Tragic Story of Dina

The incident in Chapter thirty four of Bereishit, involving the rape and violation of Dina, is most troubling.Shechem son of Chamor was the perpetrator of this crime.

Dina’s brothers were crestfallen when they heard this horrible news. The Torah describes this as a נבלה, an abomination was done in Israel, and this must never happen.

Two of Dina’s brothers, Shimon and Levi were unable to control their rage. Together they wiped out all of the male residents of that city.

Yakov was concerned that their act would cause him to be hated by the inhabitants of the land. He was afraid that it might lead to an attack against his family. Shimon and Levi replied, “Shall we allow our sister to be treated as a harlot.”

It is important to note that nowhere do we find a condemnation for all of the deaths that they caused. On the contrary, reasons were given for the people of Shechem deserving to be killed.

Furthermore, Shimon and Levi were considered righteous men, just like the other ten brothers. Yakov only cursed their anger that was too strong and out of control. The act itself was not condemned.

This tragic story of Dina still lives right before our eyes. The tragedies of October seventh are beyond our comprehension. But of all of those horrible atrocities, it was the violation of our Jewish women, that has been particularly painful. Dina’s brothers said that such an abomination must not happen in Israel.

This abomination has been one of the motivations of our brave and holy army. With Hashem’s help, we will see that such violations never again happen.

Shimon and Levi’s actions were correct. Despite Yakov’s concerns of a revenge attack, the Torah says as follows.” They traveled and a fear inspired by the Al-mighty was over the cities that were around them, and they did not pursue the sons of Yakov.” When we stand fearless against our enemies, we win their respect and they will not harm us. It was proven by Shimon and Levi, and it is being proven again today.

Man’s Struggle

The struggle between Yakov and the angel, is seen as symbolic of man’s struggle with the Yeitzer Hara, the evil inclination.

The Torah tells us that Yakov was left alone at night, when he wrestled with Eisav’s ministering angel. Being alone at night is when the Yeitzer Hara goes to work. It fills people with fears and doubts. They get taken off track and anxiety takes them over. It really is a lifelong task to overcome the seduction of this evil force. In Yakov’s case, he succeeded in winning this battle, but he was injured in the thigh. The thigh represents his descendants that will also have to fight such a battle. They will have to overcome many temptations that might lure them away from the path of Judaism, G-d forbid.

This strange wrestling match in the still of the night, is meant to be a wake up call for parents and grandparents. There has never been so many options and different ways of life, as there are today. Young people can so easily be led away from Judaism and its values.

Extra efforts must be made to educate our young people and show them what is right and holy. They must be given love and they must find excellent role models. They must learn to emulate righteous individuals and see the value of being principled and honest.

Yakov may have succeeded in overcoming the Yeitzer Hara. But our work is challenging and important. There might not be anything more important than fulfilling this task of guiding and educating our youth.

The Power of Torah Observance

There is a Rashi that I remember learning as a child, that puzzles me today. Yakov tells Eisav, עם לבן גרתי, that he lived with Lavan.

The commentary of Rashi said that we need to rearrange the word, גרתי, and make it תריג. In essence Yakov was telling his evil brother, that although he lived with the corrupt Lavan, he observed the Taryag, 613 commandments, and was not influenced by Lavan’s profane way of life.

The puzzling part of this commentary, is why should Eisav care that Yakov was still the same innocent and G-d fearing person that he always was. It is possible that he was saying to his brother that if he were to think he was just like his father in-law, it won’t work. Eisav was an expert at outsmarting other that acted like he did. If Yakov became as tricky as Lavan, it would be easy to bring him down.

Instead, Yakov was playing a kind of mind game with his brother. He was hinting that his innocent and saintly personality, outwitted him on two previous occasions. He bought the birthright and received the blessing of the first born.

This was actually a message for the ages for all of Israel’s enemies. When the Jewish people are steadfast in their faith and observance of Mitzvot, no force on earth can defeat us. This is the source of our strength. When we observe the commandments and put our faith in Hashem, we are victorious.

This is why Yakov made a point of telling his brother that he continued to observe the 613 Mitzvot. He was, in effect, telling him that he will lose if he tries to harm him or his family in any way.

Yakov’s Treatment of Eisav

There is great debate among the Rabbis, regarding the way Yakov dealt with his brother, Eisav.

There were those who felt that he was setting an example for future generations, as to how we are to confront our enemies. But there was also a strong sentiment that Yakov humbled himself far more than he should have.

Rashi says that Yakov prepared himself in three ways for Eisav’s potential attack. These were, דורון,תפילה ומלחמה, gifts, prayers, and war. The gifts were intended to soften up Eisav, and hope that he would act more like a brother than an enemy. Prayers were certainly in order, as they are always necessary in times of need.

Others felt that Yakov should have shown more strength and resolve, and not take away his dignity before a Rasha, evil person, like Eisav. He should have followed the example of Yehoshua when he conquered Eretz Yisrael.

He approached the thirty-one kings living in Israel with three choices. They could leave Israel, become “Ger Toshav,” resident strangers, observing the Seven Noachide Laws, or make war. Thirty of the thirty one, chose war, as only the Givonim tricked Yehoshua.

Since the founding of the State of Israel, and especially in recent years, Israel has offered undeserved gifts, for the sake of peace. The Arabs could have had what they claim they wanted, but they refused.

Clearly, we are in the stage of war and prayers. The only way to defeat our enemies is through strength. With Hashem’s help and the bravery of our holy soldiers, we have seen remarkable and miraculous results.

We must continue forward to achieve real peace and security. It is obvious that our enemies are not acting as brothers. No more gifts, but only prayers and strength. With Hashem’s help, all of our enemies will fall.

Angels As Messengers

The main theme of Parshat Vayishlach is the confrontation between Yakov and Eisav. It is symbolic of future struggles between the Jewish people and the descendants of Eisav.

Rashi comments that when the Torah said that Yakov sent messengers to Eisav, the word, מלאכים, which also means, “angels,” was used. He wrote that these messengers were actual angels.

Rav Kook questioned this possibility because a messenger sent by a Jew, must be Jewish. This is learned from the laws regarding the separation of Tithes. The wording of the Torah teaches, מה אתם בני ברית אף שלוחכם בני ברית, “Just as you are sons of the covenant, so must your messengers be sons of the covenant.” This means that they must be Jewish, and angels are not Jewish.

Rav Kook further explains that the world before the giving of the Torah on Mount Sinai was very different. Even though we say that the Avot observed the Torah, it was still not the commanded Torah of Mount Sinai.

There was a major change to the world when the Jewish people exclaimed, “We will do and we will hear.” At that time, there was much more orderliness to the world.

The Jewish people understood and accepted their special calling. They needed to teach the world morality and goodness. They were the guarantors that the world would not self destruct into chaos.

Before Mount Sinai, there were certain very holy and special individuals. Because the Torah had not yet been given, these sacred human beings were able to communicate with the angels. Yakov Avinu was one of those unique people. Therefore, when Rashi said that the messengers were actual angels, it is perfectly in order to accept such an interpretation.

Strengthening Faith Via Creation

Many Jewish philosophers dealt with the question as to what could be done to strengthen one’s belief in G-d. Inevitably, the beginning of such a discussion starts with observing nature.

The idea here is the importance of taking pause, and marveling at the beautiful world that could only have been created by Hashem alone.

Rabbeinu Bachye outlines this idea more clearly by suggesting that there are seven aspects to the natural world. Each one should be isolated and studied. The end result will not only be an acknowledgement that there is an Almighty G-d behind all of this, but it should inspire us to serve Him with every fiber of our being.

The first aspect involves the four elements of the earth that are in proper balance with one another. The earth, wind, air, and fire keep to their appointed place. Particularly, the oceans constitute such a high percentage of water. They do not overflow their boundaries. This is amazing.

The second and third observations of nature, is the human being. He is the culmination of the order of creation. We marvel at the formation of man, the structure of his body, and the faculties of his soul.

The fourth is the mark of wisdom manifest in the species of the other living creatures. These species range from the smallest to the largest. There are those that swim, fly, creep, and walk on all fours. Animal life is truly fascinating.

The fifth reflects Divine wisdom in plants and minerals, and the benefits man is able to extract from them.

The sixth reflects the ability of man to use the elements in creation in incredible ways. Aside from the creations of man, he also finds a way to take from creation and earn a living and sustain himself.

After studying these first aspects of the natural world, one will turn to the Torah, to realize the Divine wisdom contained in it. The end result of one using his intellect to contemplate all of these important realities, is that he will have a better understanding of his place in the world. It is his duty to act in a way that is pleasing to the Master of the Universe.

Bringing Spirituality Into the Physical World

Rav Kook pointed out how the Avot, Patriarchs, merited the presence of angels in various situations. They appeared in the dream of the ladder of Yakov. They acted as messengers, and they escorted Yakov when he left Israel, and when he returned.

This was a proof of the high spiritual level that the Avot possessed. It was a reflection of the inherent holiness of the Jewish people, as opposed to the nations of the world.

Rav Kook went on to explain that Judaism allows the potential to bring spirituality into the physical world. He claimed that the other religions of the world are unable to make that connection. They may pray and worship in their own way, but there is a separation between times of worship and interacting with the physical world.

The Jewish people are taught to find spirituality in every single act. Aside from their being specific commands such as building a Succah, or making Matza, which are physical acts that become spiritual, our thoughts of spirituality, should be with us at all times. A student once came to me very excitedly, to give me important news. He told me that he didn’t just brush his teeth to have clean teeth. He brushed them so that his mouth would be cleaned when he uttered words of prayer.

We don’t eat or sleep for the sake of eating or sleeping. But we do these acts so that we will have healthy, rested bodies, better able to serve our creator.

The Rambam wrote that the Torah instructs us to “Walk in the ways of G-d.” This means, “to walk,” and not crawl. If we remember to think about G-d in all of our daily activities, we are elevating all that we do to a higher level.

This might be something that distinguishes Jews from the other nations. But, in any case, it is a worthwhile way to live our lives and “Be holy.” And, who knows, if we continue on this path, we might even have dreams about angels!

Love At First Sight

It is perfectly okay to describe Yakov Avinu’s first meeting with Rachel, as “love at first sight.” The text of the Torah clearly describes how deeply Yakov felt towards Rachel.

Some commentators have a problem explaining why Yakov kissed Rachel after meeting her, and immediately cried. The more extreme view is that Yakov cried after he realized that he violated being “ שומר נגיעה,” when he wasn’t supposed to show physical affection before his marriage. A more “normal” explanation was that he cried because he knew that he would not be buried with her in the future. (Rachel was buried in Bethlehem and Yakov, in Chevron.) And an even more normal explanation was that he kissed her because he loved her, and his crying, was an expression of happiness that he found his mate. They were tears of joy.

This leads us to realize the extent of Rachel’s incredible act of kindness towards her sister, Leah. Despite the great bond between her and Yakov, she would not allow her sister to be humiliated. Had she revealed Lavan’s trickery, Leah would have been terribly shamed. Rachel would not let this happen.

This was one of the greatest acts of Chessed mentioned in the entire Torah. Falling in love and finding our soulmate, is a wonderful thing. But we must always be aware that we must avoid causing others pain and humiliation. This is one of the most moving stories in our holy Torah.

Honoring Parents

Rav Kook gives an interesting explanation to justify Yakov leaving Israel to go to Charan. He addresses the problem of being away from his parents, that did not allow him to perform the Mitzva of honoring his parents.

Yakov was away for a total of twenty-two years. This was the same number of years that Yosef was separated from him, when he was sold as a slave to Egypt. The additional fourteen years that he spent studying Torah, were not considered a violation of not honoring parents.

Rav Kook felt that there was a justification to be away from his parents, because of the danger that Eisav threatened. Because of this danger, Yakov was aware that the Torah commands us, וחי בהם, “And you shall live by the laws.” The negation of כיבוד אב ואם, honoring parents, was not one of the laws that one had to risk giving up his life.

There are references where Yakov did express remorse that he was separated so long. He was not aware of the extent of Laban’s deception and dishonesty.

Many people who have made Aliya, have been troubled with a certain degree of guilt for leaving their parents behind. The positive commandment to live in Israel, outweighs the Mitzva of honoring parents.

It is a good idea to reiterate from time to time, that honoring parents is a special Mitzva. We have an obligation to show gratitude to our parents for all that they do for us. And it is our responsibility to care for our elderly parents, when they can no longer care for themselves. They are partners in creation with Hashem.

We must not take our parents for granted. We must always show them respect, and give them their dignity. This is a very difficult Mitzva that we must cherish. We should be grateful if we have parents that we can show our love and appreciation. We should hope that we are not confronted with a Yakov and Yosef situation, where we are separated for a lengthy period of time.

Impact of a Tzaddik

Rashi comments on the usage of the word, ויצא, “And Yakov went out.” A more appropriate word would have been, וילך, “He left.”

The “going out” of Yakov from Beer Sheva to Charan, was significant. An important lesson is learned here about the impact a righteous person can have on his entire community.

Rashi continues to explain that when he lived in Beer Sheva, he was the glory of that place. He was able to uplift all those that were around him. The entire city was on a higher level when he was there. When he “went out,” the loss was felt by everyone.

In recent years, the same could be said for Rav Elazar Abuchatzeira, of blessed memory, and his brother, Rabbi David Abuchatzeira. When Rav Elazar moved to Beer Sheva in the eighties, he managed to uplift the entire city. He founded schools and Kolels, and thousands of Jews from all over the world, came to seek his advice and blessings. His son, Rabbi Pinchos, has carried on his work, after his father’s tragic passing.

The same could be said for Rabbi David Abuchatzeira in Nahariya. That beautiful town has also been transformed, by having a Tzaddik, living in their midst. Rabbi David is one of the leading and most influential rabbis in the world.

Rav Kook said that each Jew is an עולם קטן, a small world of his own. He is meant to impact the עולם הגדול, the greater world. We must never minimize or underestimate the influence each of us can have when we set the example of living a sanctified life according to the dictates of the Torah.

Awesome Place

The story of Yakov’s dream of the ladder is very fascinating. We learn on several occasions that Yakov had a relationship with angels.

Aside from the angels in his dream, ascending and descending, we learn that angels escorted him when he left Israel, and they welcomed him back when he returned.

All of this indicates that Yakov was on a very high spiritual level.

When he woke up from his dream, he realized that he had been sleeping in a very holy place. He says, מה נורא המקום הזה, “How awesome is this place.” He continues by recognizing that this must be the future dwelling place of the Divine Presence. We affirm that he slept on the Temple Mount, the location of the future Beit Hamikdash.

The word for “awesome,” was, נורא. There is another interpretation of the word, נורא, to mean, “terrible.” Rav Dov Bigon once said that we could use this latter translation to apply to synagogues and houses of study.

If we go to such places, and notice the cracked walls and general dilapidated state, it must be בית אלוקים, the House of G-d. This is a clear sign that these buildings are being used a great deal. This is why they look נורא, terrible.

But if we go to a synagogue in perfect condition, it might not be a true “House of G-d.” Its immaculate condition might be because the building is being used only three times a year.

It took a dream for Yakov to recognize the uniqueness of where he slept. We must recognize and connect to, true places of study and worship. They must “awesome” and “terrible” at the same time.

Obstacles to Spirituality

A major theme of the book, “Duties of the Heart,” is the emphasis on finding ways towards building a closer connection to Hashem. We are urged to use our intellect in order to achieve this goal of closeness to G-d.

There are three major obstacles that prevent us from pursuing a more spiritual life. The first obstacle comes when we allow ourselves to become obsessed with worldly pleasures. This includes too much emphasis on materialism and living more and more comfortably. When there is too much focus on the physical, it is difficult to become more spiritual.

A second obstacle comes from taking Hashem’s abundant kindness, too lightly. When we are given a great deal without much effort, we tend to take things for granted. When we are lacking, we tend to reach out in prayer. The trick is to seek out more holiness, even when times are good. We must show appreciation for all of G-d’s gifts.

The final obstacle mentioned by “Chovot Halevavot,” is the need to look at adversity in a positive manner. When things aren’t going right and we are going through difficulties, we must learn to embrace. We must never feel that we are being treated unfairly. If we have the faith to trust in G-d and accept that everything we are going through is for our ultimate good, it will not block our attempts at spirituality. On the contrary, such faith will bring us closer to Him.

Life has many obstacles and challenges. With the help of various books of Mussar, we can succeed in overcoming everything. We can reach that blissful destination of basking in the glory of Hashem.

G-d Created Evil

Now that it appears that the world has made a statement, that they have had enough of the “woke” nonsense, there is another point that needs to be emphasized.

There is a verse in the Book of Isaiah, 45:7 that says the following: “I am the One Who forms light and creates darkness; Who makes peace and creates evil; I am Hashem, Maker of all these.”

The point of this quote is to show that not only does evil exist in the world, but it was created by G-d Himself. We actually acknowledge this every morning in our prayers. We say the exact same verse of יוצר אור ובורא חושך עושה שלום ובורא את הכל. The last word of Isaiah’s verse of creating evil, is substituted with the word הכל, that Hashem creates everything, meaning good and evil.

Rav Kook suggested that the word “הכל” is used because there could be good found in evil. He is referring to those who are able to recognize evil and overcome. It is good for them when they did not succumb to evil’s temptations, but rejected it.

This really is a lifelong challenge to be aware that evil does exist on many levels and in many places. There was a theory that said that everyone is inherently good, and if they commit a crime, it’s because they are unloved and are living with hardships.

The Torah disagrees and says that people choose to become evil, because evil exists. Allowing people to steal as long as it’s under a certain amount of money, is pure insanity. The same is true of defunding the police and allowing lawlessness. Hopefully, the world is waking up, as opposed to being “woke,” and now has been shown what evil can do, if allowed to act without limits. Human beings are capable of acting in away that is lower than animals. This is Israel fighting the world’s battle against Hamas, Hizballah, and Iran, who epitomize evil.

We pray for the time when evil will be eradicated from the world. This can only happen when we recognize that evil exists, and it must not be tolerated on any level.

Good Intentions-Favorable Results

Rav Kook made an observation that when things are done with good intentions, there is a strong possibility that the results will be favorable.

The example of such a theory, was our father, Yitzchak. He really was fooled by Eisav to the point that he believed that he was worthy of the blessing. This blessing was meant for his heir that would carry the mantle of Judaism that began with Avraham Avinu. When Eisav came home and learned that Yakov outsmarted him, he said, ויעקבני זה פעמיים, “He outwitted me two times.”

It was then that Yitzchak learned that Eisav had sold his birthright. He acknowledged that the blessing went where it was supposed to go. This is where his good intentions worked out well in the end.

Another example of an inadvertent positive outcome, is the Mitzva of שכחה, forgetting to collect one of the bundles of grain of the field. He must leave what he has forgotten for the poor. He had good intentions in harvesting his field according to Jewish Law. This led to the performance of a Mitzva that he may not have intended to do.

Good intentions will always be rewarded in the end. We might misjudge certain situations along the way, but the outcome will turn out right. Just look at our Patriarch, Yakov, who was almost Eisav!

Rav Kook’s Vision for Israel

Rav Kook gives great emphasis in explaining the world before the Torah was given on Mount Sinai and after. For example, before Sinai, every inhabitant performed circumcision. After Sinai, this was a commandment limited to the Jewish people.

Rav Kook believed that the law of the land before Sinai, was the observance of the “Seven Noachide Laws.” He found it interesting that despite the fact that three of the seven laws (idol worship, murder, and immorality) were laws that Jews were commanded to risk their lives rather than violate, this did not apply to non-Jews.

This was most significant in explaining the special role of the Jewish people. Only the Jews were commanded to sanctify the Name of Hashem, and not desecrate it. They were the ones who could achieve the highest level of sanctity, available to man.

Rav Kook put great emphasis on the national responsibility of every Jew. He had a special role in elevating the spiritual level of the world.

In many circles, the focus of Jewish teachings is primarily on the individual. It could be connected to the “Galut mentality” of survival, but there is a different reality today.

Rav Kook was very much a visionary. Although he passed away in 1935, he saw the rebirth of the nation of Israel. He felt that they needed to fulfill a different role, once a Jewish state was on the horizon.

Jews needed to change their mindset and start thinking about גאולה, redemption, instead of גלות, the exile. They needed to become soldiers of Hashem, who would be willing to be part of a physical and spiritual battle to become עם ישראל, the nation of Israel.

The times are much bigger than we are. Jewish destiny began on Mount Sinai. We have been blessed to be part of the final stages of redemption. We only need to open our eyes, and fulfill our role, to help make this Jewish dream come true.

Yakov’s Truthfulness

It is interesting that the attributes of truthfulness is attributed to Yakov Avinu. There is a well known expression, תתן אמת ליעקב, “give truth to Yakov.” On the one hand, he is portrayed as the איש תם יושב אהלים, the simple man that dwelled in his tent.

This same simple Jew had to deal with two master crooks, Lavan and Eisav. He figured out ways to outsmart these evil individuals, in a way that appeared to be both clever and devious. And he is the patriarch known for “truthfulness.”

There is a very important lesson to be learned from here. There are times when a person must go against his nature for survival. He learns to separate between the challenge at hand, and then returning to his true nature.

A kind and simple person will not defeat his enemies by “blowing kisses” at them. He must be fully aware what he is up against. His drive towards survival and the need to protect his family, must take precedence over his natural tendencies.

A friend of mine who was wrongfully jailed for a crime he did not commit, used his time in prison to protect other Jews. He taught them how to defend themselves against vicious Jew hating inmates. He would often get resistance from the Jews he was trying to save. He had to convince them that this was the right thing to do. He needed to defend himself, and defend Jewish honor.

The greatness of Yakov was that when he had to outsmart his enemies, he did what needed to be done. But he never stopped being that simple Jew who dwelled in his tent, and meditated on G-d’s greatness. That is why he was the man of truth.

The First Born and the Levite

The theme of Parshat Toldot is the importance of the birthright. It begins with the story of Eisav selling his first born rights for a bowl of lentil soup. He later regretted this when Yakov cleverly received the blessings from Yitzchak.

Rav Kook pointed out that there are numerous laws pertaining to the “Bechor,” the first born male. Even though the Temple service was taken over by the Leviim, there is a certain inherent Kedusha in every first born. We still redeem our first born sons with the ceremony known as “Pidyon Haben,” the redemption of the son.

Even first born male animals have special holiness. This law is still applicable in Eretz Yisrael. There is also a ceremony known as פדיון פטר חמור, where a first born male donkey is exchanged for a goat.

Rav Kook interprets Yakov’s answer to Yitzchak as being very significant. When Yakov is asked to identify himself, he answered that “I am your first born.” He was saying this in connection with the manner in which the Jewish people were described in the Torah. They were referred to as, בני בכורי ישראל, “My first born son, Israel.”

Yakov was telling his father that he was the one who would fulfill the destiny of the Jewish people. Eisav was not capable or interested in such a task. Yakov would be the one who would be able to be a true messenger of Hashem. He would purify and sanctify a world that desperately needed such direction.

Israel has its hierarchies, each with its own special roles. The first born were a special group and born leaders. The Leviim officially replaced them and protected and preserved the sanctity of the Jewish people.

Misplaced Compassion

My good friend, Rav Yehuda Richter, pointed out a fascinating Midrash, regarding Cain and Abel.

According to this interpretation, Abel was actually stronger than Cain, and was winning their fight. Cain convinced his brother not to kill him because it would upset their father.in that moment of weakness, he was tricked by his evil brother, who took his life.

The Baal Haturim commented on the last Pasuk of Chayei Sara, that the Mashiach cannot come until Yishmael falls. His commentary is unique as most commentators felt that it was Edom, or Eisav, that needed to fall.

Yishmael is equated with his descendants, the Muslims. The message of the Midrash and Baal Haturim, is that we must recognize our enemy.

Compassion towards an enemy that wishes to destroy us, will come back to harm us dearly. It is a clear message that Israel must not stop until our enemies are destroyed, and can no longer cause us harm.

Whatever is true on a national level, is also true on a personal level. If it is clear to us that there are individuals who have proven over and over again, that they wish us harm, compassion is foolishness.

The correct thing to do is to follow the words of our sages. We must distance ourselves from such people, even if they are related to us. We are struggling to achieve a personal and national redemption. Feeling sorry for our enemies and detractors will not get us there. Look what happened to Abel!

G-d’s Emotions

The “Duties of the Heart” deals with the necessity of speaking about Hashem in corporeal terms, with the realization that a potential danger can come from this.

The Talmud uses the expression, דיברה תורה בלשון בני אדם, that the Torah speaks in the language of man. An intelligent person would immediately understand that the “hand or finger” of G-d, is not to be understood literally. He has no physical shape or form. By attaching human qualities, we are better able to understand Him.

The more problematic description of Hashem, comes when emotions are described. When we read that, “His anger was kindled,” or that “He regretted,” or that “He was saddened at heart,” and similar emotional expressions, it can be confusing. One might superficially assume that G-d feels in a way that is very similar to the way a man feels.

This might diminish from the exalted status that Hashem actually possesses. Again, the more astute student will realize that to attribute actual human like emotions to the Creator, is complete foolishness. But every individual is able to make that distinction.

It is a kind of double edged sword. On the one hand, it is necessary for the Torah to speak of Hashem in a manner that the common man can understand. But there must be an awareness that such descriptions be understood in their proper context.

The Mishna in Pirkei Avot tells us that we must know how to answer the heretic. This is a perfect example where the believing Jews must be prepared to answer challenges to the authenticity of the Torah, and the exalredness of G-d.

Absolute Goodness

Rav Kook chose a verse from Psalms to describe the life of our Mother Sara. Chapter 37:18 reads as follows, “Hashem knows the days of the perfect, their inheritance will be forever.”

The Hebrew word for “perfect” is תמימים. It is difficult to give an accurate translation to this word. It means much more than perfection. It is a reflection of innocence, goodness, and purity. There is even a commandment that tells us to be תמים עם ה׳אלוקיך, to act in this way of perfection towards G-d.

The second half of the verse that describes an eternal inheritance, is also very significant. It describes the reward that will be received by true servants of Hashem.

Sara was the example of absolute goodness. We are given a glimpse of the exalted figures of the Torah. We are taught to emulate their incredible character.

We sometimes forget the reward that awaits such sacred individuals. Not only do they receive the reward of eternal bliss for their righteousness, but they also enjoy peace of mind and contentment in the here and now.

We must remember the promise made by the Ramchal at the end of Messilat Yesharim. There is nothing that exists in this world that can give an individual such a strong sense of contentment, joy, and peace of mind, as the feeling that comes with a special closeness to G-d. Sara had it. We must work towards it.