Daily Dvar Torah

Daily Dvar Torah

Kenneth Cohen Kenneth Cohen

Israel and the Nations

As a result of the focus on Eliezer, the faithful servant of Avraham, Rav Kook discussed some interesting observations about the nations of the world.

He felt that their attitude towards the Jewish people was destined to go through changes. There would initially be a major gap in their understanding of the inherent holiness of the “chosen people” as well as the “Holy Land.”

Rav Kook felt that it was significant that even if the Gentile diligently observed the Seven Noachide Laws, there was no such thing as יהרג ואל יעבור, that one had to risk their lives rather than violate the laws. Aside from their being a huge difference between 613 commandments as opposed to seven, there was also a great difference in the way that these laws were observed.

The fact that there was no special law of ונקדשתי בתוך בני ישראל, that Hashem be sanctified among the children of Israel, it set the Jews apart from the non-Jews. They could achieve righteousness but the Jews could achieve holiness.

The ultimate relationship between Israel and the nations would be highly positive. Despite the tensions that existed over the generations, the Gentile would eventually “get it.” He will realize that the Jew had a special destiny that they did not understand or appreciate.

Rav Kook quotes a verse that appears twice in the Prophets, in the Books of Isaiah and Micha. The nations of the world will say, לכו ונעלה אל הר ה׳, “Let us go up to the mountain of Hashem.” There will be a realization that “Out of Zion, the Torah will go out.” They will respect and emulate the Jewish people.

We have witnessed a great change in our lifetimes in terms of the attitude towards Israel and the Jewish people. We are still faced with vicious enemies wishing to destroy us. But at the same time, we are finding more and more non Jews like Mike Huckabee, who openly express their admiration for us. We are living in incredibly historic times.

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Kenneth Cohen Kenneth Cohen

Eliezer’s Rejection

When Eliezer is sent on his mission to find a wife for Yitzchak, he asks Avraham what he should do if the young lady refuses his offer. The Midrash tells us that Eliezer had a daughter who he thought would have been a good match for his master’s son. Avraham understood exactly what he was being asked. He answered his faithful servant with a harsh response.

He tells Eliezer, “You are cursed and I am blessed. You cannot connect the cursed with the blessed.” It is likely that he was referring to the curse of his ancestor, Cham, son of Noach.

Rav Kook goes a little deeper in his explanation as to why such a marriage could not happen. Avraham told Eliezer that in all of their years of study, he has been unable לחדש לעצמו. This is explained to mean that he never heard a novel idea come out of his lips. His inability to be innovative in his thinking, was a sign that he would be able to fulfill the Jewish mission. He was able to be מושפע, influenced, but he could not be משפיע, influence others.

Avraham was saying that he was excellent in serving his role as faithful servant, but he could not take his place as part of Am Yisrael.

Perhaps the curse of Cham was too strong. Or, maybe this was how he fulfilled his specific purpose. Having on his resume, that he faithfully helped the “father of the Jewish people fulfill his mission,” is still pretty impressive.

The Rambam mentions that there is such a concept as חסידי אומות העולם, or righteous Gentiles, that are granted a share in the World to Come. Eliezer was certainly one of those, and is remembered for his loyalty and devotion to Avraham and the Jewish people.

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Kenneth Cohen Kenneth Cohen

Praise for Sara

Parshat Chayei Sara is devoted to giving praise to our Mother Sara, and her wonderful attributes. Rav Kook chose to focus on an attribute that is often neglected.

He interpreted Sara’s refusal to have Yishmael associate with her son, Yitzchak, very different from the simple text. It wasn’t a situation of an overly protective mother who didn’t want her boy playing with a wild kid. It reflected a deep understanding on the part of Sara, of the special role that the Jewish people were to have in the world.

Yishmael was described in the Torah as a פרא אדם, a wild man, whose hand was in everything. He and his descendants were destined to be thieves. Such a personality must be separated from the holy seed of Abraham.

Rav Kook praises Sara for understanding the special destiny of the Jewish people. They needed to correct the sin of the serpent. This destiny could only be realized when they were “a nation that dwelled apart.” They also needed the holiness of the land of Israel in addition to being alone in order to achieve these goals.

Sara was rewarded by being the first Jew to be buried in Eretz Yisrael. Avraham Avinu purchased a נחלה, an inheritance, for all time.

It is fascinating how a simple story that is read every year, can be interpreted from a totally different perspective. This once again reflects the beauty and depth of the Torah.

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Kenneth Cohen Kenneth Cohen

Absolute One

There is a difficult concept mentioned in the book, “Duties of the Heart.” The term is called אחד העובר and אחד אמת. The translation is “the relative one,” and “the absolute one.”

The purpose of the discussion is to teach how we fulfill the commandment to recognize the “Oneness” of Hashem, as is recited thrice daily in the Shema prayer, when we affirm that ה׳ אחד, or, “G-d is One.

Rabbeinu Bechaye is trying to bring us to this understanding the nature of how we use the word, “one.” When calls “one” accidental, he refers to how we arrive at that number.

For example, if someone is building a table, he must gather all of the materials and tools needed to construct the table. The end result of using all of these materials, is that he now has “one table.” The plurality of materials and tools allowed the task to be completed. We accidentally call it one table.

We must realize that everything that exists in the world that Rabbeinu Bachye would term the “accidental one,” is because everything that we refer to as “one,” is really a number of things coming together to form one.

The “absolute one,” refers to Hashem. His essence cannot be broken down into parts, as we might do with a human being, or anything that exists in the world.

This knowledge of G-d’s Oneness is how we fulfill Hashem Echad, “G-d is One.” But more importantly, it should create a greater awe of Him, as we realize that his greatness and might, surpasses anything that exists in the world.

He is the אחד האמת, “the absolute one,” as opposed to the אחד העובר, “the accidental one,” which is only called “one,” because it is defining an entity of plurality.

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Kenneth Cohen Kenneth Cohen

Shall I Cover Up

It is very interesting to see how the Torah portrays Hashem as “thinking out loud,” in the matter of destroying the cities of Sodom and Amora.

The text reads that Hashem says to himself, “Shall I cover up from Avraham what I am about to do to Sodom? For I know how he will command his children to do acts of kindness and justice.”

This particular section is quite amazing and is the highest level of Chinuch, education, from which we can learn. Hashem realizes that it would be wrong to even possibly perceived as an unfair G-d. If Avraham is to put his faith in Him, he must see the justice of His ways.

This is why He felt the need to explain Himself to His most faithful follower. He goes on to show that there is no choice but to destroy the evil inhabitants of those cities. Avraham is given the opportunity to argue on their behalf, but eventually realizes that Hashem is acting with true justice.

Parents and grandparents are important educators in the lives of their children and grandchildren. Their influence is enormous. The best form of education, is educating by way of example. One must never say, “Don’t do as I do, but do as I say.” Such talk carries with it very little validity. Much more is gained by setting the correct example, rather than saying empty words.

Hashem taught us this valuable lesson. We don’t have to justify all of our actions to our children. But there are certain times when an explanation is appropriate. But the greatest educational device that we have at our disposal, is our own ability to be consistent in setting the proper example by our own behavior.

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Kenneth Cohen Kenneth Cohen

Life’s Tests Strengthen Us

The subject of “tests” was very much a part of the life of Avraham Avinu. The Rabbis tell us that Avraham was faced with ten major tests in his lifetime. The greatest of all of these tests, was the “Binding of Isaac.”

The Torah later expresses explicitly that Hashem tests the Jewish people to determine how deep our commitment is to Hashem. Even the books of Mussar bring up this subject of tests. The Orchot Tzaddikim mentions that money is given to a person as a blessing, a curse, or a test. We are challenged with handling this gift in the best way possible.

It is also stated that no person is given a test that he is unable to pass.

The general attitude is that being faced with life’s tests and challenges, is certainly not easy. It is important to be aware that such tests do exist. Some say that G-d only tests those that He loves. For He knows that as difficult as that challenge might be, that person will come away strengthened.

This has been the history of the Jewish people. Despite the horrible exile that we went through, somehow we succeeded and survived. Our survival is one of the greatest miracles of human history.

It is perfectly in order to pray that we not have to go through difficulties and be tested, but we must accept that if they come, they are ultimately for our benefit.

Avraham’s benefit was that he became the father of the Jewish people. He passed all of his tests with flying colors.

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Kenneth Cohen Kenneth Cohen

The Sacrifice of Avraham

Rav Kook added an interesting point to the story of Akeidat Yitzchak. He commented that when Avraham Avinu was told by the angel that he would not have to sacrifice his son, his reaction was surprising.

He initially felt a sense of disappointment. He was afraid that his “sacrifice” was not accepted because it was blemished in some way. He only realized later that he was only supposed to “offer” his son as a sacrifice. He was never told to slaughter him.

He then understood that he had passed a Divine test of faith and loyalty, which was cause for rejoicing.

This also explains why we read this story every morning in our Siddur. This was the example of absolute faith to follow Hashem’s word, regardless of how illogical or unfair it might seem to be.

Dr, Eliezer Berkovitz, a noted Jewish philosopher, made a similar point based on what he felt was an extra word in the Torah. When Avraham looked up, he noticed a ram stuck in the thickets. The Torah add the word, אחר, to that verse.

It sounds as if the word, אחר, meant, “different,” according to Dr. Berkovitz. At this point, he no longer saw his son as his son, but saw him as a sacrifice. The ram was a “different” sacrifice.

This demonstrates Avraham Avinu’s unshakable faith, and deep trust, and love for Hashem.

Unfortunately, we have known numerous martyrs in our history. Nevertheless, Avraham Avinu stood out for the manner in which, he showed this devotion.

This level of faith also allows us use the זכות אבות, the merits of our patriarchs, as a reason for us to find salvation as a nation, and as individuals. We begin each Shmone Esrei, the Amida Service, by praising G-d as מגן אברהם, the protector of Avraham. May we continue to find merit and protection because of the greatness of our father, Abraham.

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Kenneth Cohen Kenneth Cohen

Special Trait of Chessed

Each of the three angels sent by G-d to Avraham Avinu, had a different mission. One was to heal Avraham after his Brit, and save Lot. This was considered one mission.

Another angel was to inform Sara that she was going to have a son, and the third angel was to destroy Sodom.

Rav Kook asked why it was necessary for this third angel to visit Avraham, when his mission was in Sodom, and not in Eilonei Mamre, where Avraham was living.

He answered that it was important for this angel (probably Gavriel) to witness the extent of the Chessed of Avraham. There was no law among the Seven Noachide Laws to give charity or do acts of kindness. Assurances were needed to prove the justification of destroying five cities.

As long as it was seen that a different path of goodness was taken elsewhere, the correct thing to do would be to rid the world of evil.

Rav Kook also mentions that Avraham had not yet acquired the reputation of being a man of Chessed. We get a glimpse of this when we see how he fulfilled the Mitzva of welcoming guests, even when he was recovering from surgery.

This also explains the words of the prophets who said, עולם חסד יבנה, that the world was created for acts of kindness. This serves as a reminder that we, too, are to be actively involved in acts of kindness. It has certainly been most inspiring during this past difficult year to see the way that the entire Jewish people have stepped up to help our brave soldiers and their families.

There is also immediate reward for doing acts of kindness. It brings us great joy to know that we made a difference in easing the plight of those who are suffering.

Avraham Avinu set the example for his descendants of Chessed. This is a character trait that we must cherish.

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Kenneth Cohen Kenneth Cohen

Hashem Appears to Abraham

The beginning and end of this week’s Parsha, has a form of the word, “Vayeira,” that Hashem appeared. The first appearance of the word is in connection with Hashem’s appearing before Avraham, to check on his recovery from circumcision.

The second form of the word came after the “Binding of Yirzchak.” Avraham named the place, “Hashem Yir’eh,” the place where He again appeared to him.

We see that the life of our first patriarch was defined by a spiritual climb, that gave him greater and greater attachment to the Creator. It was his task to teach the world about the One true G-d.

In the book, “Duties of the Heart,” Rabbeinu Bachye expands this idea. In a chapter on the subject of the unity of G-d, he explains that the harmony of the world in nature, is a display of the Creator’s perfect government. We can look at nature and see the perfect, steady, and consistent synchronization of how everything works together.

This harmony is a proof that Hashem is One and only One. He even quotes Aristotle by saying, “It is not good when there are many heads, but only one head.”

This was the realization made by Avraham Avinu as he merited having Hashem “appear to him.” He clearly understood that the peacefulness of the entire world depended on the acknowledgement that we are beholden to the “King of Kings.” He runs the world and it is our duty to serve Him and follow His commandments. Hashem’s appearances to Avraham, allowed him to fulfill his mission with great enthusiasm and success.

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Kenneth Cohen Kenneth Cohen

Circumcision

The Book of Genesis contains only three of the 613 Mitzvot of the Torah. The commandment to marry and have children comes from the words, “Be fruitful and multiply.”

Avraham Avinu was the first to perform Brit Mila, and Yakov Avinu was told that Jews were not permitted to eat from the גיד הנשה, sciatic vein.

The concept of circumcision was to make a Jewish man complete. The removal of the foreskin symbolized the removal of the spiritual barrier that may separate the heart of man from his G-d. This was the opinion of the Keli Yakar.

The confrontation between David and Goliath reflected this idea. David was not intimidated by the giant. He referred to him as the ערל, uncircumcised one. He asked, “Who is this uncircumcised Phillistine, that he disgraces the battalions of the living G-d?” It seemed as though he had a clear advantage because of his Brit Mila.

The Sefer Hachinuch gives a beautiful rationale for the Mitzva of circumcision. He writes that just as the Jew is spiritually different from the Gentile, Hashem desired that he be physically different. Why was the sex organ chosen as the place where this sign of differentiation should be set? Because it is the organ of procreation. This implies that the uniqueness of the Jew should be apparent in every new generation that is born. Also, an uncircumcised male is considered imperfect. Circumcision brings man’s body closer to perfection.

Avraham received this commandment so that there would be no obstacles in his own personal quest for spiritual perfection. Rav Kook added that the foreskin was an impediment towards being able to absorb all of the holiness that existed in the land of Israel.

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Kenneth Cohen Kenneth Cohen

430, 400, 210

The Torah describes the special covenant that was made between Hashem and Avraham Avinu. He was placed in a deep sleep and promised that the Land of Israel would be given to his seed, after having been slaves.

This event took place on Mount Chermon in the north of Israel. Most people associate this mountain with skiing, rather than the place of this momentous covenant.

It is important to know of this event in the context of explaining an apparent discrepancy, regarding the number of years the Jewish people spent in Egypt. There are three different places that give three different amounts of years.

It says that we left Egypt at the end of 430 years, 400 years, and that our stay in Egypt lasted 210 years. The explanation of this discrepancy is that 430 years was calculated from the event described at Mount Chermon. This was when Avraham was on his way to Israel. The 400 years was calculated from the birth of Yitzchak, when it became known that there would be an heir to carry on the teachings of Avraham. The 210 years was the actual amount that Yakov and his family spent in Egypt.

It is always interesting to learn of the motivation to convert. I had a student who was a scholar that carefully noted the discrepancies between the New and Old Testaments. When he was not given legitimate answers, he chose to embrace Judaism. Whenever we are confronted with apparent contradictions, we are able to give sufficient answers to all such questions. The Torah is truth and truth cannot be falsified.

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Kenneth Cohen Kenneth Cohen

A Special Land

Avraham Avinu was rewarded for his intense faith in G-d. While the rest of the world, including his own family, were steeped in idol worship, he defiantly taught the idea of monotheism.

He was told to come to Israel where he would become great and flourish. It was necessary to not only separate from his family, but he needed to live in the Holy Land.

This is truly a special land. Rav Kook describes a spiritual person as one who is able to feel the inherent difference between Israel and anywhere else in the world. He wrote that any Jew who does not feel something seriously lacking in his service of Hashem without a connection to Eretz Yisrael, possesses only a superficial understanding of Judaism.

On numerous occasions, I was told stories of how certain individuals could not stop weeping when they first walked the streets of Jerusalem. In one instance, this experience was his motivation for converting to Judaism.

Avraham eventually understood that he could only reach his personal spiritual potential, in Eretz Yisrael. He needed to be in the best position possible to fulfill his role as “the father of many nations.”

The Talmud writes that it is preferred to live in Israel in a city of idol worshippers, rather than live outside of Israel in a city of religious Jews.

We must also realize that Israel is special not because of its materialism, but because it is the only place one can achieve his highest spiritual potential.

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Kenneth Cohen Kenneth Cohen

Show Me the Land

Rav Kook made a comparison between Avraham Avinu and Moshe Rabbeinu. The Torah uses similar language by both of them in regards to being, “shown the land.”

Specifically, in Avraham’s case, he is told to go to the land that, “I will show you.” In Moshe’s case, it says that “He was shown all of the land as well as the Gilad until Dan, and all of Naftali.”

This comparison teaches that there are different ways of looking at the land. One way is to actually see the land with our senses. This is why Avraham is also commanded to traverse the land. He was to feel it in a more physical way. His walking through the land was also a symbolic way of showing acquisition of the land.

Since it is not possible for any human being to see the area of Gilad, which is the Golan Heights, and Dan, which is the area of the plains (Tel Aviv is part of the Dan region,) and Naftali, which is the area of the southern Kinneret, all with the naked eye, Moshe saw the land in a spiritual manner.

Rav Kook further comments that the day will come when the Noachides will desire a connection with the land. It is our duty to appreciate Eretz Yisrael for its physical as well as spiritual beauty.

The Rabbis have such statements as, “The air of Eretz Yisrael makes one wise.” Similarly, “There is no Torah like the Torah of Eretz Yisrael.” The manner in which both Moshe and Avraham were “shown the land,” was to teach us to appreciate the land both physically and spiritually.

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Kenneth Cohen Kenneth Cohen

Bad Press

Rav Kook had an interesting description of Avraham’s efforts to rescue his nephew, Lot from captivity. He needed to save the father of Ruth, David, and the Messiah.

It occurred to me that it was possible to describe Lot in a positive light. Aside from meriting to have the line of David come from his son, Moab (and Ruth was a Moabitess), he showed loyalty to Avraham.

He traveled with his uncle when he had to deal with Avimelech. He remained silent when Avraham told his little “fib” that Sara was his sister. He was a judge in Sodom and was very good at welcoming guests. (There is even a hotel by the Dead Sea called the “Lot Hotel.”

The reality is that there is plenty of negative to be said about him as well. He chose to live in the most corrupt place on earth, he lusted after money, and he had incestuous relations with his daughters. Not a very impressive resume, to say the least.

These points are extremely relevant after this week’s elections in the United States. The damage done by the media to attempt to destroy individuals is incomprehensible. There is no emphasis on reporting objective truth. They use their power to sway public opinion in a way that suits them. Thankfully, their efforts to demonize Donald Trump and make his opponent into a saint, failed miserably. The media did their best to do everything possible to destroy Trump and his family, in the most viscous manner. All Jews should realize that they can breathe a collective breath of relief, that we will have a true friend in the White House.

Israel’s Leftist media is guilty of the same character assassination. Benjamin Netanyahu is the only leader capable of withstanding tremendous global pressure, and is focused on bringing real victory and security to Israel. The media has succeeded at painting such a negative picture of him, that like Donald Trump, he is unfairly hated with a passion by thousands of people.

Imagine how we would look at Itamar Ben Gvir and Betzalel Smotrich, if they became media darlings. If we were bombarded with daily positive articles about their devotion to Israel, their achievements, and what wonderful people they are on a personal level, they would be seen in a positive light.

If it’s possible to describe Lot in a manner that makes him look righteous, we see how easy it could be to sway public opinion. Aside from creating methods to demand integrity in the media, people need to be smarter. They need to do their own research, before accepting lies that attempt to destroy good people.

The difficulties in dealing with our current war, could have been much more tolerable, if our media would have focused more on bravery, heroism, and our achievements, rather than blame and demoralize our people. Truth will win in the end, and it would sure be nice if it began in the media.

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Kenneth Cohen Kenneth Cohen

Benefit and Goodness

Rashi explains why the double language of לך לך, “You shall surely go out,” was used by Hashem to Avraham Avinu. There would be two benefits by moving to Israel. One would be להנאתך, to your benefit, and the other would be לטובתך, so that it be good for you.

Rav Kook explains that the word, הנאה, for your benefit, usually refers to material benefits and pleasures. The word, לטובתך, describes טוב as being able to do good for others.

In Avraham’s case, the benefit he would receive by coming to Israel, would be a spiritual benefit. When he was told to traverse the land, he understood that he would then be able to absorb the spirituality inherent in the land.

Real goodness comes when we are able to share it with others. The Maharal explained that the reason G-d created the world was because His essence was goodness. A person is not satisfied with the good that he has unless he can share that good with others.

This explains why Avraham was upset when he had no visitors on that hot day, when he was recovering from his Brit Mila. He wanted to do good by welcoming guests and teaching them about the one true G-d.

We see a great deal about Avraham’s nature and his view of “benefit and good.” But we also learn that one cannot reach his spiritual potential when he lives outside of Eretz Yisrael. Avraham became complete when he was circumcised. He was then able to enjoy the benefits, goodness, and spirituality in the Land of Israel.

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Kenneth Cohen Kenneth Cohen

Let Us Make a Name

The Tower of Bavel had a positive aspect to it. There was great unity among the numerous workers, on the construction site. They were respectful and courteous to one another. This is why they were scattered and spoke different languages, rather than be punished with death for trying to make a war with Hashem.

The real sin in this entire episode was their desire for fame and glory. Their motivation was, נעשה לנו שם, “Let us make a name for ourselves.” There was arrogance and haughtiness in their efforts to “reach the sky.”

We have often noted that there is a direct correlation between humility and arrogance. The greater the person, the more humble he is. The smaller the person, the more arrogant he is. Moshe Rabbeinu was the greatest man who ever lived, because of his abundant humility.

Rav Shlomo Mann epitomized this humility in his lifetime. We see an example of this in his introduction to his book on thoughts of the weekly Torah portion.

He began by thanking G-d for His abundant blessings. He showed particular gratitude for being among those who were able to be involved in the performance of Mitzvot and the study of Torah. He further wrote, “What am I and what is my life, that I reached a level where I am able to share my own personal Torah thoughts.”

He ended with a blessing and a wish that we all be able to uncover new ideas that reflect the “light of Torah.”

This is a good example of the contrast between humility and arrogance. The end result of those involved with the Tower of Bavel, was great confusion and a lack of direction. Nothing good can come from something motivated by arrogance. Humility brings about unimagined benefits.

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Kenneth Cohen Kenneth Cohen

Significance of the Olive Branch

The Talmud in Masechet Eiruven makes a blessing related to the dove carrying an olive branch into the Ark.

The dove is a symbol of freedom and independence. The blessing is, “May it be the will of G-d that your sustenance be as bitter as the olive tree, but coming directly from Hashem, and not sweet as honey in the hands of man.”

The Talmud is also emphasizing the importance of our being able to maintain our dignity, in the manner in which we earn our living. Even if it comes with a certain amount of bitterness and hardship, but this income allows us to have our independence, it is far superior to earning a livelihood at the hands of man.

The blessing is a wish that we do not find ourselves dependent on man. We might earn a comfortable living, but it might come with a great deal of grief. We might be thrust into a situation that we might feel enslaved by a horrible boss. It may be difficult to extricate ourselves from that situation, as there is a family that needs to be taken care of.

If we earn less and even struggle, it may be worth it for the peace of mind that comes with it. We must remember that we were taken out of Egypt to be free men and not to be dominated or controlled by another human being.

The famous image of the little dove carrying the olive branch, should be seen as a reminder of our purpose in this world. We are meant to be servants of Hashem, and not prisoners of man.

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Kenneth Cohen Kenneth Cohen

Two “Teivas”

There is a book of essays of Rav Kook that was published in connection with the weekly Parsha. This was compiled ten years ago by a Rabbi Chaim Yeshayahu Hadari, on the eightieth Yahrtzeit of the first chief rabbi of Israel. We are able to get a glimpse of the unique wisdom and personality of Rav Kook.

One of the methods of analysis of the Rav, was to make comparisons and contrasts. This served to more accurately demonstrate how different the two ideas were. One such contrast was regarding the word, “תבה.” It is found in two contexts in the Torah. In Parshat Noach, the “Teiva” referred to the Ark. And in Parshat Shemot it referred to the basket that the infant, Moshe was placed in by his mother. These are the only places in the entire Tanach where a “Teiva” is mentioned.

In Moshe’s case, the Teiva saved his life as it did for Noach and his family. The common factor is that both were saved.

In Noach’s case the entire world was destroyed because of their evil. In Moshe’s case, he was saved from the evil decree of the king.

Noach’s survival meant that the physical and material world would continue to exist. Moshe’s saving meant that the spiritual world would be preserved, when he would later receive the Torah.

Looking at the Teiva from this perspective also makes us realize that Noach was not a Jew. Perhaps he could be called a “righteous Gentile.” His drunkard behavior was an indication that he was not on such a high spiritual level.

Moshe, on the other hand, from the time he was born, was destined for spiritual greatness. He literally brought light to his home, from the moment he came into the world.

There are times when things are not that clear in determining the true nature of people. It is our duty to be diligent at connecting with all that is good and holy. We will benefit much more from a closeness to the “Moshe” personality, rather than that of the “Noach” personality.

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Kenneth Cohen Kenneth Cohen

Seven Laws For All of Mankind

The greatest gift given by G-d to mankind is the Bible. Despite rampant rejection of this Divine book, it continues to be studied all over the world.

The “Seven Noachide Laws,” were given to all human beings, and were considered as binding to all of mankind. The Jewish people were chosen to live by a higher standard than the rest of the world. They had a special destiny of teaching morality and goodness to the world.

These seven laws were not meant to be taken lightly. The “Ger Toshav,” or resident stranger, was permitted to live in Israel, and even own land, if he accepted and observed the Noachide Laws.

The Rambam, in Hilchot Melachim, goes into great detail in explaining these laws. When the Jewish people ruled the Land of Israel, and there was a Sanhedrin, they enforced these laws on the Ger Toshav. They would even execute the violators of these laws.

It was never considered an option whether or not one would observe these laws. It was understood that this was how one must conduct himself in this world.

If we would only return and study these laws, we would clearly know what is right and wrong. For example, abortion is included as a form of murder. The Torah warns against spilling the blood of a human, “inside another human.” This seems to be referring to a fetus inside the womb of its mother.

The Rambam enumerates those who are included under the heading of immorality. They include the prohibition of having relations with one’s mother, father’s wife, a married woman, maternal sister, a male, and an animal. These are the guidelines given to all of mankind by Hashem, Himself.

We believe that the time will come when the entire world will return to G-d and the Bible. That time is so desperately needed that it come speedily in our time.

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Kenneth Cohen Kenneth Cohen

Noachide Laws

When Noach and his family left the Ark, they were given seven laws that were known as the “Noachide Laws.” These were given to all mankind, and were expected to be observed by all mankind.

Rav Kook described the necessity of these laws as a “Tikun,” or fixing, for the sins that led to the flood. Having a basic system of laws, would enable man to overcome his lusts, and would keep him in check.

When the Torah was given, the potential of man was elevated to a higher level, with the observance of the 613 Mitzvot. This is why it is understood that a Gentile who observes these seven laws, is able to achieve a level of “righteousness,” while a Jew can reach the level of “holiness.”

Years ago, a Noachide couple spoke to a group of my students at Machon Me’ir. The wife gave this message very clearly. She said, “Our job is to attain righteousness, while your job is to attain holiness. I later learned that this couple eventually converted to Judaism.

We also learn from the story of the flood that all of mankind needs rules to guide them. The need for a flood showed how people tend to self destruct when they are not given limits as to how to behave. Basis rules needed to be stated so that a society could function on a reasonable level. Murder, idolatry, theft, sexual misconduct like adultery, acting brutally with animals, and blasphemy, were considered very obvious laws. These laws were expected to be enforced by setting up courts of justice.

When another group of laws are added to these seven, and involves living a highly disciplined life, it is understandable how the Mitzvot of the Torah can raise a person to Kedusha, or holiness.

We are witnesses today to the chaos that emerges when the Torah is abandoned, and people feel free to make up their own rules. We see a total breakdown of morality, and what should be obvious to the masses, is met with confusion and nonsense.

Parshat Noach teaches that everyone needs laws as human beings are weak. It’s time that there is a return to the basic lessons of our sacred Torah.

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