Category: Food for Thought

In this week’s Haftorah for the Torah portion of Vayeshev we read from the Book of Amos. Amos, rebuking the ten tribe of Israel, says: “And I raised up some of your sons for prophets, and some of your young men for Nazirites. Is it not indeed so, O people of Israel? But you made the nazarites drink wine and commanded the prophets saying, ‘You shall not prophesy’” (Amos 2:11, 12).

The Ibn Ezra says that Hashem, through Amos, is telling Israel: “I also placed My Spirit on your children and they gave prophesy in order to teach you my statutes. ‘Sons’ are mentioned for if and elder sage would give prophecy no one would be impressed. The pasuk also mentions young men, who from birth enjoy all sorts of pleasures and happiness, I made them holy to rebuke you and make you holy. How can you deny this saying I didn’t do this?” (Click here for Hebrew text.)

To attain the Holy Spirit of Hashem resting on a person, in order to give prophesy, is not a simple task. It takes going beyond the mastery of all the levels of perfection described in the Sefer Mesillas Yesharim. It  is quite impressive, whether it is attained by a young person or an older person. It would also seem that Hashem endows His holiness upon people who choose to separate themselves from mundane pleasures (like grapes and wine and being clean shaven with a nice hairdo), along with not having any contact with the dead. This special holiness that Hashem bestows on a nazir should be unique, whether given to a younger nazir or an older nazir. So why does Amos go out of his way to specifically describe how the Israelites denied the children and young men of prophesy or the nazerite? The Ibn Ezra says in pasuk 12 that ‘they would force them until they defiled their bodies with the dead and drank wine.’ No matter what age they were, the message is that Hashem is sharing his loftiness with those who earn it, and there were people who were actively trying to dissuade this lofty state from being in existence in order so that it won’t make a positive impression on them. Wouldn’t such lofty heights, such awesome levels, such intense spirituality, make an impact, whomever it came from?

However, in truth, the message is clear. The people were lacking an appreciation of what someone could achieve. If they truly appreciated the levels and heights a person can achieve in holiness and spirituality then they would change themselves and strive to grow closer to those heights, and the biggest impression of this lesson is that even the young, those who have so much going against them to achieve these lofty heights, are able to attain them.  And therefore don’t deny this possibility;  Don’t actively degrade these achievements. If you can come to appreciate them, you will become capable of making changes in your own life, and repenting from your evil ways.

People have the tendency to underachieve and to not appreciate true success. When they see it in others they try to squelch it and ruin it, not realizing that if they were to take a step back and analyze what others have done, they can potentially reach the similar if not the same heights. We must always strive to grow, to achieve, to be lofty, and look around at other who have done the same and learn from their success stories.

This week’s haftorah for the Torah portion of Vayishlach is the entire book of Ovadiah. Ovadiah was one of the twelve Minor Prophets. The gemara in Sanhedrin 39b says that Ovadiah merited to have prophecy because he hid 100prophets from the evil king Achav. The Gemara also points out that the posuk in Melachim Alef perek 18 mentions Ovadiah as being a very G-D fearing Jew, which is a description better than Avraham merited; he does not have the word very included  when he was referred to as G-D fearing. (Click here for Hebrew text.)

Rashi on the first pasuk in Ovadiah asks: “Why does Ovadiah prophesize about Edom and he didn’t give prophesy about anything else? The Sages said that he was an Edomite convert. Hashem said, ‘From them and with them I will bring upon them.’ Ovadiah shall come who lived amongst two wicked people, Achav and Izevel, and did not learn from there ways and he shall pay back retribution from upon the wicked Esav who lived amongst two righteous people, Yitzchok and Rivka, and did not learn from their ways (Sanhedrin 39b).” (Click here and here for Hebrew text.)

Measure for measure, Ovadiah was sent by Hashem to prophesize about Edom, for just as he lived amongst a wicked king and queen, Achav and Izevel, and did not learn from their ways, so too Esav, whose descendants are Edom, lived amongst his righteous parents, Yitzchok and Rivka, and did not learn from their ways. Not only that, but the Maharsha in Sanhedrin says: “The fact that Ovadiah was an Edomite convert gave more credence to the prophecy, for Ovadiah was from them to testify
about them.” (Click here for Hebrew text.)

What is quite incredible is that Ovadiah is attributed with the punishment and downfall of Edom, even though it had not happened yet. Rashi on the last pasuk of Ovadiah says that those who will in the future lead Israel out of exile will come to Har Tzion, from which they will complete the conquest of the archenemy, Esav, whose descendants were responsible for the current exile. In fact, Rashi concludes by saying that Hashem’s kingdom will not be complete until He seeks retribution against Amalek. How could Ovadiah have been given credit for Edom’s downfall to the extent that he is even equated in Sanhedrin with King David, who actually defeated Moav, whom King David was descended from? (Click here and here for Hebrew text.)

We see from here a whole new level of belief in prophesy. Not only do we have to believe that Hashem’s prophets are true, as the Rambam said in the sixth of The Thirteen Principles of Faith: “I believe with complete faith that all the words of the prophets are true,” but prophesy is also reality, to the degree that Ovadiah is actually attributed with Edom’s downfall, even if it had not happen yet, because he prophesied about it.

We mention in pesukai d’zimrah by the end of Az Yashir every day the last pasuk of Ovadiah: “The saviors will ascend Har Tzion to judge Esav’s mountain, and the kingdom will be Hashem’s.” We have an opportunity every day in our davening to reinforce this belief and make Ovadiah’s prophesy a reality for ourselves.

This week’s Haftorah for the Torah Portion of Vayetzei is comprised of the final perakim of Hoshea. The very last pasuk states: “Who is wise and will understand these, discerning and will know them; for the ways of Hashem are straight, and the righteous shall walk in them, and the rebellious shall stumble on them” (Hoshea 14:10).

There are many commentaries that explain the lesson of this pasuk. I would like to focus on the Radak’s father’s explanation found in the Radak: “My master, my father of blessed memory explained that ‘and the rebellious shall stumble on them’ refers to when the rebellious will return to the path of Hashem and they will not be used to it like the righteous, then they would stumble in it like a person that does not know his way. This is only referring to the rebellious whose heart is still in there rebellious path. But those that return with a complete heart, Hashem will help them to not stumble. As for the righteous, in what they are accustomed to they walk on a paved, straight path.” (Click here and here for Hebrew text.)

According to the Radak’s father, the entire pasuk is referring to people who want to fulfill the will of Hashem. The pasuk specifically refers to two categories: those that want to serve Hashem and fulfill his Torah and mitzvos but are not 100% committed. They are still somewhat attached to their old ways, so it is not easy to change and do the right thing; they are stumbling. On the other hand there are those who are righteous; they grew up always following the Torah and doing its mitzvos and it is simple for them to  “live the life of Torah.” The Radak adds  a third category of people: those who were  initially rebellious but  later chose to wholeheartedly  walk in the ways of Hashem; it is  not easy for them and they need Hashem’s help to properly do His will. There seems to be a major dichotomy: is it easy to follow Hashem’s Torah and mitzvos or is it hard?

Truthfully, it seems that it is not easy to follow the ways of Hashem, which is why those who are not fully committed will stumble, even if they truly desire to succeed. (Now, it should be pointed out that they will only stumble; it is difficult, but it is not impossible). And that is why those who are fully committed, but were once off the beaten path, need Hashem’s help to get back  and stay on the straight path. But even the righteous only have it easy because they developed, from an early age, a habit to accustom themselves to this way of life. It is not natural.

We see from here how powerful a positive habit could be. It can take something totally unnatural and quite difficulty and make it easy for those that stick to it. But why didn’t Hashem just let us serve him naturally, and give us reward on a silver platter? Why did he make life so hard for us?

I recently heard in the name of the Chofetz Chaim that Hashem wants to make things difficult because if everything came served on a silver platter, as a free handout, then people would be embarrassed to take them, and even if they  took them, they would feel embarrassed on some level for having them. So Hashem, who is all kind and only good, understood that if we were just given our reward and did not earn it there would be something majorly lacking. It would be mighty uncomfortable for us. That is why Hashem, out of his pure love and kindness, makes us work hard for our reward – so that we will feel proud of what we earn.

May we all have much success and blessing in our service of Hashem!

This Shabbos is the day before Rosh chodesh and we read a special haftorah for machar chodesh (the next day being Rosh Chodesh) from Shmuel Alef (perek 20). In this haftorah, King Shaul’s family’s reign was destined to be broken, because he committed the sin of not completely wiping out Amalek when he had the chance. The prophet Nosson had already proclaimed Dovid to one day become king. Shaul, in a jealous rage, wanted to murder Dovid (who happened to be son-in-law), so  Dovid went into hiding. Yonason, Shaul’s son, who was next in line to become king, was best friends with Dovid and accepted the fate of Dovid one day becoming king instead of him. One Rosh chodesh Dovid did not show up in his normal spot at the king’s feast both days of Rosh chodesh and Shaul was outraged. Dovid was hiding from Shaul and Yonason gave an excuse why he didn’t show up both days. Shaul didn’t hear of it.

The Navi relates: “And Shaul’s wrath was kindled against Yonason, and he said to him, ‘You son of a straying woman deserving of punishment! Did I not know that you choose the son of Yishai, to your shame and to the shame of your mother’s? For all the days that the son of Yishai is living on the earth, you and your kingdom will not be established. And now, send and take him to me, for he is condemned to death.’ And Yonanson answered Shaul his father, and said to him, ‘Why should he be put to death? What has he done?’ And Shaul cast the spear upon him to strike him; and Yonason knew that it had been decided upon by his father, to put Dovid to death. And Yonason arose from the table in fierce anger; and he did not eat any food on the second day of Rosh chodesh, for he was grieved concerning Dovid, for his father had put him to shame” (Shmuel Alef 20:30-34).

The Ralbag observes that there were two reasons why Yonason did not eat bread on the second day of Rosh chodesh. The first was because he was saddened for Dovid, that he was forced to separate from him out of fear of his father. This was the more compelling reason, and that is why it was mentioned first. The second reason was because his father disgraced him when he called him ‘You son of a straying woman deserving of punishment!’ (Click here and here for Hebrew text.)

Yonason had an extremely close and loving relationship with Dovid. One could understand the first and main reason stopping him from eating; but if not for the second reason, it sounds from the Ralbag that Yonason might have taken at least a nibble of bread.

Why was Yonason affected by Shaul’s insult? On the contrary, Yonason was rebuking his father at the time, as we find in the Yalkut Shimone quoting the gemara in Erechin 16b. The pasuk says: ‘You shall surely rebuke your fellow’ (Vayikra 19:17). To what extent would one rebuke another? Rav says until he is about to strike you, Shmuel says until he curses you, and Rebbe Yochanan says until he is furious at you. Rav Nachman bar Yitzhak says all three opinions are based on the same passage as it writes: “And Shaul’s wrath was kindled against Yonason, and he said to him, ‘You son of a straying woman deserving of punishment!’” It then writes “And Shaul cast the spear upon him to strike him”. According to the opinion that you should rebuke one until he is ready to strike you that is what the pasuk is referring to when it says “to strike him”. According to the opinion that one should rebuke until he curses you it writes, ‘to your shame and to the shame of your mother’s.” According to the opinion that one should rebuke until he is furious, it write, “And Shaul’s wrath was kindled.” According to the opinion that one should rebuke his fellow until his fellow is furious at him why did Yonason go as far as Shaul cursing him and almost striking him? This case was different because of the extra love Yonason had for Dovid he gave of himself more. (Click here for Hebrew text.)

We see from this Chaza”l that Yonason should have been unfazed by his father’s comments, and on the contrary, he knew his father was wrong and deranged; so why did he feel insulted?

The answer is: “Sticks and stone MIGHT break my bones but words will ALWAYS harm me!”

This week’s Haftorah for parshas Chayei Sarah takes place in the very beginning of Melachim Alef. King David is about to pass away, and he has already promises his wife Batsheva that Shlomo will become king. However, the pesukim say: “And Adoniahu the son of Hagit exalted himself saying; ‘I will be king,’ and he made for himself chariots and horsemen and fifty men to run before him. And his father had not angered him all his days saying, ‘Why have you done so?’ And he too was of very handsome appearance, and she bore him after Avshalom” (Melachim Alef 1:5, 6).

The pasuk seems to give three reasons why Adoniahu decided to declare himself king. The Radak elaborates on each one. The first one is that King David never angered Adoniahu when he did anything bad; King David would never reprimand or rebuked him, saying: ‘Why did you do this?’ Therefore he went on a bad path and rebelled against his father; for Adoniahu knew that King David said he was going to anoint Shlomo king. So even though King David did not officially proclaim an order of succession,  Adoniahu thought in his heart: ‘My father loves me, and never scolded me once in my life, I will announce my kingship while he is alive and if it doesn’t bother him I will know that I was destined to be king.’ The second reason Adoniahu declared himself king was because he was good looking just like Avshalom. He even put together a legion of chariots and horsemen just like Avshalom did, because he also wanted to be king. Their beauty caused both of them to be haughty and to rebel. The third reason was that his mother, Hagit, gave birth to him right after Avshalom was born to Ma’acha, making Avshalom  his older brother, as it is written: the third [son of King David] was Avshalom and the fourth was Adoniahu. Amnon, who was the first born, had already died, so maybe Daniel who was the second had also died, even though his death was never recorded. Therefore Adoniahu thought that he was next in line for the kingship. (Click here for Hebrew text.)

It seems from the Radak that Adoniahu’s motivation which caused him to declare himself king was his haughtiness, but his excuse was that he was  next in the royal line of succession, and therefore  deserved to be king. However, it would seem that he would not have been so brazen to pronounce himself king if he knew his father would have stopped him and reprimanded him for trying to start a rebellion. One lesson that can be gleaned from here is that a trick to subdue one’s haughtiness is to always feel one has a boss that he has to answer to at all times.

If you think about it, this is quite amazing! Adoniahu saw Avshalom’s rebellion against his father squelched and he himself was killed. Also, one would think that if his father never rebuked him and showered him with so much love, then how could the  son rebel against such a father? Furthermore, what caused him to be haughty was his comeliness; what does that have to do with being a monarch or a leader? It didn’t say Adoniahu was haughty because he was intelligent, wealthy, or influential – all character traits of a potential leader ! We see from here the power of haughtiness; as illogical as it might seem, it can  still grab hold of you and cause you to make the most outlandish decisions.Yet this whole incident could have been stopped if King David would simply have raised him properly and rebuked him once in a while for his wrongdoings throughout his life. We see from this an incredible lesson  in parenting, that one should not pamper their children too much, because not only won’t they appreciate it, they might even one day rebel.

The Cheshbon Hanefesh by Rav Mendel from Satanov has a famous parable in the introduction of his sefer comparing one’s animal spirit to an elephant. One of the unique qualities of a human being is the ability to control nature and animals in order to use them for our own benefit. So too, we have animalistic instincts in our own body, that of eating, drinking, sleeping, etc. which we must control, in order not have our physical drives control us. The Cheshbon Hanefesh does say that we cannot be overly controlling. If a person overworks the elephant and deprives it of adequate sustenance then it will rise up and rebel against its master, trying to kill him, and the master would be forced to defend himself. So too if one deprives himself too much of food and sleep he can become sick.

Then the Cheshbon Hanefesh says the opposite is also true: “Some foolish masters go to the opposite extreme. They pamper their animals by underworking and overfeeding them. They demean themselves by playing with them and condition the animal to kick at their generosity. In the end, the animal subjugates it master to fill its stomach.” The same is true about our physical desires. If we overindulge in our eating or drinking habits, or are too lazy to get out of bed, this can control our lives –  instead of us controlling how we eat, drink, sleep, etc. (Click here for Hebrew text.)

I believe this can also be extended to our scenario in Melachim, and to parenting in general. Parents must strike a healthy balance of love and admonition with their children. If they go to one extreme of abuse and power or the other extreme of always looking the other way and letting their children do whatever they desire, it is very possible the child will rebel against their parents one day. We must achieve  a healthy median!

In this week’s Haftorah for parshas Vayera we read from Melachim Beis, in which Elisha, the student of Eliyahu HaNavi, acts with faithful kindness towards a desolate widow and a barren but wealthy wife. At this time in history there was an enormously  evil King Achav of Yisrael who, with his queen, Izevel killed almost all of Hashem’s prophets because they only wanted false prophets to be left. The prophet Ovadia hid 100 prophets, Fifty in one cave and fifty in another, and he borrowed money from Yehoram, Achav’s son, to feed these prophets. Ovadia was eventually caught and killed. In the opening of the haftorah we find Ovadia’s widow screaming at Elisha the Prophet because Yehoram is coming after her to collect his debt and she has no way to pay him. Elisha gives her a blessing that if she sells oil in a jug of hers it will pay off the debt. The blessing came true and she did not have to wait for oil prices to rise. When Ovadia’s wife originally came to Elisha, she told him: “Your servant, my husband, passed away, and you know that your servant was a G-D fearing Jew…” (Melachim Beis 4:1). The Ralbag says the reason why she had to say this was because she was saying that Ovadia feared Hashem and did not engage in idolatry, for at the time most Jews were involved with idolatry. The Yalkut Shimone says that if not for Ovadia’s wife’s merit the Jews would have already been lost, G-D forbid.

Afterwards the Haftorah tells of Elisha’s travels and how he was put up by a couple in Shunam who were very well-to-do, and they built an attic for him to stay the night and gave him food to eat whenever he passed through. The couple never had children and were growing old, so Elisha blessed them with the promise of having a child the following season, out of gratitude for all they have done for him. The blessing came true and they had a son; but one day he went out to the field to meet his father and complained of major headaches. He was taken home and passed away in his mother’s lap. She ran to Elisha and told him what had happened, and said that he had promised her offspring to continue their line. So Elisha  went back to the house to see if he could revive the child from the dead.

The Navi depicts what happened next: “And Elisha came into the house, and behold the lad was dead, laid out on his bed. And he came and closed the door about both of them; and he prayed to Hashem. And he went up and lay on the child, and placed his mouth on his mouth, and his eyes on his eyes and his palms on his palms, and he prostrate himself upon him: and the child’s flesh became warm. And he returned and walked in the house once here and once there, and he went up and prostrated himself upon him: and the lad sneezed, up to seven times, and the lad opened his eyes” (Melachim Beis 4: 32-35).

The Ralbag depicts the scene: “He closed the door behind both of them. There was no one in the house except for the two of them (Elisha and the child). This is because Elisha did not want anyone around so that his prayers will be more complete and so that no person will see what he will be doing. When he placed his mouth on his mouth it was as if he wanted to flow life into the lad from Elisha’s limbs. Behold, he did this after he davened. He got up to continue to daven after this. He was pacing the house with all his heart and intent (kavana) in prayer. The movements of his legs were driven by the song of music which moved in dances which all flowed from his senses, just like one engrossed in thought whose soul is stirred by them one time driven one way another time driven another way, quick movement while meditating. He remembered after the prayer to go and prostrate onto the child. The child then sneezed. Elisha did this order of praying and to prostrate and stretch himself on top of the lad 7 times and then the child opened his eyes and the resurrection was complete.” (Click here and here for Hebrew text.)

The Radak, along the same lines as the Ralbag, adds that Elisha lay across the lad in order to heat him up, with the natural heat that comes out of his mouth, eyes, and body, because most miracles are done  through little tricks from the ways of the world. It is clear that the child was brought back to life through Hashem answering Elisha’s prayers, but the miracle was masked in a bit of worldly power, by him lying on the lad each time after he davened. If this is the case why did Elisha want to hide this from the public?

Previously the Ralbag had mentioned two reasons why Elisha kept himself alone with the boy. One was so that his prayers would be more complete, and the second was that no one would know what he was doing. We depicted before, the gravity of the times: Hashem’s prophets were being slain, most of the Jews worshiped idols, and if not for Ovadia’s widow the Jewish people would have deserved destruction at that time. So wouldn’t it have been a tremendous Kiddush Hashem if Elisha had brought the lad back to life through Hashem answering his prayers even if it was done in public for all to see, with ‘cameras rolling?’ If he was worried about his prayers not being as complete in public, then in the merit of the impact this would have on the crowd, to stir them towards repentance, Hashem would have  answered Elisha’s prayers. How could they have not been inspired after seeing Hashem bringing a poor defenseless child back to life?! The open miracle would be so touching and inspiring; how could anyone have denied it! They would see Elisha deep in prayer towards Hashem, and  his prostration on the limp body would obviously be a very minor element towards bringing him back to life, as everyone knows blowing into the mouth of a dead person and warming him up won’t bring him back to life. It is an undeniably obvious miracle from Hashem. So why didn’t Elisha use this moment to sanctify Hashem’s Holy Name?

We see from here how important it is to act with modesty even at the expense of the potential impact  that not doing so might have. This was a private miracle, done for the child and his family. It did not impact anyone else and therefore no one has to know miracles were performed through Elisha. That is what modesty and humility are all about. One can’t feel because he can potentially change the world that he has the right to flaunt the abilities or influence he has. If it is not the right time and place to teach everyone a lesson, then the individual’s responsibility is to work on his or herself, or on the task at hand, and not to worry about others; that is Hashem’s job.

This week’s Haftorah is within chapter 40 and 41 of Yeshaya. We find the connection to this week’s Torah portion of Lech Lecha in the beginning of the 41^st perek: “Who aroused from the east, the one whom righteousness accompanied? He placed nations before him and over kings He gave him dominion; He makes his sword like dust, his bow like wind-blown stubble. He pursues them and passes on safely, on a path upon which he had not come with his feet. Who worked and did, who calls the generations from the beginning; I Hashem, am first, and with the last ones I am He. The islands shall see and fear; the ends of the earth shall quake; they have approached and come. Each one shall aid his fellow, and to his brother he shall say, ‘Strengthen yourself’” (Yeshaya 41:2-4).

The Radak says these pesukim refer to Avraham Avinu: “’Who aroused from the east,’ refers to Avraham Avinu who Hashem instructed to leave his homeland in the east which was a place of idolatry. Where ever he went Avraham proclaimed Hashem’s righteousness and truth. He would say to them, leave your idols for they have no substance and serve The One Who Created The World, and he would teach them the ways of faith. Isn’t this amazing! One person amongst the whole world who were all idolaters and he rebuked them about their faith and he was not afraid of them and they even made him ruler over them. Who inspired his heart to do this, isn’t it I, Hashem?! Who gave before him nations and caused kings to fall in his midst. They were the four kings, Kedarlaomer and the rest of them which Avraham chased with 318 men, smote them and save the prisoners of war (which included his nephew, Lot.) He also took all the spoils. This was all done with much trust in Me (Hashem).” (Click here and here for Hebrew text.)

Avraham Avinu had an unbreakable faith and trust in Hashem which led him to embark upon  a spiritual war against the world  of idolatry, and a physical war against the four kings and there mighty armies (in order to save Lot). He was successful in both endevours, but it was all Hashem’s will, which he believed in and sacrificed his life for.

The Radak says that when the heads of faraway lands  heard of this great thing that  had been done, they feared and trembled; even those at the ends of the earth  heard the legend of what had happened, and were stirred by the matter. They then traveled and came close to meet Avraham, just as the king of Sodom did, who went out to meet him. Nevertheless, each one  helped the others  to build idols, and  would not place upon their hearts either knowledge or insight into how this matter with Avraham actually came about –that with just 318 men he was victorious over 4 great kings. This was an incredible feet, for one cannot say that these  4 kings were weak, as they  were the four who were first victorious over 5 kings (which included Sodom), and struck at the whole entire land! If so, they should have paid attention to why this amazing thing happened through Avraham. Rather the truth is that his faith is different than the faith of all the nations. And The Almighty who he clung to and served Him helped him over these kings. Not only did these other rulers not admit this, but they strengthened themselves more in their idol worship and  said with fear and trepidation from the great act they were privy to, that: ‘We should strengthen ourselves and reinforce our allegiance to our gods.’ Each one to their idol, and they even helped each other do it. (Click here for Hebrew text.)

Avraham actually helped save the king of Sodom and his people from the four kings. The king of Sodom was an eyewitness to all the miracles that happened. He saw the hand of G-D bring salvation to him and his nation; yet we all know what happened to Sodom in the end. It was destroyed by Hashem for their evil ways. Yeshaya speaks of other nations who heard firsthand reports of Avraham’s steadfast belief in his G-D and the miracles his G-D did for him and they stood in fear and wanted to see what was going on, who is this person, who is this G-D of his; but in the end they were uninspired. Not only did they not change, they helped each other and encouraged each other to hold firm  to their old ways, strengthening their grip on their idols.

It would seem that Avraham, the king of Sodom, and the other leaders in the world, all had some revelation or some degree of clarity that there must be some Omnipotent being in the world. But whereas Avraham’s reaction was to seek out the source of the Omnipresence and to try to get as close to it as he could, everyone else not only ignored the flashing lights and signals, but ultimately went in the opposite direction, strengthening their old beliefs and helping each other stick to their old ways. It is obvious that Avraham, with his realization and insight into Hashem, had an incredibly deep sense and feeling of fear of Hashem. Why did Avraham’s fear of Hashem have different results than the leaders’ fears and trepidation of Hashem?

It would seem that the difference between Avraham and everyone else was that Avraham had a system to channel his realized fears and trepidation of The Almighty One. Avraham realized from the age of three that there must be an Almighty, All Powerful, Master of the Universe who created and sustains everything. With that knowledge he built a very strong base of faith and trust in Hashem, to the point that he was able to look around Hashem’s world and figure out Hashem’s will; i.e. all the mitzvos; even before Hashem officially gave the Torah. However, everyone else did not have a system to channel their fear and trepidation over the awesome effects and miracles they heard or saw.They were curious, but they did not know what to do with themselves. Their faith was different, and so when left lawless with no system to channel it,they violently moved as far from the proper path as they could, with the result being that Sodom and the other nations helped each other to grow there ideologies. The reason why they did not come to the same realization and recognition as Avraham did was due to their lack of trying to gain knowledge and insight into the ultimate truth.

The Radak, with his keen eye points out that in pasuk 3 Yeshaya is speaking in the future tense, the message being that whatever Hashem did with Avraham, He will do the same with all the righteous in every generation who have  a love for Hashem as Avraham had. In fact in pesukim 8-10  Yeshaya says: “But you, Israel my servant, Yaakov whom I have chosen, the seed of Avraham, who loved Me. Whom I grasped from the end of the earth, and from its nobles I called you, and I said to you, ‘You are My servant’, I chose you and I did not despise you. Do not fear I am with you; be not discouraged for I am your G-D: I encouraged you, I also helped you, I also supported you with My righteous hand.”

The Radak says we, the children of Avraham, who chose to cling to Hashem and leave idolatry to become His servant, we are also his servants. And He will redeem us from exile; therefore we should not be afraid, for He is with us and will save us in due time. May it come speedily in our days!

This Shabbos is Rosh Chodesh Cheshvan on which we read a special haftorah from the last chapter of Yeshaya. Most of the haftorah depicts the end of days, after Moshiach reveals himself and Yerushalayim  is rebuilt with the Beis HaMikdash, and many non-Jews will bring the Jewish people back from exile, with honor, up to Yerushalayim. However, there will be one f(r)action who will rise up to attack the Jewish people in Yerushalayim, who will then fall in a blazing storm of fire and brimstone as a show of Hashem’s awesome might and power. The war, the war of Gog and Magog, is depicted in a number of places in Navi including Zecharya, Yechezkel, and the last chapter of Yeshaya.

After the great fall of Gog and Magog, the survivors of the war will spread out to the corners of the earth to publicize Hashem’s sovereignty and bring everyone else, including lost, assimilated Jews, up to Yerushalayim to proclaim Hashem’s Majesty and Oneness over the entire world. Yeshaya says: “And they shall bring all your brethren from all the nations as a tribute to the Lord, with horses and chariots, and with covered wagons and with mules, and with joyous songs upon My holy mount, Yerushalayim, says the Lord, as the Children of Israel bring the offering in a pure vessel to the house of the Lord. And from them too will I take for priests and for Levites, says the Lord” (Yeshaya 66:20, 21).

The Radak explains that even those Jews who will be entrenched in the ways of the gentiles, living on far off islands to the point that they forgot their roots and did not return from exile with the rest of the Jewish people –  still in all Hashem will take them to be Kohanim and Leviim for they are already from the family of Koheins and Levis. He will take the Koheins to serve as kohanim before Him and the Levis to serve as Leviim to sing and play musical instruments. The Radak goes on to quote from our sages that when Hashem says “I will also take from amongst them…” They [the gentiles] will bring them and their gifts, amongst them will be a Yisrael, a Kohen, and a Levi.For example, if they were sold into slavery and  forgot their roots, and were forced to be assimilated amongst the gentiles, Rebbe Eliezer says that also from them I will take. For they will bring them to the King Moshiach anyone who had amongst them a Yisrael, Kohen or Levi, I will also take them from amongst. those who came and who were brought. (Click here for Hebrew text.)

The Metzudas Dovid points out that these Jews must have some proof that they are Jewish, having come from a Jewish mother. Whether they are aware of this or someone else knows that their mother’s mother was Jewish, whatever the case,  they  must be authentic Jews. However, once that is determinedand Eliyahu HaNavi identifies that they have Kohen or Levite lineage (which means their father was a Kohen or Levi), they will then  serve in the Beis Hamikdash like any other devout Kohen or Levi.

Imagine Zeeks, the heavy metal rock star from Australia, with piercings all over his body, totally assimilated into the Australian pop culture, dragged to Jerusalem, being told he was not only a Jew but a Levite and his Jewish nation just became rulers of the entire world with The King Moshiach at their helm, with everyone bowing down to The King Almighty Master of the Universe. He now has the chance to sing praises to Hashem in the Beis HaMikdash with all the other Leviim. Or imagine Jonathan the fisherman, who has a knife collection and loves to hunt and fish off the shores of Alaska. Living amongst the Alaskan Eskimos whom he befriended, living off of fresh bear meat and fish. Now he is told he is Jewish and is brought to Jerusalem, bringing gifts before Hashem andsanctifying His Holy Name. Eliyahu HaNavi identifies him as a Kohen and he is now assigned to be part of the rotation to serve in the Beis HaMikdash.

The Beis HaMikdash, a place which one could be executed for stepping into in a state of  impurity. It is a place of the highest degree of holiness, the focal point of where Hashem’s Divine Presence will rest, speedily in our days. The service in the Beis HaMikdash must be done with the utmost of purity and to the most minute degrees of perfection, with not even  a wayward thought crossing one’s mind, lest it affect  the offering. Certainly every action must be meticulous and done with the utmost concentration and fear of Hashem; yet, a Kohen or Levi who until now has been totally assimilated into the gentile physical world, the antithesis of purity and Jewish Law, will now come and serve in the Beis HaMikdash, either to sing and play instruments amongst the Leviim if he is a Levi, or to perform the services like bringing the offerings in the Beis Hamikdash, on the alter itself (of course after he is purified and taught what to do)? One would think these services would only be reserved for those of utmost holiness, those who spent their whole life yearning for this day to come! The ones who looked forward to and prepared themselves for the Final Redemption and the rebuilding of Beis HaMikdash. Once Moshiach comes, only people ingrained with deep levels of fear in Hashem and a lifelong wealth of knowledge of how to serve Him should be deserving of participating in such pristine holiness and divine service.Yet we are taught here that even one who was totally lost from the guild and engrossed in a mode of life far from holiness will be accepted with open arms to play his role in serving Hashem as anyone else in the Beis HaMikdash. How can this be?

We see from here that no matter how far gone a Jew is from Judaism he is still a Jew, and if he is a Levi or a Kohen he is still a Levi or a Kohen, and nothing can take that away. No matter what he has done in his life he still has the potential to reach the greatest heights and to reconnect with Hashem on the highest levels. No matter how delicate and sensitive the service, he has the potential to perform that service just as well as anyone who grew up preparing and working on themselves for that very opportunity. This is what he was born to do, it’s inside him. It just has to be unleashed or revealed. G-D willing, may all Jews come together and witness this incredible experience speedily in our days!

“Rebbe Chananya ben Akashya said: HaKadosh Baruch Hu wanted to give merit to the Jewish people, therefore he gave them a lot of Torah and mitzvos, as it says: ‘Hashem desires for the sake of His righteousness, that the Torah be made great and glorious’ (Yeshaya 42:21)” (Last Mishna in the tractate of Makkos).

This famous verse in Yeshaya is said in our prayers every day at the end of U’va Litzion. It is also in the haftorah for the Torah portion of Breishis. The pasuk before states: “There is much to see but you do not observe, to open the ears but no one listens” (Yeshaya 42:20). Yeshaya then says, in the very next pasuk:  “Hashem desires for the sake of His righteousness, that the Torah be made great and glorious.” Rashi over there comments that Yeshaya is telling the Jews: “You see a lot of things before you but you don’t watch to concentrate on My deeds and to return (do teshuva) to Me. I am actively opening your ears through My prophets and no wise person is listening to My word.  Hashem desires to show you and to open your ears for the sake of His righteousness; therefore He makes great and makes more splendorous Torah for you.” (Click here for Hebrew text.)

Hashem’s will can potentially be seen all around us, simply by looking around at the world. The medrish relates that Avraham Avinu figured out how to observe the entire Torah simply by opening up his eyes and ears to what was around him, with the express intent to try and figure out what the Almighty wanted from him. This is obviously not an easy task; the people in the times of Yeshaya were not even listening to the prophets Hashem sent them (in order to return them onto the right path). Eventually, the Beis HaMikdash was destroyed and the Jewish People were exiled.

Hashem said that out of his pure righteousness and love for his people, he set down on a silver platter the means to follow His will and to make this world a better place. That is why He gave us the Torah on Har Sinai – because He knew it would not be easy to figure it out all by ourselves. The Torah, with all its depth, breadth, and minutia, is still not out of our reach. It will also be with us forever. However, we still have to willingly open our eyes, ears, and hearts, in order to find it, and to live a life of merit.

The concluding Torah portion of Vezos HaBracha is read on Simchas Torah. In this Torah portion we are at the very end of Moshe Rabbeinu’s life, during which he blessed all the tribes. In Levi’s blessing he says: “They shall teach Your ordinances to Yaakov, and Your Torah to Yisrael; they shall place incense before You, and burnt offerings upon Your alter” (Devarim 33:10).

The Ralbag learns a very important lesson from this pasuk: “It is befitting for anyone who has a part of the perfection of man to perfect his fellow man. For this is the way Hashem ensures the perfection of those around in a fashion that they will not be cut short from reaching as much perfection as they can accept. This is why it states, “They shall teach Your ordinances to Yaakov, and Your Torah to Yisrael,” as if to say they shall know Your ordinances and Your Torah to instruct them, meaning after they know it they are obligated to teach it to Klal Yisrael.” (Click here for Hebrew text.)

The teaching and dissemination of Torah is perfecting oneself and his fellow man because the Torah, being the blueprints of creation, is also the handbook or guide for life itself. Imagine you were a doctor and you walk onto a battlefield strewn with injured men, and worse. Some are sick, some have lost limbs, all are in pain and agony for not being in a healthy state. You are pained and sickened at the sight but you can’t turn away. If you have the ability and tools to help them recover, you must tend to them. You must heal them. You should feel empowered to do whatever it takes to get them back to perfect health when you can.

This is all the more true for one who has the wealth of Torah under his belt. The Torah is what brings us to perfection since it was created by the Almighty, and any part of the Torah which one learns brings one closer to perfection. Therefore, living in the battlefield of life, among others who are more and less perfect than you, one must feel compelled to perfect oneself and, in turn, perfect others, when he or she has the tools and ability to do so.

The Ralbag said this is the method that Hashem uses to spread the instruction booklet of life. Not with humongous billboards or pamphlets dropping from heaven, but with teachers teaching what they were taught from their  instructors, going back for generations from when Moshe received the Torah from Hashem. Since this is the method to perfect humanity, anyone who has the proper means to contribute to the perfection of the world should feel, and is, obligated to do so.