A Journey, 7 And An Oath

I said this at a sheva berachot of my cousin this week.  

The Midrash (Bamidbar Rabbah 11:2) says אָמַר רַבִּי פִּינְחָס בֶּן יָאִיר שֶׁבַע בְּרָכוֹת בֵּרַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם, וְאֵלּוּ הֵן: וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל (בראשית יב, ב): וַאֲבָרֶכְךָ (בראשית יב, ב): וַאֲגַדְלָה שְׁמֶךָ (בראשית יב, ב): וֶהְיֵה בְּרָכָה (בראשית יב, ג): וַאֲבָרְכָה מְבָרְכֶיךָ (בראשית יב, ג): וּמְקַלֶּלְךָ אָאֹר (בראשית יב, ג): וְנִבְרְכוּ בְךָ. כְּנֶגֶד שִׁבְעָה פְּסוּקִים שֶׁבְּמַעֲשֵׂה בְרֵאשִׁית שֶׁכָּתוּב בָּהֶן כִּי טוֹב.  What does the כי טוב of Berashit have to do with Avraham?  

 וַיֹּ֤אמֶר י״י֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ.  The question is, the possuk is out of order, it should have first said בית אביך and end with ארצך because one first leave's their father's house and ends up with leaving the entire country?  The Chassideshe seforim explain that Avraham wasn't just instructed to physically leave his father's country, Avraham is being instructed to leave the ideology of where he came from behind.  The ideology, the spiritual trappings and mindset of a idolator has to be left behind and Avram was to become Avraham, the founder of the Jewish nation.  This transformation doesn't happen merely by taking steps but is a mental process that one goes through.  That process started by Avraham leaving behind the ideology of the general country and continued until he diverged himself of the  false believes of his father.  

Avraham's leaving of Charan going to Eretz Yisrael was his berashit.  It was not just a journey of space but a mental odyssey to transform himself.  There was a לֶךְ to לְךָ֛, for Avraham to discover his inner being.  This was Avraham's berashit, his beginning of creating Klal Yisrael.  That is why the 7 berachot parallel the seven times of כי טוב in Berashit. 

But why 7 berachot, why does he need 7 berachot specifically?  

The Gemarah Niddah (30b) says before the soul comes into the world משביעין אותו תהי צדיק ואל תהי רשע.  What is the point of this oath if no one remembers it and one is given free reign to ignore it?  The Tzemach Tzedek explains that the word שבועה has the root of שבע, satiated, for taking an oath fills one up with power to overcome difficulties.  It helps bring to the forefront dormant abilities within a person as one is deeply committed to the cause so much so they have made an oath to fulfill it.  The challenges of the world are so great that the soul needs the push of the שבועה to help one overcome the challenges thrown at a person.  Similarly, the word for the number 7, שבע is the same root.  As is well known form the Maharal, 7 is the completion of טבע.  It is the full power, the complete satiation of טבע.  The 7 berachot given to Avraham were to give him the push, to give him the ability to bring to the forefront all in his capabilities to stand up to the challenge of being העברי, on the other side of the pressing issues of the day.  It was a slight aid to push Avraham over the edge to be successful in his mission.

Origins Of Shabtai Tzvi

From the Meor Vashemesh Emor

ונראה בזה ע"פ מה דאיתא בגמרא מנין לבעל קרי שאסור בדברי תורה ודרש הגמ' שאף לר' יהודא שאינו דורש סמוכים בכל התורה במשנה תורה דרש ולמדו בגמרא מן והודעת לבניך ולבני בניך וסמיך לי' יום אשר עמדת לפני ה' אלהיך בחורב מה להלן ברתת ובזיע ובאימה וביראה אף כאן באימה וביראה ברתת ובזיע נמצא למידין מכאן שאי אפשר לו לאדם שישיג תכלית יראת ה' אלא אם נזהר בטבילת עזרא וכן פרש"י למעלה בד"ה שאני בהמ"ז הביא רש"י לשנא אחרינא שאני תפלה דלית בי' קבלת מלכות שמים אבל ק"ש דאית בי' קבלת מ"ש שמקבל את הש"י לאדון ולמלך מיוחד אסור להרהר בו עד שיטבול הרי שבלתי אפשר לידע מההיא יראה שילמוד ויתפלל ברתת ובזיע כי אם שיהי' נזהר בטבילת עזרא ואם הוא לומד או מתפלל ואינו נזהר בטבילה זו אי אפשר בשום אופן להגיע לגופי תורה ומצות ואם הוא לומד ספרי קבלה והוא בלתי טהור יוכל לבוא חלילה עי"ז לידי אפיקורסות ובזמנים הקודמים שהי' דבר ה' יקר בימים ההם ולא היו יודעים מיראת הרוממת כלל זאת הי' מחמת שהיו לומדים תורה ולא נזהרו בטבילה זו והכת ש"ץ ימ"ש שהיו אז בימים ההם ומזה נעשו אפיקורסים שלמדו ספרי קבלה בטומאת הגוף והיה העולם שמם עד שבאו שני המאורות הגדולים לעולם הבעש"ט הקדוש ואדמ"ור הרב רבינו אלימלך נבג"מ והם פתחו שער לה' צדיקים יבואו בו שלא יהרהר אדם שום הרהור תורה עד שיטבול עצמו לקריו שחכמי הגמרא לא בטלהו אלא מפני שאין רוב הציבור יכולין לעמוד בה אבל אותן האנשים הרוצים להשיג גופי התורה ומצות צריכין להיות נזהר מאד בטבילה זו

Worker And Partner

It was posted in the past that there is a major difference between Avraham and Noach. Avraham made it his practice to teach the ways of Hashem to the world while Noach was not engrossed in teaching people the path to teshuva.  Noach thought it was best to avoid having the actions of those around him rub off on himself while Avraham thought it better to teach others to be like himself.  Why did they have these different attitudes?  And why did Avraham's concern for others extend to praying for them, even wicked people like Sedomites while Noach is criticized in Chazal for not praying for his generation, why did he not Noach not pray for them? 

Rav Pinkus gives a mashal to explain the difference from two different types of people in a business, a partner and a worker.  The partners' bottom line is governed by how successful the business is.  He cares if the business is going in the right direction or not.  The worker doesn't care about the success of the business, he just wants to walk home with a paycheck at the end of the week.  This difference comes to the forefront when there is an emergency such as the building is on fire.  The partner will rush to save the building for that is his investment.  The worker doesn't care about the fire as long as he has a job to return to. 

This was the difference between Noach and Avraham.  Noach was G-d's worker.  He punched in and punched out.  If the world collapses it doesn't matter as long as he gets his check, as long as he is safe.  Avraham was a partner with Hashem.  It mattered to him if Sedom is overturned, if people are worshipping avodah zarah.  He cared about the success of the world, not just his personal success.  He was interested in G-d's business, if the world recognizes Hashem.  Avraham left a yerusha to become a שותף with Hashem, not a mere פועל.  

Slow Decent

Rav Hirsch: 

חמס הוא גזל שאינו יוצא בדיינים. החומס אינו נידון בבית דין, אך מי שחומס וחוזר וחומס, סופו שהורס את חברו (ראה בראשית רבה לא, ה). כך, ״יַחְמֹס כַּגֶּפֶן בִּסְרוֹ״ (איוב טו, לג): גפן המשיר את פרי הבוסר שלו, עושה חמס לפרי. החמס אינו נעשה בבת אחת, אלא מעט מעט נפסקת יניקת הפרי מהגפן עד שהפרי נושר. בדומה לכך: ״וַיַּחְמֹס כַּגַּן שֻׂכּוֹ״ (איכה ב, ו), המתאר את היחס שבין הגן ובין מחיצת השיחים המקיפה אותו [צמחי הגן מתפשטים ו״חומסים״ את היניקה של שיחי הגדר, עד שגורמים לשיחים לנבול]. ״חמס״ קרוב ל״חֹמץ״, שכן היין אינו מחמיץ בבת אחת, אלא מעט מעט הוא נהפך לחומץ.

והנה אומר כאן הכתוב: ״ותשחת הארץ לפני האלקים ותמלא הארץ חמס״. תחילה באה השחתה רוחנית – חטאים שהחברה האזרחית אינה חוששת להם. אנשים סבורים, שאף בעת שהנוער מופקר וחיי הנשואין רקובים, יפרחו עדיין התעשיה והמסחר, והעסקים יוסיפו להתנהל ביושר. אך משנשחתה הארץ ״לפני האלקים״ עצמו, לא יועילו כל חוקי החברה ומוסדותיה להציל את החברה מאבדון.

Pangs Of Conscience

If the generation of Noach were wicked and did not repent because they laughed off his warnings, why would they wish to stop him from entering the ark if the whole thing was just a hoax in their minds?  The Midrash and Gemarah says that the people in the generation of the flood did not steal outright but rather every individual stole less than a perutah so that they could not be held culpable in court.  If they did not care about having morals, why not just steal outright?  We see that even though the generation was not righteous, they had a guilty conscience.  They didn't just openly steal for they would have felt bad doing so.  Therefore, they only stole an amount that can't be prosecuted which they could justify to themselves.  That is why they felt the need to stop Noach from entering the ark for they knew in their hearts that his prediction was true.  Their conscience knew the truth even if they wouldn't admit it outwardly (Pneneyeh Daat.)  

On the one hand this demonstrates man's inability to do the right thing despite the pains of conscience but on the other hand it means there is a place to start from which the person can get better. 

Why was the rainbow chosen as the sign of the peace treaty of Hashem?  Rav Solevetchik explains that Hashem was teaching Noach.  You couldn't convince the people to do teshuva because you did not believe in them.  You believed they were rotten through and through and could not improve.  (To get someone to repent, you must believe they can.)  You only saw the dark clouds of their behavior.  You did not see how the pains of conscience are a small drop of water that when exposed to the proper light can turn into a bright rainbow (see here and here.)  

Rashi says the mabul was delayed for seven days to allow for time for the eulogy of Meshushelach.  Why is that a reason to delay the flood?  I think the point may be that the hope was the inspiration from hearing the eulogy of such a great man would inspire them to do teshuva.  It was a last hurrah to give the ability to turn things around.  Rav Elyashiv credited some of his greatness to being inspired in his youth from hespidim given for the Ostrovska gaon. 

Rav Leeb Gorvitz says along the lines of the previous idea.  If they are giving hespedim for the loss of Meshushelach, it means the people feel a connection, albeit remote, to Meshushelach's way of life and that connection is reason to delay the flood.

Make The Man

Why does it say נעשה אדם by the creation of man?  Why were all the animals created with a partner but man was given a wife only later on? 

וייצר ה אלקים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה.  This possuk describes that there are two aspects to man.  On the one hand man is merely a glob of earth fashioned into a specific shape.  On the other hand, man has a G-dly soul placed in him and he can rise to great heights.  These two opposite forces pull at a person all the time.  Therefore, it is the creation of man about whom it is said נעשה אדם for man is not complete on his own, but has to be made into something better depending on his actions.  That is the difference between man's and the animal's partners.  Animals need partners to merely keep the species alive.  The partner of man is part of the נעשה אדם, is part of making man a better person.  As such, he had to desire and ask for a being to perfect himself. 

Bound Together

The Gemarah Sukkah (11b) says תניא לולב מצוה לאוגדו ואם לא אגדו כשר אי ר' יהודה כי לא אגדו אמאי כשר אי רבנן אמאי מצוה לעולם רבנן היא ומשום שנאמר (שמות טו, ב) זה אלי ואנוהו התנאה לפניו במצות.  Usually, הדור מצוה is something added to the mitzvah, why then does the beratah indicate there is something lacking in the mitzvah if the lulav is not tied to the other species?  Rashi Sukkah (33b) is of the opinion that the Rabbanan also hold that one needs a real tie of the four species.  Why does one need a real tie if the point is just hiddur mitzvah?  The Gemarah explains the machlokes is that R' Yehuda learns a גז"ש from אגודת אזוב that one needs a tie and the Rabbanan don't accept the gezerah shava.  Even the Rabbanan that don't accept the gezerah shava hold the yesod of the hiddur is in the maaseh לקיחה for the species one is taking to be tied in a bundle.  It is not a hiddur in the cheftah of the lulav but rather in the לקיחה of the lulav.  That is why Rashi holds it needs to be a real tie in order to define it as a אגודה.  This may be why the Rambam never cites the general law of hiddur mitzvah but he does cite the law of tying the lulav (Lulav 7:6) because this is not the regular law of adorning the cheftzah of a mitzvah but adorning the לקיחה.  

What is the idea of binding everything together?  The Midrash says (Emor 30:9) the 4 species all represent Hashem.  We demonstrate through the binding of the species that we are totally bound to Hashem. 

Why is it only after the holiday of Sukkot does Hashem say קשה עלי פרידתכם and we add a day to the holiday?  And how does it help to add a day, that will just make the departure even harder?  Why do we have 7 hakafot on Simchat Torah? 

The Gemarah Taanit (7a) says אמר רב יהודה: גדול יום הגשמים כיום שניתנה בו תורה, שנאמר: "יערוף כמטר לקחי", ואין לקח אלא תורה, שנאמר: "כי לקח טוב נתתי לכם תורתי אל תעזובו". רבא אמר: יותר מיום שניתנה בו תורה, שנאמר: "יערוף כמטר לקחי", מי נתלה במי? – הוי אומר: קטן נתלה בגדול.  What is the comparison between rain and Torah?  The Kozhnitzer Maggid says the Gemarah is referring to Shemini Atzeret, the day we are judged for rain, which is as great or greater than Mattan Torah.  Again, what is the comparison? 

The holiday of Sukkot is the one holiday where we include the gentiles.  We offer sacrifices for them as well.  [The reason being that as opposed to the other festivals which commemorate our leaving Egypt and receiving the Torah which is unique to us, Sukkot also is an agricultural holiday celebrating the harvest and the celebration of nature is something the gentiles can appreciate as well - Meshech Chachma Pinchas.]  Therefore, it needs to be emphasized at the end of the holiday that only we innately matter to Hashem.  How does it help to add a day?  The Shem MiShmuel explains that there are two types of kinyanim.  There is a normal transaction between buyer and seller where the transaction happens and the two parties then walk away.  That is the meeting of the gentiles with Hashem on Sukkot.  They meet and move on.  However, there is another type of kinyan.  That is the kinyan of marriage.  In such a type of kinyan, the parties do not turn around and walk away from each other, on the contrary they are now bound together wherever they go.  That is our relationship with Hashem.  Yes, eventually the music stops, but we take the energy of the Yom Tov with wherever we go.  We designate one day to be alone with Hashme after the guests leave and we take that closeness with us.  That may be the idea of the hakafor on Simchat Torah.  Just as a bride encircles her husband seven times, so too we become united with the Torah and Hashem in the circle 7 times.  

The Gemarah Taanit (10a) says א"י משקה אותה הקב"ה בעצמו וכל העולם כולו ע"י שליח שנאמר (איוב ה, י) הנותן מטר על פני ארץ ושולח מים על פני חוצות.  The rain of E.Y. is called מטר, for other lands it's called מים.  The word מטר is like the word מטרה, there is a target, a purpose.  The rain that comes to E.Y. is a chesed from Hashem.  The rain comes for its own purpose.  The other lands get מים, they get water because they need to exist, it is not a chesed from Hashem.  That is why the coming of rain or Shemini Atzeret is compared to Mattan Torah.  Just as by Mattan Torah, Klal Yisrael was singled out to receive the Torah, the rain is targeted specifically for the needs of people.  S.A. is the time when we are singled out above everyone else in the world to have a special closeness with Hashem and therefore it is likened to Mattan Torah (see Zeav Yitrof Sukkot simanim 70-71.)