Parsahs Chayei Sora

Avraham sent his servant Eliezer to bring Rivkah to Yitzchok to marry. Eliezer, after arriving at his destination, began telling Rivkah's family the whole story. He mentioned how he arrived that day. Rashi explains that from Eliezer saying "I came today", we know that he had a Neis of Kfitzas Haderech and the 17 day journey took him only one day.Why was this Neis necessary however? Also, why is Eliezer mentioning it to Rivkah's family?

The Midrash compares that of Rivkah living at her father Besual's house, to a rose among thorns. A rose, on the one hand, belongs to the thorns who defend it. On the other hand, the gardener doesn't care for the thorns at all but tends the roses very carefully. Automatically though, this special care effects and nourishes the thorns as well.

When Rivkah became three years old and became capable of marrying Yitzchok, Avraham immediately felt this spiritually. He only then immediately called his servant Eliezer and told him to go bring Rivkah for Yitzchok. For as long as Rivkah, the rose, was not the suitable age to marry Yitzchok, she belonged to the thorns and Avraham had no power to remove her. 

However as soon as she became suitable to leave the thorns and go marry Yitzchok, the thorns possession over her expired and Avraham immediately sent for her.This is why a Neis to make sure that Eliezer would arrive on that same day was necessary - so as not to loose even an extra second of Rivkah being among thorns. This is also why Eliezer told everyone about this Neis: He knew that Lavan and Besuel, knowing that Rivkah was the rose - thanks to whom their family of thorns was sustained, would try to postpone Rivkah's leaving. So Eliezer told them right at the start "I came today". Know that a Neis occurred because every second matters and there is no time to loose. She must come immediately.Maasei Avos - Siman L'bonim. 

The story's of our fathers are lessons and directives for us. Just like Rivkah was redeemed from among her thorns, as soon as she was just ready for marriage, in one swift moment, so too will the redemption of the Yidden be hastened, and Hashem will redeem us in one swift moment, not wasting an extra second.

(Based on Likkutei Sichos Vol. 1)

The sicha of Shabbos Parshas Chayei Sara 5745 is an unusual one being that in it the Rebbe speaks in uncharacteristically extremely strong terms regarding those who instead of “koching” in Moshiach rather laugh and mock those who do. 

In the sicha the Rebbe speaks about how in our generation the darkness of Golus has intensified to a petrifying degree and the purpose of this is to arouse a Yid to add more to make sure Moshiach comes immediately:

In our generation there exists people who have beards, keep Torah and Mitzvos, and they laugh (!) at the belief that Moshiach is coming very soon. 

Which in this can be seen the fulfilment of a clear nevuah of the Rebbe Rashab: In the famous sicha of “Kol HaYotzeh” the Rebbe Rashab writes that before Bias HaMoshiach there will be two generations of scoffers, a generation of people who will scoff at the existence of Hashem and a generation of those who will scoff at the belief in Moshiach. Which this is the strangest phenomena that could exist - frum Yidden who laugh at Moshiach, rachmona litzlan! More than this, they bring reasons of Torah and Yiras Shomayim to defend their opposition, while the truth is that they are really under the influence of the first generation of “scoffers” whodenied the existence of Hashem, as is known the saying that Esav dressed up in a “kapota” and a gartel! 

And worst of all is that they educate the young in this spirit. They drive the youth of Klal Yisroel away from Torah and Mitzvos because. 

Moshiach is a foundation in Yiddishkeit and one who does not believe in it is, to quote the Rambam, a kofer! Golus and Yidden are opposites, being that we deserve to be together with Hashem in a revealed way. And when this is not the case, it is a terrible thing. Therefore we must cry out to Hashem“l’yeshuoscha kivinu kol hayom” -

From "Moshiach Weekly" #38

Under New Managment

A close friend of mine is an addict. He had tried medication, therapy and much more. Nothing worked. He lost his family and his health. He almost lost his life—a number of times. He finally found recovery through a 12-step program. In his words, “I found G‑d. Since then, my life has never been better.”

In this week’s Torah portion we discuss the laws of a muad, an animal with an established track record of violence. This distinction is earned by having perpetrated a destructive act three consecutive times.

(Once an animal is an established muad, the owner has to pay the full price of the damage caused—as opposed to a tam, an ordinary animal, for which he must cover half of the loss.)

Once established as a muad, can an animal become tamed, or does it keep its muad status forever?

The answer is that even animals can “repent” and revert to tam status. The sages of the Talmud(1) offer a number of methods through which the animal’s slate can be wiped clean. One way is for it to be purchased by a new owner. When “under new management,” we once again assume that it is tame, and is no longer viewed as a menace.(2)

The Rebbe(3) explains that we each have an inner animal, known in chassidic parlance as the animal soul. Left untended, it can become “wild.” How can we bring it under control? There are a number of steps that a person must take to subdue his baser side. And, like the case of the unruly and destructive animal, chief among them is that he must transfer ownership—in this case, by bringing it under G‑d’s control and submitting himself to His will.

How does that work?

My friend, the addict, explained that the key to recovery was realizing he was powerless—G‑d is in control. Once he had relinquished control to a higher power, he was able to begin recovery.


1. Bava Kamma 40b.

2. Rabbi Yechiel Michel Epstein (1829–1908) and others posit that the new status is due to the assumption that the new owner may be a better guardian (Aruch Hashulchan, Choshen Mishpat 389:18). As understood by the Rebbe, Maimonides (1135–1204) and Rabbi Menachem Meiri (1249–1306) seem to say that it’s the animal that changes. Rashi and others offer alternative explanations (see Likkutei Sichot, vol. 36, pp. 102–106).

3. Likutei Sichot, ibid., pp. 106–108.

Yisro

The Torah relates three historical events, the story of Amalek, Yisro’s conversion and then the giving of the Torah.

Rabbi Bachaya ben Yosef Ibn Pauda – the Bachya (11th century) says, that these same events will be paralleled when Moshiach comes[1].

The nations of the world continually try to destroy us. Yet, ultimately with the coming of Moshiach, all our enemies will be annihilated - just as Amalek was. After that, the remainder of the nations will convert to Judaism, like Yisro. Finally, with the coming of Moshiach the Torah will return to its original glory, that it had during Matan Torah[2].

Rabbi Bachya takes this a step further. After parshas Yisro comes Mishpotim. The first set of laws described is regarding the judges and the courts. He says, when Moshiach comes[3] G-d will make a ‘big judgment’ of all Jews[4].


[1] Rabeinu Bachya Yisro 18:1. Presumingly, this concept is based on the words of the Medrash (Breishis Rabba 5:11) that the final redemption will be similar to the first redemption from Egypt.

[2] Alternately, you can explain the parallel to Matan Torah according to the Medrash (Yalkut Shimoni Yishaya 429, Vayikra Rabba 13:3) based on a verse (Yishaye 51:4) “that a new Torah will come forth” when Moshiach comes, cf. Torah Or Shmos 49a.

Cf. Sefer Hasichos 5751 vol. 2 pp. 566-582 where the Rebbe explains that it wont be an actual new Torah, rather it will be a brand ‘new’ level of interpretation.

[3] Right before Techias Hameisim – resurrection of the dead.

[4] The Bachya bases this on the verse (Daniel 12:2) “Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting reproaches”. He understands the verse to be saying that even regarding the Jews – some will not merit to resurrection.

A Mishnah in Sanhedrin 90a that makes a list of those that will not have a place in the ‘world to
come’ can support this approach. The Rebbe (in a letter 16 Tammuz 1943 – Igros Kodesh vol. 1 pp. 141-153) explains that this Mishnah is referring to the resurrection of the dead.

[Its interesting to note, even those mentioned in that Mishnah have many ways to ‘get back’ their rights to the resurrection.

1). The Talmud ibid 104a says that a righteous son may secure his wicked and undeserving father the rights.

2). The Talmud ibid says that if one’s body underwent disgrace after his death this may atone.

3). Rabbi Moshe ben Maimon – the Rambam (1135-1204) explains (Mishnah Torah Hilchos Teshuvah 3:6-14) that the Mishnah ibid refers to one that doesn’t repent, but one that repents will get his rights back. Rabbi Moshe Alshich (1508-1593) on parshas Shemini and Rabbi Shmuel d’Ouzida of Venice – Medrash Shmuel (16th century) in his introduction to Pirkei Avos say that G-d troubles Himself with correcting the wicked so that they too will eventually merit a share in the World to Come. (Rabbi Schneur Zalman of Liadi – the Alter Rebbe (1745-1812) writes (Shulchan Aruch Adh”z Hilchos Talmud Torah 4:3, Tanya Ch. 39) that every Jew will eventually repent, either in this incarnation or another.

4) The Rebbe (in the letter ibid) makes a detailed analysis of the wording of the Mishnah. He introduces a brand new level of interpretation in the Mishnah. His conclusion is that even if there is a person that did not fulfill any of the above mentioned ‘loop-holes’ – his soul will never the less be resurrected in a different body.]

This interpretation of the Bachya (that the verse in Daniel discussing G-d’s judgment during resurrection applies to Jews as well) is clearly not accepted by most commentaries (see Rashi – Rabbi Shlomo Yitzchaki (1040-1105) on verse Daniel, (Metzudos Dovid and others) they explain that it is referring to the nations of the world - they will be judged, but the Jews – they will not be judged.

The approach of the Bachya can be rationalized based on his approach (Noach 6:12, 11:10) that non-Jews will not merit resurrection. According to that understanding, the verse in Daniel (discussing the resurrection) cannot be referring to the Non-Jews – because that would imply that some non-Jews do get resurrection. Some opine that many non-Jews will be resurrected cf. Rabbi Yitzchok Abarbanel (1437-1508) Maayanei HaYeshuah 11a.

The talking donkey

The Torah tells us, that Moshe returned to Egypt to tell Pharaoh to free the Jews. The Torah describes Moshe taking his whole family on “the donkey”[1]. Which donkey are we referring to? Was there some famous donkey that is referred to as “The Donkey”?

Rashi[2] (quoting from Medrash[3]) says we are talking about the same donkey that Avraham used on his way to the Akeidas Yitzchak (to offer his son as a ‘sacrifice’ to G-d), and the same donkey that Moshiach will ride on. As the verse states[4] regarding Moshiach that he will be “riding on a donkey”.

Rashi doesn’t quote the whole Medrash. The Medrash also says, that this donkey was created during the six days of creation.

Some commentaries, like Rabbi Yitzchak Abarbanel – The Abarbanel 1437-1508[5] don’t understand the Medrash literally. They offer homiletic explanations, to make sense of the Medrash.

The Rebbe[6] explains, that Rashi understands this Medrash in its simple reading. We are dealing with a very, very old donkey!



[1] Shmos 4,20


[2] Rabbi Shlomo Yitzchaki (1040-1105) on this verse


[3] Pirkei DeReb Eliezer Ch. 31


[4] Zechariyah 9,9


[5] Yeshuas Meshicho Iyun HaShlishi ch. 1 cf. Gur Aryeh on Shmos 4,20


[6] Lekutei Sichos vol. 31 pg. 15

Talking dates

In Yechezkal[1] the verses describe how the Tribes of Yosef and Yehudah will merge, with Yehudah being the dominant tribe[2].

The Zohar[3] describes this concept by saying, “the two worlds of Yosef and Yehudah will be combined”.

What does the Zohar mean by “two worlds”?

Chassidus explains[4], that Yosef represents Torah learning - the “world of Torah and Yehudah is connected to doing Mitzvos.

The name Yosef can mean to add. Generally, we learn Torah with an added input of excitement. We are even able to ‘add’ new insights to the Torah. 

Yehuda on the other hand, can mean - deference and submission. Mitzvos are performed as they are. It’s a law and we have to do it – with all it’s details, because that’s what G-d said. We commit ourselves entirely to G-d – total devotion.

Based on the concept that Yosef represents Torah study, when Moshiach comes why will Yosef – Torah, be over-shadowed by Yehudah – Mitzvos? Seemingly, one needs to first learn Torah to know how to do the Mitzvos.

The Rebbe offers a fascinating explanation:

“When Moshiach comes, “all impurities will be removed from the world[5]”. Therefore, because of the major revelation of G-dliness, the world itself will not allow one to sin. The “dates will say, don’t pick me on Shabbos”. It will be like a child not wanting to stick his hand in the fire. Hence, we will not need to learn Torah in order to know what to do. The world itself will know what G-d wants.[6]”.


[1] 37,16 Haftorah Parshas Vayigash


[2] See Metzudos Dovid


[3] Parshas Vayigash 206a


[4] Oh HaTorah Breishis (Rabbi Menachem Mendel Schneersohn – Tzemach Tzedek 1789-1866) vol. 5 pg. 1081


[5] Zecharia 3,2


[6] Lekutei Sichos (Lubavitcher Rebbe) vol 25 pg. 263