Yishmael

Rabbi Twerski wrote very harshly about Yishmael and his descendants. Hagar was commanded to go back and be subservient to Sara. She was told she would have a son who would be a פרא אדם, like a wild ass. His hand will be in everything, and the hand of others on him.

In different generations, there were prophecies as to what the Jewish people will have to endure from the children of Yishmael.

Rabbi Twerski felt that “the hand of others will be on him,” refers to the period of time when the Arabs gained great domination of the world because of their oil. Onkelos was the one who alluded to this.

The חפץ חיים expressed concern as to what the ישמעאלים might do to us in the end of days. And the בעל הטורים was the most outspoken when he said the the Mashiach cannot come until these people fall, and lose their power.

What is most fascinating is that these prophecies have come true, when they were predicted so long ago.

Avoid Conflict

The incident of the dispute between the shepherds of Avraham and the shepherds of Lot, is most disturbing. At the end of the Pasuk, that speaks of this conflict, it says, והכנעני והפריזי אז יושב בארץ, that the Canaanite and Prizite nations were still dwelling in the land.

The question is what this has to do with the conflict between the shepherds. The answer is to emphasize that these decadent nations were able to get along, but Avraham and Lot’s shepherds could not.

We learn from here how far we must go to avoid מחלוקת and dissension. Sometimes it is better for so called close relatives to separate and distance themselves from one another, rather than argue and harbor bad feelings.

The Chofetz Chaim once said that he would close down ninety Yeshivot, rather than allow one iota of dissension.

And the late Jewish comedian, Milton Berle, once said, “Happiness is a warm loving family in another city!” Maybe Uncle Milty learned this from Avraham Avinu.

Gleaning from Relationships

Following Avraham’s victorious war victory between the four kings and the five kings, he sits with one of the kings. We are told that his name is מלכי צדק מלך שלם, and he was also a כהן.

We learn further that this king known as Malki Tzedek is none other than Shem the son of Noach. And at some point in time, he established the Yeshiva of Shem and Eiver, that Yakov Avinu attended.

The Rabbis asked about this post war meeting as to what exactly Avraham and Shem talked about during their meeting. They compared this to a long meeting that was held between two Chassidic giants and their discussion.

Each was known for a particularly strong character trait. They met to try to see how they could learn from one another, so that each could go higher in their service of Hashem.

The same was true with the Avraham-Shem meeting. Avraham was fascinated how Shem was able to bring people to study Torah. And Shem was impressed with אברהם’s legendary הכנסת אורחים, welcoming guests. Each of these giants wanted to learn how to glean the good from each other.

Similarly, in our relationships with people we respect and admire, we should be able to glean from one another, so that we, too, can grow in our closeness to Hashem.

Making Decisions

Rabbi Twerski was of the opinion that Avraham Avinu sinned, and made a bad decision by going to Egypt during the famine. He was not told to go there, and should have had more faith that Hashem would take care of him.

The question of how we make major life decisions, is a big one. We hope that our instincts and analysis are correct and that we will get the anticipated results.

Rabbi Twerski suggests three steps we should take before making such decisions, that will increase the chances of all going well.

First, it is critical that we accept our own vulnerability. We must realize that we are only human beings and we are not totally in control of our destiny. A little humility, is a good way to start.

Second, we should be in the habit of studying books of Mussar. This will help us be connected to Kedusha, holiness. When we are connected in this way, we will be led in the right direction. If we are not connected to holiness, G-d forbid, we can be led astray.

The third point is that ideally we should have a loyal, trusted friend, that we can bounce off ideas. Even better would be to have a rabbinic mentor who cares about us, and will guide us in the right way.

If Avraham Avinu can make an error in judgement, how careful must we be!

Avraham not Avram

Shavua Tov-

The question was asked to why the Torah tells us that Avraham must not be called Avram, but it doesn’t say that Yakov can no longer be called Yakov, after he was named, Yisrael.

It was explained in מעינה של תורה, that there was a numerical significance to the number of letters of the matriarchs and patriarchs.

The number of letters in the names, שרה רבקה רחל לאה equals thirteen, which equals, אחד, one. With the change from אברם to אברהם, the numerical value of אברהם יצחק יעקב, also equals thirteen doubled is twenty-six, equal to Hashem’s holy name of י-ה-ו-ה.

Therefore, Avraham should never be called אברהם, and יעקב should not be called ישראל, so as not to disrupt this very significant Gematria.

Man is Meant to Struggle

Parshat לך לך tells of Avraham Avinu making the long journey from אור כשדים to the land of כנען.

We were told at the end of last week’s Parsha, that Abraham’s father, תרח, died in חרן. He apparently was aware that there was something special about כנען but did not have the spiritual strength to make the entire journey. He let his dream of Aliya die, and opted for the comforts of חרן, rather than deal with the difficulties of כנען.

Avraham, on the other hand, never let go of his convictions. Hashem never told him specially where he was to go. His instructions were to go to the land that he would be shown. And he was told to leave his land, his birthplace, and his father’s house, so as to give greater reward for his faith.

This is similar to the instructions regarding the עקידה. “Take your son, your only son, that you loved, Yitzchak.” He was to be given a reward for each aspect of his act of faith.

The lesson from all of this is that we are asked to make difficult decisions as part of our commitment to Judaism. We must also be reminded the teaching from Pirkei Avot, לפום צערא אגרא, according to the pain is the reward. We also say from the Book of Job, אדם לעמל יולד, that man was made to struggle.

We must recognize this point and embrace it. The greater the commitment, the greater the ultimate reward. This is learned from אברהם אבינו.

Preserving Life

Among the Seven Noachide Laws is the prohibition to commit murder. This commandment is more about the preservation of life, than the taking of a life.

The wording of the Torah is שופך דם אדם באדם, that one must not spill the blood of a human being living inside another human being. Some see this as a direct prohibition against abortion.

This reflects the importance of preserving human life. Rabbi Twerski wrote that during the cholera epidemic, Rav Yisrael Salanter issued a rabbinic ruling that it was forbidden for all Jews to fast that year on Yom Kippur.

This is a source for how we must work at taking care of our bodies. Rabbi Twerski felt that there should be much stronger rebukes to the dangers of smoking, and how it violates the Torah. The same is true of other addictions such as drugs and alcohol. He even mentioned obesity as a kind of disease that could shorten one’s life.

While it is popular to be “frume” and take on all kinds of unnecessary stringencies, it must not come at the expense of overlooking such important Mitzvot of taking care of, and preserving human life.

Changing Generations

The שפת אמת gives a brilliant answer as to how it was possible for Noach to get drunk shortly after leaving the ark. After all, he was over 600 years old and he should have known his limits as to how much wine he could handle.

The world after the flood was not the same as the world before. The natural order of things had changed to such an extent that the same amount of wine Noach drank before the flood that had no effect on him, now got him totally drunk.

Rabbi Twerski commented that we also need to make the realization that this generation is nothing like the previous one. While today, for example, a “time out” might work as a form of discipline, it would have been laughed at in earlier generations.

This realization is especially important for parents in educating their children. The decline of morality in society, presents challenges that did not exist before.

It is essential that parents receive training and advice in dealing with these challenges. The fact that there are so many choices of lifestyles out there, makes it that much more difficult to keep children religious. Parents need to work extra hard at חינוך, education, so that we do not lose our youth.

There is no better way to educate than to become role models for the younger generation. That is by far the superior method of teaching. Even as early as Noach’s time, adjustments needed to be made, to adapt to the challenges of the next generation.

Battle With Yeitzer Hara

After the flood, when Noach and his family left the ark, Hashem made an observation. He came to the realization that יצר לב האדם רע מנעוריו, that man’s inclination is evil from his youth. Therefore, He promised that He would never again destroy the world.

This realization represents the struggle that man has to overcome the יצר הרע. Rabbi Twerski pointed out that it is the יצר הרע that causes us to rationalize. It gives justification for a person to sin or not be able to reach his goal.

It is very difficult to overcome the יצר הרע. It is like walking a tightrope, where we are pulled in two different directions. We must maintain the middle ground.

We also know that it is Hashem that sends the יצר הרע to test us. We must develop the tools to be strong and not give in to temptation and rationalization. We can do this by regularly studying such classic works as מסילת ישרים, The Path of the Righteous, and ארחות צדיקים, The Ways of the Righteous. Conquering the יצר is a struggle, but we can be victorious.

Emotions and Intellect

Rabbi Twerski addressed the Rashi that said that Noach may not have been the great Tzaddik, he was made out to be. Rashi pointed out that Noach entered the ark, מפני מי המבול, because of the waters of the flood.

This meant that נח was lacking in faith, and only after the rains became strong did he enter. But how is this possible when our hero is still described as being righteous.

Rabbi Twerski makes a major distinction between intellectual knowledge (שכל), and emotional knowledge (רגש). On an intellectual level, Noach believed wholeheartedly that there would be a flood. But on an emotional level, he still had some doubts.

This explains why it’s difficult to break addictions or even stop oneself from intermarrying. On an intellectual level, it is known what the right thing is to do. However, on an emotional level, one is unable to overcome these emotions, and do the right thing.

This has a great deal to do with what we call, מלחמת היצר, the war with our evil inclination. We must work on ourselves to be certain that the שכל will win against the רגש.

No Abusers

Shavua Tov-

We learn an important principle from the story of the Flood. Despite the numerous sins of that generation, the one that sealed their fate, was the sin of robbery.

Many transgressions are between man and G-d, and the individual sinner is only hurting himself. This would certainly be true regarding idol worship.

Robbery has a victim, where the thief causes much grief to that victim. We learn from here that there is Divine wrath against those who harm the defenseless. This is particularly true regarding the orphan, convert, and the widow.

In the case of the widow, the Torah tells us that if we do mistreat the widow, our sons will become orphans, and our wives will become widows.

Rabbi Twerski used this commentary to cry out against cases of abused wives by husbands who were prominent members of the community. He felt that these aggressors were protected and the women’s cries were not being heard.

Subjects like this as well as cases of rabbis who abuse their students, are similarly not being dealt with fairly, according to Rabbi Twerski.

If so called religious Jews would take the Torah’s message, seriously, it would put a stop to all kinds of abuse. There would be a public outrage, and the aggressors would be brought to justice, regardless of their high position.

Depraved Behavior Prevents Teshuva

We are taught at the beginning of פרשת נח, that it took Noach 120 years to build the ark. The question is asked as to why the people would not listen to Noach’s warning that the world would be destroyed by flood.

Rabbi Twerski explains answers this question by describing just how depraved the generation of the flood, actually was. They made corrupt behavior, legitimate.

Once a society legalizes such corrupt behavior, there is no hope for Teshuva. One cannot do Teshuva, if the individual does not believe he did anything wrong.

We see how our world has deteriorated. Western society has legalized that which we once believed was wrong. Such things as drugs, gambling, abortion, and even euthanasia, in a different time, would not have been tolerated in the societies of previous generations. In short, depravity is being legalized.

Like the דור המבול, the generation of today has made corrupt behavior, legal.

Because they do not believe they are doing anything wrong, Teshuva alludes them. Even if someone were to build an ark, it would not change their bad behavior.

Rejected Snake

The punishment of the serpent for giving Eve the forbidden fruit was, ועפר תאכל כל ימי חייך, that you will eat of the dust all of the days of your life.

Rabbi Twerski pointed out that this does not seem like a punishment if he will always have food available to him. Hashem seems to be telling the snake that he will never go hungry, because dust will always be available to him.

The answer to this question is that Hashem was making a statement of absolute rejection. He was saying, in essence, that while other creations, such as animals, pray to me for sustenance, you will not pray. You will always lick the dust, and you will not need to pray, because I don’t want your prayers.

A Chassidic rebbe once commented that he felt sorry for the wealthy. Their fortune gives them the false sense of security that they have it all. In a way, they are blocked from being able to pray.

The poor, on the other hand, have to suffer with poverty. Their consolation comes with the fact that Hashem reaches out to them and longs for their prayers. Feeling Hashem close to them, relieves the difficulty of being impoverished.

There can probably be no greater punishment than either being rejected by G-d, like the serpent, or being unable to pray because of being blocked like the wealthy man.

See the Light

Rabbi Twerski tells the story of a 96 year old woman who stopped talking. They put a fourteen year old girl in the room with her, with the hope that she would get her to speak. One day the young girl asked the old woman what she was so focused on, out the window. She finally answered that she was enjoying looking at the light. She was not referring to objects, but to the light itself.

At the beginning of creation, Hashem commanded, “Let there be light, and there was light. And He saw that the light was good.”

Like the elderly woman, the focus was only on the light, because nothing else was created at that point, except for the light.

It is interesting how we refer to an intelligent person as, “enlightened.” We sometimes speak of someone who has a “bright” idea, or is simply, bright.

We generally associate light with goodness, and darkness with evil. Those who claim to have had near death experiences, referred to the beautiful bright lights that they saw. And when speaking of a criminal, we refer to him as a “shady” character.

We need to see the light and recognize what is holy and pure, and unholy and impure. Perhaps that elderly woman was on a high level for she saw the light, and recognized that it was good.

Body and Soul

There is a Pasuk where Hashem reprimands Adam, and tells him, כי עפר אתה ואל עפר תשוב, “You are dust, and you shall return to the dust.”

Rabbi Twerski points out that this is a clear reference to the two principle elements that make up a human being. There is the body and there is the soul. The body comes from the dust and has a limited life span of up to 120 years. We have an obligation to care for the body by getting proper rest and eating nourishing foods.

The soul, however, comes from the כסא הכבוד, Throne of Glory. It is בצלם אלוקים, in the image of G-d. Just as Hashem is eternal, so is the soul. Being that it is completely spiritual, it needs spiritual nourishment. This nourishment is the Torah that we learn, and the Mitzvot that we perform. Our soul needs at least the same attention as the body. The more attention we give it, the higher we go spiritually. This is what gives a person feelings of contentment and purpose. The satisfaction of bodily needs are fleeting. They give temporary pleasure. Fulfilling the needs of the soul give lasting pleasure. This is why the greater the צדיק, the more detached he is from the material world, and the more attached he is, to the spiritual world; the world of the soul.

Psalm 92

There is an interesting Midrash connected with Psalm 92 from תהילים, that begins with the words, מזמור שיר ליום השבת. Even though we attribute תהילים to King David, this particular chapter is attributed to אדם הראשון.

It is noteworthy that the contents of this psalm, do not mention Shabbat at all. It is more or less a praising of Hashem for his kindness and faithfulness.

The Midrash explains that Adam was told that if he eats of the forbidden fruit, he will die. He ate the fruit on Friday, and was meant to be put to death on Shabbat.

Just like Shabbat pleaded for a partner, for all the other days of the week had a partner, and Hashem gave עם ישראל to be Shabbat’s partner, Shabbat made another plea.

Shabbat asked that Adam be forgiven because it did not want to be known as the day when Adam was executed. Hashem agreed to forgive Adam.

To Adam’s great delight, he sang praises to יום השבת, the Day of Shabbat, who saved his life. And, of course, he gave thanks to Hashem for His kindness in agreeing to forgive him. This is a very interesting Midrash, indeed.

Torah is Truth

Shavua Tov-

We learn by way of רמז, hinting, that the foundation of the Torah is אמת, truth.

The last letter of the first three words of the Torah, בראשית ברא אלוקים, spell the word, אמת. Similarly, the last three words at the end of the section on creation, ends with the words, ברא אלוקים לעשות. Again, the last letters of these words, spell אמת, truth.

Rabbi Twerski explains that the foundation of the Torah is אמת. The reason for this is that we believe that truth is absolute. It is not relative. We say that משה אמת ותורתו אמת, that Moshe is truth and his Torah is truth.

We also note that the word, אמת, comes from the beginning, middle, and end of the א׳ב׳. The word, שקר, meaning, falsehood, all come from the end of the א׳ב׳. They have nothing to stand on, because they represent lies and negativity.

We must remember that the Torah is אמת. And the study of Torah and Talmud, is an exercise in the pursuit of truth.

No Spirituality-No Life

Rabbi Twerski makes an interesting observation about Shabbat observance. He noted that creation was only completed when Hashem rested on the seventh day. This is surprising because Hashem, in His perfection, is not in need of rest. Yet, with the cessation of work and creativity, creation was completed.

This מנוחה, or rest, was essential for the world to know that we must spend one day a week refraining from weekday creative acts.

The other key word comes from the Shabbat day Kiddush taken from Shmot, Chapter 31. We say, וביום השביעי שבת וינפש, and on the seventh day, G-d rested and was spiritually charged. This word, וינפש, has the word, נפש, or soul, in it. This represents the fact that Shabbat is not only a day when we do not work. It must be a day of spirituality.

We must realize that we are spiritual beings. This is what separates us from the animals. This also explains why the Rabbis say that a רשע, evil person, even when alive, is like he’s dead. This is because a person who has no spirituality in his life, is not really living.

A world that is without spirituality and acknowledgement that there is a G-d, is on such a low level. This is the essence of the world’s problems and lack of morality. And this is why we pray in עלינו three times a day, that the world should know that there is a G-d who controls the world.

Shabbat is where we are meant to be given this spiritual charge, where we live as holy men, and not like animals.

Creation Has Purpose

Rabbi Twerski points out that there is a great deal to be learned from the first Pasuk of the Torah. If we believe that Hashem created the world, and it didn’t just get her by chance, or a “Big Bang”, then we must believe something else.

This acceptance of creation must also mean that there is a purpose to creation. Hashem would not have created this intricate world, without a plan and purpose.

It is easy for us to deal with pain and discomfort in certain areas of life. If a medical or dental procedure is painful, we endure because we know it is for our benefit. The same holds true with earning a livelihood. It often comes with difficulty, but we know that this is how we will sustain ourselves.

When we are faced with dealing with inexplicable pain and suffering, we have a hard time understanding why. The Gemara speaks of a discussion between Moshe Rabbeinu and G-d, where Moshe asked why some people suffer more than others.

Hashem told Moshe that this is something He would not reveal to him. But he did reassure Moshe that it is part of a Divine plan that one day will be revealed.

Accepting creation, means accepting that everything happens for a reason and is part of a plan.

Why Does the Torah Begin With בראשית

Shavua Tov-

I have decided to use “Twerski on Chumash” as my primary commentary on Parshat Shavua. These are the comments of Rabbi Dr. Avraham Twerski, who recently passed away. They are excellent and relevant.

The first question raised by Rabbi Twerski is why it is necessary to even have the Book of Bereisheet as part of the Torah. If the Torah is basically a book of laws and the 613 Mitzvot, why not focus on these Mitzvot?

The answer is that although the first book only consists of three Mitzvot (Having children, circumcision, and the prohibition of eating the sciatic vein), it is an integral part of the Torah. It is known as ספר ישר, the Book of the Upright.”

The point emphasized here is that the Torah is meaningless without first teaching Midot. We learn ספר בראשית in order to become acquainted with the matriarchs and patriarchs. We learn of their very real struggles, and how they dealt with them in an exemplary fashion. We must first learn how to be ישר, honest and upright before beginning Torah study. This is why the Torah begins with ספר בראשית.