Archive for the ‘Sforno’ Category

We find an argument takes place between Rachel and Leah, apparently over whose tent Yakov is to sleep in.

וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר-חִטִּים, וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה, וַיָּבֵא אֹתָם, אֶל-לֵאָה אִמּוֹ; וַתֹּאמֶר רָחֵל, אֶל-לֵאָה, תְּנִי-נָא לִי, מִדּוּדָאֵי בְּנֵךְ. וַתֹּאמֶר לָהּ, הַמְעַט קַחְתֵּךְ אֶת-אִישִׁי, וְלָקַחַת, גַּם אֶת-דּוּדָאֵי בְּנִי; וַתֹּאמֶר רָחֵל, לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה, תַּחַת, דּוּדָאֵי בְנֵךְ. וַיָּבֹא יַעֲקֹב מִן-הַשָּׂדֶה, בָּעֶרֶב, וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא, כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי; וַיִּשְׁכַּב עִמָּהּ, בַּלַּיְלָה הוּא – Reuven went in the days of the wheat harvest, and he found flowers in the field and brought them to Leah, his mother, and Rachel said to Leah, “Please give me some of your son’s flowers.” And she said to her, “Is it not enough that you have taken my husband, that [you wish] to take my son’s flowers too?” So Rachel said, “Fine, he shall sleep with you tonight in return for your son’s flowers.” Yakov came from the field in the evening, and Leah came to meet him, and she said, “You shall come to me, because I have hired you with my son’s flowers,” and he slept with her on that night. (30:14-16)

The pasuk then discusses Leah’s children’s births, after which:

וַיִּזְכֹּר אֱלֹהִים, אֶת-רָחֵל; וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים, וַיִּפְתַּח אֶת-רַחְמָהּ – And Hashem remembered Rachel, and Hashem listened to her,and opened her womb. (30:22)

Rashi explains that what Hashem remembered was Rachel’s kindness to Leah, where the night Rachel was to be married, Yakov provided codes to know he had not been tricked, and Leah would it have know them, and would otherwise have been found out. Rachel passed on the codes, and Leah was not discovered until the next day.

But years had since passed – why does Hashem remember and repay Rachel’s kindness here?

R’ Ezra Hartman explains that in this episode, the Torah teaches us how to treat our fellow man. What was Leah thinking when she accused Rachel of taking her husband? Rachel was the sole facilitator that enabled Leah to have been a member of Yakov’s family – without the codes, Leah would have been left in the cold.

But Rachel does not say this.

R’ Ezra Hartman explains that sometimes, people like to rub in the fact that they’ve done someone a favour, that the other person owes them something. With a real favour, true kindness, the recipient is not aware that they are being done a favour. Rachel mentioned the codes in passing, for example, “Yakov likes to be told X and Y”. Leah was unaware of what Rachel had done for her, hence her question. She actually had no idea.

Rachel did not say a word about what had happened years earlier, and just talked about the flowers. It is very appropriate therefore, that at the perfect moment to silence Leah, her silence was rewarded, וַיִּזְכֹּר אֱלֹהִים, אֶת-רָחֵל – And Hashem remembered Rachel – specifically here, as the Seforno says, Hashem remembered her through the flowers.

Hashem repaid her her incredible kindness at the moment she showed she still stood by it.

In Moshe’s final speech to the nation, having fulfilled his duties, he informs them of what will be later. He says:

ה אֱלֹהֶיךָ הוּא עֹבֵר לְפָנֶיךָ, הוּא-יַשְׁמִיד אֶת-הַגּוֹיִם הָאֵלֶּה – Hashem, your G-d; He will cross you over, He will destroy the nations before you. (31:3)

The emphasis on הוּא, that “He” will do it, seems strange, and the fact it is said twice is even stranger.

The Ohr HaChaim explains that the Jews were worried that on losing Moshe, they would further lose two abilities he had; first, that he could and would intercede on their behalf, such as with the Golden Calf, where his intercession ended the plague and prevented their destruction; and second, that he would not be leading them in the wars they would inevitably fight on entry into the Land of Israel.

Moshe addressed the first concern by telling them that הוּא עֹבֵר לְפָנֶיךָ – the same word is used to describe Hashem’s capacity to forgive – עובר על פשע. Moshe explained that in reality, it had been Hashem all along, that He had aroused the idea of praying for the Jews in Moshe, and that capacity to be forgiven would remain, since Moshe had been an instrument for Hashem’s forgiveness, and not the cause.

Regarding the second, Moshe expressed the same idea – it had never been him – הוּא-יַשְׁמִיד אֶת-הַגּוֹיִם הָאֵלֶּה – Hashem had been with them all the time, and would remain so.

The Seforno explains the whole speech as conveying this message – that they had Hashem watching over them, and it would be better for them to experience Hashem directly than via himself as a conduit.

Sometimes people are averse to recognising their own abilities, and they don’t feel capable of rising to a challenge without their teachers. Moshe was telling the Jews that after 40 years of preparing, they were finally ready to become what they left Egypt to be. We too need to recognise that eventually, the training wheels have to come off.

The general idea of the Mishkan is a “dwelling-place,” so to speak, for Hashem in this world.

ח. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם

“They shall make a sanctuary for me so that I may dwell among them” (Truma 25:8) (more…)

וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לַה - ‘you shall bring a new mincha offering to Hashem’ (23:16)

Why does the Torah never refer explicitly to Shavuos or Rosh Hashana for their main themes, Shavuos being ‘matan Torah- the recieving of the Torah’ and Rosh Hashana being ‘משפט- the day of judgement’?

The Kli Yakar (biography here) explains that the answer for both is the same; learning Torah brings every day with it a new experience, a new understanding or a deeper insight. A person cannot learn the Torah as a monotonous study with no freshness or renewal. It is incumbent upon each of us to feel each day as though today we received the Torah from Mt.Sinai. Hashem did not want to limit the day we receive the Torah to one specific day a year, as each and every day we are able to receive the Torah from Sinai. Therefore the Torah limits the description of ‘Shavuos’ to a day where ‘you shall bring a new mincha offering to Hashem’.
(more…)

The Pasuk says “ה. וַיִּשָּׂא אֶת עֵינָיו וַיַּרְא אֶת הַנָּשִׁים וְאֶת הַיְלָדִים וַיֹּאמֶר מִי אֵלֶּה לָּךְ וַיֹּאמַר הַיְלָדִים אֲשֶׁר חָנַן אֱ־לֹהִים אֶת עַבְדֶּךָ – And he (Esau) lifted his eyes and saw the women and the children, and he said, “Who are these to you?” And he (Yakov) said, “The children with whom God has favored your servant.” (33:5)

Esau wasn’t a fool, he knew Yakov had his family and entourage with him. This is obvious, as he brought a small army with him to kill them all. So why then, does this conversation take the form of a chance meeting, as if it weren’t apparent who they were and what their connection to Yakov – the head of the family, was?

Clearly, there is something else afoot. The Chafetz Chaim says that Esau saw something different in these children, and he was correct for identifying this difference. They were the first Jewish children – we are Bnei Yisrael, and Yakov’s children were the first of the lot! He saw a difference in them from other children he’d encountered, and we need only look at Yishmael and Esau themselves to see how children behaved in that society, so naturally Yakov’s children owuld act differently.

The Chafetz Chaim explains that the answer to what made them different is in Yakov’s answer. He answered “אֲשֶׁר חָנַן אֱ־לֹהִים אֶת עַבְדֶּךָ – with whom God has favored your servant”. Why did it not say the normal word for giving – נתן, instead it says חָנַן. The Chafetz Chaim teaches us that there is something else to be learned here that what made these children different was the merit of חָנַן- the Roshei Teivos of the 3 Mitzvos only women can perform – חלה ,נר , נידה – the laws regarding the seperation of Challah, lighting Shabbos candles, and family purity. Yakov said within his reply to his brother what made his children special, that his wives observed these laws.

There are other interpretations of the נר part of observance, which just translates as light. The Sforno explains it to mean the light of Torah – it is a mother’s obligation to ensure her children know Torah – “v’al titosh Toras imecha“. How do we see this? There is a Gemara in Niddah which says that every baby in its mother’s womb has 2 things – an angel that teaches the baby the whole Torah, which it forgets at birth when the angel taps its lip, and a light above its head. We don’t see babies born with lights above their heads, so what does this mean? This means that the mother provided the circumstances through which the light of Torah shone on the child before its birth, and the mother is meant to nurture this “spark” into a full blown flame throughout the child’s life.

There is a short story told about R’ Yaakov Galinski and the Chazon Ish circa 1953, that explains us what the light of Torah does. They were walking together in the street at night, and were walking under streetlights. The Chazon Ish said “Wow!” every time he walked under a light, and his student, R’ Yaakov asked what was going on. The Chazon Ish obliged, and explained a phenomenal lesson. We are not meant to be arrogant people, but how does one work on this character trait if it is innate? The further away from the streetlight/light of Torah we are, the bigger your shadow appears. The closer we get to the streetlight/the light of Torah, the smaller we realise we actually are.

ראש חודש ניסן

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