Parshas Vayeira - As a Matter of Opinion

Parshas Vayeira

As a Matter of Opinion

By: Daniel Listhaus

וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע: אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר הַאַף תִּסְפֶּה וְלֹאתִשָּׂא לַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ: חָלִלָה לְּךָ מֵעֲשׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִםרָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט

“Avraham came forward and said, 'Will You even destroy the righteous with the wicked? Perhaps there are fifty righteous men in the midst of the city; will You even destroy and not forgive the place for the sake of the fifty righteous men who are in its midst? It would be sacrilege to You to do such a thing, to bring death upon righteous with wicked; so the righteous will be like the wicked. It would be sacrilege to You! Shall the Judge of all the earth not do justice?”

-Vayeira 18:23-25

In the beginning of parshas Vayeira¹, the Torah describes that Avraham was sitting by the entrance to his tent in the heat of the day. Avraham, the tremendous ba'al chesed, was desperately awaiting guests even though he had just had his bris milah (circumcision) and was still in pain.² In order to appease Avraham, Hashem sent three malachim (angels) in the form of men for Avraham to entertain. Rashi³ tells us that each of these three malachim had come for a distinct purpose. One was to tell Sarah that she would give birth in a year, one was to heal Avraham, and one was overturn Sodom. After the first two had completed their missions, Rashi⁴ relates that the third malach delayed going to Sodom in order to give Avraham the chance to ask Hashem for mercy.

Indeed, after the malachim had left Avraham's tent, Hashem told Avraham that he was planning on destroying Sodom. Avraham's immediate response to this, however, seems quite aggressive. Avraham responded, “Perhaps there are fifty righteous people in the midst of the city; would You even obliterate, and not spare the place for the sake of the fifty righteous people that are within it? It would be sacrilege to You to do such a thing, to bring death upon righteous with the wicked...Shall the Judge of all the earth not do justice?”⁵

The fact that this sounds to us as a bold statement to make to Hashem, and that it does not seem to match with Avraham's usual humble personality,⁶ is beyond the scope of this d'var Torah. Let us just focus on the actual argument that Avraham was making.

Rashi⁷ explains that Avraham's argument was the following: “It is profane for You. For people will say, 'Such is His craft! He washes away everything, righteous and wicked. So did You do to the generation of the mabul (flood) and to the generation of Migdal Bavel (Tower of Babylon).'”

This Rashi is extremely difficult to understand. Why was Avraham so worried that such a thing would occur? The history text books were not as large then as they are now. Certainly the two major events covered in any school curriculum were the mabul and the dor haflaga (Generation of the Dispersion by the Tower of Babylon). Everyone knew the story of Noach's family and how they were saved in the teivah (ark) with all the animals. Additionally, everyone was aware of the fact that there were no casualties as a result of building Migdal Bavel, other than the fact that, consequently, the world was divided into seventy languages. So, what was Avraham so worried about? Why was he afraid that if Hashem would kill the righteous with the wicked in Sodom, that people would start to say that Hashem also killed the righteous with the wicked by the mabul and dor haflaga?

Perhaps the answer to this question could be found if we study human behavior. As egotistical people who think we are always right, we often times allow our opinions to control us. To illustrate this point, take a look at the following study:

In 2006, Brendan Nyhan and Jason Reifler created various fake newspaper articles – each one was written to confirm some widespread misconception or rumor, which people had formed strong opinions about. For example, in one article they wrote that the United States had indeed found weapons of mass destruction in Iraq. After giving this article to some people to read, they would then give them a version of a “corrected” paper saying that there was a mistake, and that in reality the weapons of mass destruction were never found. In this research study, Nyhan and Reifler discovered that those who supported the war actually continued to agree with the first article – despite the fact that a second article was given to them specifically correcting that error. Also, those who were opposed to the war, said that they were all along skeptical of the first article and therefore never completely accepted its contents as accurate.

This is something that we do on a daily basis. When we weigh ourselves on the scale and are happy with the results – we jump off smiling. Yet, when we are upset with the numbers, we get off, reset the scale, and try again with absolute perfect balance. When playing baseball and running to first, the runner honestly swears that he got there first, while the first baseman equally assures everyone that he touched the base first with the ball and that the runner is out. All of these scenarios demonstrate that the assumptions we make and opinions we believe take a strong hold on us; even to the extreme that we will see facts erroneously and remember events differently.

The Orchos Tzadikkim⁸ discusses the importance of memory.⁹ Although the author writes that that it is obvious that the world would not be able to run properly without people remembering, the Orchos Tzadikkim goes through several examples. The last example he gives is the following: “And when one goes to testify before Beis Din (court) regarding that which he saw and knows, he must be extremely careful to remember correctly, and not subtract nor add on that which he saw and knows”.

In this chapter, the Orchos Tzadikkim is not discussing liars or people who are out to get others because of anger or jealousy. Those middos (character traits) are reserved for other chapters. If so, that the Orchos Tzadikkim is solely dealing with memory, then there seems to be a contradiction in the aforementioned statement. The Orchos Tzadikkim warns us to be careful to remember. However, why does the Orchos Tzadikkim then write, “that which he saw and knows”? If you are an honest person and know precisely what occurred, why should there be a worry that you may add or subtract to what you saw and know?

Perhaps the Orchos Tzadikkim is alluding to this point of human nature we are discussing. Even an honest person who thinks he knows what he saw must be careful not to allow his opinion to get in the way, thereby distorting the facts. If we allow our beliefs and personal opinions to be at the forefront of our minds, then what we are essentially doing is causing ourselves to constantly be looking at the world with colored glasses over our eyes. Such a person who allows facts to be tainted by personal opinion cannot be trusted to deliver accurate facts.

This is what Avraham was worried about. Hashem needed to destroy Sodom because its sins became to great for the world to sustain¹⁰. The destruction of Sodom and Amorah was going to be a lesson to the world to wake up and realize that such wickedness will not be tolerated. If Hashem were to destroy the righteous with the wicked in such a situation, Avraham was concerned that a strong opinion would be formed in the mind of the world as a whole. People would see that the righteous too were killed and say about Hashem that, “Such is His craft! He washes away everything, righteous and wicked. So did You do to the dor ha'mabul and so to the dor haflaga.” People would begin to subconsciously distort the facts of the past in order to fit them with their opinions of the present. Avraham, who knew that Hashem's judgment comes from absolute truth and righteousness,¹¹ could not stand for such a belief to enter the world.

This exact concept actually reappears later in parshas Vayeira as well. After the destruction of Sodom, Avraham traveled to Gerar. Upon entering, Avraham experienced déjà vu as Sarah was once again taken to the king's palace.¹² When Avimelech, king of Gerar was suddenly struck with a deathly plague, he called out to Hashem, “My Lord, will you slay a nation even though it is righteous? Did he [Avraham] himself not tell me that: 'She is my sister'...”¹³. Rashi¹⁴ on this passuk comments that Avimelech was really saying the following, “I have done nothing wrong. I was under the impression that Sarah was Avraham's sister, yet You want to kill me for trying to marry her? Perhaps this is Your practice, to destroy people for no reason. So did You do to the dor ha'mabul and the dor haflaga. I say that you slew them for no reason just as You will slay me [for no reason].”

In the end of the day, though, Avimelech was saved from the plague. So, what happened to his “strong belief” that all the history books were wrong? Did he or did he not believe that everyone in Noach's time was also righteous, and that all the participants during the dor haflaga were killed without record? What happened to the “I say that you slew them for no reason...”? Why were these differences in recalling the past dependent on something that would occur in the present? Clearly, Avimelech was not threatening Hashem that he would start pretending that Hashem was an unfair G-d, rather, Avimelech was just thinking out loud that if Hashem is willing to destroy innocent people, then that is what must have happened during the past events as well. Avimelech, without realizing, was on the verge of becoming a different person solely because on his newly formed opinion. He would therefore also have a different perspective and memory on the past – even if it would mean subconsciously making up parts of history.

This is the inferred lesson we could learn from Avraham's discussion with Hashem. Human's are easily swayed by opinions. The power of opinion and preconceived notions are such that we are even willing, subconsciously, to remember facts differently in order to fit them into our opinions and beliefs. This is something which is a middah and could be worked on. Zechira (remembering) is the safeguard for emes (truth and reality). This means that even if we are honest, good people we still must make sure that we remember things objectively, and not clouded by our thoughts and opinions. We must work on this aspect of this middah in order to ensure that we are not limiting ourselves to a perspective influenced by our views and beliefs. This is the only way we could be sure that we are really seeing what we think we see, and really know what we think we know.

1Beraishis 18:1-2

2Rashi Beraishis 18:1

3Beraishis 18:2

4Beraishis 19:1

5Beraishis 23-25

6See Beraishis 18:27, where Avraham, just two passukim (verses) later, humbly says that he is of but dust and ash.

7Rashi Beraishis 18:25

8Orchos Tzadikkim: Sha'ar HaZechira - (Gate 19: The Gate of Remembrance)

9It is difficult to understand how memory is a character trait that could be worked on and perfected. Memory is something we may associate with height or IQ level – that people are born with different set capabilities. However, from the fact it is in Orchos Tzadikkim it must be it is really something that could be worked on. See the section on my blog titled “Sha'ar Hazechira” for a possible explanation. Also see my d'var Torah to Parshas Korach – Remember to Remember for another possible approach.

10Bereishis 18:20

11Tehillim 19:10

12An almost identical episode occurred in parshas Lech Lecha 12:10-20

13Beraishis 20:4-5

14Beraishis 20:4
Photo Credit: http://tx.english-ch.com/teacher/roj/home/distinguishing-between-fact-and-opinion/

Parshas Lech Lecha - Strings Attached

Parshas Lech Lecha

Strings Attached

By: Daniel Listhaus

וַיֹּאמֶר אַבְרָם אֶל מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל הֹ' קל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ: אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל וְאִם אֶקַּח מִכָּל אֲשֶׁר לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת אַבְרָם: בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים וְחֵלֶק הָאֲנָשִׁים אֲשֶׁר הָלְכוּ אִתִּי עָנֵר אֶשְׁכֹּל וּמַמְרֵא הֵם יִקְחוּ חֶלְקָם

“Avram said to the king of Sodom: “I have raised my hand to Hashem, G-d, the Most High, Maker of heaven and earth; if so much as a thread or a shoe-strap, or if I shall take from anything that us yours! So you shall not say, 'It is I who made Avram rich'. Far from me! Only what the young men have eaten, and the share of the men who accompanied me....”

-Lech Lecha 14:22-24

This week's parsha is devoted to Avraham avinu's life. Even reading through the passukim (verses) on the most basic level, one gains tremendous insight as to how a Jew should live life. Avraham was the true ba'al chesed and ba'al middos – in the truest meaning of the words. “Ba'al” means a master; and Avraham was truly a master of kindness and good traits¹.

The parsha describes that it was not long after the dispute and separation of ways between Lot and Avraham, that Lot was taken captive and in desperate need of Avraham's help.² In order to save his brother-in-law³, Lot, from captivity, Avraham joined in on the World War which was occurring at the time. With Hashem on his side, Avraham, and his servant Eliezer⁴, miraculously defeated the enemy.

After winning the war, there were many prisoners and assets. The king of Sodom told Avraham, “Give me the people and take the possessions for yourself”⁵. However, Avraham turned down the offer and swore that he would not take even a thread or a shoelace⁶. The passuk itself explains that the reason that Avraham did not want anything to do with the spoils of the war was because he did not want the king of Sodom to be able to say, “It was I who made Avraham rich”. Avraham was someone who believed that his whole existence was for nothing other than to sanctify Hashem's name throughout the world and spread monotheism. Therefore he wanted to make sure that there would be no openings for flawed thinking that Avraham needed anyone but Hashem.

The Gemara⁷ tells us that because of this speech that Avraham said to the king of Sodom, refusing to take even a thread or a shoelace, he was zocheh (merited) to two things: the mitzva of tefillin and the mitzva of techeiles – the blue-dyed tzitzis string which is put on each corner of the tzitzis-garment.

However, this presents itself with a problem. In parshas Noach, after the flood was finally over and the waters settled, the Torah relates that when Noach and his family came out of the teivah (ark) the first thing he did was planted a vineyard⁸. This ultimately resulted in Noach getting drunk and uncovering himself. The passukim there describe that Noach's son, Shem, exerted himself and went to cover his father. Rashi⁹ writes that in this zechus, the descendents of Shem merited the mitzva of tzitzis.

The Sifsei Chachomim¹⁰ asks the obvious contradiction: Who merited to the mitzva of tzitzis – Shem or Avraham? Rashi in parshas Noach seems sure that Shem merited the mitzva as a reward for what he did for his father. Yet, the Gemara states that it was Avraham who merited the mitzva of tzitzis?

To answer this question, the Sifsei Chachomim explains as follows. There are two different elements to the mitzva of tzitzis, the four-cornered garment itself and the tzitzis-strings (specifically that of techeiles). Shem merited that we, his descendents, receive the mitzva of wearing a four-cornered garment, whereas Avraham merited for us that we were to receive the mitzva of techeiles.

This Sifsei Chachomim is very difficult to comprehend. The mitzva of wearing a tallis (the four-cornered garment) and the mitzva of wearing tzitzis are not two separate items. There is nothing inherently special about a four-cornered garment other than the fact that it is only this type of clothing that we put tzitzis on. At the same time, there is nothing uniquely special about techeiles/tzitzis, except for when they are on a tallis. If one were to hang strings around his ears, certainly one would not be fulfilling the mitzva of tzitzis. How could the Sifsei Chachomim be viewing these two aspects of tzitzis as independent entities? Clearly Shem's zechus means nothing without Avraham's, and Avraham's zechus especially means nothing without Shem's. Why is it that Avraham merited something which is dependent on wearing a four-cornered garment? Why did Hashem divide up what appears to be only one mitzva?

Additionally, there is another problem we must consider. As mentioned, the passuk and Rashi in this week's parsha writes that the reason that Avraham turned down even a thread or a shoelace was because he did not want the king of Sodom to be able to say, “It was I who made Avraham wealthy”. However, Rashi's explanation in the aforementioned Gemara is different. Rashi in the Gemara writes that the reason that Avraham avinu turned down the treasures of the war was because he did not want to benefit from stolen goods. How could we understand this contradiction in Rashi?

In order to better understand all of this, we must realize the deeper meaning behind what the tallis and tzitzis symbolize. As we discussed last week,¹¹ the main reason for the flood was because the world was filled with robbery. Robbery has two aspects to it. One aspect is the fact that one is dishonoring his friend by stealing from him. The other aspect is the fact that stealing from others shows lack of trust and faith in Hashem. The cause for the flood was because of robbery – and specifically the bein adom l'chaveiro (between man and his friend) aspect of robbery. The world was too full of the attitude of “What's mine is mine, and what's yours is mine”¹².

Although it is physically impossible for a person to transgress on only one aspect of robbery without the other, it is still clear that it was this aspect of bein adom l'chaveiro alone which brought about the flood, and not the combination of that with the bein adom l'makom (between man and Hashem) aspect of it – that a thief has basic lack of faith in Hashem. The proof to this comes from the end of parshas Noach. The passukim at the end of parshas Noach testify to the fact that the whole world was “of one language and of unified words”¹³. There was actually peace among all of the people in the world. When they gathered together to declare war against Hashem, so to speak, by building the Migdal Bavel (Tower of Babylon), their punishment was not to be wiped out. Rather, Hashem decreed that their languages become confused so that they would not have the ability to continue with their evil plan. Rashi¹⁴ remarks that from this contrast in parshas Noach, we could learn that bein adom l'chaveiro is something that is needed, at least on a basic level, in order for the world to exist – otherwise, we deserve to be destroyed with a mabul (flood). Bein adom l'makom, however, as tremendously important as it is second tier. It is necessary to have bein adom l'makom in order to live the right and proper life, but not required to merely exist on the lowest of levels. At the same time, bein adom l'makom is dependent on bein adom l'chaveiro. It is impossible for a person who does not practice the latter to achieve the former. These two aspects go hand-in-hand with each other, similar to that which is alluded to in the two-part passuk, “Turn from evil, and do good”¹⁵. Just like it is necessary to first turn away from evil before building up to do good, so too it is necessary to have bein adom l'chaveiro in place before being ready to work on bein adom l'makom.

Shem was the first one in the new world who fully grasped the mistakes of the generation before the mabul, internalized the lessons, and perfected his bein adom l'chaveiro. He was the one who exerted himself to find a proper garment to clothe his father; for this, he merited the mitzva of tallis. The tallis represents the level of da'as (knowledge) we have over animals. Animals do not wear clothing, people do.¹⁶ This is because as people, created b'tzelem Elokim (in the image of Hashem), we understand that there is a degree of kavod ha'briyos (respect for mankind) which every person has the right to receive and the responsibility to give to and ensure for others.

Avraham avinu took this all to the next level. He too was known for his chesed (kindness) and care for others. However, he developed his middos to extend to the ultimate form of bein adom l'makom. He accepted upon himself the job of being the role model for the entire world, and used his influence to spread ratzon Hashem. Avraham did this above and beyond. Surely, after the war that took place, everyone was aware of the miracles that the G-d of Avraham performed for him. Yet, Avraham passed up the offer of the treasures from the war and instead used the opportunity to declare his pure trust in Hashem. He did not even want to take the risk of keeping a shoelace, for perhaps that would give the king of Sodom the slight opening to say that it was he who caused Avraham to become wealthy. Rashi in the Gemara tells us that Avraham did not want to benefit from stolen goods. Perhaps Rashi does not mean stolen in the sense that they were stolen from people and represented a lack in bein adom l'chaveiro, because that is not true.¹⁷ Avraham would have done nothing wrong by taking the spoils of way; they were rightfully his. Rather, perhaps Rashi is referring to the other facet of robbery – the robbing of an opportunity to make a kiddush-Hashem by not using an opportunity to show what it means to have complete faith and trust in Hashem.

In this way, Avraham meticulously kept the utmost degree of kavod (honor of) Hashem. For this, the Gemara tells us, Avraham merited that his children receive the mitzvos of tefillin and techeiles/tzitzis. The tefillin that we wear each day is a means of literally tying the most essential elements of Judaism to ourselves. The parshiyos contained within declare the unity of Hashem and our acceptance of His mitzvos – two sides of the same coin - the ways we achieve kavod Hashem. Techeiles also represents the Oneness of Hashem. The Gemara¹⁸ tells us, the blue-dyed techeiles reminds us of the sea, which resembles the sky, which cause us to think of the Kisei Ha'kavod (the Throne of Glory) of Hashem.

These two aspects – bein adom l'chaveiro and bein adom l'makom, go hand in hand. After all, respect of man is a degree of respect of Hashem, since man was created b'tzelem Elokim. Now perhaps we could understand why Shem and Avraham each merited what they did, and why Avraham's zechus of techeilis was dependent upon Shem's tallis. We, the descendents of Shem and Avraham, need to realize the importance of bein adom l'chaveiro and bein adom l'makom and perfect ourselves in these areas

Bein adom l'chaveiro and bein adom l'makom are two essential elements in keeping this world in existence. This is the lesson that Shimon HaTzaddik teaches us in Pirkei Avos:¹⁹ “On three things the world depends: On Torah study, the service of Hashem, and on bestowing kindness upon others...”. Torah represents the relationship we build with our inner-self (the neshama). Avodah (service of Hashem), is the means which we serve Hashem through bein adom l'makom. Finally, Chesed is our relationship with others and the necessary requirement to respect each others' feelings and property.

May Hashem help us remember the combined actions and lessons of Avraham and Shem every time we wear tzitzis, and internalize these two essential elements of bein adom l'chaveiro and bein adom l'makom.

1Rashi in Beraishis 17:1 writes that Hashem added an extra letter to Avram's name making it Avraham. The gematriya (numerical value) of his new name totals to 248, equal to the number of body parts. This is quite proper because Avraham was someone who worked on bringing himself closer to Hashem and used his entire body for tahara (pureness) and kedusha (holiness).

2Beraishis 14:14

3Lot was the brother of Sarah. He was also Avraham's nephew, just as Sarah was his niece, because he was the son of Avraham's brother, Haran.

4The passuk (Beraishis 14:14) describes that Avraham went with 318 men. Rashi there comments, though, that this refers only to Eliezer and 318 is the gematriya (numerical value) of his name.

5Beraishis 14:21

6Beraishis 14:22-23

7Chulin 89a as well as Sotah 17a

8Beraishis 9:20-24

9Rashi Beraishis 9:23

10Beraishis 9:23

11See my d'var Torah on Parshas Noach - “Better Bitter”

12Pirkei Avos 5:13 – The mishna calls such a person a “rasha” (wicked person)

13Beraishis 11:1

14Beraishis 11:9

15Psalms 34:15

16As a matter of fact, this is the first thing that Adam and Chava did after eating from the Eitz Ha'da'aas (Tree of Knowledge) – they clothed themselves (Beraishis 32:7)

17See Mahar'sha in Gemara Chulin 89a, who proves that the spoils of the war truly belonged to Avraham. Additionally, despite the fact that the treasures already belonged to Avraham, the king of Sodom was giving it all to him anyway.

18Chulin 89a

19Pirkei Avos 1:2

Parshas Noach - Choose The One to Hear Your Voicemail: Listen to Your Messages

Parshas Noach

Choose The One to Hear Your Voicemail:

Listen to Your Messages

By: Daniel Listhaus

וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים

“Now the entire earth was of one language and uniform word”

-Noach 11:1

As we head towards the peak of a tense election time with such a strong split regarding policies which have been or should be implemented, it is hard to imagine a world which works together.¹ Try to picture a peaceful world where seldom is heard a discouraging word; a world with a United Nations which sits down for months thinking together to make the world a better a place with no ulterior motives to benefit certain individuals, parties, or nations. As impossible as this situation is to fathom, it indeed occurred in the history of this world.

The people who were living during the generation known as the dor haflaga (Generation of the Disunion)², were all direct descendents of Noach. Noach lived through a time when every single human and animal outside the teivah (ark) was destroyed by the mabbbul (flood). The earth had become too corrupt.³ Mankind had gotten into the habit of abusing each other in the worst ways, and this corruptness trickled down to the creations of the world.⁴ Hashem decided that, besides for Noach and his family, no one could be permitted to live in the world. After patiently awaiting a teshuva (repentance) movement which never occurred,⁵ Hashem sent a mabbul to kill everything on the earth middah-k'negged-middah (measure for measure)⁶. Now, several generations after the most violent and back-stabbing of times, the people of the world were all united, spoke the same language, and wanted to work together on the same agenda – they wanted to build a tower.

The Torah⁷ describes that the people joined together to build the tower because they thought that doing so could prevent future floods like the one the world had recently experienced during that time. However, although their purpose was clear, Rashi⁸ offers three possibilities as to what exactly their trigger reason was to start this project. Rashi's first suggestion is that the people came with a uniform plan to wage war with G-d. They decided that it was not fair that Hashem be the one and only King, so they figured that they could build a tower tall enough to be able to approach Hashem in the heavens. The second possible reason Rashi relates is that the people simply joined together to speak out against Hashem. Rashi's third possibility is that the people calculated that the mabbul occurred in the year 1656.⁹ They therefore assumed that this would be an event which would be cycled every 1656 years. In order to prepare for the next scheduled mabbul according to this calculation, the dor haflaga wanted to get a head start on building structures in the world to support the skies so that the firmament would not be able to collapse again as it did during the time of the mabbul.¹⁰ Regardless of their reason, we know that Hashem saw what they were doing and exclaimed, “Behold, one people and one language for all of them and this is what they begin to do! And now, should it not be withheld from them all that they proposed to do? Come, let us¹¹ descend there and confuse their language, so that they should not understand one another's language.”¹²

There is no doubt that the dor haflaga must have been wrong for doing what they did, after all Hashem was quite upset with them. Knowing this, the aforementioned Rashi becomes difficult to understand. Granted within the first two reasons Rashi writes was the engine behind what they were doing, we could comprehend why Hashem was angry. However, what was so bad if we learn according to the third explanation Rashi suggested? If the people of the dor haflaga really thought that the mabbul was on some schedule to occur every 1656 years, so be it! Let them be involved in their stupidity and waste their time building useless towers, as long as they are not bothering anyone. What did they do wrong that should upset Hashem so much that it was worth it to disturb the peace that existed at that particular point?

Many of us have probably at some point attempted to solve pattern riddles. For example. Look at the following sequence and think of what should follow: 0, 1, 3, 6, 10, 15, 21, 28, ??. Many of us may look at this sequence and try to figure out what it is trying to communicate and what should therefore follow.¹³ However, we all have that one friend who insists that the answer (in this case) is 0. After all, this sequence of eight numbers is completely random. The blank at the end just restarts the same pattern over again. This is what I call the Pattern Fallacy – the idea that anyone could make anything into something insignificant by saying that it is not inherently meaningful.

Interestingly, many of us think that we are not subject to this. We look at the sequence and say that anyone who answers 0 is out of his mind. We would never think to suggest such a ridiculous thing. This though is not true. We do fall into this trap and are indeed very inconsistent in when we decide to view something as independently significant and when we disregard it as a baseless coincidence.

Many years ago, the public started noticing a number of similarities between President Lincoln and President Kennedy. Lincoln was elected to congress in 1846, Kennedy in 1946. Lincoln was elected President in 1860, Kennedy in 1960. Both presidents had a son die during their presidency. Both presidents were shot in their heads from behind, while with their wives, on a Friday, while being accompanied by another couple. Lincoln was shot by John Wilkes Booth in Ford's Theater, Kennedy was shot by Lee Harvey Oswald in a Lincoln (made by Ford). John Wilkes Booth ran from a theater to a warehouse, Oswald ran from a warehouse to a theater. Booth was born in 1839, Oswald in 1939. And both were killed within the same calendar month before their trial.

At the time these similarities were noticed, some read them and started getting excited for no apparent reason, while others looked at them and said that the similarities were completely by chance and the article would have been just as special if it pointed out that both presidents were men, citizens of the United States, enjoyed good food, had two arms, and wore shoes.

People care about things that are meaningful to them. Meaningful things have intrinsic value and are not viewed as random or ordinary. Rather, valued things are viewed as unique and customized. On the other side, things which people care less about and do not feel are worth the time to figure out, get labeled as meaningless patterns.

The Rambam¹⁴ writes that one of the most fundamental beliefs is that Hashem is not only the borei (creator) of the world but also the manhig (director). This idea of Hashem being the manhig, really applies on two levels, which are really one. First, it means that Hashem arranges the endless probabilities, combinations, and permutations of the world in order that everyone is delivered a customized experience in this world – perfect for one's needs.¹⁵ Second, it means that Hashem interacts with us and communicates to us in ways that we are able to notice if we just open our eyes. Whether it be evil decrees made by a dictator, a freak accident, or nature acting slightly unnaturally, there are two routes one could take. One perspective is to say, “There is nothing inherently special about anything. Everything happens at some point randomly anyway.” The other perspective is to recognize the weird parts of life as Hashem trying to catch our attention and challenging us to think.

Perhaps this is the suggestion that Rashi is offering in his third answer. The people of the dor haflaga failed to recognize the mabbul as a lesson for generations to understand the type of lifestyle we must run from. They determined it as a random piece of a meaningless cycle, instead of realizing it as a an inherently meaningful message directly from the manhig of the world. Hashem conveyed a clear message to the world – a tremendous flood which only one family was miraculously saved from via the teivah, and these people just completely missed the boat.¹⁶

In our lives we are sent messages from Hashem. Some are for us as part of the tzibbur (public), and some are for us for our personal lives. However, only if receiving messages from Hashem is meaningful to us will we recognize when we are being contacted. Otherwise, we fall into the Pattern Fallacy and attribute events not to the manhig of the world, but instead to randomness.

We will continue to receive messages whether we like it or not. However, we could only begin to unlock these messages once we consciously choose to want to hear what Hashem is trying to tell us. This is what it takes for us to access our voicemail.

1This was written right before President Obama's second term when Governor Mitt Romney was running for president.

2They received this name after Hashem divided them by making them not speak the same language.

3Beraishis 6:11 and Rashi there

4 See Rashi to Beraishis 6:12 and 6:20.

5See Rashi to Beraishis 6:14 who writes that Hashem had Noach build the ark for so many years instead of just miraculously creating one for Noach in order that the people would see him building the ark and ask what it was for. Hashem hoped that upon hearing what Hashem was planning to do to the world, that the people would do teshuva.

6For example, see Rashi Beraishis 7:4

7Beraishis 11:3-4

8Beraishis 11:1

9The year according to the Jewish calendar from Creation when Adam was born.

10See the Medrash Rabbah (38:6) which says that they wanted to build four such towers – for the North, South, East, and West.

11Rashi (11:7) explains that Hashem said 'us' because he consulted the heavenly court of angels out of extreme humility. We see the same idea in Beraishis (1:26) when Hashem said “Let us create nan...”

12Beraishis 11:5-7

13The answer is 36. 0+1=1 +2=3 +3=6 +4=10 +5=15 +6=21 +7=28 +8=36

14See the thirteenth Ani Ma'amin (Principles of Faith)

15For more on this subject see my d'var Torah on Parshas Vayeishev 2011“Chaos Theory or Control Reality”

16Pun intended. Sorry.

Parshas Noach - Better Bitter

Parshas Noach

Better Bitter

By: Daniel Listhaus

וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת הַיּוֹנָה מִן הַתֵּבָה

וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה זַיִת טָרָף בְּפִיהָ וַיֵּדַע נֹחַ כִּי קַלּוּ הַמַּיִם מֵעַל הָאָרֶץ

“And he waited for again another seven days and again he sent out the dove from the ark. The dove came back to him in the evening – and behold! An olive leaf it had plucked with its mouth. And Noach knew that the waters had subsided from upon the earth.”

-Noach 8:10-11

Safe inside the security of the teivah (ark), Noach had no way of knowing when the earth would be dry and ready for man again. After sending the raven out unsuccessfully, Noach sent out the dove to determine if the land was ready for them to exit the teivah. The first time the dove was sent, it returned right away because it could not find a place to rest. Noach then waited another period of seven days and sent out the dove a second time. This time, the dove came back with an olive branch in its mouth.

Rashi¹ comments that when the dove came back with the olive branch in its mouth, it was trying to tell Noach the following: “Better let my food be bitter as an olive and provided by the hand of Hashem, and not sweet as honey but provided by the hand of man.”

This Rashi is very difficult to understand for couple of reasons. First, why did the dove feel that it was not subject to show basic hakaras hatov (recognizing the good) towards Noach? Undeniably, Noach and his family put in a tremendous amount of effort building the teivah and continuously taking great care of each and every animal that was brought into the teivah. How could the dove be so inconsiderate to, at its first opportunity, figuratively slap Noach in the face and essentially say, “I am so glad this flood is over because I cannot stand another day being in this ark with you feeding me”? The dove's perspective instead should have been to recognize that Noach just saved its life and gave it the ability to reproduce and exist in the new world after the mabul. Were these the nicest words the dove could think of to express its thanks?

Furthermore, if one thinks about it, the dove's statement makes absolutely no sense. As religious Jews, we understand, at least at a very basic level, that everything comes from Hashem. When our salary check comes to us we realize that although we must be thankful of the boss for acting as a messenger and delivering our paychecks, it is really a payment from Hashem – who decides every Rosh Hashanah how much money each of us will receive for the year. But, even with leaving all of this “religious stuff” aside, it does not take much to realize that Noach was not sustaining the occupants of the teivah by himself. The entire time Noach and the animals were in the teivah they experienced countless open miracles. There was not enough room in the teivah for the amount of animals that were in there, there could not have physically been enough food for all of the animals, and there was definitely not enough oxygen. The whole teivah was something which opposed teva (nature). Animals did not even behave in their normal ways of eating each other and getting aggravated over the lack of space. With all of this in mind, the dove's argument is even more difficult to comprehend. How could it be that after experiencing and being part of such a miraculous event, the dove failed to realize Hashem's part in the episode? Was Noach really to blame in any way? It should have been clear to the dove that it was Hashem who fed it for the year in the teivah, and took care of it every step of the way?

Rashi² at the beginning of the parsha writes that the decree that the world be destroyed was sealed on account of robbery. Noach, who was ish tzadik tamim haya b'dorosuv (a righteous man, perfect in his generations), was hand chosen by Hashem to be the one through which mankind would be given another chance after the mabul. Being in the teivah for a year was a very difficult challenge. Noach's patience and care for the animals was tested on a constant basis. Finally, at the end of the year, Hashem felt that the time was right for Noach to come back onto land. However, before Noach could leave, there was one last reminder which needed to be reinforced. It was necessary for Noach and his family to reminisce the sins of those who caused the world's destruction. The land would not fully dry and be prepared for mankind until Noach had recalled that it was robbery which sealed the decree of destruction.

When the dove brought back the olive branch, it was not an expression of personal feelings but rather a message from Hashem. The message was that just like the dove would rather be provided by Hashem via nature and not depend on man, so too mankind could only exist in the world if we remember that we must depend on Hashem for providing us with a livelihood, and not take from others.

With this understanding perhaps we could better appreciate what the Ramban³ is coming to teach us on this passuk (verse). In his commentary, the Ramban offers the same explanation as Rashi regarding what the dove was implying with the olive branch. However, the Ramban adds a small piece. He writes that the dove was telling Noach the following, “Better let my food be bitter as an olive and provided by the hand of Hashem, and not sweet as honey but provided by the hand of man. And certainly man should not want to depend their livelihood on others by taking from each other.”

Noach needed to be reminded of this lesson before leaving the teivah. That is why, as the passuk tells us, immediately after Noach saw that the dove brought the olive branch, “And Noach knew that the waters had subsided from upon the earth.”⁴

Let us all try to remember the olive branch of the dove to recall that our privilege to live and exist in this world is conditioned. We must always remind ourselves that we must depend on Hashem to provide for us, and that better something bitter, but from the hand of Hashem, than something sweet but from the hands of man.

1Beraishis 8:11

2Beraishis 6:13

3Beraishis 8:11

4Ibid.