Seven Noachide Laws

Shavua Tov. Today's Parsha lists the seven Noachide Laws or the שבע מצוות בני נח. The seven laws are: No idolatry, murder, immorality, stealing, tearing the limb from a live animal, blasphemy, and setting up courts of justice.The penalty for violating any of these commandments is death. Because they only have seven laws, we are very strict about enforcing them.Special courts were set up to judge cases of בני נח. When there was a Sanhedrin, and Israel ruled, these laws applied to the גר תושב, who was expected to observe these laws.The Rambam in הלכות מלכים, explains the details of these laws. For example, under the heading of immorality, the Rambam writes that there are six that are prohibited in this category. They are: mother, father's wife, a married woman, sister from mother, homosexuality, and bestiality.These seven laws represented the minimum for a society to function on a level where there is law and order.

פרשת נח

In פרשת נח, we typically compare Noach to Avraham Avinu in terms of their both being called צדיק. The take of the של״ה הקודש is that נח did have certain holy traits, such as being born circumcised, that made him a צדיק, but he was far from the level of Avraham Avinu.Noach was not very good at Kiruv, influencing his peers. Avraham was very effective at convincing the people of his generation of the Oneness of Hashem. Noach was afraid that if he mingled with others, he would be brought down by them.It is written that נח "walked with Hashem". He waited for Hashem to lead him or hold his hand to give him direction. Avraham was self propelled. Avraham "awakened" himself in his service of Hashem. Noach waited for Divine inspiration.The של״ה equated Noach with אלישע בן אבויה also known as ״אחר״, who became a heretic after entering the Pardes. Noach witnessed Hashem's protection and had many merits in providing for the animals for a year. However, he fell when leaving the ark, when he planted the vineyard.These comparisons are useful in understanding human nature and learning about the many obstacles we are meant to overcome. Shabbat Shalom

Rabbinic Wisdom

The introduction to מסילת ישרים, Path of the Just, has a fascinating relevance to today and the ongoing lack of morality in today's society.The Ramchal, Rav Moshe Chaim Luzzatto, author of מסילת ישרים points out a very real human tendency to forget basic truths if they are not repeated. He uses the example of love and fear of Hashem and Dveikut, cleaving to Hashem, and acting in the way of Chassidut, doing acts of kindness.All of these are simple basic concepts known very well in Judaism. However, if these basic ideas of Judaism are not repeated on a regular basis, they become forgotten. A righteous person will no longer be viewed as one possessing these character traits, but someone who acts in an extreme way. He will fast all of the time or dip in Mikvaot if snow. All because of a failure to repeat the basics.And so it is today. Because such basic moral points as marriage and raising a family, being of supreme importance; or, "living together" before marriage is wrong; or, saving one's virginity for marriage is right, are not reiterated on a regular basis, they are forgotten.Morality has taken on a new definition of feeling good and doing whatever makes you feel good for the moment.The Rabbis always had such a keen insight into human nature. If we only listened to them!

Combining Love and Fear of Hashem

The Tanya repeatedly mentions that we learn from the words סור מרע, stay away from evil, the obligation to fear Hashem. This fear is expressed by the non-violation of the 365 negative commandments.The other half of the Pasuk, עשה טוב, do good, represents the commandment to love Hashem which is manifest by the observance of the 248 positive commandments.The Tanya goes on to say that if one observes the Mitzvot with an awareness of love and fear of Hashem, he will attach himself to higher and higher levels of holiness.The Tanya warns against the Jew whose worship of Hashem is only love without fear. Such an individual will tend to feel that there is no need to worry about violating the negative commandments of the Torah. Therefore, one must always contemplate Hashem's greatness, in order for his observance of the Mitzvot be a combination of love and fear of Hashem.

Origin of עם ישראל

Following the theme of pure offspring not tainted from the pollution of the serpent, the Kuzari elaborates on the subject. Rav Yehuda Halevi said that every family was affected by this impurity even until Yakov Avinu.This explains why it was possible for Avraham Avinu to father a child like Yishmael, or for Yitzchak to father a child like Eisav. Yakov Avinu was the first person who was able to father an entire offspring of holy, pure souls that all came directly from the side of holiness.It was for this reason that Hashem chose Yakov to take this holy family and turn them into a nation called עם ישראל. From the twelve came seventy and from seventy came 600,000.It is significant that seventy is also the number of the nations of the world. Israel is meant to be unique and different and a "light unto the nations."

The Nature of Man and G-d

The beginning of the Torah according to the של״ה lays down two important principles about the nature of G-d and the nature of man.It is essential that we are aware that Hashem is separate from this world and He is not dependent on it in any way. If the world exists, He exists. If the world would cease to exist, He still exists.Hashem not only possesses the knowledge of all that was and will be, but also the knowledge of what could have been. Hashem is King of the Universe and only allows those who refine themselves, to get closest to Him.Man, on the other hand, was given a יצר הרע, to contend with. For him, it's all about choices. If he chooses the path of goodness and holiness, he can be on the level of an angel. If he chooses the path of evil, he can go lower than an animal.Our attachment to G-d helps us achieve the path of Kedusha.

Reason for Shatnez

Shavua Tov. The Kuzari and the של״ה share the same idea but from a different perspective. Both point out that the reason the Torah only names one of the offspring of each generation, is because only one proved to be worthy and somewhat righteous.The של״ה explains this lack of righteousness as due to the pollution caused by the serpent. This connected these souls to the סטרא אחרא, or the side of evil, that caused them to gravitate towards evil.This was even true of Cain and Abel. Cain's soul was affected negatively by the serpent while Abel was not affected and was righteous.The של״ה adds that this explains the reason for Shatnez. The linen is connected to Cain and the evil that he possessed. And the wool is connected to Abel and his inherent goodness. Therefore, wool and linen must not be mixed in a garment worn by a Jew.

Lessons from Breishit

The Shney Luchot Habrit mentions that there are four primary lessons to be learned from פרשת בראשית. The first is that קנאה, תאוה, כבוד, honor, jealousy, and lust, remove a person from this world. Trouble began with the lust of Eve and the honor the serpent was seeking and his jealousy.The second lesson is that we need to be careful what we eat. Putting unholy food into our mouths causes a great deal of confusion and hurts us spiritually.The third lesson is that we are to model ourselves after our Creator. The Parsha seems to emphasize Hashem's generosity in particular. We are likewise meant to be generous and follow Hashem's example.The final lesson to be learned is humility. Hashem said, "Let us make man" in order to show humility. This is an extremely important trait to acquire that leads to all kinds of good things. Shabbat Shalom

Sin in Garden of Eden

The Kabbalists devote a great deal of time trying to assess the effects of the sin of Adam and Eve and the serpent. It is clear that the world would have been totally different had they listened to Hashem.The consensus is that the most obvious difference would have been that people would not have died. The entire story is very difficult to comprehend. The שני לוחות הברית is of the opinion that what motivated Eve is that she wanted to be like Hashem Himself.It was as if the snake convinced her that if she thought the Garden of Eden was special, imagine what it would be like to actually resemble G-d! It was a kind of lust that allowed her to stumble.The Torah tells us that Hashem made them כתנות עור, clothing of leather skins. Before the sin, they were clothed with כתנות אור, coverings of light. This was an indication of the high level they were on before the sin. The nation returned to this high level at Mount Sinai, only to fall again with the sin of the Golden Calf. Kind of a mystical approach to a well known biblical story.

פרו ורבו

This year's commentary that I will be focusing on in better understanding the weekly Parsha is called שני לוחות הברית. It was written by Rabbi Isaiah Horowitz of Prague in the late sixteenth century or early seventeenth century. Like the Alshich, it is based very much on Kabbalah.The majority of his comments on Parshat Beteishit is centered on the Mitzva of פרו ורבו. Apparently, according to Kabbalah and the Talmud, it is a very grievous sin for one not to try to fulfill this commandment of procreation. It was Hashem's intention that the earth be inhabited. If everyone decided not to be engaged in this Mitzva, the world would cease to exist.The Rabbis say, עיקר תולדותיהם של צדיקים מעשים טובים, the main "descendants" of צדיקים are their good deeds. The use of the word תולדותיהם hints that every צדיק is to see to it that he has descendants to carry on the lifestyle that he perfected.Aside from this, nothing is more sacred and precious than bringing children into the world. It is our job to instill them with proper values and Midot. This is how we fulfill the Mitzva of פרו ורבו.

Kiddush Hashem

At this time, people greet one another with חורף טוב, or, have a nice winter. We started משיב הרוח ומוריד הגשם today and now that the holidays are behind us, it's time to implement new year's resolutions.The Rambam, in his introduction to ספר המצוות, devotes a chapter to the study of חילול ה׳ and קידוש ה׳. He views the desecration of Hashem's name as one of the more grievous sins. The sanctification of Hashem's name is likewise, a way to glorify G-d.Perhaps this should be our focus during the coming year. In every situation that we are in, we are to be certain that we are acting in a way that makes Hashem look good.The Rambam concludes this chapter by pointing out that one who speaks nicely to people, and his business dealings are always honest, and is always seen engaged in Torah study, and always acting beyond the letter of the law-such a person sanctifies G-d. He fulfills the words of Isaiah 49:3: "And He said to me: You are my servant-Israel, in whom I glory."

Shmini Atzeret-Simchat Torah

Tonight is Shmini Atzeret-Simchat Torah. Even though it's connected with Succot, it is considered a holiday in itself. Hashem has said to the Jewish people, קשה עלי פרידתכם, that it's difficult to separate, so we were asked to stay another day before leaving for the winter.! For this reason, we say שהחיינו tonight both with candle lighting and Kiddush.We also celebrate our completing the Torah, the greatest gift given to the Jewish people and the world. We must remember the words of the Tanya where it is written that the Torah and Hashem are one and the same. They are inseparable. The Tanya also mentions the importance of observing Halacha. The explanation is that when we observe Jewish Law we are actually fulfilling Hashem's will in this world.It's a good idea to resolve to study פרשת שבוע with a little more seriousness this year. Next Shabbat we begin Breishit again. Perhaps we should learn a new commentary this year. In any case, we must constantly appreciate the Torah we were given at Sinai.

Straightening the Crooked

There is a great deal of symbolism in the twelve chapters that make up the book of Kohelet. One such Pasuk that has a surprising Halachic ramification comes from the words מעות לא יוכל לתקון, that which is crooked cannot be made straight.What is learned from this is a Halacha related to the laws of Davening and the question of תשלומים, which we explain as making up a forgotten Shmone Esrei. If we forget a Shmone Esrei, we can only make it up in the next consecutive Davening. For example, if one forgot Maariv, he can make it up with two Shmone Esreis at Shacharit. However, if one did not make it up at Shacharit and only remembered at Mincha that he forgot last night's Maariv, he can no longer make it up.This is an example of מעות לא יוכל לתקון, that which is crooked cannot be made straight.

Kohelet

This Shabbat we read the book of Kohelet, Ecclesiastes, written by King Solomon. This time of year was the most prosperous for Jewish farmers. There is always a tendency for people to become complacent when they are prosperous. The rabbis were very much aware aware of this phenomenon and instituted the reading of this book on Shabbat Chol Hamoed.There was great controversy as to whether Kohelet should be considered worthy to be one of the books of Tanach. Many saw it as a very negative, pessimistic book. Shlomo repeatedly talks about how all is vanity. He claims to have tried every endeavor "under the sun," and everything was futility.The conclusion of the rabbis was that the ending of Kohelet made it all worthwhile. "Fear G-d and keep the commandments for this is all there is to man."If we walk away from this Chag strengthened in our יראת שמים, fear of Heaven, we have a clear sign that we have been elevated spiritually.

אחדות

A major theme of Succot is the idea of אחדות, unity. The intention of the sacrifices was to bring unity to the whole world. Seventy bulls were offered in total during the holiday, corresponding to the seventy nations.The idea of אחדות is represented primarily by the taking of the ארבעה מינים, the four species. Each specie is supposed to represent a different type of Jew. The Etrog that possesses the good taste and good smell is symbolic of the Jew with good thoughts and good actions. The willow has no taste and no smell which represents the lowest level Jew.Nevertheless, we take all four species to unite all Jews of all backgrounds. As a people, we are strongest when we are united. All of our problems come through factionalizing, and separation.Our Rosh Hashana and Yom Kippur prayers came with the words, ויעשו כולם אגודה אחת, that we should all become one unit with a complete heart in serving Hashem.

Mashiach and Succot

Moadim Lesimcha. There is a dispute in the Gemara as to whether Mashiach will be coming on Succot or on Pesach. Therefore, we read the most Messianic Haftarahs on both Succot and Pesach.On the one hand, the world was created in Tishrei, so it would seem appropriate for a "new world" taking place at that time. On the other hand, Nissan was the month of our redemption from Egypt, so that Nissan would be a good time for the final redemption.The Talmud in מסכת עבודה זרה claims that at the time of the redemption, the nations of the world will claim that they were not given a fair chance to show their worthiness to be part of the abundant blessings. Hashem challenges them to see if they could observe the Mitzva of Succah to show their love for Torah. They built Succot but could not tolerate the heat. They kicked down their Succot. Hashem confirmed that even a simple Mitzva like Succah was too hard for them, proving that only the Jewish people were worthy of the Geula.

ענני הכבוד

Shavua Tov. One of the lesser known concepts of Succot is the connection between the ענני הכבוד, the Clouds of Glory, and the Succah.Actually, the Succah is meant to remind us of the ענני הכבוד. The Succah was the dwelling place of the Jewish people in the desert. This is the reason the Torah commanded us to sit in the Succah altogether, to remind us of the Succot in the desert.In the merit of Aharon, the ענני הכבוד traveled for forty years with the Jewish people in the desert. It literally protected them from dangerous animals and from potential enemies. It even ironed and kept their clothes clean and pressed. The key symbol is "protection" that the ענני הכבוד represented.We are to be strongly aware that our lives and our very existence depends on Hashem's protection only. Living in our flimsy Succot for seven days, brings home this point. Succah, ענני הכבוד, and Hashem's protection.

שב ואל תעשה

There is a concept in Halacha called שב ואל תעשה, which means that even though there is a positive commandment, an עשה, involved in the performance of a Mitzva, there are situations when you can sit back, שב, and not do the Mitzva.An example of this is how we do not perform the עשה of taking a לולב on Shabbat, because of the rabbinic concern that you might come to carry it in a public domain. One would think that the Torah commandment of taking the לולב would outweigh the rabbinic concern.Nevertheless, the law of לולב (as well as blowing שופר on Shabbat) is pushed aside because of this principle of שב ואל תעשה.

Post Yom Kippur Joy

Moadim Lesimcha. Now that we have completed Yom Kippur, we are meant to feel an overwhelming sense of Simcha. We are meant to go from one Mitzva to another to keep the momentum going. Most try to immediately work on their Succahs shortly after breaking the fast.In the time of the Beit Hamikdash, there was no happier time of year than Succot. The Gemara tells us that people barely slept the whole week of the holiday because of all of the rejoicing.It is the only holiday that is called זמן שמחתינו, the time of our joy.Just like the people celebrated with the Kohein Gadol until midnight after successfully entering the Holy of Holies on Yom Kippur, this joy should continue throughout the year. We should always feel Hashem's abundant blessings which will help us maintain this Simcha.

וידוי

The Rambam explains that the essence of Teshuva is וידוי, or confession. On Yom Kippur, there are ten Viduys in the course of the day, beginning with Mincha before the fast begins.It is always difficult for a person to have to swallow his pride and say, "I was wrong." It certainly takes a degree of humility to admit one's wrongdoing.If we carefully examine the actual וידוי of אשמנו בגדנו and the numerous ועל חטא שחטאנו that we say on Yom Kippur, the overwhelming majority of those sins have to do with man and man. Many are related to dishonest business dealings and many deal with misleading people and treating them disrespectfully.I strongly recommend that each of us take with us a good translation and explanation of the וידוי. It will help immensely in getting us in the mood of sincere remorse and Teshuva. גמר חתימה טובה.