Last week I saw that I had written in one place regarding
scientific notation 1 with 130 zeros after it in another place I wrote 10 with
130 zeros after it. Both numbers for the probability of Amino Acids going into
a DNA chain by accident is beyond human comprehension. The number should be a 1
followed by the zeros which was my scientific notation error that repeated
itself and has been corrected in the www.rabbipauli.blogspot.com
Stephen Hawking, whom I had the pleasure of meeting as a teen and
working at the Smithsonian Astrophysical Observatory a few rooms from him, wrote regarding the Divinity
of the Torah that given enough monkeys pressing on typewriter keyboards one
could write a Shakespeare Sonnet by accident. Since the sonnets have 14 lines
the probability is a mere 1 followed by 686 zeros and the events of particles
meeting particles since the Universe was created is 1 with 108 zeros after it.
Even if one was to consider the whole animal kingdom the answer is as close to
an absolute zero chance as ever.
Parsha Noach Part 1
What went wrong with mankind was he going to go the way of the
dinosaurs, Neanderthals, Cro-Magnon and others? Mankind was close to that but
Noach found grace. That is what is the key. Man had become corrupt and it is
unfortunate. The Good Shabbos Story which arrived late last week shows that the
proper intent is needed.
6:9 These
are the generations of Noah. Noah was in his generations a man righteous and
whole-hearted; Noah walked with God.
These are the
generations of Noah—Noah was a righteous man: Since Scripture mentions him, it
tells his praise, as it is said (Prov. 10:7): “The mention of a righteous man
is for a blessing.” - [Pesikta Rabbathi 12]. Another explanation [for why the
names of the children are not mentioned immediately following “These are the
generations of Noah”]: To teach you that the main generations [progeny] of the
righteous are good deeds. — [Mid. Tan. Noah 2]
in his generations: Some
of our Sages interpret it [the word בְּדֹרֹתָיו] favorably: How much more so if
he had lived in a generation of righteous people, he would have been even more
righteous. Others interpret it derogatorily: In comparison with his generation
he was righteous, but if he had been in Abraham’s generation, he would not have
been considered of any importance. — [Sanh. 108a, Gen. Rabbah 30:9, Tan. Noach
5]
Noah walked with God: But
concerning Abraham, Scripture says (below 24:40): “[the Lord] before Whom I
walked.” Noah required [God’s] support to uphold him [in righteousness], but
Abraham strengthened himself and walked in his righteousness by himself. —
[Tan. Noach 5]
walked: (הִתְהַלֶּךְ)
is here in the past tense. The following is the usage of the “lammed” : in the
“heavy” (כָּבֵד) form [this refers to conjugations with a dagesh in one of the
root letters, in this case, in the lammed], one form can be used [both] for the
future [really the imperative] and the past tense. For example, (Gen. ibid.
13): “Rise, walk (הִתְהַלֵּךְ)” is the future (i.e., imperative). “Noah walked
(הִתְהַלֶּךְ)” is the past. (I Sam. 12:19): “Pray (הִתְפַּלֵּל) for your
servants” is future (i.e., imperative), and (I Kings 8:42) “and he will come
and pray (וְהִתְפַּלֵּל) toward this house” is past, only that the “vav” at the
beginning converts it to the future. — [as explained by Mizrachi]
I wonder why Rashi did not mention Moshe whom the L-RD spoke to
face by face. For based on the wording Noach was like a Toddler who had to walk
with G-D while Avraham was like an older child who walked a bit ahead and Moshe
talked face to face like a teen or young adult. It took 26 generations from Adam
to bring back mankind to a level of receiving the Torah. I just have a gut
feeling that had Adam not sinned, the Torah would have been given to him and
thus all mankind.
10 And
Noah begot three sons, Shem, Ham, and Japheth. 11 And the earth was corrupt before God, and the earth was filled
with violence.
The Torah does not mince words and the word used here is Hamas for
violence.
was corrupt: Heb.
וַתִּשָּׁחֵת is an expression of immorality and idolatry. (other editions add:
immorality, “for all flesh had corrupted (הִשְׁחִית) its way,” and idolatry),
as in (Deut. 4:16): “Lest you deal corruptly (תַּשְׁחִיתוּן).” - [Sanh. 56b,
57a]
and the earth became
full of robbery: Heb. חָמָס, robbery. (other editions add: as it is said (Jonah
3:8): “and of the dishonest gain (הֶחָמָס) which is in their hands.”) - [Sanh.
108a]
Between Rashi and Tuval Kayn we can picture a generation that
engages in murder, idolatry, robbery and all sorts of immoral behavior and the
Rashi in the next Pasuk indicates even
animals behaving in interspecies and with humans in immoral acts.
12 And
God saw the earth, and, behold, it was corrupt; for all flesh had corrupted
their way upon the earth.
for all flesh had
corrupted: Even cattle, beasts, and fowl would mate with those who were not of
their own species. — [from Tan. Noach 12]
From what I wrote above
all flesh and become corrupt.
13 And
God said unto Noah: 'The end of all flesh is come before Me; for the earth is
filled with violence through them; and, behold, I will destroy them with the
earth.
The end of all flesh: Wherever
you find promiscuity (and idolatry), a pestilence comes upon the world and
kills both good and bad alike. — [from Gen. Rabbah 26:5] Note that parenthetic
words do not appear in Gen. Rabbah , Lev. Rabbah, or in early mss. and printed
editions of Rashi. We have translated אַנְדְרוֹלוּמוּסְיָה as pestilence,
following Aruch. See below.
We see the same phenomena with Sodom that only because of the sake
of Avraham was Lot saved and then his daughters did immoral things.
14 Make
thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch
it within and without with pitch.
with pitch: Heb.
כֹּפֶר This is זֶפֶת in Aramaic, and we find in the Talmud (Shab. 67a, b, Ned.
51a, Git. 69b, B.M. 23b, 40a, 70a, Ar. 19a) the word כּוּפְרָא [meaning pitch].
In Moses’ ark [i.e., the ark in which Moses was placed in the Nile], since the
water was calm, it was enough to have mud on the inside and pitch on the
outside. Another reason: so that this righteous man [Moses] should not smell
the bad odor of pitch. But here, because of the force of the water, he caulked
it with pitch both inside and outside. — [from Gen. Rabbah 31:10, Sotah 12a]
15 And
this is how thou shalt make it: the length of the ark three hundred cubits, the
breadth of it fifty cubits, and the height of it thirty cubits.
If we go according the standard 18 inches per cubit we end up with
450 ft by 75 ft by 45 ft. If we go according to the Chazon Ish we get 150
meters by 25 meters by 15 meters or something like 3 Olympic size swimming
pools long, one regular swimming pool wide and 5 stories or more high. It was a
box shaped object covered by pitch close the size of a modern cruise ship. It
took Noach 120 years starting by himself and then with his sons to build the
Teva.
16 A light
shalt thou make to the ark, and to a cubit shalt thou finish it upward; and the
door of the ark shalt thou set in the side thereof; with lower, second, and
third stories shalt thou make it.
a skylight: Heb.
צֹהַר, lit. light. Some say [that it was] a window, and some say [that it was]
a precious stone, which gave them light. — [Gen. Rabbah 31:11]
and to a cubit you
shall finish it to the top: Its covering slanted upwards until it narrowed at
the top to one cubit (Gen. Rabbah 31:11), so that the rain should run down (the
following does not appear in certain editions) (from both sides) (Sanh. 108b,
Maharsha).
This appears to be different from a regular window. If it was a
radioactive glowing stone it could explain for the sudden change in life span
from 900 plus to that of a life span of
a hundred or much less.
17 And I,
behold, I do bring the flood of waters upon the earth, to destroy all flesh,
wherein is the breath of life, from under heaven; every thing that is in the
earth shall perish. 18 But I
will establish My covenant with thee; and thou shalt come into the ark, thou,
and thy sons, and thy wife, and thy sons' wives with thee. 19 And of every living thing of all
flesh, two of every sort shalt thou bring into the ark, to keep them alive with
thee; they shall be male and female. 20
Of the fowl after their kind, and of the cattle after their kind, of every
creeping thing of the ground after its kind, two of every sort shall come unto
thee, to keep them alive. 21 And
take thou unto thee of all food that is eaten, and gather it to thee; and it
shall be for food for thee, and for them.' 22 Thus did Noah; according to all that God commanded him, so did
he. …
Due to Circumstates beyond my control, I will continue the
commentary next week. I am only bringing down how the section dealing with the
Noahide Laws:
These are the Mitzvos that HASHEM gave Noach and his children for all generations: http://www.chabad.org/library/article_cdo/aid/1313/jewish/Discovery-of-Planet-Earth.htm
Zahava
M. Z. posted this on fanaticism
Don't follow excessive
stringencies in your practice of the Torah. "God does not rule over His
creatures with tyranny" (Avoda Zara 3a) - "The Torah was not given to
ministering angels" (Berachos 25b) .
Our rabbis have taught that it is proper for each
person to choose for himself one mitzvah to observe with particular care in all
its fine details (Shabbos 118b). Yet even with your chosen mitzvah, you should
not be excessively strict to the point of folly. Don't let it make you
depressed. Simply try to keep the mitzvah carefully in all its finer points, but
without excessive punctiliousness.
As for the other Mitzvos: simply follow the essential
laws without adding extra stringencies. If only we could keep all the Mitzvos
of the Torah according to the simple interpretation of the law without seeking
to go beyond it!
There is no need to look for extra stringencies: this is foolish and confusing.
The essence of serving God is simplicity and sincerity. Pray much, study much
Torah and carry out many good deeds without seeking out or inventing
unnecessary restrictions. Simply follow the path of our forefathers. "The
Torah was not given to ministering angels."
There is nothing that you absolutely must do or else. If you can, you can. But
if you cannot: "God exempts a person under duress" (Bava Kama 28b) . Sichot
Haran #235
Hilchos Deyos of the Rambam http://www.chabad.org/library/article_cdo/aid/910343/jewish/Chapter-Three.htm
Halacha 3
A person who accustoms himself to live by [the
rules of] medicine does not follow a proper path if his sole intention is that
his entire body and limbs be healthy and that he have children who will do his
work and toil for him. Rather, he should have the intent that his body be whole
and strong, in order for his inner soul to be upright so that [it will be able]
to know God. For it is impossible to understand and become knowledgeable in the
wisdoms when one is starving or sick, or when one of his limbs pains him.
[Similarly,] one should intend to have a son [with the hope that] perhaps he
will be a wise and great man in Israel.
Thus, whoever walks in such a path all his days
will be serving God constantly; even in the midst of his business dealings,
even during intercourse for his intent in all matters is to fulfill his needs
so that his body be whole to serve God.
Even when he sleeps, if he retires with the
intention that his mind and body rest, lest he take ill and be unable to serve
God because he is sick, then his sleep is service to the Omnipresent, blessed
be He.
On this matter, our Sages have directed and
said: "And all your deeds should be for the sake of Heaven." This is
what Solomon declared in his wisdom: "Know Him in all your ways and He
will straighten your paths" (Proverbs 3:6).
Commentary Halacha 3
A person who accustoms
himself to live by [the rules of] medicine does not follow a proper path if his
sole intention is that his entire body and limbs be healthy -
The Rambam puts the maintenance of health mentioned in the previous halachah
into proper perspective. It is not to be pursued as a goal in its own right.
Rather, it should be appreciated as merely a means to enable one to reach an
awareness of God. The Rambam develops this idea at length in Shemoneh
Perakim Chapter 5. There, he states:
A person should have the intention while eating,
drinking, having intercourse, sleeping, awakening, moving, and resting, [that
he does so] for the purpose of his physical health alone.
His intention in [seeking] physical health should be to prepare for the soul healthy and sound vessels to acquire wisdom and intellectual and emotional advantages until he reaches the goal of [knowing God].
His intention in [seeking] physical health should be to prepare for the soul healthy and sound vessels to acquire wisdom and intellectual and emotional advantages until he reaches the goal of [knowing God].
and that he have
children who will do his work and toil for him.- i.e., though procreation
is a valid reason for intimate relations, one's intent in procreation should
not be selfish.
Rather, he should have
the intent that his body be whole and strong, in order for his inner soul to be
upright so that [it will be able] to know God. - The Rambam also
elaborates on the interrelation between the attainment of physical health and
spiritual achievement in the Guide to the Perplexed, Vol. III, Chapter 27.
Heath is necessary as part of one's process of
striving to know God...
For it is impossible to
understand and become knowledgeable in the wisdoms when one is starving or
sick, or when one of his limbs pains him. - The Maggid of Mezeritch
would say: "A small hole in the body creates a large hole in the
soul."
[Similarly,] one should
intend to have a son [with the hope that perhaps he will be a wise and great
man in Israel. - This is the desired goal in procreation - to
perpetuate the nation, not only physically, but also spiritually.
Thus, whoever walks in such a path all his days
will be serving God constantly; even in the midst of his business dealings,
even during intercourse for his intent in all matters is to fulfill his needs
so that his body be whole to serve God. - In Shemoneh Perakim (ibid.),
the Rambam associates such behavior with Deuteronomy 6:5: "Love God, your
Lord, with all your heart, with all your soul, and with all your might."
The course of action described enables us to dedicate every aspect of our being
toward the love of God as prescribed by this verse.
Even when he sleeps, if he retires with the
intention that his mind and body rest, lest he take ill and be unable to serve
God because he is sick, then his sleep is service to the Omnipresent, blessed
be He. - Perhaps, the Rambam uses this name for God to convey the concept that
just as God's presence pervades all existence, our service of Him must
encompass all aspects of our lives.
On this matter, our Sages - Avot 2:15
have directed and said:
"And all your deeds should be for the sake of Heaven." - In
Shemoneh Perakim (ibid.), the Rambam elaborates upon this
statement as follows:
Our Sages included this entire concept in the
most succinct expression possible... When one meditates on this concise
statement, one wonders how they could describe in its entirety an idea so
awesome that many books were written about it without encompassing it totally.
Without a doubt, [the statement] was made with Divine inspiration.
The commentaries note that Beitzah 16a
stated concerning Hillel: "All of his deeds were for the sake of
Heaven," and associates that with the following narrative in VaYikra
Rabbah 34:3.
Hillel bid his students farewell. They asked him
where he was going He told them that he was going to perform a mitzvah. They
discovered that he was going to the bathhouse and asked him to explain his
previous statements. He told them: Since the human body is created in the image
of God, it is a mitzvah to wash oneself.
This is what Solomon
declared in his wisdom: "Know Him in all your ways - Avot
D'Rabbi Natan 17:7 also associates the above statement with this Biblical
quote. Berachot 63b describes this verse as: "A small passage upon
which all the fundamentals of Torah depend." Note also the Rambam's
comments in Shemoneh Perakim, ibid.
Likkutei Sichot,
Vol. III, notes that the rules of Torah scholarship would have called for the
quotation of the Biblical verse before the quote from our Sages. However, the
Rambam chooses this sequence because it reflects a progression in the service
of God.
"All of your deeds should be for the Sake
of Heaven" implies that the deeds are not themselves holy, merely that
they are directed toward a Godly intent. "Know Him in all your ways"
implies that a bond with God can be established within the context of our
physical activity itself.
and He will straighten
your paths" (Proverbs 3:6). - In Iggerot HaKodesh,
the Ramban interprets the state described in this clause as a natural product
of the elevated rung of service mentioned in the previous clause. When a person
develops an all encompassing bond with God, Divine light will illuminate all
his paths.
Ari Mendelson Bias Incident is a finalist for Book of the Month over at Freedom Book Club. I would be very grateful if you could please go vote for him at http://freedombookclub.com/vote.html
Here is
news about Chavez's mentor http://latino.foxnews.com/latino/news/2012/10/15/fidel-castro-hired-nazi-ss-to-train-troops-german-intel-documents-reveal/#ixzz29O5bgbyt?test=latestnews
The IDF
starts drafting very Orthodox young men: http://www.israelnationalnews.com/News/News.aspx/160930#.UHxljYYopN8
From
Ruth – the NYPD did not do their homework: http://www.israelnationalnews.com/News/News.aspx/160901#.UHvU3VEopN8
From
Kathleen: http://frontpagemag.com/2012/dgreenfield/romney-now-beating-obama-among-jewish-voters/
There
are times to fight and there are times to upgrade oneself and fearlessly set
down guidelines: http://www.ynetnews.com/articles/0,7340,L-4291320,00.html
A real
Kabbalist http://www.israelnationalnews.com/News/News.aspx/160801#.UHfsl1HSi1c
Inyanay Diyoma
Barry
Chamish wrote a book “Traitors and
Carpetbaggers in the Promised Land”: IF HASHEM
HAD NOT PERFORMED A MIRACLE HERE WE WOULD BE IN GREAT DANGER TODAY. http://www.ynetnews.com/articles/0,7340,L-4291337,00.html
A
neighbor visits the mount of Olives and is attacked by Arabs http://www.ynetnews.com/articles/0,7340,L-4291333,00.html
Hezballah
prides itself in video: http://www.ynetnews.com/articles/0,7340,L-4291378,00.html
Iran
has the material but does it have the bomb? According to the Prophets it will. http://www.debka.com/article/22438/Spreading-Iranian-cyber-attacks-hit-Israeli-military-US-financial-and-Gulf-oil-targets
Another
Green Energy Company on taxpayer dollars that was unfeasible http://www.foxnews.com/us/2012/10/08/lg-plant-that-got-150m-to-make-volt-batteries-in-michigan-puts-workers-on/
She was
cruel but got a cruel and unusual punishment http://news.blogs.cnn.com/2012/10/12/texas-mom-gets-99-years-for-gluing-toddler-to-wall-beating-her/?hpt=hp_t3
Planes
kill a Jihadist in return but we should be proactive. http://www.israelnationalnews.com/News/News.aspx/160819#.UHnAL1HSi1c followed by: http://www.ynetnews.com/articles/0,7340,L-4291639,00.html
Sometimes
Caroline Glick is a bit long Miriam sent me this condensed piece: I found this
information from Arlene Kushner's email update extremely interesting. I thought
it was worth sharing, although those who support Obama may not agree. Yet, even
if you are a Democrat, I hope you will read this and feel free to comment.
"On Friday, Caroline Glick wrote a fine piece that I would like to draw from here. Her focus is the irrational insistence of a considerable percentage
"On Friday, Caroline Glick wrote a fine piece that I would like to draw from here. Her focus is the irrational insistence of a considerable percentage
of
the American Jewish community on supporting Obama. I say "irrational"
because, to a very considerable degree, Obama does not represent the values
Jews espouse.
While quoting her here, I would like to suggest that some of her arguments also apply to some who are not Jews, but who think of themselves as "liberal."
Glick asks, Does Obama really advance American Jewish [or, I will add, liberal] values?
"What are those values anyway? Well, there's civil liberties. American Jews like these. But Obama doesn't.
"Take freedom of speech. Obama is the most hostile president to freedom of speech in recent memory. He has advocated implementing the so-called "fairness doctrine" for radio to stifle the free speech of his political opponents on talk radio.
" He has sought to undermine the freedom of the Internet through federal regulations and intimidation of Internet companies such as Google.
"He has made repeated and outspoken attempts to intimidate individuals, groups and businesses including Google to bar freedom of speech as it relates to criticism of Islam. He has purged the lexicon of the federal government of all terms necessary to describe jihad, Islamic radicalism and terrorism...
"Then there are women's rights. American Jews like those.
"True, Obama has distinguished himself as the greatest ally of abortion-on-demand ever. He even supported infanticide of babies who survived abortions when he served in the Illinois legislature. But we women are a bit more than reproductive machines. We also work and raise families..."
"Aside from that, there are females who live outside of the US.
"American Jews have long been outspoken champions of women's rights around the world. But here Obama's record is arguably worse than any president in US history.
"Obama has abandoned the women most at risk of gender-based discrimination, rape and murder -- the women and girls of the Muslim world. Whereas the Bush administration liberated the women and girls of Afghanistan from the maniacally misogynist Taliban regime, the Obama administration is negotiating with the Taliban and setting the conditions for its return to power. If the signature image of the Bush administration's war in Afghanistan was that of women voting, the signature image of Obama's war in Afghanistan is the photo of 14-year old Malala Yousafzai. This week Yousafzai was shot in the head by the Taliban in Pakistan for her defense of the right of girls to go to school."
Concludes Glick: "...The most disturbing aspect of the American Jewish community's devotion to Obama and the Democrats is that it indicates that the vast majority of American Jews have abandoned their faculties for independent thought and judgment in favor of conformism and slavish partisanship. They have rendered themselves unreachable."
While quoting her here, I would like to suggest that some of her arguments also apply to some who are not Jews, but who think of themselves as "liberal."
Glick asks, Does Obama really advance American Jewish [or, I will add, liberal] values?
"What are those values anyway? Well, there's civil liberties. American Jews like these. But Obama doesn't.
"Take freedom of speech. Obama is the most hostile president to freedom of speech in recent memory. He has advocated implementing the so-called "fairness doctrine" for radio to stifle the free speech of his political opponents on talk radio.
" He has sought to undermine the freedom of the Internet through federal regulations and intimidation of Internet companies such as Google.
"He has made repeated and outspoken attempts to intimidate individuals, groups and businesses including Google to bar freedom of speech as it relates to criticism of Islam. He has purged the lexicon of the federal government of all terms necessary to describe jihad, Islamic radicalism and terrorism...
"Then there are women's rights. American Jews like those.
"True, Obama has distinguished himself as the greatest ally of abortion-on-demand ever. He even supported infanticide of babies who survived abortions when he served in the Illinois legislature. But we women are a bit more than reproductive machines. We also work and raise families..."
"Aside from that, there are females who live outside of the US.
"American Jews have long been outspoken champions of women's rights around the world. But here Obama's record is arguably worse than any president in US history.
"Obama has abandoned the women most at risk of gender-based discrimination, rape and murder -- the women and girls of the Muslim world. Whereas the Bush administration liberated the women and girls of Afghanistan from the maniacally misogynist Taliban regime, the Obama administration is negotiating with the Taliban and setting the conditions for its return to power. If the signature image of the Bush administration's war in Afghanistan was that of women voting, the signature image of Obama's war in Afghanistan is the photo of 14-year old Malala Yousafzai. This week Yousafzai was shot in the head by the Taliban in Pakistan for her defense of the right of girls to go to school."
Concludes Glick: "...The most disturbing aspect of the American Jewish community's devotion to Obama and the Democrats is that it indicates that the vast majority of American Jews have abandoned their faculties for independent thought and judgment in favor of conformism and slavish partisanship. They have rendered themselves unreachable."
The
Satan does not stop here http://www.israelnationalnews.com/News/News.aspx/160857#.UHrHj1HSi1c
Iran
and Turkey on the Nadir: http://www.atimes.com/atimes/Middle_East/NJ10Ak02.html
This is
how to talk in Arabic: http://www.jpost.com/VideoArticles/Video/Article.aspx?id=287777
The
Iranian Surrogates preparing for war. http://www.jpost.com/DiplomacyAndPolitics/Article.aspx?id=287938
You can
imagine what they do to Jews: This is
what happens to Christians in Iran http://www.jpost.com/MiddleEast/Article.aspx?id=287923
A firm
stance needs sometimes action: http://www.debka.com/article/22442/Netanyahu%E2%80%99s-security-lite-vs-Khamenei%E2%80%99s-1-m-UAV-reward-to-Hizballah
Anti-Semites
as “humanitarians”: http://www.jpost.com/Defense/Article.aspx?id=288417
Hezballah
moves units from the Litani River into Syria against Turkey: http://www.debka.com/article/22446/Russian-S-400s-relocated-near-Turkey-Hizballah-shifts-units-rockets-into-Syria
Now for M. Wolfberg’s Good Shabbos Story “Food Fight” “Noah’s
Ark”
The innkeeper was delighted that the distinguished Rebbe was enjoying the soup so much, and so the host hurried to serve Reb Mottel another bowl. When that bowl was finished, Reb Mottel asked if he could have more, and after the next serving was finished, Reb Mottel asked if perhaps there was any more soup to be had. Finally, the innkeeper returned from the kitchen and apologetically told the Rebbe that the pot was empty.
When the Rebbe and his Chassidim resumed their travels, the Rebbe explained how he had suddenly developed such a hearty appetite. "When I tasted the soup, I realized that they [the kitchen staff] had mistakenly put kerosene (a fluid for burning) in the pot! I knew that if the innkeeper would have tasted it and realized that they had served such soup to me, the innkeeper would have been very angry with the cook. I did not want her [the cook] to be distressed on my account..."(Gut Voch, Rabbi A. Barash p.50)
From this amazing story, we see how the righteous eat for the right reasons. As the verse in Proverbs states "A righteous person eats to satisfy his soul..."(Mishlei 13:25) Reb Mottel ate not because he loved the taste of the soup. Reb Mottel ate in order to save someone from embarrassment. Reb Mottel ate with the pure intent of doing a mitzvah and serving Hashem.
In our Torah portion this week Bereishis, we read about the importance of eating for the right reasons. The Torah tells us "Hashem G-d took the man and placed him in the Garden of Eden, to work it and to guard it. And Hashem G-d commanded the man saying: Of every tree of the garden you may freely eat; but of the Tree of Knowledge of Good and Bad, you must not eat thereof; for on the day you eat of it you shall surely die." (Bereishis 2:15-17) Hashem had given Odom and Chava plenty to eat in the Garden of Eden, as Hashem said "Of every tree of the garden you may freely eat." (2:16) Chava, however, took the forbidden fruit because it looked tasty, as the verse states, "And the woman saw that the tree was good for eating and that it was a delight to the eyes..."(3:6) Odom and Chava did not eat because they wanted to serve Hashem. Hashem had specifically told them not to eat from that tree. Odom and Chava ate because the food looked good. Eating of the forbidden fruit brought bad into the world. Therefore we see that Hashem punished mankind because Odom and Chava ate for the wrong the reasons.
Hashem surely wants us to eat from his creation. However, we must eat for the right reasons.
Reb Menachem Nuchem of Chernoble writes in his commentary "Maor Eynayim" that after Odom and Chava ate from the forbidden fruit, good and evil become mixed up in the world. The "Maor Eynayim" tells us that by eating with the proper intent, we have the power to separate good from evil in the world. He explains that food and drink contain sparks of goodness and holiness. When we make a blessing over food and we eat the food with the proper intent of wanting to have strength to serve Hashem, we are able to absorb the sparks of holiness from the food. These sparks feed our souls and give us strength, while the waste product which is pure evil, is released from our bodies. ("Maor Eynayim" Parshas Matos) We see that eating for the right reasons thus has a tremendous power to elevate the soul.
Our lesson for this week is therefore the following: We have the power to correct the mistake of Odom and Chava. Odom and Chava brought evil to the world through eating for the wrong reasons. We, on the other hand, can unite the sparks of holiness in world by eating for the proper intent. Therefore, our goal in eating should be for spiritual elevation, rather than pure physical pleasure.
On Shabbos, it is a mitzvah to eat special foods, in order to honor the holy day. We gather around the table with family and guests to share in good wine, challah, fish, chicken soup, chicken and potato kugel, etc. As we mentioned, the "Maor Eynayim" explains that the taste of food is actually the sparks of holiness being released. Therefore on Shabbos, we can raise ourselves spiritually even more by eating tasty food with the proper intent.
In order to get the most out of life, we should view eating as a way to grow spiritually, rather than just a source of pleasure. Our challenge is to eat for the right reasons. Odom and Chava brought bad to the world by eating for the wrong reasons. Let us elevate ourselves and unite the sparks of holiness in the world by eating for the right reasons. Good Shabbos Everyone.
Good Shabbos Everyone. The Torah portion this week parshas Noach, tells of the shameful incident of Noach. Two of Noach's sons Shem and Yefes seek to minimize the shame of their father. Noach's third son Cham, however, takes advantage of his father's drunken state and violates him in the ugliest way. When Noach wakes up from his stupor to realize what Cham did, he curses Cham saying that he and his descendants are destined to be slaves. Noach then blesses Shem and Yefes for their honoring of him. Sufficed to say, that the Jewish nation descends from Shem - read Semitic.
We see from here the greatness of the mitzvah of honoring one's parents. Because, it is through one act of the mitzvah of honoring one's parents that generations were affected for better or worse. The following inspirational true story illustrates the special relationship which Jewish parents have with their children and the blessings which emanate from such relationships.
The middle-aged woman entered the dining room and let the sights and sounds wash over her. About thirty boys clustered around a long dining-room table, singing a slow, harmonious song. Some of them had their eyes squeezed shut, as if to block out anything but the heavenly sound they were creating together. They swayed to the tune, their young hearts clearly swept up in the moment. "
So this is a Shabbaton," the woman thought. "My Shmuel will love it." Her 10-year-old son, Shmuel, stood by her side, and indeed, his eyes were locked upon the scene in front of him. All he wanted was a place at the table.
After a few moments, the woman caught the eye of Rabbi Nissel, a Rabbi from Eretz Yisrael who had been invited specifically to help teach and inspire this group of NCSY boys.
The woman approached the rabbi with Shmuel at her side and said, "Rabbi, I would like to introduce you to my son, Shmuel. Please watch over him. He is a great boy who loves to learn, and this is the first time he has ever been to a Shabbaton."
Then, the mother turned and left the house. The Rabbi looked at his young charge, who did not seem at all uneasy about having been placed in this situation. "Well, Shmuel, there's a seat for you right here," he said. "I'm sorry you missed the Friday night davening and meal, but you'll be here for the rest of Shabbos, and I'm sure you'll have a great time."
Shmuel needed no convincing. He smiled a broad, utterly happy smile and joined in with the song the boys were then singing. When the others danced, he danced. When they davened, he davened. When they sat soaking up Rabbi Nissel's shiur, he sat among them, his eyes bright with interest.
"So this is Shabbos," Shmuel thought to himself. It was his new, most precious possession, and he knew he would never let go of it. Launched so powerfully into religious life, it wasn't long before Shmuel began his career as a yeshivah student. His was an odd situation — a child of non-religious parents who nonetheless wholeheartedly supported his Torah learning and nurtured his success in every way.
Rabbi Nissel played his part as well, keeping in touch with this special boy and encouraging his remarkable growth. The years passed and Shmuel made steady progress, never turning back to the non-religious life he had left behind. When he finished high school, he traveled to Eretz Yisrael to learn at a yeshivah there, once again finding inspiration and success. So impressed were the rebbeim by his dedication and enthusiasm that, at the age of 21, he was offered a fine shidduch with a young woman from Bnei Brak.
Once again, Shmuel's path in life proved to be smooth and pleasant; a short time later, the couple was engaged. A few days later, the elated chassan was walking down a Yerushalayim street when he encountered his friend and mentor Rabbi Nissel.
"Mazel tov, mazel tov!" the rabbi greeted him. "I heard the great news!" The two spoke for a few minutes, discussing Shmuel's current learning situation and his plans for the future. As Shmuel spoke, Rabbi Nissel observed his young friend as if he had never met him before. Standing there before him was a young man who was every inch the yeshivah bochur in his dress, his expressions, his conversation. No one could see anywhere a hint of the uninitiated 10-year-old who had been led by his mother to the Shabbos table so many years ago.
"Tell me something, Shmuel," Rabbi Nissel at last interrupted. "I've wanted to ask you this for many years. I'm looking at you and I see that you have grown into a fine bochur, but I've always wondered how it happened. I mean, you grew up in a home that was completely non-observant, and yet here you are today. Why did your mother even go along with all of this?"
"Rav Nissel, there is a story behind my being religious today, but now is not the time for me to discuss it," Shmuel answered. "But I would like you to come to my sheva berachos, and that is when I plan on telling everyone my story."
"B'ezras Hashem, I'll be there!" Rabbi Nissel responded. Two months later, he was indeed there, at Shmuel's sheva berachos, when the chassan rose to speak. With friends and family gathered together, he revealed his remarkable story.
"When my parents married, they were not religious people," he began. "They really didn't know much about Judaism. There was no Shabbos or Yom Tov or kashrus in their home. Only on Yom Kippur did they attend services. But they had a difficult challenge that finally opened my mother to the idea of praying. The problem was that after five years of marriage, they still had not been blessed with a child. Both of them wanted a family, and they were heartbroken when it seemed it would never happen. "My mother started going to shul on Shabbos, hoping that if she prayed more, Hashem would grant her a child.
One week, as she sat there in shul, the rabbi spoke about Chanah and Elkanah who, after many years, had not been able to have children. She heard how Chanah had prayed and prayed, all to no avail. And then, Chanah did something different. She not only prayed from the bottom of her heart, but Chanah vowed that if her prayer were answered with the birth of a son, she would dedicate his life to serving Hashem. Finally, Chanah was granted a son, Shmuel HaNavi.
"As my mother sat there absorbing this story, she realized that she had the same problem as Chanah. She began to cry, and then she vowed right then and there that if Hashem would grant her a child, she, like Chanah, would dedicate his life to serving Him.
"I was born that year, and I was named Shmuel. My mother wanted to fulfill her vow, and she felt that the way to do it was to raise me as a religious Jew. However, since my parents had no knowledge in this area, they never quite knew how to make it happen. Finally, when I was 10, my mother found out about the NCSY Shabbaton and brought me there the way Chanah had brought Shmuel to Eli the Kohen. She has encouraged me every step of the way, and baruch Hashem, my parents have also become religious over the years. Now, as I start a new phase of life, I pray only that I will be able to fulfill my mother's promise and live a life that is truly dedicated to serving Hashem." ( p.212 Stories for the Jewish Heart II, R. Binyomin Pruzansky) Good Shabbos Everyone. M. Wolfberg is sponsored by: In memory of R' Yaakov ben Naftoly, of blessed memory Refuah Shleima to Reb Mordechai Menachem Mendel ben Tziporah Yitta Refuah Shleima to Tsviah bas Bracha Leah
To all a wonderful Shabbos and
those of you who are over 50 or in a health category where a flu shot is
desired please get one. Everybody should be well,
Rachamim Pauli
