Yaakov felt compelled to ensure that he was the bechor and not Esav for it is the bechor that carries on the father's mission.   

In The City

 Avraham prays that if their are righteous people in the city, Sedom should be saved.  Why use the words בתוך העיר, we know we are talking about Sedom?  (See the Ramban.)  A couple of weeks ago we cited the Seforno that a tzaddik can only affect a town if he reprimands and uplifts the people.  The tzaddik can save them only if he has a chance to  connect to them and mend their ways.  That is what Avraham was saying, he wasn't giving their address but rather that the actions of the righteous people must be בתוך העיר, affecting the city, in order for them to be saved (see Rav Hirsch.)

Hav Hirsch at the beginning of the parsha expounds on the idea that immediately after Avraham is singled out by Hashem for a bris, he is sitting in his tent looking to intermingle with others.  The Midrash Lech Lecha (47:10) says אָמַר אַבְרָהָם, עַד שֶׁלֹא מַלְתִּי הָיוּ הָעוֹבְרִים וְהַשָּׁבִים בָּאִים אֶצְלִי, תֹּאמַר מִשֶּׁמַּלְתִּי אֵינָן בָּאִים אֶצְלִי.  Rav Hirsch understands that Avraham was concerned that now that his life's mission of spreading monotheism would be nullified for he stands alone.  Avraham was not just concerned about the עיר, he wanted to affect everyone.  The midrash concludes  אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁלֹא מַלְתָּ הָיוּ בְּנֵי אָדָם בָּאִים אֶצְלְךָ, עַכְשָׁיו אֲנִי בִּכְבוֹדִי בָּא וְנִגְלֶה עָלֶיךָ, הֲדָא הוּא דִכְתִיב (בראשית יח, א): וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא.  According to Rav Hirsch we have to understand that Hashem is not detracting from Avraham's concern.  The response is that that we are now further empowered to carry on the mission of teaching the the ways of Hashem to others because we are further connected to Hashem. 

However ,we could learn the conclusion of the midrash is the opposite of Rav Hirsch.  Once Avraham has been singled out as special, then this relationship is more important than preaching to others.  This may be rooted in the machlokes Rashi and Ramban if כי אב המון גוים נתתיך refers to the world (Rashi) or Klal Yisroel (Ramban.)  In Rashi's view, Avraham is the av for everyone.  He retains his mission of preaching to the world.  Accoridng to the Ramban, he is elevated above everyone else and is the father of his unique nation.

Avraham Connection

In the hafotrah it says ואתה ישראל עבדי יעקב אשר בחרתיך זרע אברהם אהבי (Yesheyahu 41:8.)  Why are we refered to as the אברהם if we are called already יעקב?  The last Rav Tzaddok on the parsha says we see that even though we are called generally by the name Yaakov or Yisroel, the relationship to Avraham still stands and can be evoked at times.  The Chidushay Harim says that when Hashem promises Avraham אנכי מגן לך it is not just a promise to Avraham but to every single Jew.  There is a נקודה of Avraham, the מגן אברהם that remains within everyone.  The Sifsay Tzaddik says that is what allows even a Jew who may have strayed far to come back for he is connected to Avraham.  What is the nature of this connection and why do we need to come back to the connection specifically to Avraham?  And why do we need to evoke his name sometimes?

The Chassideshe seforim explain that the journey of Avraham was not just a physical journey but a spiritual journey into his soul.  לך לך, go toward yourself, discover the potential within one's self.  Avraham was instructed to find a new path in life.  He had to start from scratch and build a new nation. Avraham is the one to establish the mission statement for the Jews, to be trailblazers and bring spirituality to the world.  It is a process started by Avraham and becomes ironed out and solidified by Yitzchak and finally by Yaakov.  Yaakov is the culmination of the building process; he perfects the mission and therefore merits that all of his children should be included.  That is why we generally refer to ourselves as the children of Yaakov.  However, sometimes one loses track of the mission.  He loses his connection to the message passed down from Yaakov.  How does such a person come back?  He isn't accessing his connection to Yaakov for he is full of imperfections?  He taps into his connection to Avraham.  Avraham is called אוהבי, his love for Hashem was so great.  When one has such love for someone else, the problems can be glossed over.  Even though one is not deserving of being welcomed back, he is accepted because he is connected to Avraham, the great lover of Hashem and hence loved by Hashem as well.  Hashem does not look at the person's blemishes because of the great love He has for the person.  It is in such situations that one must evoke the merit of Avraham.  The haftorah tells us that at least because we are connected to Avraham we will merit salvation. 

Sunk In The Well

ועמק השדים בארת בארת חמר וינסו מלך סדם ועמרה ויפלו שמה.  Rashi brings the Midrash ומדרש אגדה שהיה הטיט מוגבל בהם ונעשה נס למלך סדום שיצא משם לפי שהיו באומות מקצתן שלא היו מאמינין שניצל אברהם מאור כשדים מכבשן האש וכיון שיצא זה מן החמר האמינו באברהם למפרע.  The Ramban asks ואני תמה במדרש ההגדה הזה כי האומות שלא היו מאמינים שעשה הקב"ה נס לאברהם בראותם נסו של מלך סדום לא יוסיפו אמונה בהקב"ה?  

The Midrash in Noach (30:10) contrasts between Noach that had to be rescued from drowning in the depths of the people around him and Avraham that lights up the world with G-dliness.  The Sfas Emes explains that they are not two distinct paths but rather Avraham showed that even where G-d seems to be not present could become illuminated. lit up with holiness.  The novelty of Avraham was that G-d is present and can be felt in this world itself.  The Rambam describes the beginnings of avodah zarah in the days of Enosh was because they felt G-d was too distant, great and removed from the world.  That led them to set up a barrier between Hashem and the world.  Avraham came to tear that wall down.   

The people denied the miracle of Avraham not because they were scoffers but they had a philosophical problem with the story.  They did not believe in the message of Avraham that one can light up the world with  G-dliness and therefore they denied his story.  The בארות חמר represent the חומריות, the gashmi, the secularity of the world in which Sedom was the epitome of drowning in.  When the King of Sedom was saved from there it showed that even one so sunken in to the חומרי still can be rescued and illuminated.  This refuted the argument of those that challenged Avraham's argument and proved the miracle of Avraham's salvation. 

Band Together

Why did Hashem not thwart the plan of the דור הפלגה by simply causing them to have disagreements?  The Sfas Emes explains that Hashem built into the world a כח האחדות, it is a phenomena that people banding together can accomplish things greater than the sum of the parts.  Hashem did not want to remove this power from the world and therefore did not cause a rift to interrupt.  The Zohar (76b) in fact derives a  kal v'chomer if the power of the band of the דור הפלגה could not be broken for sure those that band together to study Torah will have a great power.  The possuk in Tzafanya (3:9) says כִּֽי־אָ֛ז אֶהְפֹּ֥ךְ אֶל־עַמִּ֖ים שָׂפָ֣ה בְרוּרָ֑ה לִקְרֹ֤א כֻלָּם֙ בְּשֵׁ֣ם י״י֔ לְעׇבְד֖וֹ שְׁכֶ֥ם אֶחָֽד.  The Even Ezra explains שפה ברורה is lashon hakodesh.  The power of unity is realized in the times of Moshiach when the same power used by the דור הפלגה is used for the good.  Then lashon hakodesh becomes reinstated.

Noach's חן

The last possuk in parshat Berashis is וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י י״יֽ.  What is the Torah telling us that Noach found חן before Hashem?  The Sforno says the Torah is teaching us why Noach's family was saved.  Noach himself was fit to be saved because he was a tzaddik.  However, one who is a tzaddik is only fitting for himself to be saved.  The reason others can be saved in his merit is because he can have an effect on them to change them for the better.  But Noach who did not engage in rebuking and teaching others was not going to have an effect on anyone else and it was only fitting that he should be saved.  Therefore, he needed a special חן for his family to be saved.  

We see from this Sforno that the tzaddik can only save others if he will affect them.  The Sforno contrasts Noach in this light with Avraham and Shmuel that spent their lives teaching and admonishing others.  This is a slight in Noach that he did not teach those around him and was underserving of having even his family spared. 

We also learn that there is another idea called מצא חן which can help save people even if they are not deserving.  Rav Chayim Shmulevetz in Sichos Mussar brings from Chazal (Midrash 29:1) that even Noach didn't deserve to be saved if not for the fact that he was 'מצא חן בעיני ה.  

What is this חן that enables salvation?  The Gemorah in Sotah (47b) says אמר רבי יוחנן שלוש חינות יש: חן המקום על יושביו, חן אשה על בעלה וחן המקח על מקחו.  The Maharal there explains because all of these things help give a person something they are lacking.  When one forms a deep connection with something else the blemishes are covered over and ignored.  When one is focused on the deep connection, peripheral problems fall by the wayside.  The Sfas Emes (Noach 5662) says that Noach being born mahul is because his internal kedusha shown through his body.  That is what his חן was because people sensed in him his inner kedusha.  Rav Hisrch says that חן is not a free pass that one gets but it is when one has an ability that can be cultivated and developed that is worth saving because there is hope for the future.  That ability stemmed because of the kedusha that Noach had imbedded in him.  Even if he was not righteous enough to save others (or even himself,) the raw potential that he had was enough to be able to reset the world on a better trajectory.  When the potential is there a bond can be formed and the details can come in place later.

The Question

וַיֹּ֥אמֶר י״י֖ אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ

What is the question, Kayin was upset because his korban was not accepted?  Furthermore, what is the point of asking this question? 

The Baley Mussar derive from here two lessons.  Lesson one is that even though one is supposed to feel bad over the sins they have committed, חרטה על העבר, one can not get stuck in a state of depression over one's faults.  One's misgivings over past failures is only positive if it leads one to improve in the future.  It one merely gets gives up because of their past crimes then it is not good to be caught up in the past.  Kayan was so distraught over what happene that he could not move forward.  That is what the Sforno means ולמה נפלו פניך – כי כשיש לקלקול איזו תקנה אין ראוי להצטער על מה שעבר, אבל ראוי להשתדל להשיג תקון לעתיד.  One's goal must be to fix the problem going forward (see Chidashay Halev.) 

The other lesson is that G-d went to ask Kayin why are you down?  It is fitting for one to inquire about why one's fellow is down and ask if there is any possible remedy.  The Torah is teaching us that Hashme did this and that is the method in which a person should follow.  That is why Yosef asked his fellow inmates why they appeared depressed for he learnt this lesson from this parsha.  Rav Eliyahu Baruch wants to suggest that this goes so far as to that may be why Hevel was fitting to be killed by Kayin.  Where did he go wrong that he should deserve to be killed?  Because he did not come to comfort Kayin in his time of need. 

Absorb Torah

What does Shmini Atzeret have to do with Simchat Torah, why are the two combined?  The דרשא of אך שמח to include Shemini Atzeret to the mitzvah of simcha is written at the end of Reah in the context of Sukkot, why not spell out Atzeret?  Why do we dance on Simchat Torah but not on Shavuot when we received the Torah?   

The holiday of Atzeret is the time to take in, עצור, all the holiness and inspiration one received over the beginning of Tishray.  It is the time to internalize the days of Sukkot.  This is integrated with the celebration of the Torah.  Because it is the Torah that lasts when the mitzvot fade away.  It is by absorbing Torah that the energy of Tishray can be taken into the year.  

Shavuot is the time we received the Torah but that was the Torah shebectav, it is not necessarily integrated within the person.  That is a time to study and try to understand Torah, it is not a time of rejoicing.  Shemini Atzeret is the time of the celebration of the Torah shebal peh, the Torah that becomes part of the individual.  The celebration is not on the Torah itself, but its ability to become absorbed into the individual.  The celebration.  The hat is why there is dancing with is done the totality of a person to embody the absorption of the Torah.  That may be why the simcha of Shemini is not explicit, it must be derived because the Torah is indicating to us the nature of the simcha is that from the Torah which a person must being out on their own.  

No Barriers

שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵרָאֶה֙ כׇּל־זְכ֣וּרְךָ֔ אֶל־פְּנֵ֖י הָאָדֹ֥ן ׀ י״יֽ 

שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵרָאֶה֙ כׇּל־זְכ֣וּרְךָ֔ אֶת־פְּנֵ֛י הָֽאָדֹ֥ן ׀ י״י֖ אלקי ישראל

שָׁל֣וֹשׁ פְּעָמִ֣ים ׀ בַּשָּׁנָ֡ה יֵרָאֶ֨ה כׇל־זְכוּרְךָ֜ אֶת־פְּנֵ֣י׀ י״י֣ אֱלֹהֶ֗יךָ

The Alshich (end of Reah) notes the discrepancies in the pessukim between just saying האדון ה, adding אלקי ישראל or just saying ה אלקיך.   He explains the three times it mentions the mitzvah of aliyah l'regel it corresponds to the three holidays.  Pesach Hashem revealed He is master of the world, אדון.  On Shavuot we became Hashem's nation, accepting the Torah, it adds אלקי ישראל.  The third time, after they did teshuva, it was a personal relationship with everyone, אלקיך.  In addition, one is able to relate to Hashem directly without the façade of the אדנות. one has the mitzvah.  That is on Sukkot.  It is on Sukkot that we have a direct relationship with Hashem.  

The Emrei Emes (Shabbat Chol Hamoed 5682 -100 years ago) brings from the Yid Hakadosh on the possuk (Yeshayahu 41:17)   העניים והאביונים מבקשים מים ואין that they look for the אין, self nullification in the water.  After Yom Kippur we come close to Hashem so that there is no feeling of self.  Therefore, the Emrei Emes says, we can offer the nisuch hamayim of 3 lugin of drawn water.  Normally that amount of water will nullify a mikvah but that is only because the person is playing a role in drawing the water and not submerging himself in the natural water.  But when there is already a complete mikvah, when there is a total shiur of self nullification, then man's role is insignificant.  On Sukkot because of that closeness we are able to offer the three lugin.

The sukkah is a hut with a roof full of holes where the stars can peek through.  This teaches us that even in the world that appears to be separate from Hashem the presence of Hashem peaks through.  Hashem reveals His closeness with us, His presence through the sukkah.  

The Rogatchover on Berashis (2:7) says that the space where the dirt was taken to form Adam is the place where the שיתין of the mizbaoch go down into the ground.  That hollowed out area is where Adam was created from.  This hollowed out area is the space where man becomes separated, where man is under the impression that he has free reign to do as he desires.  That is what leads to sin.  It is by going to this very place and offering the nisuch hamayim that man goes back to his source and gives it to Hashem.  That is the teshuva that happens via the nisuch hamayim.  In acknowledging one's bittul to Hashem in the very place where he came into being and developed his own powers own breaks down the self erected barriers between himself and Hashem (see Or Gedalyahu end of Devarim simchas beis hashoava #2.)      

Sukkot is a taste of the future when דעת ה' מלא הארץ כמים לים מכסים.  When everything will desire to become united with Hashem.

Shady Schach

The Gemorah in Sukkah (8b) says תָּנוּ רַבָּנַן: גַּנְבַּ״ךְ: סוּכַּת גּוֹיִם, סוּכַּת נָשִׁים, סוּכַּת בְּהֵמָה, סוּכַּת כּוּתִים סוּכָּה מִכׇּל מָקוֹם  כְּשֵׁרָה, וּבִלְבַד שֶׁתְּהֵא מְסוּכֶּכֶת כְּהִלְכָתָהּ מַאי ״כְּהִלְכָתָהּ״? אָמַר רַב חִסְדָּא: וְהוּא שֶׁעֲשָׂאָהּ לְצֵל סוּכָּה.  Rashi explains אמר רב חסדא - האי כהלכתה דקאמר הוא שמסוככת יפה דמוכחא מלתא שעשייתה הראשונה לצל היתה ולא לצניעות בעלמא דאע"ג דסוכה לשם חג לא בעינן לשם סוכה בעינן ולצל הוא דמיקריא סוכה שסוככת מן החורב.  The simple understanding of this law would be that the definition of a sukkah is to give shade (the schach is the sukkah as Rashi says at the beginnig of the masechta,) and therefore the schach must be placed with intention of giving shade.  However, this is difficult for according to Rebbe Yehuda a sukkah is valid even if the schach is placed very high up where it is not producing any shade as the Gemorah in the beginning of the masechta says?  Furthermore, even according to the Rabbanan one is allowed to place a sukkah in between mountains where the schach is not producing shade, how is such a sukkah valid?  And what is the peshat in the Gemorah itself on 8b, if there is such a condition that a sukkah must be made with intention of shade then what is the  chiddush of Rav Chisdah in saying the sukkah must be made כהלכתה, obviously all the rules of making a sukkah must be followed?   

What we see is that there are two ways to make a sukkah.  One way is to intentionally make a sukkah for the holiday.  In that manner one does not need to make the sukkah for the sake of shade.  It is only when the sukkah is not made for the sake of the holiday that the sukkah must be made to provide shade.  That is the chiddush of Rav Chisdah.  In such a situation when the sukkah was not made for the sake of the holiday then there is a condition that the sukkah must have been made for the sake of shade.  We see this from Rashi 2b that says בד"ה לימות המשיח - אבל סוכת מצוה אינה לצל.  Rashi says the sukkah of the mitzvah does not need to provide shade.  According to this approach shade is not defining what a sukkah is, is it a condition in the making of a sukkah that in order to demonstrate that it is a sukkah of mitzvah it must provide shade.  However, it needs to be explained why we would assume this is a law in the making of a sukkah, וצ"ב.  (Based upon a shiur by Rabbi Moshe Brown.) 

Rain And Forgiveness

The Gemorah Taanis (7b) says אָמַר רַבִּי תַּנְחוּם בַּר חֲנִילַאי אֵין הַגְּשָׁמִים יוֹרְדִים אֶלָּא אִם כֵּן נִמְחֲלוּ עֲוֹנוֹתֵיהֶן שֶׁל יִשְׂרָאֵל שֶׁנֶּאֱמַר רָצִיתָ ה׳ אַרְצֶךָ שַׁבְתָּ שְׁבִית יַעֲקֹב נָשָׂאתָ עֲוֹן עַמֶּךָ כִּסִּיתָ כׇל חַטָּאתָם סֶלָה.  The Sfas Emes notes that may be why we are judged about  rain right after Yom Kippur, when our sins are forgiven.  What is this dependency between forgiveness and rain? 

As mentioned in the past from the Gra rain is not something that is built into the nature but comes from G-d Himself.  It is an other worldly experience.  The Gra explains in Berashis (2:6) that is why man must pray in order for rain to come down for it is not a natural occurrence but is dependent on the actions of man.  Now we can understand that rain will only come if one is deserving which is when one's sins are forgiven (based upon Yerach L'moadim siman 14.)  Now we can understand why the Mishna in Sukkah says that if rain comes on Sukkot it is like the master rejecting the service of his servant.  Why is that said only regarding rain on Sukkot and not any time one is stopped from doing a mitzvah?  Because if it rains it means that it is not nature stopping one from doing the mitzvah but it is Hashem directly coming to stop people from doing the mitzvah of sukkah that demonstrates His lack of desire for the mitzvah. 

Above Our Heads

Why does the Torah place the mitzvah of lulav before sukkah (in Emor) if sukkah applies at day and night?  

The Emre Emes (5667) says that the Torah places luluv before sukkah because luluv is something one holds and draws toward himself.  ולקחת לכם, the taking of the lulav is for yourself, it has an affect on the individual.  On the other hand, sukkah is above a person's head, it is something that one can not comprehend.  It is only be first having luluv that one can merit to sukkah.  The Sfas Emes (5643) brings from the Chiddushay HaRim that's why the midrash has longer explanations about the lulav and not much about the sukkah because the sukkah's meaning is hidden from us.  It is above our heads.

Why do we beseech Hashem so much on Hoshana Rabbah and why is the specific service of the day with the aravot?  The Sfas Emes (5660) says להו"ר קבעו הרבה בקשות על המים. דאיתא ערבה רומז לאותן שאין בהם תורה ומצות לא טעם ולא ריח. א"כ מה השבח שלהם. רק מה שמצפים לישועת ה'. ערבי נ"חל ר"ת "נפשינו "חכתה "לה'. ומזה נפתח פי הבאר. והנחל נעשה מזה התשוקה שיש נטבע בנפשות בנ"י.  The barren aravah represents those that have no maalot, nothing special to show off, all they have is to yearn and look to Hashem.  That is what we are doing on Hoshana Rabbah.  We are asking Hashem to open our souls, to fill them with the מי הדעת.  The Midrash equates the aravah with the possuk in Tehillim (102:18)  פָּ֭נָה אֶל־תְּפִלַּ֣ת הָעַרְעָ֑ר,  Hashem listens to the desolate cry (the meforshim bring Yermiyahu 17:6 which says כְּעַרְעָ֣ר בָּעֲרָבָ֔ה.)  It the cry of yearning that is symbolized by the aravah (that is why it is shaped liked lips as noted in the Tanchuma Emor 19) which we seek to evoke on Hoshana Rabbah.  Despite our lack of merits we ask Hashem to expand our horizons. 

What is the great happiness of the שחמת בית השואבה? The Sfas Emes (5643) says במשנה ובחג נדונין על המים. לכן מתפללין על הגשם. ומסתמא עיקר הכוונה על התורה שנאמ' כל צמא לכו למים. וכמו שהמים הם מזון וקיום העולם לפתוח הקרקע ולעשות פירות. כן התורה בלב האדם.  The possuk in Yeshayahu (12:3) וּשְׁאַבְתֶּם־מַ֖יִם בְּשָׂשׂ֑וֹן מִמַּעַיְנֵ֖י הַיְשׁוּעָֽה the Targum and Rashi explain is about learning Torah.  The great simcha is about opening our hearts to be ready to accept Torah.  Although understanding the depths of Torah maybe beyond our comprehension we celebrate that we can ask Hashem to give us that which is beyond our capabilities.  As the Yerushalmi says it is called בית השואבה because שמשם שואבין רוח הקודש.  We can reach beyond our normal capacities and see that which we ordinarily are not privy too.  That is the great שמחה of the בית השואבה and of Sukkot in its entirety.  We are given a glimpse of that which is above our head.  For one week we are able to look up at the schach and ask Hashem to reveal that which is hidden.

Song Of Ha'azinu

Why is Ha'azinu called a song?  What is the significance of it being a song?  Why is the shira of Haazenu the binyan av from where we learn out the mitzvah of writing the Torah, כתבו לכם את השירה הזאת and why does the Torah emphasize at the end of Vayelech that the shira of Ha'azinu was written until the end, עד תמם? 

The Rambam (32:40) describes that Haazenu encompasses all of Jewish history.  Even though there are good times and bad times, ups and downs, the Torah promises that in the end Hashem will take us back. He adds there is no condition of teshuva and avodah rather it is a שטר עדות that Hashem will take us back.  What guarantees this return, if there is no repentance of special service, why and how does Hashem guarantee our survival and returning to our heights? 

It must be that there is an intrinsic connection between Hashem and Klal Yisroel that goes beyond reason.  The Maharal in Netzach Ch. 11 says the reason for the choosing of Avraham is not limited to the actions of Avraham but the choosing goes beyond following in his good ways.  ישראל אע"פ שחטא ישראל הוא  (Sanhedrin 44a) is because the being of a Yisroel is not defined by one's actions.  It is an innate connection to Hashem.  That is the explanation of עיצומו של יום מכפר because on Yom Kippur this innate connection comes to the forth front and sin doesn't play a role there (see Likutay Sichos volume 4.)  This is what Ha'azinu teaches us.  The Torah promises that at the end, that is why it emphasizes עד תמם, this connection to Hashem that goes beyond logic will guarantee our returning to the heights of our connection to Hashem.  That is why the mitzvah of writing the Torah is expressed through the shira of Ha'azinu because it is most integral for the perpetual existence of Klal Yisroel to guarantee the continuum of the Torah (see Nesivos Shalom.)

As Lord Rabbi Sacks a'h describes song goes where words cannot touch.  Song is able to reflect the mood of joyous, sad, awesome, horrific and any shade in between.  Songs contain low notes and high notes.  Song was an integral part of the service in the Mikdash and people went to the gas chambers singing.  Song reflects the totality of Jewish history with its highs, lows, peaks and valleys.  Song comes forth from the inner chambers of the soul, it is the only medium of expression in which one can have a taste of the connection to Hashem celebrated by Ha'azenu.

This message is most profound for a Shabbos between Yom Kippur and Sukkot.  It is in these sublime days when one is able to be most in tune with their cleansed soul and feel that profound connection to Hashem which will be celebrated hopefully in the near future.

Yom Kippur Bris

In Pirkay D'rebbe Eliezer (Ch. 29) it says that the milah of Avraham took place on Yom Kippur, אתיא "עצם" מ"עצם" מיום הכפורים, מה להלן (ויקרא כג, כח): "כָּל מְלָאכָה לֹא תַעֲשׂוּ בְּעֶצֶם הַיּוֹם הַזֶּה כִּי יוֹם כִּפּוּרִים הוּא", שביום הכפורים נמול אברהם, ובכל שנה ושנה הקב"ה רואה דם הברית של מילה של אברהם אבינו, ומכפר על כל עונותינו, שנאמר (ויקרא טז, ל): "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם".   Why did the bris of Avraham take place on Yom Kippur? And how does that atone for us?  

The possuk in Tehillim (139:16) says יָמִ֥ים יֻצָּ֑רוּ ולא (וְל֖וֹ) אֶחָ֣ד בָּהֶֽם.  Chazal say the one day designated to Hashem, the לו אחד is Yom Kippur.  The קרי of the possuk is לא, to say Hashem is not just is one of the days.  This means that on Yom Kippur it is revealed that it is a day designated for Hashem.  However, that is not merely to be on Yom Kippur but is meant to affect the rest of the days of the year as well.  ועניתם את נפשתיכם בתשעה לחדש בערב מערב עד ערב תשבתו שבתכם.  Chazal ask but we don't fast on the ninth day, we fast on the tenth?  The derash is one who eats on the ninth and fasts on the tenth is as if he fasted both days.  The same can be extended for the next words, עד ערב, the fast is in the day, not in the evening?  If one eats at night, if one takes the joy of Yom Kippur and extends it into the year, its as if one fasted then as well.  The radiance and kedusha of Yom Kippur extends throughout the year if one appreciates its atonement. 

The ערלה represents that which is tumah, klipah, external to one's spiritual growth.  The commandment of milah is reveal one's essence of kedusha.  That is why the limud to tell us that Avroham's bris took place on Yom Kippur is in the words בעצם היום, because it is the עצמיות, the essence of a person, when all the outside factors are removed, that becomes revealed.  That is why the דם ברית of Avraham is what gives us the merit of atonement.  Avraham's bris was not just for himself but his middot became part of his very makeup and were passed down through the genes as described in Tanya Ch. 18-19.  Hashem looks at the essence of a Jew, when the foreskin is removed an sees the pure soul.  Just as the radiance of Yom Kippur can be extended into the year, so too one's kedusha of the bris milah can elevate all the limbs of a person (based on Sfas Emes Yom Kippur 5652.)

Fasting For a Minor

The Mishna in Yoma (82a) as elucidated by the Gemorah says that there is a law to teach kids to fast by a few years before they become obligated in mitzvot training them to fast for a few hours.  The Ritvah in Sukkah (3a) proves from the Gemorah there that the mitzvah of chinuch is to have the minor fulfill the mitzvah with all of its details, it does not suffice to merely do chinuch on the general idea of the mitzvah.  The Steipler (Sukkah siman 28) asks if so, what is the point of doing chinuch for a few hours of fasting?

The Rambam in Shvesus Asor (2:10) brings this law, קָטָן בֶּן תֵּשַׁע שָׁנִים וּבֶן עֶשֶׂר שָׁנִים מְחַנְּכִין אוֹתוֹ לְשָׁעוֹת. כֵּיצַד. הָיָה רָגִיל לֶאֱכל בִּשְׁתֵּי שָׁעוֹת בַּיּוֹם מַאֲכִילִין אוֹתוֹ בְּשָׁלֹשׁ. הָיָה רָגִיל בְּשָׁלֹשׁ מַאֲכִילִין אוֹתוֹ בְּאַרְבַּע. לְפִי כֹּחַ הַבֵּן מוֹסִיפִין לְעַנּוֹת אוֹתוֹ בְּשָׁעוֹת. בֶּן אַחַת עֶשְׂרֵה שָׁנָה בֵּין זָכָר בֵּין נְקֵבָה מִתְעַנֶּה וּמַשְׁלִים מִדִּבְרֵי סוֹפְרִים כְּדֵי לְחַנְּכוֹ בְּמִצְוֹת  Rabbenu Manoach notes that the Rambam adds לְחַנְּכוֹ בְּמִצְוֹת and מדברי סופרים only regarding the full fast, not the partial fast.  He explains there is rabbinic mitzvah of chinuch to train a child to do a mitzvah and then there is another law of chinuch which is not a rabbinic commandment but it is something one should do to train their children to go in the right path.  The full fast is the mitzvah of chinuch, to instruct a minor to do the mitzvah.  The partial fast is just a a good training idea but not the rabbinic mitzvah of chinuch.  In the back of Rav Chayim on Shas the Briskor Rav says a similar idea to explain Rabbenu Yonah at the beginning of Berachot.  Rashi says that one does have to do chinuch for krias shema even for kids that have reached the age of chinuch.  Tosfos asks that the Gemorah Sukkah (42a) says that once a kid knows how to speak his father must teach him shema?  Rabbenu Yona answers that the Gemorah doesn't mean it is an obligation but rather that it is to teach the kids to do mitzvot.  What is this distinction?  The Rav explains with this yesod that there are two dinim of chinuch.  There is no rabbinic commandment of chinuch for krias shema but one should still teach there kid to be accustomed to doing mitzvot.  The Ritvah that says that the mitzvah must be done in all its details is referring to the mitzvah of chinuch, but the second din, to accustom a minor to know how to do mitzvot still applies even if not performed exactly correct.  

This law of training a minor to fast is only mentioned regarding Yom Kippur but not for other fasts.  The Briskor Rav (Kovetz Inyaninim Lbeis Brisk) questions why there is this distinction?  He explains the fast of Yom Kippur is different from that of other fast days.  The Rambam  (Lasw of Taanis 5:1) describes the purpose of the fasts is to arouse one to do teshuva.  Since teshuva is not applicable for a katan, there is no law of chinuch for a few hours.  However, the fast of Yom Kippur is for affliction and one can be be mechanach a katan in that mitzvah.

Reenacting Har Sinai

The Rambam in Hilchot Chagigah (3:6) equate the reading of hakhal to a miniature maamad har Sinai. The Rambam in Law 3 delineates what the king read, מֵהֵיכָן הוּא קוֹרֵא מִתְּחִלַּת חֻמַּשׁ אֵלֶּה הַדְּבָרִים עַד סוֹף פָּרָשַׁת שְׁמַע וּמְדַלֵּג לִ(דברים יא יג) "וְהָיָה אִם שָׁמוֹעַ" וְגוֹ' וּמְדַלֵּג לְעַשֵּׂר תְּעַשֵּׂר וְקוֹרֵא מֵ (דברים יד כב) "עַשֵּׂר תְּעַשֵּׂר" עַל הַסֵּדֶר עַד סוֹף בְּרָכוֹת וּקְלָלוֹת עַד (דברים כח סט) "מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב" וּפוֹסֵק.  What does the Rambma mean to add with the word ופוסקת just tell us where to read untill?  Rav Hutner (Eigrot pg. 156) explains in light of the previous Rambam that it is necessary to to note that the reading ends with the mentioning of Sinai because that is the whole concept of hakhal.  It is not just that the kria ends there ,but there is a halacha of stopping right there to bring out the point of the mitzvah.  With this he explains the Gemorah in Chagigah (3a) טף למה באין כדי ליתן שכר למביאיהם.  The meforshim ask ממנ"ש if they understand then they should come because they too understand and if they don't understand if there reward for merely carrying additional weight?  Rav Hutner explains just as the children were present at Sinai they must be present at hakhal.  That is what it means to give reward to those that bring them, they help create the situation of a Har Sinai reenactment.

Rav Tzvi Pesach Frank (Mikrayeh Kodesh volume 3 Sukkot #44) brings Rav Yehoshua Leeb asks why does the possuk say וגרך אשר בשעריך, why do we need a special inclusion of coverts?  However, in light of the Rambam it may be understood since converts were not at Sinai one may think they are not included (Yerech L'moadim Sukkot siman 58.) 

The Bach siman 660 says one one is reading the Torah for the tzibbur it must be done standing as the Gemorah Megilllah (21a) learns ועתה פה עמד עמדי that kaviyachol Hashe taught the Torah while standing, so too the one teaching the Torah to the public must be standing.  The Magen Arvaham (141:1) asks that the king read the Torah sitting by hakhal?  However, in light of this Rambam we can defend the Bach.  The krias hatorah which is to teach Torah must be done while standing but the reading of hakhal is not to teach Torah, it is to reenact maamed Har Sinai (Gevurot Yitzhok, Yerach L'moadim.)

Going To The Beis Midrash

The Targum Yonason says at the beginning of the parsha that Moshe went to the beis midrash.  Why did Moshe decide now that he must go to the beis midrash?  The Lev Simcha explains since Moshe at that time lost his supernal wisdom (Rashi,) therefore he had to go learn to rediscover his wisdom.  Where did the Targum see in the verse that he went to the beis midrash?  The answer is that if you are not told Moshe is elsewhere you can assume he is in the beis midrash.  I heard a similar idea from Rav Avrohom Shmulevitz in regard to Yaakov Avenu.  Chazal derive from the calculation of Yishmoel’s age that there are 14 unaccounted for years of Yakov’s life.  Chazal say those years he spent learning in yeshivas Shem Ve’Aver.  How do Chazal know where for those 14 years?  We see from here that the assumption is that a talmud chachom is learning.  Therefore, if were Yaakov went wasn’t identified one can safely assume it was to the beis midrash.

The Inner Cry Of Truth

How does the shofar cause the transfer from kissay hadin to rachamim as it says in Vakiyra Rabbah (39:3)? The Midrash Rabbah Bamidbar Ch. 30 says that Balak said if you can't curse the Jews now, maybe curse them when Yehoshua takes over.  Bilim said that will also be unsuccessful as Yehoshu will blow shofrot and the walls of Yericho will fall, that is what is means ותרועת מלך בו.  Why do the shofar blasts cause the walls of Yericho to fall?  

We have mentioned in the past that the shofar is a form of prayer that comes from the depths of a person.  We have spent the month of Elul and will spend a long time on Rosh Hashana praying but when we use use words it means it is a prayer affected by our processing of information.  There is our ego put into it.  Sometimes we must stop and just cry out without any words.  It is the pure sound of the person, the רוח של נשמת חיים that can erupt and accept the kingship of Hashem.  The Ritva in Rosh Hashana (16a) says the shofar is part of the malchiot.  The sound of the shofar is the sound of putting aside one's agendas and desires and trying to to accept the malchut of Hashem.  When one does that all the blockages, all the walls in life, the walls of Yericho come tumbling down.  That is what causes the transference to the kissay of rachamim.  When one is willing to put aside their own desires and can just focus on the pure cry of accepting the kingship of Hashem (based upon a shmuz by Rabbi Elefant.) 

Portfolio Day

 In the Mizmor L'dovid we say on the high holy days, the tefillah l'parnasah, we say מי יעלה בהר ה ומי יקום במקום קדשו נקי כפים ובר לבב אשר לא נשא לשוא נפשי ולא נשבע למרמה.  Why the repetition, if he is נקי כפים, it follows that אשר לא נשא לשוא נפשי?  Rav Simcha Zisal Brody brings from the Chofetz Chayim:

G-d invests in you.  G-d doesn't buy into your stock to merely not cause Him losses, he expects a gain for His return. It is not enough to avoid sin, G-d wants לא נשא לשוא נפשי, that the person raises his soul to additional heights.  Every year G-d goes over his portfolio and checks how His stocks are doing.  He wants to know if a person is raising themselves up, if they are accessing their full potential.  As discussed here Rosh Hashana is a time for a person to reflect on their capabilities and bring them to the forth front.

Degree In Teshuva

The Rambam says in the beginning of the second chapter of Teshuva אֵי זוֹ הִיא תְּשׁוּבָה גְּמוּרָה. זֶה שֶׁבָּא לְיָדוֹ דָּבָר שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה. לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ. כֵּיצַד. הֲרֵי שֶׁבָּא עַל אִשָּׁה בַּעֲבֵרָה וּלְאַחַר זְמַן נִתְיַחֵד עִמָּהּ וְהוּא עוֹמֵד בְּאַהֲבָתוֹ בָּהּ וּבְכֹחַ גּוּפוֹ וּבַמְּדִינָה שֶׁעָבַר בָּהּ וּפָרַשׁ וְלֹא עָבַר זֶהוּ בַּעַל תְּשׁוּבָה גְּמוּרָה. הוּא שֶׁשְּׁלֹמֹה אָמַר (קהלת יב א) "וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ". וְאִם לֹא שָׁב אֶלָּא בִּימֵי זִקְנוּתוֹ וּבְעֵת שֶׁאִי אֶפְשָׁר לוֹ לַעֲשׂוֹת מַה שֶּׁהָיָה עוֹשֶׂה אַף עַל פִּי שֶׁאֵינָהּ תְּשׁוּבָה מְעֻלָּה מוֹעֶלֶת הִיא לוֹ וּבַעַל תְּשׁוּבָה הוּא. אֲפִלּוּ עָבַר כָּל יָמָיו וְעָשָׂה תְּשׁוּבָה בְּיוֹם מִיתָתוֹ וּמֵת בִּתְשׁוּבָתוֹ כָּל עֲוֹנוֹתָיו נִמְחָלִין שֶׁנֶּאֱמַר (קהלת יב ב) "עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וְהַיָּרֵחַ וְהַכּוֹכָבִים וְשָׁבוּ הֶעָבִים אַחַר הַגֶּשֶׁם" שֶׁהוּא יוֹם הַמִּיתָה. מִכְּלָל שֶׁאִם זָכַר בּוֹרְאוֹ וְשָׁב קֹדֶם שֶׁיָּמוּת נִסְלַח לוֹ.  The Rambam delineates three levels of teshuva.  There is one who recoils from sin in the same manner as one sinned beforehand, that is the complete baal teshuva.  One who is not faced with the same level of urge and desire to sin and therefore abstains from the sin is a בעל תשובה as well but such an individual can not claim to have reached the level of complete abstanation from sin as the בעל תשובה גמור.  Then the Rambma ends with a third level, one who does teshuva at the end of one's life, such a person does not merit the title of a baal teshuva but one's sins are forgiven. What is this middle ground where one is cleansed from sin but has not obtained a title of בעל תשובה?  

The Rambam opens Ch. 7 of the Laws of Teshuva הוֹאִיל וּרְשׁוּת כָּל אָדָם נְתוּנָה לוֹ כְּמוֹ שֶׁבֵּאַרְנוּ יִשְׁתַּדֵּל אָדָם לַעֲשׂוֹת תְּשׁוּבָה וּלְהִתְוַדּוֹת בְּפִיו מֵחֲטָאָיו וְלִנְעֹר כַּפָּיו מֵחֲטָאָיו כְּדֵי שֶׁיָּמוּת וְהוּא בַּעַל תְּשׁוּבָה וְיִזְכֶּה לְחַיֵּי הָעוֹלָם הַבָּא.  The Rambam already told us in the opening chapter that one must do teshuva for one's sins, what is he adding here?  And why does he say one should try, ישתדל to do teshuva, one must do teshuva for one's sins?

My father wrote here, "There are two types of teshuvah.  There is teshuvah that happens when a person can no longer tolerate the weight of sin on his/her shoulders and is therefore moved to turn to G-d (or his/her fellow man) to ask for forgiveness.  That's the first section of our parsha.  This teshuvah is an attempt to find refuge and catharsis from the pain at hand.  But then there is yet another level of teshuvah.  Once the sin has been rectified and that burden removed, instead of just moving on with life as "normal," a person can instead hold on to those feelings of humility, contriteness, and the longing to draw closer to G-d that teshuvah brought.  Rav Kook in Orot Teshuvah sees teshuvah as a lifelong process, a process that even tzadikim can engage in, because teshuvah of this type is not just a band-aid, a way to remove that burden of guilt and sin, but is an attitude that brings one ever closer to G-d." 

In light of this we can gain an understanding of the Rambam.  One who regrets their sinful ways at the end of their life indeed has remorse for their sins and can obtain forgiveness.  However, that person is in no position to live a more spiritual, enlightened life for they are about to pass away.  Hence they do not merit a B.A. in teshuva.  That is why the Rambam does not label such a person as a baal teshuva. 

That is what the Rambam may mean in Ch. 7.  Of course one must do teshuva for their sins to obtain atonement but that does not require one to be a baal teshuva.  For that one should be משתדל to reach such a level.  With this in mind we may understand why the Rambam introduces teshuva of middot raot only in this chapter (in law 3.)  Why does he not mention it in the earlier chapters?  Because this perek is dedicated to the masters degree in teshuva.  The ultimate baal teshuva, one who lives a different lifestyle due to teshuva, must fix his/her middot.  Such a level is not necessary to merely obtain forgiveness for one's ways.  

The Midrash (Vayeshev 84:19) אמר לו הקדוש ברוך הוא מעולם לא חטא אדם לפני ועשה תשובה ואתה פתחת בתשובה תחלה חייך שבן בנך עומד ופותח בתשובה תחלה ואיזה זה הושע שנאמר (הושע יד, ב): "שובה ישראל עד ה' אלקיך.  The Achronim ask but the Midrash already said earlier that Adam did teshuva as did Kayin so what does it mean Reuvan introduced teshuva? The Gemorah Shabbas (55b) says כל האומר ראובן חטא - אינו אלא טועה.  His "sin" was not an egregious sin as it sounds like from the simple read off the Torah but instead was a slight error committed for the honor of his mother.  To do teshuva for such a slight misstep is not necessary for one who merely wishes to be cleansed of sin for it is not deemed a חטא.  However, one who wishes to be a baal teshuva will do teshuva for such a misstep.  It is not fitting for one who wishes to live in closeness to Hashem.  This is the idea of the end of the midrash as well that pronounces Hoshea as the innovator of teshuva.  The Torah is replete with mentions, commands, pleas to do teshuva, what is the great invention of Hoshea?  Hoshea tells us do teshuva עד ה' אלקיך כי כשלת בעונך.  Even that which itself is not a sin but led to sin, what brought one to be ensnared in sin, one should repent for to be close to Hashem.  Even the lack in middot, the lack of a proper outlook, that leads one to the path of sin must be reverted for one to be a baal teshuva, to be close to Hashem.  That is the chiddush of Reuvan and his enekel Hoshea (based upon Yerech L'moadim siman 54 and 59, Beis Halevi Vayeshev, haarot at end of Harray Kedem volume 1.)

Access Your Potential

The Gemorah in Rosh Hashana (11a) says בר"ה נפקדה שרה רחל וחנה בר"ה יצא יוסף מבית האסורין בר"ה בטלה עבודה מאבותינו במצרים.  Why did all these events happen on Rosh Hashana?   תקעו בחדש שופר בכסה ליום חגנו.  Why is Rosh Hashana called the day the moon is covered, what is its significance?  And why does Rosh Hashana occur on Rosh Chodesh, is there a shared theme? 

היום הרת עולם. But the world was created on 25 Elul?  Because man was created on Rosh Hashana it is considered the birth of the world.  Why is man's creation celebrated as the beginning of the world?  Because it is mankind that was granted the ability and capability to bring out the full potential of all the ingredients imbedded in the world.  All of the events that Chazal enumerate happened on Rosh Hashana ware various forms of people being freed from shackles that have held them back from being able to bring out their potential.  Yosef was locked in jail and subsequently the entire nation was enslaved holding them back from being able to accomplish great tasks such as saving Egypt from famine and Mattan Torah.  This potential for greatness was unlocked on Rosh Hashana.  The same is true of Sarah, Rachel and Chanah, all who could not bear children.  Their wombs, their place of bringing forth offspring into the world were closed up.  The ability to bring out that locked up potential was accessed on Rosh Hashana.  The word רחם, womb is also the root of the word רחמים.  We ask for mercy, meaning we ask Hashem to open our wombs, to open our capabilities to succeed.

The possuk (Devarim 11:12) says אֶ֕רֶץ אֲשֶׁר־י״י֥ אֱלֹהֶ֖יךָ דֹּרֵ֣שׁ אֹתָ֑הּ תָּמִ֗יד עֵינֵ֨י י״י֤ אֱלֹהֶ֙יךָ֙ בָּ֔הּ מֵֽרֵשִׁית֙ הַשָּׁנָ֔ה וְעַ֖ד אַחֲרִ֥ית שָׁנָֽה.  It says השנה and ends שנה, what happened to the ה?  There is a vort that at the beginning of the year people say it is the year!  They have a book full of new years resolutions all and are sure that this year they will accomplish all that they have been wishing to do.  However, as the year moves in it turns into שנה.  The book of resolutions, the dreams and hopes are all gone and it is just another year.  Rosh Hashana is the time to say השנה!  It is my year this year.  It is the time when one can take a hard look at themselves and look at all the potential that they have.  This is what is represented by the the כסא ליום חגנו.  The moon is currently hidden from sight but we know that its full self is still there just looking to realign itself in order to shine its brightest.  So too we just need to turn a little in order to be able to shine.  There is a מעין, a זעיר אנפין of this every Rosh Chodesh when the moon fades away but we celebrate that we know it will come back in full force.  This reminds us of our abilities which may be blocked out but are still there and can be brought out.  Rosh Hashana is the super Rosh Chodesh.  It is the time to daven to be able to accomplish one's dreams not just for the month but for the entire year.