Divrey Torah for the entire month of Tishrei 5771 can be found below...
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Rosh Hashana
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Haazinu /Shuva
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Yom Kippur
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Sukkos
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Shemini Atzeres / Simchas Torah
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Berayshis
Guest Rabbi
Rabbi Yirmiya Milevsky
Associate Member,
Young Israel Council of Rabbis |
Rosh Hashana
We all know Rosh Hashana as the day on which we hear the sound of the Shofar, following the Torah’s commandment, “It will be a day of Teruah.” Yet, we may wonder: “Why is there such a variety of sounds; can’t we just hear a Teruah and go home?”
The Talmud explains that a Teruah must be sounded three times, each time preceded and followed by a Tekoah, a long clear sound. Although we are able to identify the proper sound for the Tekoah, when it comes to the Teruah, there is a debate.
The Talmud explains that the Oral Tradition translates the word “Teruah” as “Yebava” which is a unique type of cry that was let out by the mother of Sisrah. Sisrah was an extremely powerful general who tormented the Jewish nation for 20 years. When he went to war against the Jews, G-d performed a miracle and he was killed [Judges 4,5]. The chapter describing the song and praise given by the Jews to G-d ends with a description of Sisrah’s mother reacting to his delay in returning. The verse reads as follows: “And the mother of Sisrah cried.” The word used for cry, however, is “vateyabev” which is the same word the Talmud uses to translate “Teruah.”
The Rabbis in the Talmud say the reason we blow different sounds for the Teruah is that we are attempting to create a sound similar to the cry of General Sisrah’s mother and, because we are not sure what the sound is like, we need to blow a variety of sounds. Nevertheless, we still may wonder why we have to learn how to perform a mitzvah as significant as blowing the Shofar on this holy and important day, from the cry of the mother of an evil general. It is my belief that we can find the answer by understanding the uniqueness of her cry.
Usually, a cry emanates from feelings of despair and hopelessness. As a General, Sisrah had a perfect victory record — always returning as champion. When his mother cried, although she was concerned at the time, deep down she felt confident that her son would soon return. She even expresses her confidence by saying the reason he must be delayed is from the business of collecting the booty. The word “vateyabev” is a description of that unique cry, one that conveys concern and worry, but with an underlying confidence.
The day of Rosh Hashana is a very serious day. It is a day when our individual and collective future is determined, a day during which we have the opportunity to pray and ask for mercy for Israel, and that all suffering should come to an end. Thus, we lift the Shofar and blast the sound of a cry. This cry, however, is not a cry of despair and gloom, because we know that we have a Father if Heaven and that His concern for us is like that of a father for his children. So when we cry, it is a cry that carries within it, confidence that G-d has a plan and that redemption and peace will eventually come. When we blow the shofar, we don’t just blow the sound of a cry, but rather, a “yebava” that indicates our confidence in the Creator for a good year.
Shana Tova.
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Guest Rabbi
Rabbi Binyamin Hammer
Director of Rabbinic Services, NCYI
Parshat Ha'azinu
Shabbos Shuvah
This year, our calendar demands of us to exert great spiritual discipline and physical effort. Only yesterday we stood as one on Rosh HaShana, we listened and heard the penetrating call of the shofar; and now, with the setting of the sun, we usher in the Shabbos - not just any Shabbos, but the first Shabbos of the year: Shabbos Shuva.
How are we going to keep this Shabbos? What frame of mind will we be in as we attend shul again for a third day in a row? What will our thoughts be as we light the Shabbos candles, bless our children and make kiddush: something new and inviting, or the same old routine?
The Navi, Hoshea, teaches us in this passionate Haftorah: "Shuvah Yisrael Ad HaShem Elokecha; return Israel to HaShem, your G-d." It is not enough that we repent, not enough to say goodbye to our past behavior. But we must return to HaShem to see ourselves as a spiritual people, connected to our forefathers in serving our Creator. Thus, Hoshea instructs us that Shabbos Shuva is not a reconcilliation, but an entirely new relationship with HaShem. This new connnection will surround us with a trembling confidence that our actions are not that of mere mortals, but of "tzelem Elokim," G-d's creations. Our new knowledge will usher in the first Shabbos of the year with a zest and vigor that only a chosen people can attain.
In the same vain, Parshas Ha'azinu teaches us the message of Shabbos Shuva. Rav Meir Leibush Malbim z"l writes that the powerful shirah (song of Moshe Rabeinu) was heard by the Bnei Yisrael not once, but four times. Why was it necessary for the repetition? The lesson of the shirah is a message for all time: commitment without chazarah - review, is only lip service. By studying the shirah four times, it gave new meaning and depth to its students. So, too, when reviewing our personal attributes and commitment to Torah, it is not enough to hear the Shofar's one blast or even a hundred blasts, we must constantly review and see something new for us to learn. Now we can appreciate that this New Year is not a "three-day Yom Tov," but three opportunities to live Yom Tov.
This exercise is not an easy one. Moshe Rabeinu understood very well human nature - its potential and its frailities. When calling on Heaven and Earth to be witness to this shira, Moshe's last testament, he calls to the Heavens: V'adabarah - and I will speak, a very demanding term. But, when Moshe wants the Earth to be a witness, he uses the term imrei Pi - the sayings of my mouth - a much more lenient term. Why?
Harav Dovid Feinstein, shlita, explains that the Heavens in their celestial creation, represent a spiritual entity whose commitment is not bogged down by the day-to-day grind of an earthly existence. As such, their commitment is unquestioning. And so, a forceful command is enough for them to act. But Earth is a physical entity that is challenged constantly by the daily pressures of what surrounds it. Earth, as opposed to Heaven, needs to understand what is being asked of it. Thus, the need for a more lenient language.
Although we are a "chosen people," who possess the bracha of reaching great spiritual heights, nevertheless, we still live on this earth, grounded in our daily realities. HaShem calls to us within the duality of our lives - sometimes forceful and other times lenient. The blasts of the shofar convey that duality - Heaven on Earth - forceful yet lenient and clear.
As we welcome in the first Shabbos of the year, we should keep in mind that we are lighting candles while it is still Rosh HaShana - a powerful message that we need to hear, see and live - over and over again.
May the first Shabbos of the New Year usher in many new firsts for us all.
Wishing everyone a Gmar Chasima Tova.
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THE WEEKLY SIDRA- HA’AZINU
Rabbi Moshe Greebel
It goes without saying that what causes mankind to doubt the existence of its Creator more than any other factor, is the false perception of 'Les Din V’Les Dayan' (there is no law and no judge) in this world. When we witness a humanity in which the corrupt benefit and the innocent suffer, the false gain and the honest lose, our thoughts lead us astray to the untruthful concept that everything is G-d forbid, randomness and arbitrariness, without divine intervention.
This week’s Sidra comes to address this point directly, when it states:
“He is the Rock, His work is perfect; for all His ways are justice; a G-d of truth and without iniquity, just and right is He.” (D’varim 32:4)
As much as we may be unable to clearly see the Hashgacha (divine overseeing) of this world, and assume everything to be completely coincidental without purpose, the Torah assures us that when it comes to HaShem, there is no iniquity- everything is calculated out and equitable.
In his text Darkei Mussar, Rav Ya’akov Naiman of blessed memory, made the following insights. In reality, one does not require a large amount of wisdom to realize that HaKadosh Baruch Hu created heaven and earth. For, even one with the most simple understanding, can look at the universe about him, and come to the belief in HaShem.
However, the true test of Emunas HaShem (belief in HaShem), comes only when seeing what we perceive to be against all logic and reason, outcomes that in appearance, would seem to be unwarranted and unreasonable. If one’s Emunah is strong within him, even in the face of such seeming disappointments, that Emunah, which is the highest of all forms of Emunah, has withstood its most challenging ordeal. And, this is what the above Passuk (verse) alludes to, that one is always capable of saying, “A G-d of truth and without iniquity,” regardless of what our eyes witness, or how hopeless we may perceive a situation to be.
Rav Naiman went on to say that this severe ordeal of witnessing unjustness in this world, is something all of us know only too well. For, not so many years ago, one third of all our people were brutally slaughtered. Among them, were Tzadikim (righteous), Gaonim (great Torah scholars), the pure of heart, children, and innocent men and women. Complete European cities were overturned, Jewish families were torn apart, with none surviving. And, even in the face of all this, went on Rav Naiman, our attitude must still remain 'A G-d of truth and without iniquity.' Additionally, we must at all times hold dear what the Gemarah in B’rachos 60b instructs:
“Whatever the All-Merciful does is for good!”
And, if there is no iniquity, than it stands to reason that no matter how unjust a situation may appear to us, everything is still based on the judgmental calculation of HaShem, which is completely equitable and evenhanded.
Rav Naiman recalled a time when he heard the following thought from the mouth of the Chazon Ish (Rav Avrohom Yeshaya Karelitz 1878- 1953) of blessed memory, in connection with this theme of Emunah in the face of great odds. When we see a tailor take a large pair of very formidable scissors in hand, and haphazardly cut an expensive material into pieces, we are assured in our minds, that regardless of what our eyes see, the tailor’s intent is to produce a truly beautiful article of clothing out of all the cut pieces. So, when we witness chaos in this existence, we must also be assured of the Hashgacha of HaShem in all things.
As well, someone who is only capable of learning Mishnayos, and not Gemarah, will never take on an extremely difficult section of Gemarah, because he knows his limitations. Yet, while one may be at the moment, incapable of comprehending Gemarah, he does understand that the Gemarah is comprehended by others, his own inability notwithstanding. In the same way, we as humans have literally no knowledge or understanding of the way in which HaShem administers this world, a thing beyond human comprehension. But even so, in the presence of all this incomprehension, that highest level of Emunah within us must still be strong. Here ended the words of the Chazon Ish.
Rav Naiman concluded by saying that since the highest level of Emunah is to believe in Hashgacha even when, in human terms, everything is chaotic and seems to violate all logic and reason, Avraham Avinu’s tenth and last test from HaShem, was the binding of his son Yitzchak as a burned offering, an action which seemingly had the appearance of idolatry. And, during the entire course of his life, Avraham Avinu fought vigorously against the influence of idolatry, only to be confronted now by HaShem, and told to perform a human sacrifice. And, if Avraham were to slaughter his son, would this not have been a contradiction to that which was stated to him earlier by HaShem?
“…..For in Yitzchak, shall your seed be called.” (B’raishis 21:12)
Yet, even though Avraham confronted all this ‘humanly seeming’ incongruity and contradiction, his Emunah in HaShem was without flaw, in spite of what his ears heard and his eyes saw. And, that is the highest level of Emunah, to at all times be cognizant of ‘A G-d of truth and without iniquity.’
Now, while things may at times seem unbelievably hectic and out of control, it is merely yet another opportunity to exercise our highest attainment of Emunah, and to excel at the perfect belief of HaShem and His Torah.
A K'siva VaChasima Tova! A Happy and Healthy New Year!
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D′var Torah
Yom Kippur 5771
Sept 18, 2010 / 10 Tishrei 5771
Daf Yomi: Avoda Zarah 35
Rabbi Yitzchok Wyne
Young Israel of Las Vegas
How can it be that Yom Kippur has, as part of its primary observance, a mitzvah to “afflict oneself” (we do this by fasting, and by abstaining from washing, anointing, wearing leather shoes, and avoiding marital relations), while at the same time be described by the Talmud as one of the happiest days of the year?
The answer should be clear. Yom Kippur is a day of tremendous love between HaShem and man. It is a day that is designated to engender a very deep connection and feeling of closeness between us and our Father in Heaven.
The sefer, Chovos L’vavos (“Duties of the Heart”) explains that when a person sins, it should seem that the Al-Mighty would immediately strike the person down and wipe him from existence. How could it be that the King of the Universe should allow one of His servants to disobey a command and not be punished severely and quickly? It is, however, only through a supreme act of kindness and graciousness that HaShem gives us time before retribution is carried out. This time is so that, it is hoped, the sinner will come to understand the consequences of his crime, turn from his evil ways, and repair the damage done to his relationship with the Creator. The opportunity to do teshuva for our mistakes is not only a tremendous chessed, but it also shapes the character of the day. Even if a person chooses not to take advantage of the opportunity, just the fact that HaShem allows us to come back to Him, and that He commands us to come back to Him, should be enough to stir even the most calloused of hearts.
Once I was flying from Las Vegas to Edmonton, Alberta. While sitting in the rear of the plane, I realized that I was surrounded by a group of Baptist ministers. When “men of the cloth” sit together, they talk about their clothes. After a while, and when we all felt comfortable with one another, I turned to one of the ministers and asked him: “After I die, will I be going to Hell?” The minister responded by saying, “Technically, yes. But I have my own ideas.” I replied, “Let’s talk about the technicalities.” After he explained his position, I asked this cadre of clergy if any of them have children. Since they all were newly married, their answer was “no.” I had three boys at that time, and I explained to them that, in my worst nightmares, there is nothing I could imagine my children doing that would compel me to permanently shut them out of my life. I said that I was a pretty nice guy — but certainly not more merciful than G-d, and that, if I couldn’t shut my children out, I couldn’t conceive of G-d shutting His children out.” But they didn’t get it.
The truth is that, in Judaism, there are situations in which a person could lose his share in the World to Come. The message of this day is that, as long as a person is alive, it is never too late to repair his relationship with HaShem, and to become cleansed from his sins.
There are two parts to this process: the first is teshuva; the second is developing a true identification with Klal Yisrael. There are four steps to the teshuva process: 1) stop doing the mistake, 2) regret ever having done the mistake, 3) make a commitment to never do it again, and 4) verbally confessing the mistake to HaShem. Most people spend the greatest part of Yom Kippur focusing only on this fourth step.
Developing a true identification with the Jewish People in some ways is actually more difficult. The Mishna says “All of the Jewish People have a share in the World to Come.” This idea is alluded to in the viduy prayers. All of viduy is said in the plural. This is because, the one saying viduy might wonder: “even though I did not steal or slander, somewhere out there is a Jew who did. I am confessing for him. But if I did commit the sin, how can I confess for him?”
The answer is that we are all responsible for one another. To what extent? If we were doing that which we were supposed to be doing, we would have such a positive influence on the rest of our nation so that no one would steal or slander. Therefore, when we confess, it is not that we did the actual crime, but it is that we didn’t exert a positive enough influence towards our neighbor which would prevent him from doing the crime!
Why would one want to accept this kind of responsibility? He might reason: “if it is important to HaShem, it is important to me. The Jewish People are important to HaShem, therefore the Jewish People must be important to me.”
The person who identifies with the Jewish People so deeply, and who does teshuva and returns to his Creator, will surely feel the intense love that our Father in Heaven has for all of us. Yom Kippur will then truly be the happiest day of our year.
G’mar Chatimah Tova.
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Please click on image below to download a printable PDF of this dvar Torah
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Rabbi Chaim Komendant
Shemini Atzeres-Simchas Torah
There is an interesting observation that one can make about the Yom Tov of Simchas Torah. One would be hard pressed, if at all, to find any type of source from the Torah, where a Yom Tov with all the restrictions associated with it, was established by the Sages. In fact, the Yom Tov of Simchas Torah is not discussed at all in either the Babylonian or Jerusalem Talmud. What is the basis and why was it established?
In the Sefer Toldos Chag Simchas Torah published by Mossad HaRav Kook, the author traces the history of Simchas Torah to the times of the Geonim in Babylonia. The author suggests that the reason the Geonim established Simchas Torah was because the custom to complete the cycle reading of the Torah was firmly established according to the custom of Jews of the Diaspora. It is important to note that the custom for the Jewish communities in Eretz Yisrael was to complete the Torah once every three years, while the Jews in Babylonia would complete the Torah annually. When the custom of completing the Torah annually was accepted by all, the question arose as to when the reading would be completed. Again this is a matter that is discussed in Megillah 31b. The Gemara explains that the Tochacha – (verses dealing with admonishing the Jewish people if they do not keep the Torah) should be read before Rosh HaShana. Therefore, the completion of the Torah based upon this Gemara would be around Rosh Hashana. The question then is asked, why is Shemini Atzeres specifically attached to Succos? The answer can be understood through the thought of the Sifsei Chaim – Rabbi Chaim Friedlander zt”l of the Ponovitch Yeshiva, and through a thought by the Sfas Emes.
The Sifsei Chaim and the Sfas Emes both explain that Shemini Atzeres/Simchas Torah is the culmination of the Yomim Noraim. The Days of Awe begin with Rosh Chodesh Elul whereby we began Tekias Shofar and saying L’David Hashem Ori [Psalm 27]. This was the opening request for teshuva and our preparation for requesting a good year. We davened through Rosh Hashana and Yom Kippur and we were granted life. To show our commitment for HaShem’s commandments, we build succahs and live in them. However, the Yom Tov of Succos is shared with the Nations of the World. That is, there were 70 different sacrifices that were brought during the times of the Temple to bring forgiveness for each of the 70 Nations of the World. We prayed for a good rainy season so that the fields of Eretz Yisrael and the World would have proper irrigation. We did everything that we could to bring peace and prosperity to the Jewish community and the World. HaShem gave us a parting gift: the culmination of the entire process of the Yomim Noraim – the gift of Shemini Atzeres. HaShem said to his people: “I have held you so close to me for almost two months, I can’t let you go. Let me have one more day with you.” This is the Yom Tov of Shemini Atzeres.
The Sfas Emes explains the nature of Shemini Atzeres. Succos is identified in the Torah as V’Samachta B’Chagecha – you shall rejoice in your Festival [Devarim 16:14]. The obligation to rejoice on Shemini Atzeres is learned from the verse V’Hayisa Ach Sameach – “you shall experience pure joy” [Devarim 16:15]. There is a very big difference between the two verses. The joy of Succos is a physical joy, expressed by the mitzvoth of Succah and Lulav and Esrog. We thank HaShem for all of the material goodness that we experience. The Yom Tov of Shemini Atzeres is a Yom Tov of pure spiritual and unparalleled joy. That is a meaning of the phrase Ach Sameach – a day of exclusivity between HaShem and the Jewish people.
It is interesting to note that the word Ach (“but”) is a limiting term, meaning that we are excluding something from our consideration. This term suggests that only Am Yisrael can partake of the extraordinary joy of Shemini Atzeres. We also see this in the word V’Hayisa – “and you shall be.” This word is singular, not plural. HaShem was talking to the Jewish people, not to the Nations of the World. HaShem was saying that only the Jewish people will rejoice on this day. The Sfas Emes explained that while the joy of Succos is experienced by all people, Shemini Atzeres is a day of private joy experienced only by HaShem and Am Yisrael.
Now that we understand the nature of Shemini Atzeres, we can understand why the Sages established Simchas Torah. In the Diaspora it is the second day of Shemini Atzeres, while in Eretz Yisrael it is just one day. The completion of the yearly Torah reading is something that only the Jewish people accomplish. It is our inheritance. When we complete our yearly reading, it is a celebration between HaShem and B’nei Yisrael. It can only be experienced on Shemini Atzeres. As we go into the dark winter months, the light and joy expressed through Shemini Atzeres and Simchas Torah will continue to warm our relationship with HaShem.
Chag Sameach.
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THE WEEKLY SIDRA- V’ZOS HABRACHA
Rabbi Moshe Greebel
This last Sidra of the Torah is not designated for a particular Shabbos, but rather, for the Torah reading on the Yom Tov of Simchas Torah, when it is coupled to the beginning of the Sidra B’raishis. Nonetheless, due to the many noble concepts contained therein, a weekly Sidra mailing of V’Zos HaBracha is made available to our readers.
This week’s Sidra speaks of the acceptance of the authority of HaShem by the B’nai Yisroel:
“And He was king in Y’Shurun (Yisroel), when the heads of the people and the tribes of Yisroel were gathered together.” (D’varim 33:5)
Now, while the Passuk (verse) alludes to a single acceptance of the authority of HaShem by the B’nai Yisroel, the Vilna Gaon (Rabbeinu Eliyahu Kramer 1720- 1797) of blessed memory, in his Kol Eliyahu, illustrated from this very Passuk, that there were actually four times wherein the B’nai Yisroel accepted the authority of HaShem over them. Here is his explanation.
The first time the B’nai Yisroel accepted the authority of HaShem, was at the Yam Suf (Reed Sea). The second time was at Sinai. At the Yam Suf, where they accepted His kingship, it is stated:
“…..He is my G-d, and I will praise Him…..” (Sh’mos 15:2)
“HaShem shall reign forever and ever.” (ibid. 15:18)
At Sinai, prior to the giving of the Torah, we read of the second acceptance, the acceptance of the yolk of Torah:
“And Moshe came and called for the elders of the people, and laid before them all these words which HaShem commanded him. And all the people answered together, and said, ‘All that HaShem has spoken we will do,’ and Moshe returned the words of the people to HaShem.” (Sh’mos 19:7-8)
The third acceptance of Mishpatim (civil laws) took place after the giving of the Torah:
“And Moshe came and told the people all the words of HaShem, and all the judgments; and all the people answered with one voice, and said, ‘All the words which HaShem has said will we do.’” (ibid. 24:3)
Concerning the fourth acceptance of the Torah Sh’Ba’al Peh (oral Torah), we read:
“And he took the Book of the Covenant, and read it in the hearing of the people; and they said, ‘All that HaShem has said will we do, and obey.’” (ibid. 24:7)
Now then, continued the Gra, the above Passuk of this week’s Sidra, illustrates to us these four different occasions of acceptance, in the following manner.
‘And He was king in Y’Shurun…..’ As we have seen so many times, words in LaShon HaKodesh have multiple meanings. In one form, the term Y’Shurun would translate into that which is straight, proper, or fitting, which is a very flattering term for Yisroel. Yet, the word Y’Shurun also has the root of Shir- song. That is, the Passuk reveals to us that the first time the B’nai Yisroel accepted the authority of HaShem was at the Shira (song)- at the Yam Suf.
‘…..When the heads of the people and the tribes of Yisroel were gathered together.’ Now, this gathering, taught the Gra, was actually the unity, harmony, and accord with which the B’nai Yisroel accepted the authority of HaShem, as we see from the following Passuk, which deals with the period prior to the giving of the Torah:
“And Moshe came and called for the elders of the people, and laid before their faces all these words which HaShem commanded him. And all the people answered together, and said, ‘All that HaShem has spoken we will do.’ And Moshe returned the words of the people to HaShem.” (Sh’mos 19:7-8)
Additionally, there was a gathering, or a unity, among the B’nai Yisroel to accept the authority of HaShem after the giving of the Torah:
“And Moshe came and told the people all the words of HaShem, and all the judgments; and all the people answered with one voice, and said, ‘All the words which HaShem has said, will we do.’” (Sh’mos 24:3)
‘…..And the tribes of Yisroel were gathered together’ refers to the fourth acceptance of the Torah Sh’Ba’al Peh, where each and every tribe accepted upon themselves anything additional to the Torah Sh’BichSav (written Torah).
And so, with one Passuk of this week’s Sidra, we are given the four acceptances of the authority of HaShem by the B’nai Yisroel.
The Weekly Sidra will return, by the grace of G-d, for the October 2, 2010 Sidra of B'raishis. A G'mar Tov!
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2 October 2010 / 24 Tishri 5771
Daf Yomi: Avoda Zarah 49
“G-d Give Me A Break”
Parshas Breisheet
Rabbi Brahm Weinberg – Young Israel of West Hartford
If you asked any average person on the street how many days it took G-d to create the
world they would tell you seven. If you would continue to ask them what was created on
the seventh day they would tell you “nothing was created, G-d rested on the seventh
day.” If you wanted to really push them even further you could point out the
contradiction in their statements showing them that it is impossible that G-d both created
for seven days and rested on the seventh day: If he rested then he wasn’t creating
meaning that the creation was actually only six days long!!
This contradiction is actually present in the pesukim themselves and was something that
bothered mefarshim from the time of Chazal until today.
The Torah tells us “vayechal elokim bayom hashvii melachto asher asa” “G-d finished
the creation on the seventh day” (Breisheet 2:2). The midrashim grapple with the
question of how Hashem could have both ceased to create as well as completed the
creation on the Shabbos.
Rashi offers two different explanations based on these midrashim. Firstly, we could
explain the pasuk by saying that human beings who don’t know the exact movements of
the celestial beings need to start Shabbos early because we don’t know the exact second it
begins. However, Hashem who is all-knowing can enter Shabbos “kechut hasa’arah”
“with the precision of a single hair:” With such a precision that to us it looks like he
finished creating on the seventh day when really he finished at the last possible second
before the seventh day. Since the Torah was written “belashon bney adam”, “in human
terms” it said that Hashem finished on the seventh day instead saying he finished it
before the seventh day because that is how it would have appeared to us in our limited
capacities for precise time keeping.
While this explanation is interesting, I would like to focus on Rashi’s second explanation.
Rashi says that maybe Hashem saw after six days that the world was missing “menucha”
“rest” and that Hashem created meuncha on the seventh day concluding the work of
creation. This explains why the pasuk tells us both that G-d rested on the seventh day
and also finished creation.
Rav Shimon Schwab in Maayan Beis Hashoeva explains the depth of Rashi’s statement
and, consequently, of G-d’s creation of menucha.
Rav Schwab asks why creation would have been incomplete without menucha? After all,
everything the world needed was made and was working well. On the surface it seems
like it might be nice to have a break or to have a time to rest but that would not have been
a necessity for creation to be complete it would have been just a luxury! However, when
you delve in to it you see that the world and all that was created could not have continued
to exist on its own if not for Hashem’s constant involvement with it at every second.
For example: Imagine you were trying to build your sukka and you had four people
standing outside the sukka holding up the walls before they were fastened to each other
and could stand on their own. A person could walk in to the sukka on the inside at that
moment and see that the sukka looks built, sturdy, beautiful and as solid as can be.
However, in reality it is only standing and solid because the four people are constantly
holding up the walls from the outside. Were they to let go even for a second the sukka
would fall down.
So too says Rav Schwab, before the creation of Shabbos, the world looked intact and full
of wonderful things. Nevertheless, they were only continuing to exist because Hashem
was constantly “holding them up”; Hashem was almost recreating the entire world and
everything in it anew every millisecond. To the outside observer this was unperceivable,
but, in reality, if G-d would have stopped for a second or rested the world would have
returned to tohu vavovu.
By resting on the Shabbos, by creating a concept of menucha what Hashems actually
doing was created an opportunity for the world to continue to exist even when He ceased
to be involved in its new creation; He allowed the world to have a kiyum of its own even
when He was not there holding it up at every second. This is not in any way meant to
contradict the idea that Hashem is “mechadesh betuvo b’kol yom tamid ma’aseh
breisheet” “renewing with his goodness the work of creation every day.” G-d does
renew the creation everyday, He is involved in the creation every day, He does sustain
the creation everyday, but is not recreating it new from scratch every day.
The answer, therefore, to the contradiction presented to the proverbial “average person on
the street” is that Hashem’s “rest” of the seventh day was part of the creation itself. The
cessation of labor was an integral part of the creation for it was what would allow the
world to exist on its own after the six days of creation were over.
By having menucha every Shabbos, we human beings also help ourselves to continue to
exist and thrive just as that very same meucha helps the world as a whole to exist.
Good Shabbos.
THE WEEKLY SIDRA- B’RAISHIS
Rabbi Moshe Greebel
Many times we are confronted with secular science, which on occasion, seems to strongly disagree with what was taught by our Chachamim from the Torah. As can be seen from any high school textbook, the secular world of science has accepted many concepts in astronomy and the other studies of the physical universe, which seem to be in direct opposition to the opinions of our Chachamim.
Modern science claims the world to be billions of years old, while the Torah claims it to be less than 6,000 years old. Modern science holds that man came about through a process of evolution, while the Torah describes to us its own version of the creation of man.
In the Torah the universe is considered geocentric, with all the heavenly bodies, the Sun, the stars and the moon revolving around the earth, whereas modern science clearly teaches that the earth is actually revolving around the Sun, the solar system being heliocentric.
How can such a thing be? Why are those opinions of our Chachamim so arguable? Consider the following.
In this week’s Sidra, we are told of the creation of the Sun and the moon, each to supply light to the earth:
“And G-d set them in the firmament of the heaven to give light upon the earth.” (B’raishis 1:17)
From a purely astronomical perspective, one of the more difficult sections of Gemarah to comprehend, is found in P’sachim 94b:
“The Chachamim of Yisroel maintain that the Sun travels beneath the sky by day, and above the sky at night…..”
In essence then, the Sun shines hotter onto that part of the world which is in day mode, because it is traveling under the sky at that time. At night however, because the Sun travels above the sky, even though it shines, its rays do not penetrate the wall of the sky below. It is therefore, warmer during the day than it is at night.
Rashi on this Gemarah, explains the opinion of the Chachamim:
“Beneath the sky…..It shines on the earth as we see. But, at night, it shines above the sky, but is not seen beneath (the sky).”
The Gemarah in P’sachim continues:
“…..While the Sages of the nations of the world maintain that it travels beneath the sky by day, and below the earth at night…..”
While the Sages of the nations agree with the Chachamim when it comes to day, they differ when it comes to that part of the world experiencing night. For, traveling below the earth at night, the Sun is closer to the planet, than simply traveling under the sky. Hence, the night is warmer than the day. But, can that actually be true? Isn’t it generally warmer during the day, than it is at night? Our answer to this question is found in the Gemarah as it continues:
“…..Said Rabbi, ‘And their view (Sages of the nations) is preferable to ours, for the wells are cold by day but warm at night…..’”
The Sages of the nations therefore, were not speaking about the entire world being warmer at night than during the day. The only thing warmer at night is gushing water at its source, since the Sun travels under the earth then, which is closer to the planet than under the sky. Rashi explains again:
“For the wells are cold….Gushing water is colder during the day, than it is during the night. And, even though river water is warm during the heat of summer, this is because they (river waters) are far from the area in which they (first) gushed, and have become warm in the warmth of the world. Yet, at the point where they (first) gushed, they are cold, since the Sun is so high.”
“But warm at night…..For the Sun warms them (gushing waters) under the sky. Know, that when first light arrives, you see haze on rivers (which shows they were warmed at their gushing source at night).”
Now, Rav Akiva Eger (1761- 1837) of blessed memory, in the Gilyon HaShas, cites the words of the Shita M’Kubetzes (Rav Betzalel Ashkenazi (ca 1520- ca 1692) on the Gemarah in K’Subos 13b:
“Even though the Sages of the nations were victorious over the Chachamim of Yisroel (in the matter of how the Sun travels), their victory is a matter of scientific observation and conclusion. Nevertheless, the truth is according to the Chachamim of Yisroel, and that is why we say in Tefillah (prayer), ‘He (HaShem) breaks through the windows of the sky.’”
But, if the Sun travels according to the Sages of the nations, how could the Chachamim be correct in their opinion? Now, obviously, this is going to need a degree of explanation, which we will receive from the text Mai’Ain Bais HaSho’Aiva by Rav Shimon Schwab of blessed memory (1908- 1993). Rav Shimon begins with the well known Gemarah in Rosh Hashanah 10b, where we see the classical debate concerning the time when the world was created. According to Rabbi Eliezer, the world was created in the month of Tishrei (fall). According to Rabbi Y’hoshua, the world was created in the month of Nisan (spring).
The conclusion of this debate is found further in the Gemarah Rosh Hashanah on 12a, where it states:
“Our Rabbanim taught, ‘The Chachamim of Yisroel follow Rabbi Eliezer in dating the Flood, and Rabbi Y’hoshua in dating the annual cycles…..”
That is, the Chachamim agreed with Rabbi Y’hoshua that the world was created in the month of Nisan. Rashi there explains:
“And Rabbi Y’hoshua in dating the annual cycles…..When we count the cycles of the Sun and moon, we count them from Nisan, which is to say that they were created in Nisan…..”
But, while the opinion of Rabbi Y’hoshua was held by the Chachamim, later in Rosh Hashanah 27a, we find the following:
“Rav Shmuel Ben Yitzchak asked, ‘What authority do we follow in saying nowadays (on Rosh Hashanah) the prayer “This day is the beginning of Your works, the commemoration of the first day”? What authority? Rabbi Eliezer, who said that the world was created in Tishrei.’”
Now, we see that the Chachamim held according to Rabbi Eliezer’s opinion that the world was created in Tishrei. But, how could this be so? Did we not declare the position of Rabbi Y’hoshua to be the accepted opinion just a few pages earlier in the Gemarah? The Tosfos on 27a give us the following answer:
“Rabbeinu Tam stated that these and these are the words of the living G-d (both Rabbi Eliezer and Rabbi Y’hoshua are correct)! For, it may be said that in Tishrei, the conception to create (a world) came into being, but, there was no creation until Nisan…..”
Basically then, taught Rav Shimon, both opinions held what we recite in our T’fillos (prayers), “The end of creating matter, was first conceived of in thought.” Therefore, the beginning of the thought process to create the world took place in Tishrei in the mind of HaShem metaphorically, even though the physical creation would take place six months later in Nisan.
Rav Shimon continued by saying that in order to comprehend ‘The end of creating matter, was first conceived of in thought,’ we may well look to our T’fillos (prayers) of Rosh Hashanah, which state, “Today, the world was conceived.” The term used here is ‘Heyrayon,’ which literally means the conception of procreation. That is, there is first conception, and only later is there ‘Laida’ (actual birth). In this way, the world was created- first through thought (which took place in Tishrei), and then through actual creation (which took place in Nissan).
Therefore, concluded Rav Shimon, we see the ‘light’ in all the words of our Chachamim, with which the Sages of the physical world (nations) debated. When it comes to their disputations over astronomy and the other sciences, our Chachamim did not explore the physical aspects of the universe, that which could be seen with the human eye. Rather, they explored the metaphysical aspect of the universe, which is in the world of thought, prior to actual creation.
And, in that world of thought, every night the Sun enters above the sky through the windows of heaven (Pirkei D’Rabbi Eliezer 86). And, every morning, HaKadosh Baruch Hu opens up the windows of heaven’s eastern gates, and breaks the windows of the sky, bringing forth the Sun from its station.
In conclusion, the universe is in truth, two separate existences- that which was initially conceived in the mind of HaKadosh Baruch Hu, and that which actually came into corporeal being afterwards. What is important to realize, is that these two existences can be vastly different in the way they function.
When science speaks, it speaks from physical observation. When our Chachamim spoke, they spoke of a world before physical being, of a metaphysical world of thought. There really is no accurate method with which to compare natural science and the Chachamim of Torah, as each explores a completely different domain.
Good Shabbos
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