Parsha with Rabbi David Bibi

Based on Shvilei Pinchas

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Dinah, the box, the donkey and Rabbi Akiva .... The story is from the Torah portiona of Vayishlach and questions the midrash where Jacob hides Dinah his daughter in a box, then later on when Rachel requests the mandrakes from leah, leah goes out to meet Yaakov. Dinah is compared to leah, but how? Dinah conceives Yissachar who is compared to a donkey and becomes the scholar of Benai Yisrael. Both shechem and the donkey relate to Rabbi Akiva who at the end is a tikkun for all

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This week’s parsha is parshas Vayeitzei. We are going tofocus on the fascinating journey of the stone that Yaakov Avinu placed beneathhis head when he slept at the site of the future Mikdash. Subsequently, he tookthat stone and consecrated it as a monument to become the House of G-d. Thisjourney begins with the opening pesukim of the parsha (Bereishis 28, 10):     וַיֵּצֵ֥א יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיֵּ֖לֶךְ חָרָֽנָה׃   Jacob left Beer-sheba, and set out for Haran.   וַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣אהַשֶּׁ֔מֶשׁ וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם וַיָּ֖שֶׂם מְרַֽאֲשֹׁתָ֑יווַיִּשְׁכַּ֖ב בַּמָּק֥וֹם הַהֽוּא׃   He came upon a certain place and stopped there for thenight, for the sun had set. Taking one of the stones of that place, he put itunder his head and lay down in that place.    Rashi comments: AND PUT THEM FOR ARESTING PLACE FOR HIS HEAD — He arranged them in the form of a drain-pipearound his head for he was afraid of wild beasts (Genesis Rabbah 68:11). They(the stones) began quarrelling with one another. One said, “Upon me let thisrighteous man rest his head”, and another said “Upon me let him rest it”.Whereupon the Holy One, blessed be He, straightway made them into one stone!This explains what is written (Genesis 28:18), “And he took the stone that hehad put under his head” (Chullin 91b).   CHIZKUNI: ויקח מאבני המקום, “he took some of the stoneslying around on that place” (to make some kind of headrest for himself).According to tradition these stones had been part of the altar on which hisfather Yitzchok had been bound on the occasion of the Akeydah. According toRashi, during the night these stones fused so that when he awoke there was onlyone stone. We have a tradition also that the meaning of this phenomenon wasthat Yaakov’s children as opposed to those of his father and grandfather, wouldall remain true to their father’s religious outlook. Some commentators(Rash’bam) claim that Yaakov had taken only a single stone and that this is thereason why the Torah wrote immediately after these words: (after he awoke) “hetook the stone which he had placed as his headrest.”   KLI YAKAR: and he took some of the stones of the place andplaced them at his head - After it was known to him that this place would bethe House of Gd which dims the sphere of the sun, therefor he took some of thestones of the place and set them as a guard to his head in order to show how hecherished their sanctity as it says “For Your servants desired its stones…”(Tehillim 102:15) He took twelve stones parallel to the twelve tribes as itsays in the midrash (Bereshit Raba 68:11) that the stones argued, each onesaying ‘let the righteous one rest his head on me!’ until they became onestone. This was a hint for the future as the writer of the Guide to thePerplexed wrote, that this is why the Holy One hid this place which would bethe location of the Holy Temple and the King’s palace – in order that there notbe argument between the tribes, each desiring that holy place to be theirs.Also for the sake of peace, as it says “But only to the place which the Lordyour God shall choose from all your tribes…” (Devarim 12:5) And it is written“But only in the place the Lord will choose in one of your tribes…” (Devarim12:14) How is this? When David purchased the threshing floor from Aravna theYevusi, he collected the money from all of the tribes, as Rashi explains there(see Shmuel II 24:24). If this is so, then the argument between the stoneswhich ended in their becoming one stone was sign for the future, that so toowill be the argument between the crown jewels, the twelve tribes of Gd, thateach tribe will say let the righteous One of the world rest His head upon me,referring to the Holy Temple as it says “As a Throne of Glory, exalted from thebeginning, so is the place of our Sanctuary.” (Yirmiyahu 17:12) In the end theywere made as one stone when David collected the gold from all of them. Aboutthis stone it is said regarding the building of the Second Temple “Who are you,O great mountain? Before Zerubbabel you sink to a plain! He will bring out thestone of the main architect, with shouts of grace, grace to it.” (Zechariah4:7) When it says that He will bring out the stone of the main architect (evenrosha) it means the stone which was at the head (rosh) of Yaakov. Bring it outto build the foundation for the Palace of Gd. Yaakov made a bed from it to lieupon in order that it be a sign that this will be 'the bed which is to Shlomo'(Song of Songs 3:7) – the king to whom peace belongs, as Rashi explained inShir HaShirim on the verse “Behold the bed of Shlomo…”  TUR HA’AROCH: קח מאבני המקום, “he took from the stones ofthat place, etc.” According to the plain meaning of the text, he took a singleone of these stones. The sages explaining the allegorical meaning of the text,say that Yaakov took quite a number of such stones, but that these stonesmiraculously all became fused into a single stone.   Tzenah Urenah: “He took the stones of that place”[28:11]. He took many stones to place around himself. Rashi asks aquestion here. It is written here that he took many stones and later in theTorah portion it is written, “he took the stone” [28:18]. He took astone. The explanation is that Jacob took many stones and lay them as a wallaround himself, that the wild animals should not harm him at night whenhe would sleep. The stones argued with each other. Each stone said: let therighteous one place his head on me. The Holy One made peace among the stonesand made one stone from all the stones  Kitzur Shulchan Arukh 124:2 - You should express grief inthe manner of your sleeping. For example, if you are accustomed to sleep on twopillows, you should sleep only on one. Some people have the custom to sleep onthe floor during the night of Tishah beAv, and to put a stone underneaththeir head as a reminder of what was said, 'And he took some of the stonesof the place etc.,' (Genesis 28:11). Our Sages comment that Jacob foresawthe destruction of the Beis Hamikdash and said, 'Howfrightful' etc. (verse 17). It all depends on the person's attitude.     BereshitRabbah 68:11  “He tookfrom the stones of the place” (Genesis 28:11) – Rabbi Yehuda, Rabbi Neḥemya, andthe Rabbis, Rabbi Yehuda said: He took twelve stones. So, the Holy One blessedbe He decreed that he would produce twelve tribes. He [Jacob] said: ‘Abrahamdid not produce them, Isaac did not produce them, I, if these twelve stonesjoin with one another, I know that I will produce twelve tribes.’ When thetwelve stones joined together one to another, he knew that he would producetwelve tribes.   Rabbi Neḥemya said: He took three stones. He said: ‘Abraham, theHoly One blessed be He designated His name upon him; Isaac, the Holy Oneblessed be He designated His name upon him; I, if these three stones join withone another, I know that He will designate His name upon me.’ When the threestones joined with one another, he knew that the Holy One blessed be He woulddesignate His name upon him.   The Rabbis said: The minimum number of “stones” is two. Abraham, waste emergedfrom him – Ishmael and all the sons of Ketura. Isaac, Esau and all hischieftains emerged [from him]. I, if these two stones join with one another, Iwill know that waste will not emerge from me.   Rabbi Levi and Rabbi Elazar said in the name of Rabbi Yosei bar Zimra: He madethem in the shape of a roof gutter and placed it beneath his head because hefeared the beasts.   Rabbi Berekhya and Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: Itis written: “For, behold, the Lord emerges from His place, and will descend andtread on the heights of the earth. [The mountains will melt under Him, and thevalleys will burst like wax before the fire, like waters poured down a slope]”(Micah 1:3–4). All the more so for one in a place where the Holy One blessed beHe has revealed Himself. Rabbi Berekhya said in the name of Rabbi Levi: Those stones that Jacob placedunder his head became like a bed and a feather pillow under him. Whatblossoming did he blossom there? “The beams of our houses are cedars, [and ourrafters are junipers]” (Song of Songs 1:17) – the righteous men and women thatemerged from him.   “And lay in that place” – Rabbi Yehuda and Rabbi Neḥemya,Rabbi Yehuda said: He lay here, but all fourteen years that he was hidden inthe house of Ever, he did not lie. Rabbi Neḥemya said:He lay here, but all twenty years that he stayed in Laban’s house, he did notlie. What would he recite? Rabbi Yehoshua ben Levi said: The fifteen songs ofascent in the book of Psalms. What is his source? “A song of ascents, by David.[If the Lord had not been with us,] Let Israel now say” (Psalms 124:1) – Israelthe elder. Rabbi Shmuel bar Naḥman said: He would say the entire bookof Psalms. What is the source? “Yet You are holy, enthroned in the praises ofIsrael” (Psalms 22:4) – Israel the elder.

Eliphaz, Poverty, Wealth and Onkelos   There are those who enjoy the luxury of traveling firstclass and there are those who would rather endure a few hours with the worstairline sitting in the worst seat if it saves them a few bucks. What a contrasttwo seats and two airlines can make in travel. We see that same contrast in“flights” from Israel up to Syria in these parshiot. Two weeks ago we read of the servant ofAbraham going up to Syria to find a wife for Isaac. He takes with him a caravanof ten camels along with servants, gold, silver, jewelry, clothing, gifts,fruits and delicacies. First class goingand coming.   Last week, Isaac commanded his son Jacob to go up to Syriafor the same purpose. Upon Jacob’s arrival, Laban comes to greet him. AlthoughEliezer came almost 100 years prior, Laban remembers that wealth and wonderswhere can Jacob be hiding the jewels? He hugs him and kisses him, but as thepolice warn tourists, sometimes a hug is just a pickpocket practicing theircraft. Laban finds nothing and wonders. Yaakov tells him what happened.   Isaac would certainly not send Jacob empty handed, butalong the way Jacob was robbed and left with nothing, not even the clothes onhis back. The verse in Psalms reads, Esa Eynay El HeHarim – I raise my eyes tothe mountains. Where will help come from? The Midrash elaborates instead ofHarim, read Horim. Jacob is pleading to Hashem that he raises his eyes to hisparents, to Eliezer’s search for a wife for his father Isaac. Here he ispenniless, where will his ezri – help or perhaps his “Eliezer” come from?   So what happened? The rabbis explain that Esav bound hisson Eliphaz with an oath to slay Jacob. He reminds Eliphaz that with Jacob’sdeath the birthright would be taken by them with all its rewards. Eliphazhaving grown on the lap of Isaac his grandfather is concerned with what wasrequired of him and turns to his concubine Timna. Recall that Timna was aPrincess, but she wanted to convert. She came to Abraham, Isaac and Jacob [toconvert] but they would not accept her. She then became a concubine to Eliphazthe son of Esau. She said that it was better to be a maidservant to this nationrather than to be a powerful woman in another nation.   She suggested that Eliphaz come up with some way to avoidkilling Jacob. Eliphaz with mixed emotions pursues his uncle, who undoubtedlywas his teacher as well. He is committed to respecting his father and tohonoring his vow. Is there a way out he must wonder?   When they meet, Jacob implores Eliphaz not to kill him and giveshim everything he had with him. Jacob tells Eliphaz, “Take what I have, for apoor man is counted as dead – (thus I can remain alive and you will havefulfilled in some way your vow).”   Rabbi Pinches Friedman,( a most captivating teacher and thesource for this week’s lesson) explainsthe above and then quoting the Chiddushei HaRim suggests that Hashemorchestrated that Yaakov would face the ordeal of poverty which is a test offaith and a test of maintaining truth and honesty. Through Jacob’s success, hepaved the way for all Israel to withstand the test of poverty.  The Ketav Sofer goes further and explains that Jacob facedthis test of poverty in order for him to be able to withstand the test ofwealth which he would face in Haran. The test of wealth he suggests is evengreater, because the poor man always looks to G-d. The wealthy man forgets Him.  We will read next week that “the sun rose for him (Jacob)”.And the Rabbis ask. Did the sun not rise for everyone? They answer just as wesee at the outset of this week’s portion that the sun set quickly inanticipation of the dream with the ladder, so the sun rose quickly. The rabbisquoting the Mishna teach, ““Whoever fulfills the Torah in a state of povertywill ultimately fulfill it in wealth.” They explain that just as the sun, hiswealth, was quickly wiped away as a setting sun, his wealth would come quicklyas the rising sun. If one can succeed in poverty maintaining faith and honesty,he will succeed as a wealthy man, be it more difficult, as well.   But what became of Eliphaz? Why should I care? Is someonerewarded for not killing? If we consider that killing was certainly inEliphaz’s nature with Esav as his father and Amalek as his son, then perhaps inovercoming his nature, he should be greatly rewarded? Furthermore we read, “Theworld rests on three pillars—on the Torah, on the “avodah” (the sacredservice), and on “gemilut chasadim – kind deeds”. The last is Abraham whowelcomed and entertained guests. Yitzchak Avinu, who was bound on the alter asa korban, represents the sacrificial service. Jacob who is Yoshev Ohalim represents the pillar of Torah. So in overcoming his command and his naturein not killing Jacob, Eliphaz saved the pillar of Torah.   Rabbi Yochanan said: HKB”H does not withhold the reward ofany creature, even the reward for refined speech. We find in the book of Iyov –Job that among the colleagues who responded to Iyov’s complaints was EliphazHaTeimani. Rashi says this is Eliphaz the son of Esav. And the rabbis count himamong the seven prophets of the goyim who merited that the shechina rest uponhim.   But it doesn’t end there as the Rama of Pano explains: Onkelos was an “ibur” of Eliphaz. Onkelos, thenephew of Hadrian Ceaser and of Titus Ceasem Y’SV, converted to Judaism. Hestudied under Rabbi Eliezer b. Hyrcanus and Rabbi Yehoshua b. Hananiah and tooktheir teachings and authored the Targum which we are commanded to read eachweek as an explanation of the written Torah. Onkelos received within him the soul of Eliphaz.   The Talmud in Gittin tells us that when Onkelos thought toconvert he conducted a séance raising the spirit of Titus ( a reincarnation ofEsav) from the dead to seek his advice. Titus explained that the road to success in this world comes throughtormenting the Jews but was forced to admit he was punished daily and that infact in the future world it is those who observe the Torah who are at the top. The Gemara continues andstates that Onkelos went on consulting with other spirits from the dead,including the wicked Bilam and the Christian Yeshu. His decision to convert isbased on what he learned, much as Eliphaz after consulting Timna and consultingJacob is able to avoid killing his uncle.   In saving Jacob, the pillar of Torah, Eliphaz meritsthrough Onkelos to become a pillar of our learning. What an amazing reward?   And again we learn, what goes around comes around.   For those of us in poverty, we pray that we succeed withHashem’s help in the test and that the sun rise quickly for us. And may we all beblessed and successful in the even greater test of wealth. We pray that as Eliphaz overcame his nature,that we be blessed to overcome our nature and through that bring MashiachBimHera BeYameynu Amen.   Shabbat Shalom, Rabbi David Bibi

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Thisweek we read the Akeydah. The Akeydah or binding of Isaac is something soimportant to us that we recall it in detail in our daily prayers. We alsorecall it specifically on Rosh Hashana and Yom Kippur to protect, defend andstand in merit for us.      Thestory we think we know: Hashem tells Abraham to take Yishak as an offering.They go together to the mount. Abraham binds Isaac to the alter and at the lastminute is stopped by an angel. A ram is offered in Isaac’s stead. Hashem makesa promise to Abraham and they return home.      That’sthe story my 4 year old granddaughter will tell in Parsha with Orly Adele iin amix of Hebrew and English this week. And the story we heard at four is the onewe continue to hear, But there is much more to the story      Manyquestions are asked      Forexample at the end of the Akeyda the passuk tells us      וישבאברהם אל נעריו       Allthe commentators ask. And where was Yishak?      Thereare many Midrashim relating to the Akeyda      Afamous one recalls Satan’s attempt to stop it.     Realizingthe importance of the Akeydah to the future of Benai Yisrael and the merit andprotection it will provide, the midrashim expand on the attempt of the Satan toprevent Abraham and Isaac from going through with the sacrifice.      Whatshould have been an 8 hour walk from Hebron to mount Moriah, became a three-daytrek through impossible conditions brought on by the Satan. He triespsychological arguments imploring Abraham that he could not have possibly heardwhat he thought he heard.   Hecalls him a fool who dreamed up a god who would ask him to kill a son given tohim at 100 years of age. He uses an intellectual quarrel arguing that prophecyis imperfect and there is room for interpretation. He threatens him that hewill be liable for murder.      Whenthat fails, he turns to Isaac and pleads with him to come to his sensesexplaining that his father is certainly senile if he thinks G-d would ask himto sacrifice his only son. He tells Isaac to think of his poor mother. Hereminds him that Yishmael will become the heir in his stead.      Hethen turns to physical impediments including transforming himself into animpassable river. Its only when the two of them attempt to continue onregardless that the river gives up. But does the Satan give up? I would suggestthat he does not and fulfilling his role in challenging man uses even moredrastic attempts.      Thereis the Disney G rated version of the Akeydah where only the ram gets killed(was Bambi G rated) and then there is an R rated version which we don’t usuallyhear about unless we get deep into the mefarshim. This R rated version hasSatan continue his pressure and would come with a warning note for violence.      Ifirst discovered this alternate version about 35 years ago. The Eben Ezracomments on the verse: “And Abraham returned”: He questions that it does notmention Issac …      Isaacis not mentioned because he was under Abraham’s care. Those who say thatAbraham slaughtered Isaac and left him on the altar and following this Isaaccame to life are contradicting Scripture. ttps://www.sefaria.org/Ibn_Ezra_on_Genesis.22.19.1     AndI said to myself what? What is he talking about? Someone says he didn’t stop?Someone says Abraham killed Isaac? I asked Rabbi Abittan for an explanation andbegan delving into the opinion carried not just by one, but we saw, by many andburied for various reasons which later became very obvious.      Butit soon became apparent that this other opinion was not very well hidden. Itwas more about being ignored as it was simply impossible to comprehend and wepreferred to stick with the kindergarten version.     Forexample, in the Meam Loez, a commentary on the Torah written specifically forthe religiously uneducated masses in 1730, Rav Yaakov Culi comments on thissame verse. “There is another opinion that Abraham did begin to slit Isaac’sthroat and actually perforated his windpipe. When Abraham looked up and saw theram, the angels swooped Isaac away, brought him to the Garden of Eden and lefthim there until he was completely healed.”      Atthe time we discussed with the Rabbi that Isaac’s soul had a partial flaw inthat his mother laughed when she heard she would become pregnant. The mekubalimalso explain that his soul was completely bound to the side of gevurah or whatwe call the feminine side and in order to correct his soul so that he couldhave children, the soul needed to return to heaven and be repaired beforereturning again. The repair including a meeting up with his mother Sarah’s soulas she dies at the exact same moment. A piece of her soul went into Isaac andanother part went into Rebecca who was born at that same moment.      Aboutfifteen years ago, I gave a version of a class on the subject on Shabbatmorning to a full house eating breakfast bringing the proofs simply from theTorah and Rashi and it seems each year since then a little more of the puzzlebecomes uncovered. But people who were shocked at the end of that class stillcome up to me so many years later and ask for further explanations.      Andalthough I have given this class before and there is a podcast of it, I wasasked this week to please repeat it, but as noted each year, we learn more. Sowe will add what we have learned.      Weknow that Abraham and Jacob both left the land of Israel. Isaac was notpermitted to leave the land for the impurities of exile as he was holy. I foundit interesting that Rabbi Pinchas Winston notes, “according to Kabbalah, thewhole point of decomposition (Of the buried body), ultimately, is to providethe opportunity to rebuild the body in the period of resurrection free of thespiritual 'filth' inflicted upon the Jewish people by the OriginalSnake in the Garden of Eden, which, resulted in the inclusion of a yetzer harainto mankind. This is something that is next to impossible to do in a lifetime,and, requires decomposition to full achieve.     Assumingthe same, the resurrected Isaac returns not only with a perfected soul, butalso with a perfected body, not tainted by sin. He truly is a man but beyondthis world. Thus he cannot allow perfection to be sullied in exile at all.      Onemight ask, how can there be two opposing versions of the same story? But wemust recall that the Torah has seventy faces and there truly can be seventyversions of the same. We often see polar opposite opinions expressed in theTalmud. They may be opposite, but there are 360 degrees to the circle.      Wealso must recall what the rabbi often stressed. The Torah not a story book andwe grow when are able to see things from a different perspective     Thepurpose of the discussion on different ways of seeing a story within the Torahis not meant to convince you that something happens one way or the other way orthat what you always thought was true is not true. The purpose of our learningis to remind us that we need to open our eyes and open our minds when we learnTorah. We need to be willing to ask questions and from those questions we willlearn. The Talmud is 2711 pages of questions.      Onlyby asking can we begin to learn.

We read this week the portion of VaYera. Like lech lecha it is packed with stories and action.  Avraham experienced both humility and triumph this week. After receiving the extraordinary news of a child with Sarah, he faced disturbing news: Hashem planned to destroy Sodom. Despite its values opposing Avraham's teachings – kindness vs. selfishness, faith vs. heresy – Avraham didn't rejoice in Sodom's demise. Instead, he implored Hashem to spare them. “Will You stamp out the righteous together with the wicked? “Perhaps,” he cried “there are 50 righteous men in the city. Shall You not spare the city in the merit of the 50?” (cf. Genesis 18:23-24). But there were not 50, There were not 40. In fact, there were not even 10 and Avraham had no more bargaining chips. Hashem did not spare S’dom. Avraham lost his case.  The Torah tells us  וַיֵּ֣לֶךְ יְהֹוָ֔ה כַּאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ׃ Having finished speaking to Abraham, יהוה departed; and Abraham returned to his place. What does the Torah mean, “Avraham returned to his place”? Where else should he go? To watch the fireworks that once was S’dom? Ohr Hachaim: G'd completed speaking with Abraham He left. The Torah reports that G'd did not even give Abraham a chance to plead further on behalf of a lesser number of righteous people. After all, Abraham said that he had used his final plea. Although the Zohar 1,82 suggests that the righteous is the foundation of the earth, i.e. that a single righteous person could save the rest of the world, this may apply only to an outstanding צדיק.  The doc mentioned  What if lot had gone left and sodom remained for Abraham?  Interesting what the ohr hachaim closes with :  Perhaps if Abraham had lived in Sodom, his presence could have sufficed to save the town. Rabbeinu_Bahya,_Bereshit_18.33.1 One may also understand the word למקומו as “to his customary preoccupation of entertaining visitors and guests.” Having fulfilled this מצוה in respect of the angels who had now departed he went back to his tent to look for other visitors to entertain.  This was Avraham’s central virtue and whenever he was able to practice it he is described as “being in his element”, i.e. במקומו.  Another way of explaining the word למקומו, is “to his regular emotional state.” As long as Avraham had been in a dialogue with G’d he was on a totally spiritual and intellectual level, not allowing for normal emotional responses which are part of the human condition. Now that the immediate benevolent presence of G’d had departed he resumed his customary frame of mind and his approach to matters of a more terrestrial nature.  The word מקומו של אדם “a person’s place,” defines the parameter within which certain people operate, are at home, and where they know their place within the society they live in. I think that this speak tremendous praise for the humility of Abraham.  Ani afar va’efer  Maybe between him and Hashem  But even in his relationship with people  Could have been so haughty I’m the survivor of ur kasdim  I’m the one Hashem speaks with but no  This is not the only time that Avraham returns. At the end of the portion, we read of Avraham’s great faith and fortitude. He is told by Hashem to sacrifice his only son, Yitzchak up on a mountain the Akeida. Unquestioning and determined, Avraham embarks to fulfill Hashem’s wishes.  After his success at the Akeyda  . Hashem promises to increase Avraham’s offspring like the stars, and declares that all the nations of the world will bless themselves by Avraham’s offspring. After the remarkable incident the Torah tells us that “ וַיָּ֤שׇׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃ {פ} Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba. https://www.sefaria.org/Genesis.22.19 What does the Torah mean? Of course he returned. Should he stay on the mountain forever? Of course he returned! most of rabbis and commentators have something to say here  We’ll look later in the week But let me share a story told by rabbi Mordechai Kamenetzky  Master at bring stories as parables    Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man’s hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit. Quickly, the man bolted toward the lobby of the hotel where he accosted Reb Abish. “Thief ,” the man shouted while pushing the Rav,“give me back my cane!” Reb Abish calmly pleaded. “I did not steal your cane. Please do not accuse me! Please believe me. I did not steal your cane!” The man was adamant in his arrogance and began to beat the Rav while onlookers recoiled in horror. Reb Abish, despite the pain, remained steadfast in his humble demeanor. “Please believe me. I did not steal your cane!” Finally, the man realized he was getting nowhere and left Reb Abish in disgust. That Saturday was Shabbos Shuva. The entire community, including the wealthy visitor, packed Franfurt’s main synagogue for the traditional Shabbos Shuva Speech. Horror gripped the visitor as a familiar looking figure rose to the podium and mesmerized the vast audience with an eloquent oration. It was the very shnorrer he had accosted in the hotel! As soon as the speech ended, the man pushed his way toward the podium and in a tearful voice tried to attract the Rabbi’s attention. He was about to plead forgiveness for his terrible behavior when Reb Abish noticed the man. In all sincerity Reb Abish began to softly plead with him. “I beg of you please do not hit me. I truly did not steal your cane.” The rabbi comments  Avraham’s greatness engendered his humility in every circumstance, in victory and defeat. After losing the case of Sodom, he returns. After his amazing accomplishment of the Akeida, he returns.   Avraham returns home, never showing the haughty spoils of victory or the despondent embarrassment of defeat. He remained constant in his service to Hashem and in his attitude to his family and peers.Avraham does not revel in victory nor despair in defeat. He returns the same way as he leaves. Steadfast in faith and constant in character.

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Life isfilled with crossroads. When we come to these crossroads, do we imagine thatwhen choosing left or right, even if the two paths veer only slightlydifferently from one another, do we realize that as we continue in a direction,our choices eventually bring us to totally different places.   Think aboutthe crossroads of your own life ?   Do I go tothis School or that   Do I marryhim or him   Do I go intothis business or that   Do we livehere or there   Each ofthose decisions sets us into a direction which brings us to other crossroadsand other directions.      Think of twolines on a piece of paper which start out together, then one veers one way andthe other, the opposite way. Can they meet again? Maybe? Or they go off thepaper never to see each other again.   One mayrepresent what we could have been had we taken certain crossroads and anotherthe road we actually take.   We canrarely be aware of the absolute consequences of each of those decisions at thetime we face them. Sometimes we think nothing of it, but that decision changedeverything.   In thetelevision series Star Trek there was something called the prime directivewarning not to interfere in the development of a planet. We see this also inscience fiction with time travel often called a temporal prime directive. Theidea is that one small amount of interference, one seemingly inconsequentialmeddling and redirection can potentially shift an entire society or world intoa different path.   In ourworld, Maamad Har Sinai – the revelation at Mount Sinai was Hashem shifting theworld and its reverberations are still being felt.   Moses tellsus   אֶֽת־הַדְּבָרִ֣יםהָאֵ֡לֶּה דִּבֶּר֩ הֹ’ אֶל־כׇּל־קְהַלְכֶ֜םבָּהָ֗ר מִתּ֤וֹךְ הָאֵשׁ֙ הֶֽעָנָ֣ן וְהָֽעֲרָפֶ֔ל ק֥וֹל גָּד֖וֹל וְלֹ֣א יָסָ֑ף  Rashi: Werender this in the Targum by ולא פסק “and He did not cease”, — as the Gemarahwrites in Sanhedrin: for His voice is strong and goes on continuously   In thisperasha which features the first words from Hashem to Abraham, advice was givenrelating to the path we take in life   Lech Lecha   On Saturdayevening when some went out for seuda shelishi, a few of us began discussing twostatements brought by the Zohar which some can suggest might be among the keyinstructions on living life and dealing with the crossroads we face.  I saw abeautiful statement from Rav Yakov Nagen  He writes:My teachers taught me that the first four parshiot of the book of Bereshit,“Bereshit,” “Noach,” “Lech Lecha” and “Vayera,” are a summarized guide tospiritual enlightenment. From one’s initial phase, “Bereshit,” one must come toa place of “Noach,” a place of calm and tranquility.   From therehe can continue to “Lech Lecha,” the phase of journey. The double language of“Lech Lecha,” “go unto yourself,” teaches that the journey is a journey inward,and through this process a person comes to “Vayera elav Hashem,” the revelationof G-d, enlightenment.   This week,parshat Lech Lecha, we will study the aspect of the journey itself.  The ZoharHaKadosh in one place explains that the double language of “lech lecha” callson a person to embark on a journey into himself: “lech lecha unto yourself…toknow and to fix yourself” (Lech Lecha 67b-68a).   In anawesome teaching in Orot HaKodesh, Rav Kook explains that when a person arrivesat an understanding of himself, he discovers Hashem  Rav Kookexplained that The sin of Adam HaRishon was that he became disconnected fromhis true self. He conceded to thesnake’s advice, lost his self-ness, and was thus unable to give a clear answerto [Hashem’s] question “Ayeka?” “Where are you?” for he did not know his ownsoul, for his true self was lost from him…   Rav Kookmakes a bold and awesome statement – when we seek and find the “I” ofourselves, recalling that we are all made BeSelem Elokim, in the image of G-dand I can add that Hashem blew into man and each of us our soul which is a partof Hashem, then we will discover that within me there is a Ani Hashem, “I am G-d;”. Part of the goal in life is todiscover that G-d is present within each of us.   But beforewe can get there, we need to get ourselves on the correct path? How can we helpourselves make the correct decisions in life?   וַיֹּ֤אמֶר   ה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃   Hashem saidto Abram, “Go forth from your native land and from your father’s house to theland that I will show you.  Our Rabbisteach us – see Maor Eynayim and Degel Machaneh - the Torah is eternal and isrelevant and applicable to every individual in every period of time.   Rav PinchasFriedman – The Shvilei Pinchas and our teacher who much of the learning isbased on tells us  It is,therefore, incumbent upon us to examine how this heavenly directive to Avram: “Gofor yourself from your land,” applies to all individuals in allgenerations. Additionally, what vital lesson must we learn from this divinedirective?  The ZoharChodosh (Midrash HaNe’elam, Lech Lecho 30b) that these pesukim apply to every neshamahthat descends from the heavenly realm of the world of the neshamot to thisworld — to clothe itself in a physical body: — this neshamah that is to act asa father figure to educate the physical body. Hashem instructs the neshamah toleave its heavenly abode and to enter a particular body. When the Torah statesthat Avram went, this refers to the journey of the neshamah from its place onhigh to its designated body. The neshamah follows Hashem’s instructions just asAvram did — entering the body that it was commanded to guide and teach.  Let usaddress HKB”H’s statement to Avram and to all of the neshomos that come intothis world: אל הארץ אשר אראך” “ -- to the land that I will show you.  Moreover,what was HKB”H’s reason for not revealing the ultimate destination from theonset? Rashi provides an answer to this question: , “אשר אראך לא גלה לו הארץמיד כדי לחבבה בעיניו, ולתת לו שכר על כל דיבור ודיבור” — to endear it tohim, and to reward him for each and every statement about the land. Rashi’ssource is the Midrash (B.R. 39, 9) which adds: “אל הארץ אשר אראך, ולמה לא גלהלו כדי — לחבבה בעיניו, וליתן לו שכר על כל פסיעה ופסיעה” to rewardhim for each and every step he takes toward the land.  We canask: Even had HKB”H revealed the land to Avram, hestill would have deserved to be rewarded for each and every step of his journeyto an unfamiliar land. After all, he only undertook this journey, because hepossessed incredible faith in Hashem and because Hashem commanded him to do so.So, what additional reward or benefit accrued to Avraham by HKB”H not revealingthe destination from the get go?  ” אל הארץאשר אראך “ — to theland that I will show you — contains a valuable message concerning the wayto properly serve Hashem.   It isworthwhile for every Jew to review this message over and over again throughouthis life. If we examine man’s lifelong journey in this world, from the momentof his birth and his very first breath, until his neshamah departs from hisbody and returns to HKB”H, we find that the entire journey is shrouded inmystery.  No humanbeing has a clue what is in store for him in this world. Will his journey besmooth and straightforward or will it be complicated and full of obstacles?Will the course be steady and even-keel or full of ups and downs? A human beingis incapable of solving this great mystery from the very onset.    Where willhe be required to spend his life? What ordeals and experiences will he have toendure? What mission has HKB”H given him to fulfill in this lifetime?  Yet, it isessential for all Torah-observant Jews to remember that the key to unravelingthese mysteries and uncertainties was already revealed by HKB”H to AvrahamAvinu, the first Jew in the world. Avraham was confronted by a world full ofidol-worship, he shattered all of the idols in his father Terach’s house andmerited to reveal the presence, oneness and ways of HKB”H in this world.  Behold! WithHKB”H’s very first revelation to Avram, He confronts Avram with the following provocativedirective: “לך לך מארצך וממולדתך ומבית אביך אל הארץ אשר אראך' --Go for yourself from your land, from your birthplace, and from your father’shouse to the land that I will show you. With these words, HKB”H provided Avramwith the secret code to unravel and solve all of life’s mysteries anduncertainties.   What is thatcode?   What are themagic words?   These fourwords -- “אל הארץ אשר אראך” -- to the land that I will show you — arethe key! In other words, do not imagine that I will reveal to you from the verybeginning where you are destined to go and what challenges you will have toovercome.

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