Shmooze News November 8, 2025
Please click here to view the Shmooze News.
The Baker, Sailor, and Nomad
This week’s parashah begins with Avraham being visited by the three malachim (angels), Gavri’el, Micha’el and Rapha’el. Our Sages tell us something very interesting about how these three malachim appeared to Avraham. The Midrash states says that אֶחָד נִדְמָה לוֹ בִּדְמוּת סָדָקִי, one appeared to him looking like a baker, וְאֶחָד נִדְמָה לוֹ בִּדְמוּת נָוָטִי, one appeared to him looking like a sailor, וְאֶחָד בִּדְמוּת עֲרָבִי, and one appeared to him looking like an Arabian desert nomad (Bereishis Rabbah 48:9). The angels could have taken on any human garb. Why then did they appear specifically as individuals in these professions?
Some suggest that these three malachim represented the various aspects of our world. For there is a Midrash (brought by Tosafos, Pesachim 94a, ד''ה כל) which states that [in rough terms] the world can be divided into three segments: One third inhabitable and settled lands, one third seas, and one third desert wilderness. Each angel then represented one of these thirds. The baker, who sells bread - the staff of life - represented the inhabited parts of the world. The sailor represented those parts of the world covered by the seas. And finally, the Arabian nomad represented the desert wilderness parts of the world.
These representatives of our world came to visit Avraham, and the verse notes, וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים, That Avraham lifted up his eyes and saw that these three men were נִצָּבִ֖ים עָלָ֑יו, lit. “standing upon him.” Just a few days earlier, Avraham had entered into the covenant of the bris, for himself and all his future descendants. And there and then, these angels had a message for him. The progression and future success of the world as a whole, was now “standing upon him.” The spiritual development of the world, which they represented, now rested upon Avraham’s very wide shoulders, and those of the child, Yitzchak, whose birth they were there to announce. The world, for the most part, had neglected the spiritual role demanded of all of humanity. Avraham, though, did not. He embraced that role and became the standard bearer for morality and spirituality for all of humanity. The fulfillment of the spiritual destiny of the world was now his to bring forward. A great responsibility for a giant among men!
Wishing you all a Shabbat Shalom / Good Shabbos
Rabbi Moskovitz
Shmooze News November 1, 2025
Please click here to view the Shmooze News.
Your Name Will be “Avraham,” Her Name Is “Sarah”
Towards the end of this week’s Parasha, Hashem tells the progenitor of the Jewish people that his name is being changed: וְלֹֽא־יִקָּרֵ֥א ע֛וֹד אֶת־שִׁמְךָ֖ אַבְרָ֑ם וְהָיָ֤ה שִׁמְךָ֙ אַבְרָהָ֔ם כִּ֛י אַב־הֲמ֥וֹן גּוֹיִ֖ם נְתַתִּֽיךָ, your name shall no longer be called Avram, but your name shall be Avraham, for I have made you the father of a multitude of nations (Bereishis 17:5). Originally his name (Avram) indicated that he was the “father” or “leader” to his area of origin, Aram (av Aram). But his new name (Avraham) indicated that he was to be the “father of a multitude of nations” (av hamon) (Rashi ad loc.).
However, Avraham is not the only one whose name is changed in this week’s parashah. Later in the parashah, the name of his wife is changed as well. וַיֹּ֤אמֶר אלקים אֶל־אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹֽא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ, And Gd said to Avraham, “As for Sarai your wife — do not call her name Sarai, for Sarah is her name” (ibid. v. 15). Her original name, Sarai, which means “my princess,” indicated a limitation on her leadership role. Her new name, Sarah, which means "the princess [par excellence],” however, implies an expansive majesty that extends beyond boundaries and limitations.
The new names, Avraham and Sarah, have a similar connotation. Both names indicate a new and expanded role; one that would affect all of mankind. However, the language Hashem uses in noting Sarah’s name change is different from the language used in the name change of Avraham. By Avraham, Hashem tells him, your name shall be Avraham. Regarding Sarah, however, He tells Avraham, do not call her name Sarai, for Sarah is her name. Not that her name will be Sarah, but rather it already is!
Tzror HaMaor explains that when Avraham had undergone his earlier name change, Sarah’s name had changed as well. In effect, Hashem was telling Avraham that his new role – indicated by the name change – was never meant to be apart from the role of Sarah. Rather it was always meant to be with her, and thus her name had already changed as well.
In fact, our Sages indicate that Sarah’s name change was not just in tandem with that of Avraham’s, but was its cause! The midrash says that Hashem took the יו''ד (yud) from the name שרי, broke it in half, and thereby created the two names (Bereishis Rabbah 47:1). The numerical value of yud is 10, double that of the letter ה''א (hei), which is five. The yud taken from her name thus produced two ה’s – one for him – אברהם (Avraham), and one for her – שרה (Sarah).
Avraham’s new role was not just with Sarah. On some level, it was through her. Our Sages tell us that her level of prophecy was greater than his (see Rashi to Bereishis 21:12). And so the Midrash applies to Sarah the verse, A virtuous woman is the crown of her husband (Mishlei 12:4), for her husband – Avraham – was crowned through her (Bereishis Rabbah 47:1 with Eitz Yosef).
Sarah’s greatness helped build Avraham, and together they changed the world.
Wishing you all a Shabbat Shalom / Good Shabbos
Rabbi Moskovitz
Shmooze News October 25, 2025
Please click here to view the Shmooze News.
An Odd Couple
שְׁנַ֨יִם שְׁנַ֜יִם בָּ֧אוּ אֶל־נֹ֛חַ אֶל־הַתֵּבָ֖ה
Two by two they came to Noach into the Ark (Bereishis 7:9)
The Midrash relates that as the creatures gathered to Noach to enter the teivah (Ark), there was an interesting one that came along, seeking to enter the shelter of the teivah. That creature was “Falsehood.” Noach turned to Falsehood and told it that it could not enter unless it had a pair, for only “two by two” could creatures enter the teivah. Falsehood left frustrated, but met up with Destruction, and asked it if it would be Falsehood’s pair. Destruction asked Falsehood, “What do I get out of the deal? What will you give me if I agree to come along?” Falsehood told Destruction, “Whatever gain comes about in the world through me, will fall under your domain and you can do to it as you see fit.” Destruction agreed, and so they entered the teivah as a pair.
After the flood waters subsided, and the creatures left the teivah, Falsehood got to work, involving itself in various illicit and dishonest ventures. When it came home to enjoy the fruits of its labor, it was surprised to see that there was nothing left. Falsehood turned to Destruction and asked what happened to all the gains I produced. Destruction responded, “Do you not remember? That was our deal! Whatever you produce in the world becomes mine!” The Midrash concludes that this is the meaning of the verse (Iyov 15:35): הָרֹ֣ה עָ֭מָל וְיָ֣לֹֽד אָ֑וֶן, Conceiving iniquity and bearing destruction; i.e., that which is conceived through iniquity and falsehood, will bear only destruction (Midrash Tehillim 7; Yalkut Shimoni, Bereishis 7 #56).
In a similar vein, our Sages teach that שיקרא לא קאי, falsehood does not stand (Shabbos 104a). The letters that make up the word Falsehood – ש,ק,ר – all end in a pointed base or single leg and therefore have no stability. This is in contrast to the letters that make up the word for truth – א,מ,ת – which all have either a solid base or two legs upon which to stand.
Through these seemingly simple analogies and parables, our Sages are teaching us a deep truth: Unlike falsehood which leads only to its own destruction, truth and integrity have lasting endurance. Emes will always stand the test of time (אוצרות התורה).
Wishing you all a Good Shabbos / Shabbat Shalom
Rabbi Moskovitz
Shmooze News October 18, 2025
Please click here to view the Shmooze News.
Shabbos Mevorchim Chodesh Cheshvan
Rosh Chodesh will be Wednesday and Thursday
Panim Chadashos
Towards the end of its discussion of the days of creation, the Torah introduces Shabbos, and it says, וַיְבָ֤רֶךְ אֱלֹקים֙ אֶת י֣וֹם הַשְּׁבִיעִ֔י, and Gd blessed the seventh day (Bereishis 2:3). In what way did Hashem bless the seventh day?
In one approach, our Sages explain: בֵּרְכוֹ בְּאוֹר פָּנָיו שֶׁל אָדָם...לֹא דוֹמֶה אוֹר פָּנָיו שֶׁל אָדָם כָּל יְמוֹת הַשַּׁבָּת, כְּמוֹ שֶׁהוּא דּוֹמֶה בְּשַׁבָּת, He blessed [Shabbos] with the shining countenance of a person, for the countenance of a person throughout the week is different than the way it appears on Shabbos (Bereishis Rabbah 11:2). When Shabbos begins, we take on a different aura. We have a kinder, gentler, and calmer visage.
During the first week after a young couple gets married, whenever a meal is held in their honor, we recite sheva berachos (seven special blessings in honor of the festivities and in honor of the bride and groom). However, for us to be able to recite all of these seven celebratory blessings there is a “catch.” They may only all be recited if at that meal we have something referred to as panim chaddashos, literally “new faces.” There needs to be a guest present who had not been at one of the earlier wedding or sheva berachos meals, effectively enhancing the joy of the bride and groom (Rosh, Kesubos 1:13). That’s the rule six out of the seven days. However, there is one day that has a different set of rules, and that of course is Shabbos. On that first Shabbos after the couple gets married, we can recite all the sheva berachos even without panim chadashos. Shabbos itself is effectively the “panim chaddashos.” On a simple level, this is because there is a more festive air on Shabbos with additional delicacies served (Tosafos, Kesubos 7b ד''ה והוא).
However, there is a deeper approach. Based on the Midrash cited above, the Sefas Emes, explains that since on Shabbos we all take on a new shining countenance, in effect then, everyone present has a “new face”! On Shabbos, we are all panim chadashos! You may have been at an earlier sheva berachos, but that was the weekday version of you. In comes Shabbos, with its blessing and aura, and all of a sudden there is a new “you”
Shabbos is a reset button. May this first Shabbos of the year be one that signals and ushers in a year full of peace and tranquility. May the great news we received on Hoshanah Rabbah of the return of the hostages be a harbinger of even better things yet to come, with true and enduring security and serenity for acheinu b’nei yisrael, in Eretz Yisrael and around the world.
Wishing you all a Shabbat Shalom / Good Shabbos
Rabbi Moskovitz