Parshas Noach - Better Bitter

Parshas Noach

Better Bitter

By: Daniel Listhaus

“...and again he [Noach] 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”? Noach just saved the dove's life and gave it the ability to reproduce and exist in the new world after the mabul, and these are the nicest words the dove could think of to express its thanks?

Furthermore, if you think 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 Hashana 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? Even forgetting the fact that the dove should be extremely thankful of Noach, was its statement accurate? Was it Noach who fed and took care of the dove for the year in the teivah, or was it pretty apparent that Hashem was present every step of the way?

Rashi² at the beginning of the parsha says 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 will 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 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.

I think that this is what the Ramban³ is coming to teach us as well. On this verse, the Ramban offers the same explanation as Rashi regarding what the dove was implying with the olive branch. However, the Ramban adds a 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, after Noach saw that the dove brought the olive branch, “And Noach knew that the waters had subsided from upon the earth.”

Stealing comes in many forms and is a subject which has become even more complicated in the modern, technologically advanced world we now live in. 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 continuously 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

Parshas Vezos Haberachah, Succos, and Parshas Beraishis - The Heart of it All

Parshas Vezos Haberachah,

Succos,

and

Parshas Beraishis

The Heart of it All

By: Daniel Listhaus

“Never again has there arisen in Israel a prophet like Moshe, whom Hashem had known face to face; for all the signs and wonders that Hashem sent him to perform in the land of Egypt, against Pharaoh and all his slaves and all his land, and for all the strong hand and for all the great awesomeness that Moshe performed before the eyes of all Israel.”

-Vezos Haberachah 34:10-12

“And G-d created man in his image, in the image of G-d He created him....”

-Beraishis 1:27

This last passuk of the Torah discusses one of the most fundamental beliefs of Judaism – the testimony by Hashem, that Moshe was the greatest navi to ever live. The Rambam includes this in his thirteen principles of belief¹, and it is paralleled by the seventh verse of Yigdal². However, beneath the surface of this verse, there is yet another fundamental belief which sums up the whole Torah.

The Kli Yakar³ writes that the reason why the Torah begins with the letter “beis” and ends with the letter “lamed” is because these two letters are the only letters that could form words when combining them with any of the letters of Hashem's name. Hashem's Great Name is composed of the letters “yud”, “hey”, and “vuv”. One could add a “beis” or a “lamed” to any of these letters and get the following words: “bee” (in me), “bo” (in Him), “bah” (in Her); “lee” (to Me), “lo” (to Him), and “lah” (to Her). These are the only two letters in the Torah with this capability.

The Kli Yakar continues to explain that these words which are formed are very significant. Hashem says “bee” - the whole world is dependent in Me. We announce “bo and bah”, declaring that the world is dependent on Him⁴. Also, Hashem says “lee” - the whole universe belongs to me; while we state “lo” and “lah”, that indeed the whole universe belongs to Him.

These two ideas are intertwined tightly. The whole world is His because the whole world is dependent on Hashem. This is the idea of yichud Hashem – the axiom that Hashem is One. This is the yesod (foundation) of the whole Torah. Perhaps this is further hinted to by the letters “lamed” and “beis”, which form the word leiv (heart). Realizing and appreciating the Oneness of Hashem is the heart of the torah.

The Nefesh Hachayim⁵ explains that this is why Hashem is called “Elokim”. The word Elokim means – Powers. This Name of Hashem refers to the fact that Hashem is Master and Controller of all Powers. As the Nefesh Hachayim describes, when a man completes a building, he could walk away and the structure will remain by itself. Hashem's creations, however, are existent only because Hashem continuously recreates them every moment. This is something that we say and prove each day in birkas kriyas shema⁶, “In His goodness He renews daily, perpetually, the work of creation. As it says⁷, '[Give thanks] to Him Who makes the great luminaries, for His kindness endures forever.' Chazal say that Hashem is consistently recreating the world, as the passuk alludes to by saying that Hashem makes the great luminaries (present tense), instead of writing that Hashem made the great luminaries (past tense).

If in fact the name Elokim refers to this facet of Hashem, we must try to understand the fundamental passuk in Beraishis which describes that Hashem created man “b'tzelem Elokim” (in the image of Hashem [Elokim]). What does it mean to be created “in the image of Hashem”, and why does the passuk specifically use the name “Elokim” to illustrate that man was created in the image of Hashem?

In order to understand why the Torah specifically chose to describe man as a “tzelem Elokim”, we must first realize the power which is contained within humans. The Nefesh Hachayim⁸ explains that the things which people say and think about have big ramifications in our world and the other worlds. When we say good things about people and think Holy thoughts, we are builders; however, when we, chas v'shalom, speak lashon harah and think bad thoughts, we do more damage than those who destroyed the beis Hamikdash.

Rabbi Akiva Tatz⁹ writes that words are the building blocks of creation. He points out that in Hebrew, the word for a “word” and the word for a “thing” are the same – “davar”. The reason for this is because words and things are really one and the same, since words create things. We know that Hashem created the world with words; besides for the fact that it says it over and over in parshas Beraishis and is a mishna in Pirkei Avos¹⁰, we also declare it every day in davening - “Baruch she'amar ve'haya ha'olam”¹¹ (Blessed is He Who spoke, and the world came into being).

We were created with a balance of a guf (body) and a neshama. The responsibility that comes with this is tremendous. It is our task to ensure that the physical actions in this world will not cause negative ripples in the spiritual realms. We have a power within us which is similar to Elokim; the ability to create things which are dependent on us. We have the ability to create and change things with devarim (words) and machshavos (thoughts).

The chag of Succos is very different from Yom Kippur. On Yom Kippur we strive for Holiness like a malach (angel). We do not eat, drink, or get benefit from other physical pleasures. Instead we spend day and night davening to Hashem, declaring His kingship, and asking for forgiveness. Succos, on the other hand, is z'man simchaseinu - a time of joy. Succos is all about taking physical items and infusing kedusha in them. We sit in the succah, shake the lulav and esrog, and sing of the greatness of the Jewish people and the Torah on simchas Torah.

This is why Succos is so special, because it pinpoints and positively feeds this uniqueness of man. It gives us a head start for the upcoming year by allowing us to transport the intangible kedusha into the world, thereby uplifting the world in Holiness.

1Ani Ma'amin #7

2Beginning of Shacharis.

3Devarim 34:12

4The Kli Yakar explains that the reason for both the masculine and feminine terminology is because of kabbalistic reasons.

5Sha'ar 1: Perek 2

6In shacharis

7Tehillim 136:7

8Sha'ar 1: Perek 3

9Worldmask, page 89

10Avos 5:1

11P'sukei D'zimrah in Shacharis

Rosh Hashanah and Parshas Ha'azinu - Rock and Role-Model

Rosh Hashanah

and

Parshas Ha'azinu

Rock and Role-Model

By: Daniel Listhaus

“The Rock, perfect is His work, for all His ways are justice; a G-d, faithful, without iniquity. “Righteous”, and it is proper.”

-Ha'azinu 32:4

Rashi¹ explains this passuk as dealing with the concept of middah-k'neged-middah, that Hashem punishes and rewards accordingly, in exact measure-for-measure. This does not mean that the punishment or reward must come directly after each action is done, only that, ultimately, each person will receive exactly the verdict he deserves.

However, there is another way to learn this passuk. This passuk, in the beginning of shiras Ha'azinu, is actually quite similar to one of the p'sukkim in shiras Chanah². When Chanah davened to Hashem for a child, she said, “There is none Holy as Hashem, for there is none beside Him; nor is there any rock like our G-d.” The Gemara³ makes a limud from here that the words ein tzur k'elokeinu (there is no rock like our G-d), could also be read as ein tzy'er k'elokeinu (there is no painter like our G-d). As the Gemara explains, the ways of Hashem are very different from man. A man draws a painting on a wall but cannot breathe breath into it, nor house within it a soul. Hashem, however, creates a body within a body and breathes into it life, a soul, and all the systems contained within the body. We can borrow this explanation for our passuk as well. The Rock, perfect is His work. Hashem is perfect and, therefore, His creations are perfect. What is the prime example of an unbelievably perfect creation? Man. After all, this was the example that came to the Gemara's mind.

There is a famous, general question which many ask: If Hashem is so perfect, what went wrong with the creation of man? Granted, man has the potential for greatness and closeness to Hashem, but that is not man's only facet, nor the direction which the majority choose. With the Gemara we just discussed, this question only becomes more compelling. The Gemara compliments, so to speak, Hashem's consummate artistic abilities with an example of something we consider far from perfect. Of all examples the Gemara could have given to describe the perfect and wondrous creations of Hashem, why offer man as the premier example? Better to use a tree, the sun, or any creature which does nothing but blindly follow Hashem's orders?

It must be that there is a basic assumption in the question which is false. The question assumes that man is an imperfect creation; but that is only a half-truth. Man could be imperfect, but be a perfect creation. Allow me to explain. Man was created exactly the way Hashem intended. We are made to be molded with our learning, experiences, and decisions we make on a constant basis⁴. The Derech Hashem⁵ discusses how the entire world was made for man. The world we live in is the perfect habitat for us to utilize our bechira and choose to either follow the path of Torah and yiras shamayim or, chas v'shalom, evil and death. It is our task to use this battleground to exercise and create a strong relationship with Hashem.

Rosh Hashanah is a time when the world was completed and man man was created. That first Rosh Hashanah was when it became clear that sof ma'aseh b'machashave techilah⁶. Therefore, although really the whole world is being re-created consistently every moment⁷, Rosh Hashanah, like every Jewish Holiday, re-establishes the same atmosphere in the air which was present at the time that the event occurred. Therefore, it is a time of judgment with big ramifications: Do each of us, as individuals, fit back into the world for the coming year? The litmus test is to reflect on the past and see how we did during the past year. Each of us is like a share of stock of the biggest corporation known to man: The World. If the stock does poorly, then the problem must be resolved as soon as possible, before the whole corporation falls to pieces. If our recent history reflects a downward-sloping line with a momentum which is bound to continue, Hashem removes us from His system. The only way to convince Hashem that we deserve to remain and continue to exercise our privileges to grow in this world, is to prove to Him that we will be an asset to His plan and serve Him as our King. We must assure Hashem that we will do what He wants and expects of us.

What is it, though, that Hashem expects from us? When we declare Hashem's Kingship countless times from Rosh Hashanah to Yom Kippur, what exactly are we saying that convinces Hashem that we are on the right track?

Perhaps we can achieve a clearer understanding based on the following. The Alter of Slabodka, in his sefer, Ohr HaTzafun⁸ is bothered by what seems to be a contradiction in Nach⁹. The Tanach relates in sefer Ezra¹⁰, that Ezra called out to Hashem: “My G-d, I am embarrassed and ashamed to lift my face to you, my G-d – for our iniquities have multiplied over our heads and our sins extend to the heaven.” Ezra was not some ordinary person who did sins on a daily basis. On the contrary, he was so filled with kedusha and taharah that chazal teach us¹¹ that he was fit to receive the Torah from Har Sinai. Yet, his attitude regarding teshuva was certainly one of seriousness, crying, and mourning. The passuk in sefer Nechemiah, however, takes a very different perspective on Rosh Hashanah. The passuk¹² says, “...do not be sad; for the joy of Hashem is your strength.” Seemingly, according to sefer Nechemiah, the way to teshuvah on Rosh Hashanah is not through crying or mourning, but rather through the joy of Hashem. What does this mean? How could we understand this very different approach?

The Alter answers that man was created b'tzelem Elokim (in the image of Hashem). Rashi¹³ explains this to mean, “To understand and to gain wisdom”. We have the potential to be even greater than the malachim (angels). Even though Adam HaRishon sinned in Gan Eden, still, deep down in our essence, the power of tzelem Elokim still exists. Our job on this world is to tap into that and sharpen our tzelem Elokim.

The Gemara¹⁴ introduces a dispute regarding what the words “zeh keili v'anveihu”¹⁵ (This is my G-d and I will build Him a sanctuary) are meant to teach us. One of the opinions is Abba Shaul¹⁶, who interprets the word “v'anveihu” to mean “and I will emulate Him”. As he explains, “Just as Hashem is merciful and gracious, so too we must be merciful and gracious”. The thirteen attributes of Hashem¹⁷, which we will say many, many times over until motzei Yom Kippur, are meant for us to copy and instill within ourselves.

This is our challenge on Rosh Hashanah. We must adopt the thirteen attributes in order to show Hashem that we are fit to remain in His system and become closer to Him during the year to come. This is why the main theme of Rosh Hashanah is declaring Hashem as King. Hashem is our Master and it is our job to live up to our tzelem Elokim, and practice the thirteen middos of Hashem.

The passuk in Nechemiah is teaching us that the purpose of the world, which we commemorate and re-live every year on Rosh Hashana, is for man to serve Hashem. The means through which man serves Hashem is by realizing we are created b'tzelem Elokim, and by trying to achieve the understanding and wisdom of Hashem. This can only be done through copying His middos.

Hashem, the Rock, whose work is perfect, is our role model. It is our job to emulate Him and live up to our privilege of being created b'tzelem Elokim. Let us strive to adopt the thirteen middos of Hashem this Rosh Hashanah and merit the attitude of Nechemiah, “...do not be sad; for the joy of Hashem is your strength”.

1Devarim 32:4

2Shmuel Alef 2:2

3Berachos 10a

4Especially the one real choice of whether to fear Hashem or not, as we discussed in parshas Nitzavim

5Section 1, Chapters 2-3

6Lecha Dodi in kabbalas Shabbos. This phrase means that the end result of a project is what the designer had in mind from the beginning. (For example: Just like a zoo sets up trees, foliage, and water-holes – not for each of those things themselves, but rather with a plan to have a proper habitat for the animals to live in. So too, looking back after the six days of creation it is clear that the world was created for nothing other than man.)

7As we say in birkas kriyas Shema: mechadeish b'chol yom tamid ma'aseh bereishis.

8Cheilek Gimmel: Avodaseinu B'Rosh Hashanah

9Nach is an acronym for Nevi'yim and K'suvim (Prophets and Writings).

10Ezra 9:6

11Gemara Sanhedrin 21b

12Nechemiah 8:10

13Beraishis 1:26

14Shabbos 133b

15Shemos 15:2; In Az Yashir – part of shacharis p'sukei d'zimrah

16The other opinion is that “this is my G-d an I will beautify Him” - The famous limud which tells us to look for the most beautiful ways to do mitzvos (nice lulav and esrog, nice pair of tefillin, etc.)

17Shemos 34:6-7

Parshas Nitzavim - To Fear or Not to Fear, That is the Question

Parshas Nitzavim-Vayeilech

To Fear or Not to Fear,That is the Question

By: Daniel Listhaus

“I call the heavens and the earth to bear witness against you: I have placed life and death before you, blessing and curse; and you shall choose life, so that you and your offspring shall live - to love Hashem your G-d, to listen to His voice and to cleave to Him, for He is your life and the length of your days...”

-Nitzavim 30:19-20

The Gemara¹ quotes Rebbe Chanina as saying, “Everything is in the hands of Heaven except for the fear of Heaven”. This seems to mean that the only thing left for us to control is the single choice of whether to fear Hashem or not. How could this be? We strongly believe that man was given bechira (free choice). So how could we say that there is really only one area in which we have a say? If this were true, it greatly limits our privilege of bechira.

However, we cannot argue on the Gemara. So, it must be, that in reality there is only one choice to make in life – to fear Hashem or not to fear Hashem. And once this decision is made, our future intentions and further decisions will be by-products.

Following this approach, however, one runs into a couple of major problems from this week's parsha. Reb Itzele Petterburg² points out, in his work Sha'arei Ohr³, that the passuk says, “I have placed life and death before you, blessing and curse; and you shall choose life.” This passuk raises many issues which need to be dealt with.

Imagine you go to a restaurant for dinner one night. The waiter comes over to you and says, “Welcome. There are two options on the menu tonight: A nice juicy steak or poisoned soup. By the way, I would recommend the steak”. Although technically the waiter is offering you a choice, in reality this choice does not exist. No one in their right mind would take the poisonous dish. Yet, this waiter not only believes he is giving a choice, but is even naive enough to think that the customer might actually choose the worse choice. As he says, “I would recommend the steak.”

Although this story seems totally absurd, it is strikingly similar to the one in this week's parsha. Hashem tells us that he has “placed life and death before you, blessing and curse; and you shall choose life”. Is this the “major bechira” we have, which makes us superior to animals? The Torah sets up the two options in such an unfair way – life versus death. Why is the choice set up in this manner? Would anyone really choose life over death? Of course not! Death is so unappealing to us that this choice is not really a choice at all. In order to realistically give a choice between two options, the two options must be equal. So if Hashem is offering a choice, it must be that they are equal. How could we understand this?

Furthermore, why is it necessary for Hashem to assist us and offer his advice, “and you shall choose life”? Firstly, the choice seems clear enough for us that we should not need any hints. Secondly, if we were to somehow see from the passuk that the choice is not one which is so obvious, then this is cheating! If, in fact, everything is in the hands of Hashem except for fear of Him, why is Hashem aiding us in the major decision of bechira which we are supposed to be making for ourselves? If the decision is really one that takes contemplation and effort, using our koach ha-bechirah, then why is Hashem winking at us, so to speak, when he mentions the choice He really wants us to choose?

To make things even worse, the Sifrei on this passuk says the following, “The Torah says that 'Behold I have placed before you life and death...' so I might have thought that there is really an option and that we could choose whichever we want. Therefore, the passuk continues and says, “And you shall choose life”.

What is this Sifrei saying? Why would we think that Hashem would actually not mind if we chose death? Did we not accept the Torah on Har Sinai? Do we really need Hashem to tell us to chose the juicy steak instead of the poisoned soup?

The Sha'arei Ohr discusses these questions and writes the following. Really, we should have no other thoughts other than to be filled with yiras shamayim (fear of Heaven). We should live a life scared out of our mind to do anything wrong. We should be trembling over where we stand in Hashem's punishment and reward system, or even better – solely because of Hashem's greatness and expectations. However, the reality is that we do not have such a feeling. Instead, we follow after what we desire, even if it leads us towards death and curse. This is because Hashem removes from us the logical fear that we should have after knowing that there is a punishment and reward system set up. Once Hashem does this, the path that leads to death actually appears to us just as appetizing as the path that leads to life.

If so, we actually do have a good claim of, “Well, if Hashem gave us both options, then we should be able to choose either one”. If both paths seem the same to us, how will we tell the difference? We could sit and rationalize all day about anything, claiming, and honestly thinking, that it is what Hashem wants from us. If Hashem removed from us the ability to actually see “death”, what chance do we have coming out making the right decision? This, Reb Itzele explains, is why the passuk continues to say, “And you shall choose life”. Our job as humans with free choice is to want to do the right thing. If we take the time to analyze and think deeply into every decision we make with an honest, internal desire to do things for the sake of Hashem, then Hashem assures us that he will make it clear to us which way to follow.

The challenge of bechira is the initial decision of whether to care about yiras Hashem or not. It is very easy for one to choose not to care, and rationalize a life of disasters without realizing that he has chosen a life of death. However, if one takes the time and energy to think through one's actions and decide if each one is ratzon Hashem or not, he has, by definition, made a real decision to live a life of yiras shamayim. Once this initial decision is made, Hashem tells us that we will indeed choose life. Meaning, Hashem will remove the fog and ensure that we indeed uncover the right path.

With this way of learning, we can now better understand the true meaning behind the Gemara in Berachos and the passuk in this week's parsha. The only real choice we need to make is – To fear or not to fear Hashem. The choice is not as “clear cut” as the Torah makes it sound, for indeed, the path that leads to death is quite deceiving. The choice is actually one we must think about and decide. One who lets his body decide for itself, will end up on the wrong path. But, the one who cares and spends the time to contemplate what is the will of Hashem, is promised that he will indeed uncover, “and you shall choose life”.

With Rosh Hashana approaching, let us make a conscious decision to start the new year with a direction of searching for the will of Hashem in our actions, thoughts, and attitudes. In this way, we will merit the promise of the passuk that we will indeed choose life.

1Berachos 33b

2A talmid (disciple) of Rabbi Yisroel Salanter (Father of the mussar-movement)

3Sha'arei Ohr (in Sefer Ohr Yisroel) Chapter 3