מעשה אבות סימן לבנים

A theme of the Torah is מעשה אבות סימן לבנים, that whatever happened to the fathers happens to the children.

The example from this week’s Parsha was Avraham Avinu’s visit to Egypt. There were many similarities between this incident and the slavery and exodus from Egypt by עם ישראל.

The first similarity is that Avraham went down to Egypt because of a famine as did Yakov Avinu.

A second similarity is that פרעה made a decree against the males and drowned Jewish babies. Avraham was afraid that פרעה would make a decree and kill him.

Ultimately, Avraham left Egypt with gold and silver and great wealth. The exodus was accompanied with great wealth as well.

A final similarity is that in both cases, פרעה hurriedly sent out both Avraham Avinu and עם ישראל.

So we see the principle of מעשה אבות סימן לבנים in action in this week’s Parsha. Shabbat Shalom

לך לך

Rabbeinu Bechaye uses a Pasuk in Mishlei to describe Avraham Avinu. The text from Chaper 13 reads as follows: “One who walks with the wise will grow wise, but the companion of fools will cause evil.”

There is a very strong message learned from לך לך. It was not possible for Avraham Avinu to become a great leader and come close to Hashem, in אור כשדים. There were too many negative influences and the place was filled with idol worshippers. In Eretz Yisrael, he would thrive and become the father of a great nation.

We must learn this lesson. Everyone is affected by their environment. It is virtually impossible to remain an island in a sea of materialism that lacks spirituality. Each of us has to do his own לך לך to be certain he lives among those striving to improve themselves and come closer to G-d.

Tower of Babel

The Gemara in Sanhedrin says that there were three groups involved with the Tower of Babel. The first group said, נעלה ונשב שם, that we will go up to heaven and dwell there. This group was simply scattered.

The second group said, נעלה ונעשה מלחמה, that we will go up and make war with Hashem. This group were turned into monkeys as their punishment.

And the third group said, נעלה ונעבוד עבודה זרה, that we will go up and worship idols. It was this group that became confused and suddenly spoke different languages.

This was the Gemara’s Midrashic understanding of the motivations in building the מגדל בבל.

ותן טל ומטר

Tonight, in Eretz Yisrael, we begin saying ותן טל ומטר in שמונה עשרה. We started משיב הרוח on שמיני עצרת that is said in the blessings of שבח, or praises of Hashem. The ותן טל ומטר is in the category of בקשות, requests of Hashem. Therefore, tonight we begin asking for rain, as Jews have had two weeks to get home from their pilgrimage to Jerusalem on Succot.

If one forgets ותן טל ומטר, it depends when he remembers. One option is to insert it in the שמע קולינו blessing, when general requests are made. However, if one forgot after finishing שמונה עשרה, he must start the שמונה עשרה all over again.

We need to pray with great sincerity as it has been several years since we have had a rainy winter. The Kinneret is depleted and rain is a direct sign of Hashem’s abundant blessings.

May we be granted to be זוכה to receive Hashem’s blessings.


Parshat נח has references to the Torah prohibition against abortion. When the Noachide laws are given, included in murder is שופך דם אדם באדם, spilling the blood of man within man.

This strange wording implies terminating the life of one who is inside another human. This is interpreted as terminating the life of a fetus. This prohibition applies both to Jews and non Jews.

Rabbeinu Bechaye goes even further by saying that the ultimate corruption of the דור המבול is that they regularly killed their fetuses at forty days when it became a real viable entity. They were punished measure for measure with forty days of rain that put an end to their lives.

It is amazing that other Rabbis like the Rambam understood so much about the development of a fetus, and how the Torah made it so clear that abortion is absolutely forbidden.

חם בן נח

Among the sons of Noach, חם, also known as “Ham”, was the most problematic for several reasons.

There are some very strange Midrashim regarding חם. One says that he sinned by violating the prohibition against intimacy in the Ark. For this he was punished and his skin became black.(racist commentary?)

Ham also sinned in revealing his father’s nakedness. Rashi says he wanted to be sure that Noach would not father any more children. For shaming his father, his children would become slaves. Just as he mocked his father, his descendants would be mocked as slaves often are.

His list of descendants were very problematic as well. Kush descended from him as did Amalek. From his oldest son, כנען, other members of the Seven Nations also descended. They were: יבוסי, אמורי,גרגשי, and חוי.

The Jewish people suffered a great deal from the family of חם. Perhaps “stay away from Ham” has new meaning for us! שבוע טוב

Noach Verses Avraham

There is an annual debate concerning Noach and Avraham Avinu as to who was greater. Generally, we emphasize that the Torah tells us that Noach was outstanding בדורותיו, in his generation. The Rabbis add that he was great in HIS generation but not so great had he lived in Avraham’s generation.

Rabbeinu Bechaye believed that Noach was an outstanding individual. The reason he did not pray for forgiveness for his people, is that he knew he would not find ten righteous , who were worthy of salvation.

Avrahame did not know if there were any righteous. This is why he asked if Hashem would still destroy the cities if he found ten. Noach knew there was only eight with himself and his three sons and their spouses. Therefore, there was no point in even trying.

Rabbeinu Bechaye felt that Noach was a complete Tzaddik who was humble and did everything for the sake of Heaven. And he was one of those rare individual who “walked with G-d.”

This is a little different approach to the Noach-Avraham controversy. Shabbat Shalom

Accountability and Laws

At the end of Parshat בראשית, Hashem expresses His disappointment with man’s nature. He expresses regret in having created man.

The lesson to be learned is that it is extremely difficult to control the יצר הרע, the evil inclination. It is also attesting to the fact that when man is left alone without accountability, he will generally make the wrong decisions and self destruct.

It becomes abundantly clear that man needs some kind of system of reward and punishment in order to survive. True, there are individual Tzadikiim that appear and shine in the most difficult times, but the masses are not that way.

Hashem gives mankind the Seven Noachide Laws as a minimum basis for every society to live by. The Jews were given 613 Mitzvot in order to attain holiness.

This reality of the need for laws and accountability, cries out even louder today when there is such a lack of morals and principles.

Strange Midrash

The Gemara in Sanhedrin relates how the sixth day of creation was a rather long day to say the least. It is difficult to make complete sense of this explanation. But it could possibly prove that we are not sure how long a day lasted at the beginning of creation.

The Gemara relates the following regarding day six:

The first hour, Hashem took dust to form man. During the second hour, Adam grew. In the third hour, he was given veins and sinews to complete his form. He was given a נשמה in the fourth hour. In the fifth hour, he stood on his feet. In the sixth, he gave names to the animals. In the seventh, he was joined by Eve. In the eighth, she gave birth to Cain and Abel. In the tenth, they were commanded to stay away from the forbidden trees. In the eleventh, they sinned. And in the twelfth, they were judged and sent out of the garden.

As is the case with Midrashim, we are to glean whatever we can. I thought this was an unusual comment worth sharing.

Important Dates

The chronology of both פרשת נח and פרשת בראשית are significant in understanding the age of the world. There were twenty generations from Adam to Abraham.

The Kuzari adds an additional point that only the sons mentioned in the Torah, were righteous. Usually, there was only one good one in every family until Yakov Avinu came along where all of his children were pious. This family was chosen to become עם ישראל.

Rabbeinu Bechaye also emphasized the importance of knowing important dates. He points out that Avraham was נח (58) years old when נח died. So even though twenty generations passed, Avraham knew Noach who knew Metushelach who knew Adam.

The other two dates that are important to remember is that Avraham was born 1948 years after creation. And the year of our exodus from Egypt was in the year 2448.

All of these dates come together when we combine them with other events. Two such examples are the rise to power of Alexander the Great exactly 1000 years after leaving Egypt and receiving the Torah. And Chazal tell us that prophecy existed for 1000 years which corresponded to forty years into the second Temple period. This probably was the same time as the famous meeting between Alexander the Great and the Kohein Gadol, Shimon Hatzaddik.

Dates are extremely important as they help verify the truth of the Torah and Judaism.

Clothing of Adam and Eve

Rabbeinu Bechaye brings a well known Midrash regarding the clothing that Hashem made for Adam and Eve after their sin. They are referred to as כתנות עור, robes of leather. The Midrash says that in the future, they will be known as כתנות אור, robes of light, when the world will be on a higher spiritual level.

These garments had images of birds and were given to Cain as a gift from his father. They were later taken by the power hungry Nimrod. Later, Eisav killed Nimrod and used the garments as a hunting device. Apparently, animals were attracted to the garments which made them easy to capture.

Whether this Midrash sounds a little hard to understand or not, we do see Hashem’s abundant Chesed. Even after Adam and Eve had sinned, Hashem did not forsake them. We must appreciate that Hashem’s kindness knows no bounds.

Good and Evil

Shavua Tov. Rabbeinu Bechaye uses the story of Cain and Abel that it is Hashem Himself that created good and evil. He quotes a Pasuk from Isaiah that specifically says that אני ה׳ בראתי אור ובראתי רע, “It is I Hashem who created light and evil.

It is further explained that Hashem did this as a means of rewarding the Tzaddikim of the world for their choosing good over evil.

Cain chose to be jealous of his brother. Instead of offering fruits of the שבעת המינים, the Seven Species, he offered inferior fruits as a sacrifice. Abel chose good and offered from the best of his flock in order to honor G-d.

This is a basic concept of Judaism. One can become a great Tzaddik if he applies himself and makes the right choices. On the other hand, one can be total evil where he has no place in this world.

This is why there is Amalek and the Seven Nations. It is considered an act of mercy to destroy them. For when evil is erased, the world becomes a better place.

סוד הקרבנות

Rabbeinu Bachye uses an expression called סוד הקרבנות, the secret of the sacrifices. He claimed that many of the biblical characters were privy to this secret.

Perhaps it was some kind of intuitive knowledge as to how to connect with Hashem on the highest level. It was not reserved only for Jews. Even בלעם הרשע saw the need to construct seven altars and offer sacrifices on them.

Cain and Abel understood סוד הקרבנות, as did Noach. And, of course, the patriarchs realized the importance of this spiritual connection by way of the קרבנות.

This is a different approach than that of the progressive, modern intellectuals, who see sacrifices as something very primitive and irrelevant in our day and age.

It is essential that we keep an open mind and realize that there are many concepts that are beyond our comprehension. סוד הקרבנות is one such concept. Shabbat Shalom

מצוות שכליות ומצוות מקובלות

Rabbeinu Bechaye explains in his introduction to the Torah that there are two categories of Mitzvot. One is called, מצוות מושכלות, and the others are called מצוות מקובלות.

The מצוות מושכלות refer to those Mitzvot that could be figured out by using one’s שכל, or intellect. They make sense as being necessary for the benefit of society.

These would include the prohibition against murder, adultery, stealing, honoring parents, and giving false testimony.

The מצוות המקובלות are not really logical but are accepted as having been handed down from G-d to the Jewish people. מקובלות implies an accepted tradition.

The examples of these Mitzvot are a little surprising. Rabbeinu Bechaye includes Lulav, Shofar, Succa, קרבנות, Shmitta and Yovel, and Shatnez as מצוות מקובלות.

The difference in the observing of these two categories is that the first brings תועלת, benefit, to the גוף, the physical, as it is necessary for קיום העולם, the world’s continued existence.

The תועלת in observing the מצוות מקובלות is that it helps the גוף as well as the נשמה. There is unique spiritual elevation that comes from observing the direct commandments of Hashem.

I think we’re going to gain a great deal from Rabbeinu Bachye’s insights.

רבינו בחיי

This year I’ve decided to learn the commentary of רבינו בחיי of Spain. He lived roughly seven hundred years ago and he was a student of the Rashba.

Rabbeinu Bechaye’s commentary included the four methods of interpretation: פשט, simple interpretation, רמז, that which was learned by hints, דרש, learning things through seeking things out, and סוד, the secrets of Torah. All four are incorporated in his commentary, making it difficult to understand.

We will do our best this year to glean from the wisdom of this great Torah sage.

Legend has it that the commentary of רבינו בחיי would have never been uncovered if not for one of the Anussim (those who practiced Christianity on the outside during the Inquisition and Judaism in private) who decided to stop the charade and not be ashamed of his Jewishness. As a result, he stumbled upon the original transcript of Rabbeinu Bechaye and revealed it to the world.

Torah Study

Shana Tova. A greeting at this time is חורף טוב, a good winter. Today we celebrated the completion of the Torah. This coming Shabbat is פרשת בראשית, when we start the Torah again.

When the sixth day of creation was completed, the Torah refers to it as יום השישי with an extra ה at the beginning of the word.

Our commentators explain that this ה refers to חמשה חומשי תורה, the five books of the Torah. Creation would not have been worthwhile without the Torah.

We are to appreciate this incredible gift that we Jews live by. The Torah is the source for that which is meaningful in this world.

Rabbi Soloveitchik described the magical effect that intense Torah study has on an individual.

“The Torah becomes absorbed into one’s very being. His personality, purified by his study, combines with sanctified inspiration. A mysterious intuition becomes a source for creativity.”

There is definitely something so special about Torah study when studied with great Kavana. Let this year be one where we all increase our study and love for Torah.

More on Kohelet

Shavua Tov. Moadim Lesimcha. I heard several comments today regarding Kohelet and what a depressing book it is. Actually, Chazal also had some debate as to whether or not this book should be part of Tanach.

It was felt that the whole book was worthwhile because of the last Pasuk that spoke of fear of Heaven כי זה כל האדם, for that is what is worthwhile to man.

The idea here is that יראת שמים is critical to the way that man must function. Life and worldly pursuits are futile if they are not accompanied by יראת שמים.

“There is nothing new under the sun,” is true in the sense that human nature does not really change. But what is “above the sun”, meaning the עולם הרוחני, the spiritual world, is that which makes life meaningful.

People cannot find true happiness if they are not heavily involved in spiritual pursuits. And when these pursuits include strong יראת שמים, then life suddenly becomes most fulfilling.


This Shabbat is שבת חול המועד. We read the book of Kohelet written by Shlomo Hamelech.

Since Succot is also known as חג האסיף, the Holiday of Gathering, Chazal felt it important to read this book to help get a good perspective on life.

We must not be bribed by focusing on material gains as they are fleeting pleasures. The joy from spiritual pursuits is much more permanent and long lasting.

Rabbi Doctor Avraham Twerski, a Torah scholar and psychiatrist, spoke of the importance of having goals as a reason for living. Shared goals cement a marriage. And as long as one has goals and a purpose, he has the motivation to move forward.

Reading Kohelet and reflecting on life is another aspect of Succot that prepares us for the coming year.

Succot and Humility

Rav Shlomo Mann זצ״ל, wrote about the idea of the אושפיזין, our esteemed Succa guests. We invite each of these unique figures each night of Succot.

Rav Mann felt that the attribute common to our seven guests was ענוה, or humility. Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, and David, all possessed this important character trait.

Truly humble people are very uncomfortable around בעלי גאוה, haughty or conceited individuals. They have a low tolerance for those who feel they can compete with Hashem.

If we would like these saintly individuals to visit our Succa, then we also need to act with humility. If there is strife and bad Midot, the holiness will distance itself from us. This is another important Succot lesson.


One of the names of Succot is זמן שמחתינו, the time of joy. שמחה is a very powerful emotion and is a prerequisite towards achieving greater spiritual heights.

It is told that the Prophet, Yona Ben Amitai, of whale fame, felt the שכינה, Divine Presence, rest upon him when he participated in the festivities of the שמחת בית השואבה in the Beit Hamikdash.

The Rambam clearly wrote that in order to achieve prophecy, the prophet had to elevate himself with music, to raise his spirits. Once he was in a state of joy, he was able to communicate with Hashem.

In Chassidut, they speak of שמחה as a powerful tool in not only overcoming sadness, but even sickness. So we see that Succot is showing us how it really is a Mitzva to always be בשמחה.