Virtue and Deficiency

BS”D 

Parashat Vayera 5785
by HaRav Nachman Kahana

Several places in the Gemara quote the following principle:

מגלגלים זכות על ידי זכאי וחובה על ידי חייב

“Virtue is transferred through the virtuous, and deficiency through the deficient.”

When the heavenly court deems that a righteous individual is deserving of a reward, it will be bestowed upon him through the medium of another righteous person. Conversely, for one who is destined to be punished, it will be through the actions of another evildoer.

Water
In Hebrew, two nouns can be very similar in spelling and pronunciation but worlds apart in meaning. For example: oheiv (אוֹהֵב) meaning an endeared person vs. oyev (אוֹיֵב) meaning an enemy.

Too often in life, we encounter people who view the enemy as beloved, and the loved one as hated! One example: a Jew who is enamored of his gentile surroundings and the decorum and solemnity in the local church but feels repulsed when anything Jewish is discussed.

There are similar words which abound in the discourse of current events, for example Holland vs. Holyland. One distinction deals with water, 27% of Holland is below sea level with the threatening waters of the North Sea held back from the population by dikes and dunes. In contrast to the Holyland and its holy people regarding which the prophet Yeshayahu (55,1) says:

הוי כל צמא לכו למים

Let everyone who thirsts go to water…

Interpreted by Chazal to mean whoever thirsts for spirituality, “let him go to the Torah which is likened to water in many ways”.



Holland and The Jews
Why did HaShem now choose Holland to be the opening shot of today’s Jews being driven out of Europe?

Answer: Holland played a large role in the efforts to annihilate European Jewry. The Jewish community of Holland was delivered to the Gestapo by the Dutch government with great energy and delight.

The government collaborated with the Nazis during the entire war. They implemented Nazi policies, including the registration and identification of Jews, up to and including the deportation to concentration camps.

A significant portion of the Dutch population remains passive and even hostile towards Jews, maintaining virulent anti-Semitic sentiments.

Therefore, it should not come as a surprise that the International Court of Justice (ICJ), the principal judicial organ of the United Nations established to resolve legal disputes between states, is located in The Hague, Netherlands. Nor is it surprising that the ICJ is in the process of prosecuting the State of Israel. The International Criminal Court (ICC) an intergovernmental organization and international tribunal that investigates and tries individuals charged with the gravest crimes of concern to the international community: genocide, war crimes, crimes against humanity, and the crime of aggression, is also located in The Hague, Netherlands. The following is a quote from the decision of chief ICC Prosecutor Karim A.A. Khan:

“Today I am filing applications for warrants of arrest before Pre-Trial Chamber I of the International Criminal Court in the Situation in the State of Palestine…

On the basis of evidence collected and examined by my Office, I have reasonable grounds to believe that Benjamin NETANYAHU, the Prime Minister of Israel, and Yoav GALLANT, the Minister of Defence of Israel, bear criminal responsibility for the following war crimes and crimes against humanity committed on the territory of the State of Palestine (in the Gaza strip) from at least 8 October 2023.” (source)

As stated above:

מגלגלים זכות על ידי זכאי וחובה על ידי חייב

“Virtue is transferred through the virtuous, and deficiency through the deficient.”

Stages in the Redemption Process
This new phase in our redemption process will be followed by similar antisemitic actions across the western world and beyond. What transpired in Amsterdam is a prologue of what to expect in the near future in Paris, London, Rome, Lisbon, Madrid, and on the other side of the Atlantic – north, central and south.

This is a ‘subtle’ message sent by HaShem for the stages of redemption:

In the preliminary (first) stage, to make the Jews in galut feel uncomfortable.
The second stage will involve letters and pressure on political officials to pass legislation banning anti-social acts intended against any ethnic group in the country.
While the problems become more severe, the third stage will involve Jews contacting the Israeli consulate officials for help.
Then the fourth stage will be making contact with real-estate agents in an effort to liquidate assets in galut.
The fifth stage will be getting one’s papers in order, including permission from the local draft board for the teenage children to leave the country.
And when there is no more hope left for a Jew to remain in galut, the last stage will be turning out the lights and making aliyah.

However, a star has now appeared to brighten the lives of Jews in the galut, President-elect Trump and his cabinet will quench the fires of anti-Semitism – at least during his term in office. So, no need to panic for now, as in the game of Monopoly, you may “return to Go” to repeat the cycle and delay the inevitable.

Shabbat Shalom,
Nachman Kahana
Copyright © 5785/2024 Nachman Kahana

Rabbi Ari Kahn on Parashat Vayera: Condemnation by Love (video)

Rav Daniel Glatstein on Parshas Vayeira: The Akeida Is Not The Real Reason Hashem Loves Us (video)

Laughter

by Rabbi Pinchas Winston

THEY SAY THAT laughter is the best medicine. Though it is definitely not always the best medicine in every situation, it is certainly a good one in the right place, at the right time. Who doesn’t feel healthier after a good, hearty, endorphin-stimulating laugh?

Personally, I not only enjoy a good laugh, I really enjoy causing one. There is something very gratifying in making someone else laugh, especially when the humor is clean. Crude language and rude humor are just a result of a lack of self-dignity, evidence that a person is far more body-oriented than soul-oriented. As the Zohar says, “You can tell the quality of a person by how they speak.”

It is interesting how something seemingly as trivial as laughter should play such an important role in life, and in Jewish history. The name of our second forefather, Yitzchak, is chosen by God and based upon it. The announcement of his impending birth by God was met with laughter from his father and mother, albeit for different reasons. And later in the parsha, when Lot tries to warn his sons-in-law about Sdom’s impending doom, the Torah says that Lot seemed more like a comedian to them (Bereishis 19:14). Even God is said to laugh on occasion.

When Sarah Imeinu explains the meaning of her long-awaited son’s name, she says:

God has made laughter for me; whoever hears will rejoice over me. (Bereishis 21:6)

Laughter is both obvious and mysterious. It’s such an integral part of life, and yet so few people understand why. The’ll spend good money to have a comedian crack them up for an hour, but spend little time using laughter to get through life. That’s part of the mystery.

What is even more ironic is that Yitzchak represents the concept of humor, and yet he is the least humorous of the three Avos. He comes off being so straight and serious, and represents the trait of Gevurah which seems antithetical to the kind of laid-backness that humor seems to promote. But there is this one story that involves Yitzchak that kind of turns all of that on its head:

In the future, The Holy One, Blessed is He, will say to Avraham. “Your children have sinned against Me.” He will answer Him, “Master of the Universe! Let them be wiped out to sanctify Your Name!” He (God) will say, “I will tell this to Ya’akov who experienced the pain of rearing children, and maybe he will ask for mercy for them.” He (God) will say to him (Ya’akov), “Your children have sinned,” but he [too] will answer Him, “Master of the Universe! Let them be wiped out to sanctify Your Name!” He [God] will say, “There is no logic in old men, and no counsel in children!” So He will say to Yitzchak, “Your children have sinned against Me.” He will answer, “Master of the Universe! Are they my children and not Your children? When [receiving the Torah] they said ‘We will do’ before ‘we will listen’ before You, You called them, ‘Yisroel my son, my firstborn.’ And now they are my sons, and not Your sons?! Besides, how much have they [really] sinned? How many years does a person live? Seventy. Subtract [the first] twenty for which You do not punish a person, [and] fifty remain. Subtract twenty-five [years] for the nights, [and] twenty-five remain. Subtract twelve-and-a-half [years used] for prayer, eating, and personal needs, [and] twelve-and-a-half [years] remain [for sinning]. If You will bear all of it, then good. If not, half can be on me and half on You. And should You say they must all be upon me, I [already] offered myself up before You [at the Akeidah]!” (Shabbos 89b)

The piece of aggadata from the Gemora is interesting for a number of reasons, but at least two of them are how both Avraham, who challenged God on behalf of the wicked people of Sdom, and Ya’akov, who had risked everything to build his family, had been ready to let God destroy their descendants without even a fight. The other surprising thing is how Yitzchak Avinu, who never made light of anything while in this world, seems to make light of God’s willingness to wipe out his descendants in order to save them. Talk about a reversal of roles!

Laughter seems a lot like pain, except with the opposite effect. We automatically feel pain to warn us about situations that can harm us so we can avoid them. Laughter is also an automatic physiological response to specific stimuli and it says, “This is good. We should get more of this.”

The other thing about pain is that it focuses a person on the negative, and maybe even cause fear as well. Laughter makes life seem positive and results in a sense of calm. Pain makes a person forget about the good in life, and can make people lose their dignity and desire to continue. Laughter makes people feel good about life and themselves.

Interestingly enough, irony plays a central role in both pain and laughter. Irony, in its broadest sense, is the juxtaposition of what on the surface appears to be the case and what is actually the case or to be expected, to a person’s upsetting or uplifting surprise.

When the irony is negative, like Eisav when he later lost his blessings because he earlier willingly sold his birthright, pain results. When the irony is positive, like when Avraham and Sarah parented Yitzchak past the age for usually doing so, a person laughs. Many of the best jokes take advantage of such positive irony. But the real advantage of laughter, and its Divine importance, will have to wait until next week’s parsha, b”H…

Israel: The Way Forward

by Nils A. Haug

• Fortunately for Israel, former US President Donald J. Trump was just re-elected to serve a second term. Within hours, Hamas indicated that now might be a good time to talk about peace. Qatar, perhaps concerned that its days of double-dealing might be coming to an end, announced it would be "stalling" its role as a mediator between the US and Hamas. The landslide victory of Trump in the US election this week appears finally to be restoring deterrence.
• Israel's society is politically and ideologically split. On one side are Israelis who understandably want their relatives back, and have been hoping for a ceasefire. Sadly, they are probably unaware that Iran, Qatar and Hamas, are loath to relinquish the only bargaining chip they have, and will undoubtedly drag out releasing even one hostage as long as they can.
• [A]fter 13 months of futile ceasefire negotiations, many Israelis appear to have trouble realizing that if Hamas and its backers, Iran and Qatar, so wished, the hostages would be home by now.
• If the priority of Israeli progressives were to rescue the hostages, they would demand that Hamas release them. "The slogan for freeing the hostages," wrote British journalist Douglas Murray, "... should never have been 'Being them home.' It should be 'Give them back.' Now."
• Murray has also noted that for years, the Biden administration has put all its efforts into trying to oust Netanyahu when it would probably have been better off putting all its efforts into ousting the Iranian regime.
• Israel's progressives would also have called on the international community to pressure Iran and Qatar, rather than hector their own prime minister. Sadly, these Israelis, some of them in desperation to see their loved ones again, are playing into the hands of Hamas. Its leaders must be delighted to see a divided Israel turn against itself. Painfully, Israeli activists are doing damage to both their country and the hostages.
• Among Israel's most vocal protestors are prominent Israeli politicians, backed -- and some funded -- by the Biden administration. The US appears to desire someone more malleable in Israel's number-one spot: a person, one assumes, willing to do whatever the US dictates.
• The Biden administration's goal appears to be establishment of a terrorist Palestinian state on Israel's border. In addition, Iran will soon be able to produce nuclear weapons with which to bomb Israel to oblivion. This monumentally destabilizing objective was proposed by the Obama administration in its illegitimate 2015 "Iran nuclear deal," officially known as the Joint Comprehensive Plan of Action. (JCPOA)...
• As American journalist Daniel Greenfield points out: "The appeasement lobby only has one big idea when it comes to Islamic terrorists and any other enemies: 1. Give them land..."
• Evidence shows that, unfortunately, this strategy does not work. The failure of the Oslo Accords only emphasizes that fact. The "ceiling" of each offer becomes the "floor" of the next one, as each concession is pocketed in the expectation of more.
• Meanwhile, in the USA, President-elect Donald J. Trump is already creating seismic global changes within days, long before his inauguration on January 20, 2025.

Fortunately for Israel, former US President Donald J. Trump was just re-elected to serve a second term. Trump is already creating seismic global changes within days, long before his inauguration on January 20, 2025. Pictured from left to right: Israeli Prime Minister Benjamin Netanyahu, then US President Donald Trump, Bahraini Foreign Minister Abdullatif bin Rashid Al Zayani and UAE Foreign Minister Abdullah bin Zayed bin Sultan Al Nahyan at the signing ceremony of the Abraham Accords at the White House on September 15, 2020 in Washington, DC. (Photo by Alex Wong/Getty Images)


Israel, under the heroic but much criticized statesman, Prime Minister Benjamin Netanyahu – a leader praised by historian Andrew Roberts as "The Churchill of the Middle East" – appears to have brought threats from Hamas in Gaza, and Hezbollah in Lebanon, under control and can now focus Israel's attention and military forces on other fronts.

Incomprehensibly, at this crucial period in Israel's existence, the chaotic domestic political situation has been cooking up unnecessary problems for the nation's security. Internal turmoil in Israel just serves to stimulate the hope for victory in its enemies, and less hope for the quick release of Israeli and other hostages Hamas is holding. "Hamas," wrote JNS editor-in-chief Jonathan Tobin, "views the unrest inside the Jewish state as an asset."

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President Trump’s Middle East challenges: Reversible economic sanctions or irreversible regime-change?

by Ambassador (ret.) Yoram Ettinger

“I’m not going to start wars, I’m going to stop wars,” proclaimed President-elect Trump in his November 6 victory message.

*Bolstering the US’ posture of deterrence is the most critical prerequisite for stopping/minimizing wars and terrorism. The US’ posture of deterrence is reflected by the size and structure of the US’ defense budget, avoiding appeasement of rogue entities, and dwelling on reality (as frustrating as it is) rather than alternate reality.

*The US’ posture of deterrence has been undermined by the State Department, which was evicted from the center stage of foreign policy formulations during President Trump’s first term. Trump opposes Foggy Bottom’s multilateral/cosmopolitan state of mind, which prefers a coordinated policy with the UN, international organizations and Europe, rather than a unilateral, independent US national security and foreign policy. The State Department has also subordinated Middle East reality to its own alternate reality, which has led to its systematic failure in the Middle East (e.g., the 1978-9 stabbing the Shah in the back, and facilitating the Ayatollahs’ rise to power; the embrace of Saddam Hussein until his 1990 invasion of Kuwait; the 1993 cuddling of Arafat and ushering him to the Nobel Peace Prize; the 2009 betrayal of the pro-US Mubarak and the courting of the anti-US Moslem Brotherhood; the 2010 reference to the Arab Tsunami on the Arab Street, as if it were an Arab Spring and Facebook Revolution; the 2011 military offensive on Qadhafi, which transformed Libya into a major arena of anti-US Islamic terrorism; and pressuring Israel to conclude a series of accords with – and refrain from demolishing – Hamas, which bolstered Hamas’ terrorism and led to the October 7 atrocities).

*The US’ posture of deterrence has been severely undermined by the State Department’s policy toward Iran’s Ayatollahs regime, which has been transformed – since the February 1979 toppling of the Shah – from “the American Policeman of the Gulf” to an arch anti-US venomous octopus, stretching its tentacles from the Persian Gulf through the Middle East and Africa into Latin America and the US soil. The Ayatollahs have become the major global epicenter of anti-US wars, terrorism and drug trafficking, threatening the US homeland and the survival of all pro-US Arab regimes, especially the Arab oil producers. The Ayatollahs aspire to control 48% of global oil reserves and key routes of global trade, which would deal a major blow to Western economy.

*The US’ posture of deterrence has been severely undermined by the delusion that the diplomatic option/negotiation, supplemented with mega-billion-dollar-gestures could induce the Ayatollahs to abandon their 1,400-year-old fanatical vision, conduct good faith negotiations and accept peaceful coexistence. The architects of the diplomatic option have ignored the fact that rogue regimes bite the hands that feed them, as documented by the Ayatollahs, who took over the US Embassy – a few months following the US support in toppling the Shah - held 50 American hostages for 444 days, and emerged as a leading threat to the US, globally and domestically.

*Thus, the 45-year-old diplomatic option has dramatically bolstered the capabilities of Iran’s Ayatollahs as the chief epicenter of global anti-US terrorism, drug trafficking, proliferation of advance military systems and mega-billion-dollars of money laundering. Just like the Moslem Brotherhood, Hezbollah, Hamas and the PLO/PA, Iran’s Ayatollahs have been driven by a fanatical vision, which transcends monetary considerations. Moreover, this vision has been codified by their Constitution, education system and mosque sermons.

*The Ayatollahs’ fanatical vision mandates the elimination of enemies, such as the “apostate” Sunni regimes, the “infidel” West, the “Great American Satan,” and the “illegitimate” Zionist entity, which they view as the US’ vanguard in the Middle East.

*The Ayatollahs consider negotiation as a means to advance their anti-US vision, and not as a means to advance reconciliation with the US.
*Therefore, the Ayatollahs should not be partners to negotiation, but a target for regime-change. The potential cost of regime-change would be dwarfed by the cost of facing a nuclear Iran.

*At the same time, a series of peace accords ended the state of war between Israel and Egypt, Jordan, the United Arab Emirates, Bahrain, Morocco and South Sudan, because – unlike the Ayatollahs, Hamas, the PLO/PA and Hezbollah - the national vision/aspiration of each Arab country does not mandate the elimination of Israel. In fact, the Saudi “Vision 2030” considers Israel as a partner, militarily, technologically and agriculturally.

*President Trump’s first term featured “maximum pressure” economic sanctions, which crippled the Ayatollahs’ economy, and constrained their capability to bolster terrorism and wars. However, as demonstrated by the 2021 suspension and softening of the sanctions, economic sanctions are reversible by a succeeding President. They reduce/delay the wrath of war and terrorism, but do not eliminate the threat.

*On the other hand, regime-change is irreversible, eliminates the threat, and cannot be restored by a succeeding President. Furthermore, it would significantly bolster the US’ strategic stature (including in Latin America, the US’ soft underbelly), by removing the Ayatollahs’ machete from the throats of all pro-US Arab regimes, eliminate the chief supporter of global Islamic terrorism, and induce Saudi Arabia and Oman (and possibly Kuwait, Indonesia and additional Moslem countries) to join the Abraham Accords.

*The Abraham Accords were conceived by ignoring the State Department’s preoccupation with the Palestinian issue and focussing on the national interests of the individual Arab country, as was done with Israel’s prior peace treaties with Egypt and Jordan. Contrary to the State Department’s conventional wisdom – which produced a litany of peace proposals that failed to produce peace - the Abraham Accords came to fruition, because they bypassed the Palestinian issue, denying the Palestinians a veto power over the peace process. The Abraham Accords validate that the State Department has been wrong to assume that the Palestinian issue is the crux of the Arab-Israeli conflict, the crown-jewel of the Arabs and a root cause of Middle East turmoil.

*While the State Department has been obsessed with a proposed Palestinian state, all pro-US Arab countries have limited their support of the proposed Palestinian state to talk, while their walk has been indifferent-to-negative. Arab leaders pay more attention to the Palestinian rogue walk than to the Palestinian moderate talk. Therefore, they consider the Palestinians as a role model of intra-Arab subversion, terrorism and treachery, due to Palestinian terrorism against their hosts in Egypt (1950s), Syria (1960s), Jordan (1968-70), Lebanon (1970-82) and Kuwait (1990). In addition, they are aware of the Palestinian collaboration with Nazi Germany, the Soviet Bloc, Ayatollah Khomeini, international terror organizations, Moslem Brotherhood terrorists, North Korea, Venezuela, Cuba, Russia and China. Therefore, they have concluded that a Palestinian state west of the Jordan River would add fuel to the Middle East fire, toppling the pro-US Hashemite regime east of the River, transforming Jordan into an arena of anti-US Islamic terrorism, triggering rogue ripple effects in the Arabian Peninsula (as well as in the US), threatening every oil-producing Arab regime and Egypt. This would be a bonanza for the Ayatollahs, Russia and China and a blow to the US economy and homeland security.

*On the other hand, Israel has emerged as a unique force and dollar multiplier for the US, and a leading innovation center for the US commercial and defense high-tech sectors (e.g., 250 US high tech giants operate research and development centers in Israel). Israel is the “Triple-A-Store” of the US defense and aerospace industries (increasing US export), and the leading battle-tested laboratory of the US defense industries (saving many years of research and development), Armed Forces (enhancing battle tactics), the intelligence community, counter-terrorism agencies and the FBI. Israel has been the largest US aircraft carrier (as stated by General Alexander Haig, a former NATO Supreme Commander and Admiral Elmo Zumwalt, a former Chief of Naval Operations), which does not require Americans on board, deployed in a critical area between the Mediterranean, the Red Sea, the Arabian Sea, the Indian Ocean and the Persian Gulf, sparing the US the need to manufacture and deploy (to the Middle East) a few more real aircraft carriers along with a few ground divisions, which would cost the US taxpayer $15-$20BN annually.

Hamas Must Be Defeated, Not Legitimized

by Khaled Abu Toameh

• Hamas should not be permitted to play any role in the Gaza Strip after the war. This would allow the terror group to rearm and regroup and prepare for another October 7-style attack on Israel.
• By negotiating with Hamas about the future of the Gaza Strip, Abbas is legitimizing the Iran-backed terror group and sending a message to the Palestinians and the rest of the world that he sees no problem with dealing with murderers and terrorists who committed the most horrific crimes... As we have seen most recently in the Chinese Communist Party, Iran and Afghanistan, negotiating with terrorists and their equivalents simply does not work.
• Ever since Hamas seized control of the Gaza Strip in 2007, thousands of Palestinians have been killed in wars they initiated with Israel. With the help of Europe, Qatar and Iran, Hamas transformed the Gaza Strip, home to two million Palestinians, into one of the largest bases for Islamist terrorism in the Middle East.
• The assumption that Hamas would voluntarily give up its control of the Gaza Strip because of any unity agreement with Abbas is just laughable.
• The Biden administration chose to turn a blind eye to Abbas's efforts to legitimize Hamas. The US offered it a lifeline. A terror group committed to the elimination of Israel should have no role in any Palestinian government -- not in the West Bank and certainly not in the Gaza Strip. Such a group should be completely destroyed militarily and politically, and not invited to join any Palestinian government.
• As long as Iran's regime remains in place, torturing both its own people and others... there regrettably will be no peace. That is the only way to secure a truly peaceful future, not only for Israelis but for Palestinians and the Free World.

By negotiating with Hamas about the future of the Gaza Strip, Palestinian Authority President Mahmoud Abbas is legitimizing the Iran-backed terror group and sending a message to the Palestinians and the rest of the world that he sees no problem with dealing with murderers and terrorists who committed the most horrific crimes. Pictured: Abbas hugs Russian President Vladimir Putin at the BRICS summit in Kazan, Russia on October 23, 2024. (Photo by Maxim Shipenkov/Pool/AFP via Getty Images)

More than a year after the October 7, 2023 Hamas-led attack on Israel, the Palestinian Authority (PA) continues to view the Iran-backed Islamist movement as a legitimate partner.

Last week, representatives of the PA's ruling Fatah faction (headed by PA President Mahmoud Abbas) and Hamas held talks in the Egyptian capital of Cairo to discuss establishing a joint administration to rule the Gaza Strip. An Egyptian source confirmed that the Fatah-Hamas discussions aim at to create a committee to manage the affairs of the Gaza Strip, in addition to pursuing efforts to reach a ceasefire there.

Another Egyptian security source was quoted as saying that the talks "aim to unify the Palestinian ranks and alleviate the suffering of the Palestinian people." According to the source, the Fatah and Hamas negotiators "showed more flexibility and positivity towards establishing a committee to manage the affairs of the Gaza Strip."

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Rav Kook's Ein Ayah: Differences between this World and the Next

Gemara: The following was a favorite saying of Rav: "The world to come is not like this world. The world to come does not have eating and drinking, or procreation, or commerce; it does not have jealousy, hatred, or competition. Rather, tzaddikim sit with their crowns on their heads, and they enjoy the aura of the Divine Presence."

Ein Ayah: Physical deficiencies will disappear totally when existence will reach its ultimate level of shleimut (completeness). In this world, where we are to progress toward shleimut, there are actually deficiencies that bring on higher levels. In fact, they are irreplaceable in obtaining certain attainments without which the world cannot be sustained.

Three areas that, according to the values of this world, are considered positive things, are: 1) eating and drinking; 2) procreation; 3) commerce. In order that these sustainers of life as we know it will exist, there is a need for negative traits to sustain them.

The existence of eating and drinking and, for that matter, any of a person's needs, requires jealousy. If not for jealousy, no skilled activity would come to fruition and people would not obtain those things that they need. This is the gist of the pasuk: "I saw the toil and the skill of activity, that it is the jealousy of man against his counterpart" (Kohelet 4:4).

Procreation has to do with the system of families. In order for it to exist, there must be a concept of hatred, for there could be no love without the existence of hatred, as love can be discerned only in contrast to hatred. Without it, there would be no place for families.

Because it is necessary for people to be involved in commerce, there is a need for competitiveness, which is the pillar of commerce. Only in this way does one merchant try to improve on that which another merchant offers, regarding such things as quality of the product, its delivery, etc.

All of these things, though, exist only in this world, where things are considered advantages as if by chance, without intrinsic value. This is because the advantages are just relative to the deficiencies that exist at that time. In contrast, when the world will reach its ideal state of shleimut, it will be a world of good alone. Then all of the contributing factors will also be real ma’a lot (high levels).

The shleimut of humankind is when man perfects his power to choose well to the extent that he is capable of doing. A person should truly desire to see how all of the existence will perfect his power of choice to its fullest. One of the concepts related to the shechina(Divine Presence) is the fulfillment of the Divine desire by means of human choice. There is no way of estimating how great this success will be. For the idea of shleimut through choice is great and wonderful in a way that we will understand only when it will be achieved.

The great spiritual attainment which surpasses the natural world is called an atara (crown). That is why the gemara describes people in the world to come as sitting with crowns on their heads. In other words, they possess that which they acquired through good choices in addition to the personal shleimut that they had naturally. The enjoyment they have is from exposure to the aura of the shechina, in other words, from the pleasantness of realizing the value of fulfilling the Divine desire through human choice. Therefore, the more one is able to succeed as a human to improve and become greater, the greater the pleasantness in the world to come. The significance of the aura of the shechina depends on the level of recognition of the value of the shleimut they achieved through choice. The absolute knowledge of the value is indeed known only to Hashem. However, the level of human understanding increases as a person goes from strength to strength.

Yisrael and Yishmael

by HaRav Mordechai Greenberg
Nasi HaYeshiva, Kerem B'Yavneh

Translated by Rav Meir Orlian (From the book, “Me’Invei Hakerem: Sefer Bereisheet”)

Yisrael and Yishmael are the only two nations that contain G-d’s Name, as it says in Pirkei D’Rabbi Eliezer (ch. 29):

Bilaam said: Of the seventy nations that G-d created in His world, he did not place His Name in any one of them, other than Yisrael. Since G-d equated Yishmael’s name with that of Yisrael: “Oh! Who will survive in his days,” as it says, “Oh! Who will survive when He imposes these!” (Bamidbar 24:23)

Pirkei D’Rabbi Eliezer states further:

Why is his name called Yishmael? Because G-d will hear the sound of the [Israel’s] groan from what Bnei Yishmael are destined to do in the Land in the end of days. Therefore, his name is called Yishmael, as it says, “Yishma E-l ve’yaanem” – “G-d will hear and answer them.” (Tehillim 55:20)

Radal (R. David Luria) explains that although the name Yishmael was given because G-d heard the voice of Hagar and the voice of the lad, nevertheless, since the name Yishmael is in the future tense, there must be two meanings, one for the past and one for the future.

Israel’s enemies are the four kingdoms: Babylonia, Persia, Greece and Rome. The question is, where does Yishmael fit in? After all, it is impossible to ignore this tremendous mass! The Ibn Ezra writes in Daniel (7:14), that indeed Yishmael is the fourth kingdom, whereas Greece and Rome are considered as one kingdom.

The Ramban on Parshat Balak rejects this position, and writes that the Ibn Ezra erred in this, “because their fear fell upon him.” The Maharal also explains that the criteria of the four kingdoms is not only their hatred of Israel, but also the taking away of sovereignty from Israel. They fight against G-d’s Kingdom, which is represented by Israel. On the other hand, Yishmael’s very strength is because Avraham pleaded on his behalf, “O that Yishmael may live before You” (Bereishit 17:18), and G-d granted his request, “Regarding Yishmael, I have heard you.” (17:20)

Yishmael does not come to rebel against G-d’s rule, to add another element to divinity, as Christianity does. They believe in One G-d. Therefore the four kingdoms are compared (in Daniel) to animals, whereas Yishmael, to a person. Yet, a “pereh adam” – “A wild donkey of a man.” (Bereisheet 16:12)

Rav S.R. Hirsch explains that a wild donkey refuses to accept discipline and yoke, but rather is free: “Like a wild donkey accustomed to the wilderness.” (Yirmiya 2:24) Therefore, “His hand against everyone, and everyone’s hand against him.” (Bereisheet 16:12)

In Hebrew (unlike English), the noun always precedes the adjective, as in “adam gadol” (great man). Thus in the phrase, “pereh adam,” the noun is “pereh” and the adjective is “adam.” The Chafetz Chaim already wrote that since the Torah is eternal, Yishmael will always be wild, and he added, “Who knows what this pereh adam is still liable to do to Israel.”

This idea is expressed in the names Yishmael and Yisrael. Yisrael indicates, “yishar E-l,” that we straighten ourselves in the direction of G-d, to walk in His ways. Yishmael is on account of the fact that G-d heard their voices; they subjugate, as if, G-d for their needs. They think that all of what they do is the Divine will; their wars are Jihad, holy wars, and all of their actions – in the name of Allah.

Not long ago, there was a convention of the Islamic clergy to discuss the question of how to explain the fact that this “infection” of the Jewish state got stuck in the middle of the large Islamic region. Their conclusion was that G-d sent Israel into the midst of the Moslem region in order to make it easier to destroy them, what Hitler was unsuccessful in because of the Jews’ great dispersion.

There are those who explain that this attitude is a form of idolatry. They worship, “the dust that is on their feet,” believing that wherever they go, G-d is with them.

Pirkei D’Rabbi Eliezer (ch. 29) relates that Sarah saw Yishmael shooting an arrow at Yitzchak in order to kill him, and said, “The son of that slavewoman shall not inherit with my son, with Yitzchak.” (Bereishit 21:10) Why does the issue of the inheritance trouble Sarah so much?

The sefer, Minchat Ani (by the author of the Aruch Laner) explains that Sarah that Yishmael did want Yitzchak to inherit together with him, but rather he would inherit everything.

Rav Hutner explains that for this reason Yishmael hates Israel so much, since the children of the concubines received presents from Avraham, whereas Yishmael was chased away. Moreover, all of this was after he thought that he was the only child. Therefore, his disappointment was so great, and he burned with hatred.

Why did Yishmael think that everything was his? The Netziv explains that Sarah was punished by being taken to Avimelech’s house because she laughed to herself and said, “my husband is old.” (Bereisheet 18:12) There is an element of quid quo pro here. When she said, “my husband is old,” there was a lack of faith that Avraham was capable of fathering. Her punishment was that the skeptics of the time were given room to say that Yitzchak was actually not the son of Avraham, but rather of Avimelech, and that Sarah became pregnant from him. This was the meaning behind Yishmael’s mocking.

“The child grew and was weaned. Avraham made a great feast on the day Yitzchak was weaned. Sarah saw the son of Hagar, the Egyptian, ... mocking.” (Bereisheet 21:8-9) The Sforno writes: “He was ridiculing the feast, saying that she became pregnant from Avimelech.” “Sarah laughed in herself saying, ... and my husband is old.” (Bereisheet 18:12) Now she saw Yishmael mocking that Yitzchak is not his son.

This is the source of the Yishmaelites contention on our holding of Eretz Yisrael, since if Yitzchak is the son of the Philistine, then Eretz Yisrael belongs to the descendents of Avraham, who are the Yishmaelites.

With this we can understand Chazal’s teaching that Yishmael repented. Their source is from the pasuk, “Yitzchak and Yishmael, his sons, buried him” (Bereishit 25:9), that Yishmael allowed Yitzchak to go before him. What is the proof from this that he repented? Since Yishmael had claimed that Yitzchak was not Avraham’s son, by allowing him to go first, he acknowledged that Yitzchak is, indeed, a son following his father’s coffin.

The Zohar in Parshat Va’era teaches that Yishmael’s angel complained that he was rejected and that Yitzchak was chosen and received the inheritance of the Land, even though he, too, is circumcised. G-d answered that this was to distance Yishmael from the ultimate clinging, and He gave them a share in the Holy Land below. Thus, Yishmael is destined to rule the Land so long as it is empty, and they will prevent Bnei Yisrael from returning to their place, until the merit of the circumcision runs out.

Eretz Yisrael is the land of faith and Providence: “G-d’s eyes are upon it.” (Devarim 11:12) Only believers can dwell in it. So long as it is empty, believers like Yishmael can dwell in it, but when Israel, who are steadfast believers, arrive, their merit expires.

Therefore there is a double obligation to increase our faith in these times, to overcome Yishmael’s right to the Land.

Now we are approaching the end: “A dread! Great darkness fell upon him.” (Bereisheet 15:12) “A dread...” – these allude to the four kingdoms; “upon him” alludes to Yishmael, and over them the son of David will sprout, as it says, “His enemies I will clothe with shame, but upon him, his crown will sprout.” (Tehillim 132:18) R. Chaim Vital writes that all of the kingdoms wanted to convert us, and only through this came to murder, unlike Yishmael, whose goal is to eradicate Yisrael’s name from the world, and does not suffice with converting faith.

The Rambam writes in Iggeret Teiman that there was no nation worse to Israel than Yishmael, and about them David said, “Woe unto me, for I dwelled with Meshech, I dwelled with the tents of Kedar.” (Tehillim 120:5) Despite the fact that we bear their yoke without complaining, and their subjugation and their lies and falsehoods are more than we can handle, despite all this, we cannot be saved from the magnitude of their evil and recklessness. As much as we chase after peace with them, they chase us with war, as David said, “I am peace; but when I speak, they are for war.” (120:7)

Rav Kook on Parashat VaYeira: The Salt of Sodom

The Torah vividly contrasts the kindness and hospitality of Avraham’s household with the cruelty and greed of the citizens of Sodom. When visitors arrived at Lot’s home, the entire city, young and old, surrounded the house with the intention of molesting his guests. Lot’s attempts to appease the rioters only aggravated their anger.

Washing after Meals
The Gemara makes an interesting connection between the evil city of Sodom and the mitzvah of washing hands at meals. Chazal decreed that one should wash hands before and after eating bread, as a form of ritual purification, similar to partial immersion in a mikveh. The rabbinical decree to wash hands before meals is based on the purification the Kohanim underwent before eating their terumah offerings.

The Gemara in Chulin 105b, however, gives a rather odd rationale for mayim acharonim, washing hands after the meal. The Sages explained that this washing removes the salt of Sodom, a dangerous salt that can blind the eyes. What is this Sodomite salt? What does it have to do with purification? How can it blind one’s eyes?

The Selfishness of the Sodomites
In order to answer to these questions, we must first understand the root source of Sodom’s immorality. The people of Sodom were obsessed with fulfilling their physical desires. They concentrated on self-gratification to such a degree that no time remained for kindness towards others. They expended all of their efforts chasing after material pleasures, and no energy was left for helping the stranger. 

Purifying the Soul When Feeding the Body
A certain spiritual peril lurks in any meal that we eat. Our involvement in gastronomic pleasures inevitably increases the value we assign to such activities, and decreases the importance of spiritual activities, efforts that truly perfect us. As a preventative measure, Chazal decreed that we should wash our hands before eating. Performing his ritual impresses upon us the imagery that we are like the priests, eating holy bread baked from terumah offerings. The physical meal we are about to partake suddenly takes on a spiritual dimension.

Despite this preparation, our involvement in the physical act of eating will reduce our sense of holiness to some degree. To counteract this negative influence, we wash our hands after the meal. With this ritual cleansing, we wash away the salt of Sodom, the residue of selfish preoccupation in sensual pleasures. This dangerous salt, which can blind our eyes to the needs of others, is rendered harmless through the purifying ritual of mayim acharonim.

(Gold from the Land of Israel. pp. 44-45. Adapted from Ein Eyah vol. I, p. 21 by Rav Chanan Morrison)

Birth and Sacrifice: Akeidat Yitzhak and the Story of the Jewish nation

by Rabbi Dov Berel Wein

The story of the miraculous birth of Yitzchak to his ninety-year-old mother Sarah is not only one of the highlights of the parsha but it is one of the foundation narratives of all of Jewish history. Without Yitzchak there simply isn’t a Jewish people. The birth of Yitzchak is one of the triumphal moments of Jewish life, a reflection of God’s mercy and guidance in creating His special people.

It is therefore all the more surprising – indeed shocking – that the story of Avraham sacrificing Yitzchak appears in this very same parsha. In effect, this story of the binding of Yitzchak on the altar of Mount Moriah completely negates the miraculous birth of Yitzchak.

Of what necessity or purpose is the miracle of Sarah’s giving birth to Yitzchak if the entire matter will be undone by the succeeding story of Avraham sacrificing Yitzchak? What is the point that the Torah wishes to teach us by unfolding this seemingly cruel sequence of events? Is not God, so to speak, mocking His own Divine Will and plans by this sequence of events, recorded for us in this most seminal parsha in the Torah?

Much ink has been used in dealing with this most difficult issue. It has been the subject of much commentary in Midrash and Jewish thought throughout the ages. Amongst the many mysterious and inscrutable issues that God raises for our analysis in His Torah, this contradiction between the miraculous birth of Yitzchak and the challenge of his being bound on the altar ranks high on that long list of Heaven’s behavior that requires Jews to have faith and acceptance.

But is this not the nature of things in today’s Jewish world as well? After the most negative of extraordinary events of sadistic cruelty that we call the Holocaust, miraculous positive events have occurred to the Jewish people. The old woman of Israel, beaten and worn, was revived and gave birth to a state, to a vibrant language, to myriad institutions of Torah learning and good deeds, to the miraculously successful ingathering of the exile communities to their homeland, to a scale of Jewish affluence unmatched in Jewish history.

In short, the story of the Jewish people in its resilient glory over the last seventy-five years defies rational and easily explained historical logic. And yet the danger and tension of open hostility to the State of Israel, the threats to its very existence, the attempts to delegitimize it and boycott its bounty, all are evident in our current world.

In the story of Yitzchak, the Torah teaches that we have to live in a world of almost absurd contradictions. Logic plays a very small role in the events of history that occur to the people of Yitzchak. Yitzchak is a product of miracles and his very maturation and survival is also a product of supernatural stuff. So too is this the story of the Jewish people in our age. Just as Yitzchak survived and proved successful, so too shall we, his progeny, survive and be successful and triumphant.

Igrot Hare’aya – Letters of Rav Kook: Maintaining a Friendship of the Spirit – part IV

#266 – part IV

Date and Place: 11 Shevat 5670, Yafo

Recipient: Rav Pinchas Hakohen Lintop, the rabbi of a Chassidic community in Lithuania. He had learned Kabbala with Rav Kook when Rav Kook was in Boisk. The two were very deep and like-minded thinkers. We have previously seen a letter between them (#184), written a year earlier.

Body: [The discussion had just turned to philosophical matters. In the background, Rav Lintop apparently critiqued Rav Kook’s recent article, “Derech Hatechiya”]

The feeling of belief in Hashem, which is so strong, comes first. We need to strengthen it specifically at this time to make it as broad, general, and all-encompassing as can be. Afterward, we can begin clarifying concepts that have developed to the left and to the right. This requires extracting the impurities that lost their efficacy when they strayed too far. It also requires removing internal chaff from the estate of Jacob, the pure man who is missing nothing. It even has the substance that “draws out the undesirable parts of a pot of food, which it absorbed during cooking.” It is worthwhile to maintain the nation’s honor and present its impurities to it in privacy, so that it can maintain its ability to march forward with valor, using its spirit, which knows its purity and truthfulness.

However, why should I speak in this venue (i.e., his recent article) about the difference between humanity in general and the unique nation and between the collective and its individuals. All of these points are special subsets of the overall enquiry; they are very appropriate when the time comes for details, but they have no special place when one first just looks into basic, broad ideas. The specific distinctions melt away when the overarching generalities shine in bright light. It is not that the individuals melt away or that “existence” gets any closer to earth, as Hashem is “a sun and a protector” (Tehillim 84:12), and Hashem “created the world to be inhabited, not to be void” (Yeshayahu 45:18).

However, the contrasting differences are responsible for a situation whereby every individual interferes with his peer, every piece of logic contradicts another, each group has a certain enmity toward a different group, and each individual has the attitude of “I alone shall rule.” This form of void can be fixed by shining objectivity [at the misconceivers]. The divisive people who damage the world and commit iniquities cannot look at all-inclusive light and are broken by the power of their own destructiveness.

We must present many high-quality introductions before we make the world capable of understanding how special Hashem’s revelations through miracles are. The divine good, stands strongly in the heart of the only nation which, from its inception, carries Hashem’s banner and prepares the world to recognize the phenomenon of miracles. It is a pity that there should be a spiritual leader whose soul is not connected to the light of Hashem’s wonders that were done in the past and does not look forward to see their light in the future.

[We should understand] the gradual manner in which the spirit of life will return to the heart of our nation, which is fainting with a thirst for the clearly pronounced word of Hashem. It is through the straightening of the path of the wellspring of life which flows through the nature of the Jewish soul. This is connected to the belief, from the nation’s infancy, in unfathomable miracles, which can exist even during historical developments that hide the light of Hashem. These too are revelations of Hashem in the physical and spiritual world, as the world progresses in straightforward and complex ways. We must constantly have the inclination to appreciate goodness. The divine goodness that is revealed through harsh judgment will, in the future, appear with lightning bolts of glowing light more powerful than the superficial good that is revealed from sentimental love that will not conquer the paths of life or lead human society in all the ways of its life.

The Nations’ Rebirth Is the Foundation of Great Repentance

by HaRav Dov Begon,
Rosh HaYeshiva, Machon Meir

“All the prophets commanded Israel to repent - and only through repentance can Israel be redeemed” (Rambam, Hilchot Teshuvah 7:5). Rabbi Yehuda Alkalai explains that Rambam is referring to the total repentance of Israel that will take place after they return to Eretz Yisrael (Kitvei HaRav Alkalai, page 324).

This interpretation matches with our reading of Devarim (30:2-5): “You will return to the L-rd your G-d... The L-rd will then bring back your remnants and have mercy on you. He will once again gather you from among all the nations.... He will then bring you to the land that your ancestors occupied, and you too will occupy it.”

Rav Avraham Yitzhak Kook, as well, explains that “the rebirth of the nation is the foundation of the edifice of the great repentance, the lofty repentance of Israel and the repentance of the whole world which will follow” (Orot HaTeshuvah 17:1). In accordance with Devarim (30:6), which continues, “The L-rd will remove the barriers from your hearts and from the hearts of your descendants, so that you will love the L-rd your G-d with all your heart and soul,” Israel’s repentance will be “repentance out of love, greater than any other form of repentance” (Or HaChaim, Ibid.).

There is personal repentance, wherein an individual repents from his sins. To do so he must confess his sins, express contrition, and resolve not to sin in the future. There is also the general repentance of the Jewish People which begins with Israel’s returning to the Land of Israel (Rav Yehuda Alkalai, Ibid.).

Right now, we are in a period of the ingathering of the exiles, about which the sages said, “Great is the day of the Ingathering of the Exiles, but difficult as well” (Rashi, Ibid.). We are at the start of the great return, the start of the formation of the nation in its land after two thousand years of exile. As is known, all beginnings are hard. We are in the stage of, “I will take you from among the nations, and gather you out of all countries, and bring you into your own land” (Yekhezqel 36:24). The day is not far off when the continuation of the prophecy will be fulfilled as well: “Then I will sprinkle clean water upon you, and you shall be clean... A new heart also will I give you, and a new spirit will I put within you” (Ibid., v. 35-36).

The Jewish People - in their rebirth - may be compared to a newborn infant. At first, the parents worry about the infant’s physical needs - that it should gain weight and grow. Later, when the child has grown and become a lad, his main development is spiritual.

It is the same with the Jewish nation. The Ingathering of the Exiles is part of Israel’s physical development. In the next stage, the nation will progress onward to issues involving its spirituality and destiny, i.e., the historic destiny of the nation. That destiny will involve them spreading light to the world and being benevolent to them, as in G-d’s blessing to Avraham, “You shall become a blessing... All the families of the earth will be blessed through you” (Bereisheet 12:2-3).

Besorot Tovot,
With the Love of Am Yisrael and Eretz Yisrael,
Shabbat Shalom,
Ketiva V'Chatima Tova.

Yeshivat Machon Meir: Leading Up to The Brit (video)

What we actually do, matters

by Rav Binny Freedman

It was a narrow winding road, barely paved, and I was definitely nervous; the constricting alleys of Beit Romano, deep in the heart of Hebron, is not my normal comfort zone.

As I drove deeper into the largely Arab populated villages, I passed the occasional Israeli soldiers on guard in their guard-posts, and I had the sense they thought I was mad. But I was on a mission. Our youngest son Yair, who at the time was in his initial training in the regular army (he is now a Paratrooper Commando Officer in the reserves), along with his commando squad of paratroopers, had been sent to spend Shabbat guarding the roads and back alleys of Hebron, and they had a short window in which I could find them all before they headed out for guard duties and patrols.

One of the boys’ parents had managed to get and send us all some photos, taken by one of the commanders, of their insane week of combat training in the hot desert sun. One image of Yair carrying a fellow-soldier (who seemed to be twice his size) across his shoulders as they simulated a retreat under fire, kept playing through my head; the sheer exhaustion on his face seeming to be incongruous with the smile and determination in his eyes… he had ‘celebrated’ his birthday just two days earlier with all-night treks and running, combat exercises and no sleep, so I wanted to spoil him and his unit with a little birthday spirit; they had all earned a little pampering.

The look on his face and the grins from ear to ear on all of his fellow soldiers’ faces when I showed up with a trunk-full of cold cans of soda, nosh, home cooked food for Shabbat and especially a cooler full of his favorite Ben & Jerry’s ice creams was simply indescribable.

After a precious half an hour hanging out with him, he had to go back on duty, and I was left with my thoughts as I navigated the narrow alleys again and headed home for Shabbat.

The whole way back I wondered what motivated these boys to put their lives on hold and choose such a difficult course of service as an elite unit within the already elite paratroopers. It seemed like just yesterday he was four years old playing with his friends in the pool in Boca Raton where we spent a few years on shlichut (educational mission) in Florida, or with his cousins in the summer playground in Efrat or New Rochelle, and today, no less than five of them (!) are all serving in the paratroopers. Where does that level of commitment and service come from?

It can’t be the result of growing up in Israel; three of these boys grew up in the States. And I don’t think it’s the result of a religious upbringing (whatever that means) as one look at a photo of Yair’s commando unit (most of whom have no kippot on their heads) would make abundantly clear; so what is it?

There is a fascinating detail in this week’s portion, Nitzavim, which may suggest a way of understanding this phenomenon.

This week’s portion is viewed by many as the consolation of G-d for the difficult verses in last week’s portion, Ki Tavoh. After hearing all of the calamitous events (the “Tochacha” or curses”, see chapter 28 of Devarim ) that will occur to the Jewish people in the event they stray from their mission, this week, suggests Rashi, Moshe comforts and assuages the pain of the Jewish people by telling them:

“Atem Nitzavim HaYom Kulchem Lifnei’ Hashem Elokeichem….”
“You are standing today, all of you, before the Lord your G-d….” (Devarim 29:9)

No matter what you will or may go through, and how you may disappoint G-d, He will always love you, and you will remain (standing) close to Him.

Which is what makes the verses that follow this encouraging opening so difficult:

“You have seen the abominations (of idolatry) in Egypt… perhaps there is amongst you a man or woman… whose heart turns away today from being with Hashem, to serve the gods (idols) of other nations… lest there be amongst you a Shoresh Poreh’ Rosh Ve’Le’anah, a root flourishing with gall and wormwood… G-d will not forgive him (such a person)….” (29:15-19)

This is comforting? In the midst of telling the people that despite it all, there will always be a close relationship between G-d and the Jewish people, Moshe adds what awful consequences will befall (29:19-28) anyone present who does, nonetheless, stray again towards idolatry (and all of its practices). Hasn’t G-d already made the point? How is this meant to be, as Rashi (29:12) suggests, a comfort to the Jewish people?

Rav Avigdor Nevehnsahl, in his Sichot Le’Rosh HaShanah, suggests that the comfort is nonetheless, that despite it all, we will eventually come back to G-d, and home to Israel, as the verses continue in chapter (Perek) 30: “Ve’Shavta’ Ad Hashem Elokecha’…” The day will come when “you (we) will return”.

But this remains difficult; how are the consequences of a person’s straying from the true and narrow path, not to mention the suggestion that someone present is still preparing to do such things, a comfort to the Jewish people (as Rashi suggests)?

One verse in particular suggests a point worth considering:

“Lest (“Pen”) there be amongst you a Shoresh Poreh’ Rosh Ve’Le’anah, a root flourishing with gall and wormwood….” (29:17)

This cannot mean that there is still someone who is actually an idolater, standing amongst the Jewish people prior to their entry into the land of Israel. After all, everyone who had followed the pagan path of Baal had already been excised and was long gone. (Devarim 4:3) So, this verse must not be speaking of someone who has actually done anything wrong, but rather refers to what a person might be thinking!

Further, it is not even that there is an active process that has already consumed a person’s thoughts, but rather, simply the root of such thoughts. The beginnings, or stirrings of curiosity or desire, seem to be the target of Moshe’s challenging words here. If this is true, as Rav Nevehnsahl suggests here, then we are not speaking of actions, we are rather referring to character traits.

This is why the verse speaks of a person “Asher Le’vavo Poneh”, “whose heart is turning”, (29:17) as well as describing this phenomenon as a root; because we are speaking here of the beginnings of something which will lead a person down a path that will eventually result in disaster.

As an example, witness the story of the revealing of the imminent birth of a son to Abraham and Sarah, who are respectively 100 and 90 years old. (Bereisheet 18:12-15).

Hashem reveals to Abraham and Sarah that they will have a son born to them a year later. And Sarah (verse 12) laughs inside (“Va’Titzchak Be’Kirbah”, (meaning there was no visible action, but rather an internal disbelief.). But when Hashem tells Abraham that she has laughed, Sarah denies it!!

“VaTe’chachesh Sarah Le’mor: Lo’Tzachakti, Ki’ Yere’ah….”
“And Sarah denied (laughing), saying: “I did not laugh”, for she was fearful.”

This is nothing short of incredible! According to Jewish tradition, Sarah herself was a prophetess, so how could she deny something that G-d says she did? Unless of course, she really didn’t do it. But then why is Hashem saying she did do it? And, even more to the point, if there is something Sarah didn’t do or even did, why is Hashem, in the midst of giving them such joyful news, giving Sarah (who obviously has earned such a miracle, so must herself be on a fairly high and spiritual level) such a hard time?

The truth is, here too, Hashem is not saying Sarah actually physically laughed; she didn’t. Which is why, perhaps misunderstanding the question, Sarah emphatically points out that she did not laugh. In point of fact, she did not actually laugh, “Ki’ Ye’reah’”, read not that she was afraid but that she was a Yere’ah, someone who sees things on a different level (from the same root as Lirot, to see.). Precisely because she was a woman filled with the awe of all of G-d’s wonders, she was capable, upon discovering that she would have a child at the age of 90, of not actually laughing.

But that is not what Hashem is referring to. Hashem is speaking about that slight aberration, un-noticeable to all but G-d, of surprise or even disbelief, hidden deep inside of Sarah. In fact, this thought might have been so deeply hidden inside Sarah’s thought process that she herself might not have even been aware of it. But G-d was, and He let her know just how dangerous the raw and bare beginnings of such a process might be.

This is a crucial lesson, directly from G-d.

Most people presume that what matters is what you do, not what you think, or feel, and that ethics is measured only in behavior, and not in thoughts and feelings.

But the Torah is telling us that ‘it just ain’t so’.

What we actually do, matters. We can pay as much lip service as we want to charity; if we don’t actually give Tzedakah, it does not mean a whole lot. But good actions also begin with good thoughts, and all negative and unhealthy behavior has at its roots, unhealthy and negative character traits (middot) that need to be examined and corrected.

Hence Maimonides, in his Hilchot Teshuvah speaks not only of Teshuvah (getting back or undoing) for our actions, but for our character flaws as well.

“… Chovah Le’Pashpesh Gam Be’De’ot HaRa’ot.”
“…We are obligated to examine our negative character flaws as well.”
(Laws of Repentance 7:3)

Sometimes, a character flaw may be so small, and so unnoticeable that the person does not even know it is there. But what the Torah is saying here is that if we are willing to struggle with the introspection necessary to take a hard look at ourselves, we can catch these character flaws before they become the actions we so regret later in life. And this is the comfort Moshe offers the Jewish people here at the beginning of our portion.

Know that deep inside each of one of us are the sparks for good and evil, love and hatred, kindness and judgment, love and lust. And the raging fire of feelings and emotions that can consume us can also be the beacons of light that illuminate a better world. The decision is really up to us.

These incredible boys, thousands of them wearing the green uniforms of the IDF elite combat units, who as you read these words, are putting themselves on the line with every ounce and fiber of their being, long ago had a spark, a glimmering of will to give, to make a difference, and to do so in a way that would allow them to become the best they could be.

And somehow, their families, schools and communities cultivated those sparks, in Jewish classrooms and summer camps, in bar and bat-mitzvah trips and Shabbat morning Synagogue sermons, until they burst forth in a storm of will and passion to make a difference.

And we, the Jewish people, are riding on their shoulders.

This year, as we approach the Days of Awe, Rosh Hashanah and Yom Kippur, let us hope that we succeed, each in our own way, in finding the passion and will to do good and to contribute, deep inside ourselves , along with ways to cultivate such desires until they become an unstoppable force for good.

And at the same time, let us isolate the barely discernible negative character traits, the desire to complain, to see things through negative lenses, and to judge others harshly, and quench such flaws before they ever have a chance to become issues we struggle with.

May the soldiers stay safe, the hostages soon come home, the injured healed and the families of the fallen be comforted. And may we all, soon know and see easier times … Shanah Tovah!

Best wishes for a sweet, happy, healthy and above all peaceful New Year.

Be’Virchat Ketivah’ Ve’Chatimah Tovah.

The Yishai Fleisher Israel Podcast: TOTAL CLARITY, TOTAL VICTORY

SEASON 2024 EPISODE 38: Yishai and Malkah Fleisher discuss the uptick in the war with Hezbollah in Lebanon. Then, surprise! Someone in the world, in this case Australian journalist Erin Molan, has a moral backbone. Also, Ambassador David Friedman speaks with Yishai about his vision, and new book, called "One Jewish State"! And finally, Ben Bresky on the story of the World Choir Festival and International Harp Contest in Israel.

When will Moshiach finally come?

by Rabbi Pinchas Winston

WITH THE YEAR since October 7 coming to an end soon and the dark events of that day still very fresh in our minds, I am going to (hesitatingly) share something I came across last Shabbos, b”H. I don’t know how much, if any, comfort it will provide, especially for those directly affected by the horror. But it is an important idea to know moving forward.

The idea is part of some research I am doing these days into a very central concept in Kabbalah, and life in general. The Kabbalistic term for this process that basically directs all of history from behind the scenes is Aliyas M”N, or the elevation of M”N. But people generally refer to it as the elevation of holy sparks.

Very long story very short, sparks are spiritual individual packages of Divine light. God’s light, at its source, is infinite and indivisible. But for the sake of Creation and so man can be involved in history, God allowed His light to become finite amounts of infinite light that we can elevate through our prayers and mitzvos.

As I have mentioned many times before, history is like an upside-down hourglass. The sparks, unlike the grains in an hourglass, are in the lower chamber, that is, our world. It is our opportunity to elevate them to the upper chamber, Heaven, and when the last spark has been elevated to its proper place above, Moshiach comes.

So, the correct answer to the question, “When will Moshiach finally come?” is, “When the last spark is out of the Klipos.” When will that be in history? The answer to that question depends on our progress in spark elevation.

What are the Klipos? Pure evil. We see lots of physical people doing lots of evil things, but they’re really just the front men. The Klipos inspire evil, promote it, and even make it easy to do. They work in tandem with the Sitra Achra and a person’s yetzer hara to make people spiritually stumble. They have to because it’s their job, what they were created to do. Without their input into history, man would not have free will at all.

But just as we need holy sparks to live and do good things, they need the same sparks to survive and do evil things, making life a spiritual tug-of-war between good and evil. The bad news is that this, in the meantime, has led to a lot of destruction of good. The good news is that it eventually leads to the destruction of all evil.

This is because even though evil seems to triumph from time to time, it can never interfere with God’s master plan for Creation. He makes sure of that. It can sure look as if they have, but if we could see history from God’s perspective, we would see that they never have, and never will. It’s just that sometimes we fall so far behind in our spark redemption program that it has to happen through alternative means to make up for lost time. That’s when life can get brutal.

This is how the Arizal explained what happens when we fail to keep the world straight, sins increase, and evil gets stronger:

“Corresponding to the elevation of M”N of the Malchus (holy sparks), he said [in the Zohar] their bodies will be given over to the “Other Malchus.” This means that through the actual suffering of their body to elevate M”N from the Malchus they are given over and sink into the Klipos called the “Other Malchus” corresponding to the Malchus d’Kedushah. Since their bodies are given over to the evil Malchus of the Klipos, they are able to gather souls from the Klipos called M”N that are there, and elevate them to the holy Malchus, as explained on the verse, “a time that a man ruled over [another] man for his [own] harm” (Koheles 8:9). It is also explained at the beginning of Sabba of Mishpatim. The Sitra Achra is Adam Bliya’al who rules over Adam of Kedushah, kidnapping souls from him. But this is [in the end] “for his [own] harm” of Adam Bliya’al, like [what happened regarding] the Aron [that] the Pelishtim [stole].

It’s similar to when an enemy takes captives, only to find out that those captives end up being the means to free other captives who could not have escaped on their own. When the Pelishtim (Philistines) captured the Holy Ark, they thought it was a great victory over the Jewish people. In the end, the Ark caused them so much trouble that they returned it on their own, and with gifts. Hitler, ysv”z murdered six million plus Jews, but he also freed those soul sparks from this world. That probably led to our return to Eretz Yisroel shortly after as part of the final redemption and eventual destruction of all evil.

The best way to elevate sparks and rectify Creation is to learn enough Torah and perform enough mitzvos with the requisite amount of self-sacrifice. If we don’t, then sin increases in the world, and sparks get lost among the Klipos. If, God forbid, that happens, then just as we have to physically go among the Klipos (Gaza) to free kidnapped people, we have to spiritually go among the Klipos to free “kidnapped” souls.

As the Arizal, based upon the Zohar explains, that is why the Ten Martyrs we mention in the Mussaf of Yom Kippur died as they did. Being given over to the Romans and suffering at their hands was tantamount to being sunken into the Klipos. But by dying Al Kiddush Hashem, they not only elevated their own souls but so many others sparks trapped in the Klipos at the time, saving Creation from destruction until this very day.

But given what has happened since their time, it seems that additional sacrifices have been necessary to make up for what the generation itself has not. Unlike the Ten Martyrs, they may not always have understood why they had to go through what they did, but it still had a similar impact. They suffered, the families mourned their terrible losses, but the celebrations of the enemy are empty. Unwittingly, they expedited their own demise.

Don’t miss the “City of Refuge Summit” on Wednesday, September 25, from 4 - 9 pm, Israel time (I am speaking at 5 pm, b”H), just in time for Rosh Hashanah. To register, use this link: https://oremunaenergy.com/refuge/.

​Good Shabbos
Kesivah v'Chasimah Tovah.

Rabbi Ari Kahn on Parashat Parshiot Netzavim Vayelech - The Honey and the Sting (video)

Rav Doniel Glatstein on Elul: How Yaakov Reclaimed Elul From the Grips of Eisav - An Incredible Offering Based on the Zohar (video)

Rav Kook's Ein Ayah: Improving Those Whose Intentions Are Not Complete

(based on Berachot 2:41)

Gemara: May it be Your will, Hashem … that you shall put peace in your legions above and below and between the students who are occupied with Your Torah, whether those who do so with proper intentions (lishma) or those who do so not lishma. And may it be Your will that they will occupy themselves lishma.

Ein Ayah: The reason for this prayer is that general human peace depends on Israel’s peace. Since Torah scholars increase peace in the world, it should be His will that there be peace between them, so that they reach the level of peace that enables them to increase peace within Israel.

Those who study lishma will have peace because they recognize the truth. The prayer extends to those who do not study lishma. Although they did not yet merit to purify their hearts to be occupied lishma, they still need to not be so corrupt as to pervert the straight truths and make arguments based on ideas antithetical to Torah’s truth. As these people still act like one who studies Torah lishma, their actions facilitate peace as if they learn lishma, despite the incomplete purity of their hearts. This is not totally dependent on one’s capabilities, for Hashem can purify the hearts of those who are lacking. Thus the prayer asks that Hashem raise the spirits of those who study not lishma so that they should do so lishma. 

You are Standing Today, All of You

by HaRav Mordechai Greenberg
Nasi HaYeshiva, Kerem B'Yavneh

"You are standing today, all of you, before Hashem, your G-d." (Devarim 29:9) The primary purpose of the Jewish nation is to stand before G-d. On the pasuk, "You are my witnesses – the word of Hashem – and I am G-d" (Yeshaya 43:12), Chazal comment: "If you are My witnesses – then I am G-d; if you are not My witnesses – it is as if I am not G-d." (Yalkut Shimoni vol. II, 455) We are the only ones in the world who represent G-d. Through us, G-d reveals Himself in the world, as Rav Kook zt"l writes: "Knesset Yisrael clothes the G‑dliness that is revealed in the world." (Orot) Every Jewish person has to dedicate himself to this goal, since there is no other nation in the world that will do it.

This needs to be our intention in the Yamim Hanoraim prayers. They should not be for our personal issues, but rather for the terrible desecration of G-d's Name. So long as the world has not reached its purpose, there is wickedness and folly, and the nations of the world can ask Israel, "Where is your G-d?" – this important role is still placed upon us. Therefore, we pray, "Reign over the entire world with Your glory," "They will all accept the yoke of Your reign," "All creatures shall fear You," etc.

R. Chaim of Volozhin explains in this vein the Mishna's comment regarding the war against Amalek: "When Israel would look upwards they would be victorious," i.e., when they would look upwards, towards the suffering of the Divine Presence.

Chazal comment on the pasuk: "All the siach (shrubs) of the field were not yet on the earth" – all the siach (talk) of people is only about the earth, [whether] it produced fruit or not. However, the prayer of Israel is entirely about the Temple. Master, when will the Temple be built?"

Siach hasadeh has two meanings: 1. Talk about matter of the field, the produce of the field, the economic profit from the field. 2. Prayer about the Temple, as it says about Yitzchak: "Yitzchak went out lasuach basadeh (to talk/pray in the field)." Chazal interpret the field as an allusion to the Temple, which Avraham called a mountain, and Yitzchak called a field. Am Yisrael and the other nations are differentiated through this. The nations talk and are interested only about earthly matters, whereas Israel's centrality of life is the Temple; the whole goal of their prayers is only for the honor of the Shechina and its revelation in the Temple.

This also explains Chazal's statement: "Whoever establishes a place (makom) for his prayer, the G-d of Avraham is his help." If a person's primary goal in prayer is for the purpose of Makom – G-d, who is the place of the world – then the G-d of Avraham is his help, since it says about Avraham, "to the place where he stood there before Hashem." This was Avraham's primary intention – for Hashem's honor.

It further says in Pirkei Avot: "Do not make your prayer set, but rather pleadings before Makom, and do not be wicked before yourself." Your primary intention in prayer should be for the purpose of G-d, not about you alone.

We say in Shemoneh Esrei: "Remember us for life, O King who desires life, and inscribe us for life on your behalf, Living G-d." We are saying: All our prayers are on Your behalf, O G-d.

The Zohar writes sharply about this:

"It was one day: The angels came to stand before Hashem." (Iyov 1:6) "It was one day" – this is Rosh Hashana. "To stand before Hashem" – to claim His insult. All scream like a dog, "hav, hav" (Give! Give!). Give us life! Give us children! Give us food! Give us forgiveness and atonement! No one pays attention to claim the insult of his Master, and His name [that] is desecrated among the nations, as it says: "For the Hand is on kes Y-ah (the Throne of G-d)" – the Name is not complete and the Throne is not complete.

"To stand before Hashem," the Zohar explains, means to stand in order to serve Him; to complain about the desecration of Hashem's Name, and not to ask like a dog, hav hav – "Give! Give!" for personal needs.

It is true that throughout the year the prayers contain requests for material needs, but these requests are formulated in plural, about Klal Yisrael. Requests about Klal Yisrael are requests for Divine honor, since Israel and G-d are one, and Israel's honor is the Divine honor.

King Yoshiyahu said about this: "Now, serve Hashem, your G-d, and His people Israel." (Divrei Hayamim II 35:3) Rav Zvi Yehuda Kook zt"l asks: This seems to contradict Chazal's statement that anyone who combines G-d's Name with something else is uprooted from the world!" (Succah 45). How is it possible to serve Hashem, and together with Him, Israel? This is joint worship, which is prohibited?! He explains: "The service of His nation Israel is identified and unified with the service of Hashem." "His nation Israel" and G-d are not different things, but rather one revelation and one awesome expression. (Sichot of Rav Zvi Yehuda #71)

Rav Kook zt"l similarly writes (Ikvei Hatzon, p. 155): "Then the essence of G-d's worship is decorated and girded with the strength of the service of the nation – 'Serve Hashem, your G-d, and His nation Israel.'" He would commonly sign his writings, "A servant to the holy nation on the holy land."

We can also explain: "You are standing today, all of your, before Hashem, your G-d," in this same way. On this day, on Rosh Hashana, we should stand before Hashem, ready to serve Him, on his behalf, to fulfill the Divine goal of creation. Even a person's personal requests should only be for help in achieving this goal – "on your behalf, Living G-d."

The Mussar Masters advise that the way to this is: "I am sitting amongst my people." (Melachim II 4:13) Some explain that a person should hide on the Day of Judgment and not stick out. Others explain that the intention is to be included in Klal Yisrael, to seek its welfare, and not to focus on personal individuality. The Sfat Emet writes (5635): "'You are standing today, all of you' – The entirety of Israel is forever standing before G-d, and the service of each individual is to submit himself to the whole."

Rav Kook on Parashat Nitzavim: Two Levels of Teshuvah

The Torah portion of Nitzavim is always read before Rosh Hashanah, a fitting time to speak about reflection and repentance. Often we have a strong desire to make changes in our lives. We may want to be better parents, better spouses, and better people. We aspire to greater spirituality in our lives, to devote more time to Torah study, to be more thoughtful in our interpersonal relationships. And yet, circumstances may make such resolutions very difficult to keep. Our goals may seem unattainable, and our personality faults beyond correction.

National Teshuvah
The Torah describes the national teshuvah of the Jewish people as they return to their homeland and their faith:

“Among the nations where the Lord your God has banished you, you will reflect on the situation. Then you will return up to the Lord your God.... He will gather you from among the nations... and bring you to the land that your ancestors possessed.  God will remove the barriers from your hearts... and you will repent and obey God, keeping all of His commandments.... For you will return to the Lord your God with all your heart and soul.” (Devarim 30:1-10)

Twice, the verse states that “you will return to God.” Is there a purpose to this repetition? A careful reading reveals a slight discrepancy between the two phrases.

After reflection in the exile, the Jewish people will return to the land of their fathers. Here the text says, ‘וְשַׁבְתָּ עַד הֹ — “you will return up toGod,” using the Hebrew word ‘עד’ ('ad').

After returning to the Land of Israel and God removes the barriers of their hearts, they will learn to fully love God and keep His commandments. This time the Torah says, כִּי תָשׁוּב אֶל ה — “you will return to God,” using the preposition ‘אל’ ('el').

Illustration image: ‘The ship Exodus is moored to the wharf’ (colorized photo from Palmach Photo Gallery, 18 July 1947)

Two Stages of Teshuvah
How are these two types of national return different? What is the difference between 'ad' and 'el'?

The first teshuvah is the physical return to their homeland, to their language, and to their national essence. This is returning “up to God” — approaching, but not fully attaining. Thus the Torah uses the preposition 'ad,' indicating a state of “up to, but not included in the category” (a Talmudic expression, ‘עד ולא עד בכלל'). This is a genuine yet incomplete repentance, obscured by many veils.

After this initial return, the Jewish people will merit Divine assistance that “will remove the barriers from your hearts.” This will enable the people to achieve the second stage of return, a full, complete teshuvah, all the way “to God.” This is an all-embracing return to God “with all your heart and soul.”

Thoughts of Teshuvah
It is important to recognize and appreciate these different levels of teshuvah. This lesson is also true on a personal level. We should value even partial efforts to change and improve. Chazal praised even hirhurei teshuvah, the mere desire to improve (Pesikta Rabbati 44). Perhaps we are unable to fulfill our spiritual ambitions to the extent we like. Nonetheless, we should view our desire to change and improve as tools that purify and sanctify, leading us on our way to attaining complete spiritual elevation.

(Gold from the Land of Israel, pp. 339-341. Adapted from Olat Re’iyah vol. I p. 335; Orot HaTeshuvah 17:2 by Rav Chanan Morrison)