Shmooze News November 16, 2024
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The “Eshel” of Avraham that Changed The World
Towards the end of this week’s Parasha we are told that Avraham and Sarah moved to Be’er Sheva where they continued their work spreading ethical monotheism and gaining religious adherents. In the words of the verse: [Avraham] planted an “eshel” in Be’er Sheva, and there he proclaimed the Name of Hashem (Bereishis 21:33). The Torah here links this “eshel” to Avraham’s work in spreading the Name of Hashem. What, though, is an “eshel”?
It’s a debate. Some say it was an orchard while others argue it was an inn (Sotah 10a; Rashi, Bereishis 21:33). [The term וְיִטַּע, generally translated as “and he planted” can also refer to setting up a structure, such as an inn (see Daniel 11:45).]
Maharal asks why it matters whether the “eshel” refers to an orchard or an inn? What is the depth or symbolism of each perspective? He answers that the terms “orchard” and “inn” refer to two different methodologies in “proclaiming the Name of Hashem.” The debate of what the “eshel” was, is in fact a debate as to the approach Avraham used to inspire the masses.
An orchard, or פרדס (pardes) in Hebrew, refers to an orderly arrangement of trees, with roots, trunks and branches that systematically produce fruit. A pardes is symbolic of the process of acquiring wisdom through a series of logical progressions, where one step leads to the next until you arrive at truth (the fruit). In fact, the term pardes is used by our Sages elsewhere to refer to the greatest and deepest forms of wisdom (see Chagigah 14b - ארבעה נכנסו בפרדס, four [sages] entered the orchard [of esoteric wisdom]). According to this approach, how did Avraham gain adherents? The answer is through intellectual investigation and philosophical arguments and proofs. In fact, the Midrash (Bereishis Rabbah 54:6) notes that the word אשל (eshel), can be reordered to read שאל, ask. For the eshel was an invitation to ask your questions of the greatest philosopher of the time,
According to the other approach, the eshel was an inn. A place to come in from the cold,
to be welcomed in. It was a place of loving action, rather than philosophical inquiry. It was teaching through example, rather than logical arguments (Gur Aryeh ad loc.).
Ultimately, as in any such debate in Torah, both sides are of course correct (אלו ואלו דברי אלקים חיים). They are simply focusing on different angles of truth. The process of meaningful education involves imparting knowledge. It is, at its core, a transfer of ideas and ideals. But ideas become transformative when they are brought into the world of our experience.
One who merited to hear Avraham teach, would certainly walk away amazed and enlightened. But one who merited to experience the way he lived his life was forever changed. [Avraham] planted an “eshel” in Be’er Sheva, and there he proclaimed the Name of Hashem.
Wishing you all a Good Shabbos / Shabbat Shalom
Rabbi Moskovitz
Shmooze News November 9, 2024
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It All Comes Back to Avraham
At the beginning of this week’s parasha, Hashem promises Avraham that if he sets out on the journey to the land that Hashem would show him, then, “I will make of you a great nation; I will bless you and make your name great, and you will be a blessing” (Bereishis 12:2). Our Sages see the roots of the opening words of our Shemoneh Esrei alluded to in the above verse. They note: that when the verse says, “I will make you a great nation” that is a reference to the phrase in Shemoneh Esrei, “Gd of Avraham.” And when the verse says, “I will bless you,” that is a reference to the next phrase in Shemoneh Esrei, “Gd of Yitzchak.” And when the verse continues and says, “and make your name great,” that is a reference to the next phrase in Shemoneh Esrei, “Gd of Yaakov.” Finally, when the above verse ends with the phrase, “and you [Avraham] will be a blessing,” Hashem was effectively telling Avraham, בְּךָ חוֹתְמִין, we conclude [the blessing] with you. That is, the first blessing of the Shemoneh Esrei ends with Avraham alone: “Blessed are You…the Shield of Avraham” (Pesachim 117b).
What does this mean?
We know that the world stands on three pillars, Torah, Divine Service (Avodah), and Loving-Kindness (Chessed) (Avos 1:2). Each of those, in turn, corresponds to one of the Avos (forefathers) who personified that very pillar. Avraham represents the pillar of loving-kindness, caring for wayfarers and praying for those in need. Yitzchak represents the pillar of Avodah/Divine Service, for he himself was willing to be a korban. And Yaakov represents the pillar of Torah, as he is described as “a wholesome man abiding in tents [of torah study]” (Bereishis 25:27 with Rashi). Each of the Avos brought Hashem’s Presence into the world through their unique service, and through the essential traits that each one came to personify, to such a degree that Hashem is called by their names; The Gd of Avraham, the Gd of Yitzchak, the Gd of Yaakov. However, Hashem assures Avraham that the conclusion of the blessing will be through his trait בְּךָ חוֹתְמִין, we conclude with you.
R' Menachem Mendel Morgenstern (the Kotzker Rebbe) suggests that it’s not only the blessing that concludes with Avraham, but that our story does as well. At the end of days, when Torah scholarship and Divine Service will have diminished in relation to what they once were, there is one pillar that will remain strong, the pillar of Avraham Avinu, the pillar of Chessed. In fact, it is through that very trait that the eventual redemption will be brought about, as the verse says, צִיּ֖וֹן בְּמִשְׁפָּ֣ט תִּפָּדֶ֑ה וְשָׁבֶ֖יהָ בִּצְדָקָֽה, Zion will be redeemed through justice and those who return to her through charity (Yeshaya 1:27). That is what our Sages allude to when they say, בְּךָ חוֹתְמִין, it is through you – Avraham – that we will conclude. That is, it is through the trait that you personify that we, the Jewish people, will reach the resolution of our story. For it is through kindness that our redemption will ultimately be brought about (Ohel Torah to Bereishis 12:2).
Wishing you all a good Shabbos / Shabbat Shalom
Rabbi Moskovitz
Shmooze News November 2, 2024
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Rosh Chodesh is today and Shabbos.
The Rainbow: A Covenantal Sign
After the Flood, Noach and his family descended from the Ark, but remained filled with trepidation. Noach did not want to engage in procreation out of fear of a future deluge, until Hashem Himself promised that there would never again be such an event (Rashi to Bereishis 9:7). He made a covenant with Noach saying, I will confirm My covenant with you: Never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth (Bereishis 9:11). He then strengthened this covenant by giving it a sign, אֶת־קַשְׁתִּ֕י נָתַ֖תִּי בֶּֽעָנָ֑ן וְהָֽיְתָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵ֥ין הָאָֽרֶץ, I have set My rainbow in the cloud, and it shall be a sign of the covenant between Me and the earth (ibid. v. 13).
The Rishonim (early commentators) ask that the rainbow is seemingly a natural phenomenon, related to light reflecting off water mist. How then does it make its first appearance only after the Flood? Some suggest that the atmospheric conditions necessary for the sighting of a rainbow came into being only after the Flood (Abarbanel), or that standard post rain cloud cover thinned to allow for just the right amount of light to refract upon the droplets (Malbim). Others suggest that it was the nature of light that changed after the Flood (Ibn Ezra 9:14). Ramban, however, prefers the approach that the rainbow existed and was visible from the time of Creation, but that it became a symbol of Hashem’s covenant only after the Flood. That is why it says in the above cited verse, אֶת־קַשְׁתִּ֕י נָתַ֖תִּי, I have set My rainbow, in the past tense (rather than אני נותן, I am placing it now), for it already existed, but took on new meaning at this time (Ramban to 9:12).
He explains that the rainbow is reminiscent of a bow used by archers. When an archer wants to show that he does not intend to use his bow and arrows, he points the bow’s curve toward himself. It is a stance of peace, as if to say that the weapon is at ease. The curve of the rainbow always points away from the earth, indicating that while humanity may have become sinful yet again, Hashem will not send such a flood to destroy the world.
Others suggest that the symbolism of the rainbow is based on how it is used elsewhere in Scripture where it is described as a display of the “brilliance…the likeness of the glory of Hashem” (Yechezkel 1:28). Hashem Himself of course has no image, and the above verse is beyond our understanding, but the rainbow represents in some way a display of “the glory” of Hashem. In fact, our Sages say that while one is permitted to look at a rainbow, it is disrespectful to stare at it for that very reason (Chagigah 16a; Shulchan Aruch OC 229:1). We simply glance at it and recite the blessing, Blessed are You…Who remembers the covenant, and is trustworthy in His covenant, and fulfills His word (see Berachos 59a; Shulchan Aruch loc. cit.). With this in mind, some explain the symbolism of the rainbow as being one of Hashem’s forbearance. If He is willing to display His glory to us, that means He is willing to continue to give us opportunities to better ourselves. After all, a king does not display his glory to his enemies (Bechor Shor). The rainbow therefore remains a sign of the possibility to start afresh after the fall, to become whom we are meant to be, and His willingness to help us get there.
Wishing you all a good Shabbos / Shabbat Shalom
Rabbi Moskovitz