#Aggadot

[consuetudinari0]

Shem Tov ibn Shem Tov and Kabbalah Defense

The Sefer ha-Emunot (Book of Beliefs) is a work authored by Shem Tov ibn Shem Tov, a Spanish rabbi and Kabbalist who lived approximately between 1380 and 1441. First published in 1556 in Ferrara, Italy, this text is a pointed critique of the philosophical rationalism of its time, particularly Aristotelianism, which had influenced Jewish thinkers such as Maimonides. Abstract: This manuscript…

[hyperpotamianarch]

Why is Hannukah 8 days if the oil sufficed for one day? Day 8

Today is the 8th day of Hannukah, or Zot Hannukah as it is known. And I really wanted to bring something interesting to the table. Sadly, though, I noticed a theme in the answers I gave, and the only way to keep up with the theme was to break every rule. So I'm now going to talk about something that technically isn't directly about Hannukah, not to speak of the oil cruse miracle.

In the Gemara, Masechet 'Avodah Zarah 8A, there's a story about Adam HaRishon, the first human. The story goes that after his banishment from the Garden of Eden, Adam saw that the days got shorter and shorter, and he worried that the world is returning to its primal state and this is how his death sentence would be carried. And so, he fasted for eight days, no eating and no drinking. Then, after the eighth day, he saw that the days were getting longer again, so he celebrated for eight days, and for the next year - he made all sixteen days a holiday. The Gemara continues to explain that humanity later took this holiday and made it pagan, but that's another story.

So, what does that have to do with Hannukah? And why in the world did Adam take 8 days for each direction?

Well, the answer to the first of those questions is a little obvious: Hannukah is always during this time of the Solar year, not too far from the Winter Solstice. Whether we like it or not, Hannukah always occurs just around the time polytheistic cultures from around the northern hemisphere celebrate the lengthening of days. Coincidence? Well... Historically it's hard to say otherwise, but when it comes to religion there will always be spiritual explanations.

In order to see what I can say about the second question and how I can tie those holidays together, I went to look at what Maharal of Prague, Rabbi Yehudah Loew, had to say on the topic in his 'Hidushei Aggadot. Now, I didn't bother translating the name of any book so far, but I still want to note that this is an example of something I can't translate. If any of you has even the hint of idea on how to translate the words 'Hidushim (as in חידושי תורה) or Aggadot, I'm all ears. (And don't tell me Aggadot is legends. That's not a good translation.)

Anyway, in this book Maharal goes over the Aggadot of the Gemara and explains them. On this story, he starts of with a surprisingly realistic explanation to the eight days: that's the amount of time it takes to notice a change. I'm bound to agree - from my experience, sunset moves about five minutes in a week on average, based on prayer times for Shabbat. This is just about a noticeable change.

But Maharal isn't known for his realistic explanations. He's known for his ideas on the spiritual meaning of numbers. Or, well, he's known for the legend that he created a Golem, but right after that there's his numerology. So obviously, he doesn't leave it at that. As mentioned in a previous post in this series, his idea of the number 8 is that it's one above nature,a step beyond the world that was created in seven days. He thus explains that Adam fasted for eight days because the loss resulting from his sin is something that comes from within the created world. Therefore, by trying to reach through the number eight to beyond the world, he attempts to pull light from beyond all that, from beyond the created world. And when he saw the days lengthening again - he new it cane from the merit of something beyond the created world, which is why he celebrated eight days.

To try and find a connection, I went to the same book on the portion of the Gemara that tells the story of Hannukah - Shabbat 21B. Maharal talks a lot there about the fight against the Greeks (Seleucids, to be more accurate, but the Hebrew word used is the one for Greeks) and spiritual and numerological explanations on it, including - again - the idea of eight being a number of being above nature, something to do with the different parts of the Temple building and the origin of light not being the seven-armed Menorah but the inside of Kodesh HaKodashim, possibly relating the the idea that the light of the Menorah isn't there to give G-d light, but to show that G-d is among the people of Israel. The light comes from a source above nature. He also touches the idea of Brit Milah being related and a couple of stuff about the Temple and the Tabernacle, the Mishcan. So I suppose there is a connection - the light that comes from a source above the natural world is both what caused the day to start lengthen again and what brought the Hasmoneans light for the Menorah and to defeat the Seleucids.

Oddly enough, Maharal finishes it all by supplying an answer to the Beit Yosef question - one of Beit Yosef's own answers, that only an eighth of the oil burned each day. So IDK. I guess he thinks it fits?

A couple more notes: firstly, Maharal was more or less contemporary to the Beit Yosef. I think he did see the book, though, considering the printing press and everything. Secondly, I have only discovered it today but I accidentally deceived you. I told you I'll give you the original source of every answer, but I didn't know that the Beit Yosef actually took his answers from an older source: Tosafot HaRosh.

To not elaborate too much, Rabbenu Asher bar Yehi'el (AKA the Rosh) was the writer of the Tur's (Rabbi Ya'akov bar Asher's) father, and the last of Ba'alei HaTosafot - a series of Jewish schools of learning across central and western Europe around the 12th-14th centuries. It's more complex, but I'm not sure I can find the right words to explain that. The Rosh predates the Beit Yosef by about two centuries, and the Beit Yosef counts him among his most influential Poskim. So I do think he copied his answers from the Rosh. Which is fine, but I don't appreciate the fact he didn't cite his source.

Final point: the answers I've suggested could be nearly divided to three groups: 1. The miracle did start at the first day, 2. The first day has another miracle, and 3. The number 8 has significant meaning unto itself. Given enough time, I could probably try to explore this in more detail, but I try to make these daily post in a particular timeframe that I've already passed so I think I'll be done for now.

זאת חנוכה שמח!

[blrowanducks-blog]

Ziz

The word Ziz (Hebrew: זיז‎) within the Hebrew Bible is found in Psalms 50:11 and 80:13, but most English translations refer to it as an ambiguous "beast". Jewish aggadot say that the Ziz is the ruler of birds, similar to how Leviathan is the king of fish. Whereas, the Leviathan is associated with the primordial forces of the Water; זיז‎ who is related to the Sumerian Zu or Anzu, the Persian Simurgh, and the Garuda of the Indian subcontinent that evolved into the highly symbolic Garuda of the Tibetian platue when it combined with the golden eagle of Bon, is associated with the Air and Fire elements. In other words, psychic forces beyond human control which can propel humanity to creative heights or into the flames of destruction.

[power-chords]

A turtle... because they carry their homes with them on their backs. OHHHH, it hurts. Pain! Why is he doing this to me.

As for the rustling of the trees:

The Gemara relates: The Sages said about Rabban Yoḥanan ben Zakkai that he did not neglect Bible; Mishna; Gemara; halakhot and aggadot; minutiae of the Torah and minutiae of the scribes; the hermeneutical principles of the Torah with regard to a fortiori inferences and verbal analogies; the calculation of the calendrical seasons; and numerology. In addition, he did not neglect esoteric matters, including the conversation of ministering angels; the conversation of demons, and the conversation of palm trees [...]"

[mysticmachmir]

Archangels in Judaism

Photo Source

Disclaimer: I am working under my personal theology that G!d created angels to act as messengers and ministers in this world - they are devoid of free will unlike humans, they are not gendered, and they are everywhere. There are aggadot that angels beckon grass to grow, or in some modern terms, gravity is an angel - doing G!d's will. Judaism is an over 3,000 years old tradition and there are as many texts to back up my thoughts as there are to refute them. Hence why I am clarifying my perspective.

What are archangels?

The word archangel is Greek, meaning “chief messenger/principal messenger.” Archangels are a class of princely Angels with authority over heavenly realms, earthly nations, or other angels. The term “archangel” does not actually exist in Jewish literature until almost modern times.  Instead, it is a default translation for several Hebrew angelic terms such as Irinim (Watcher), Sar (Prince/Archon), or Sharet (Ministering angel). (Dennis 75)

There are many different types of angels, each one tasked with a specific mission and function. Some angels are created for one specific task, and upon completion of the task, they cease to exist. Other angels, after completing their task, may be given another one to do. This is the case with the angels we refer to as ministers or archangels. (Chabad) One key thing to note is their lack of free will - they cannot go against Hashem's will. 

Who are the archangels?

Within Jewish literature, there is technically 6 or 7 (or even 10) talked about in total, but the ones that are written the most on are Michael, Rafael, Gavriel, and Uriel. These four are the ones I will be talking about. I will go over correspondences to them (elements, sefirot, domains, etc) for each one, and then I will suggest one traditional way they can be called on for protection. 

Michael

Sefirah - Chesed (Lovingkindness/Mercy) Element - Spirit Water Direction - South Wind - Wind of Seeing G!d Throne - Right of G!d Metal - Silver Animal - Human Quality - Cleansing Attribute - Reflection/Compassion Tribe - Reuben Soul Level - Ruach (Emotional Being) Realm - Yetzirah/World of Feeling Biblical Figures - Sarah, Avraham

Gavriel

Sefirah - Gevurah (Boundaries/Severity) Element - Spirit Fire Direction - East Wind - Wind of Balance and Counsel Throne - Left of G!d Metal - Gold Animal - Lion Quality - Shining Attribute - Balance/Strength and Courage Tribe - Judah Soul Level - Chayah (Divine Spark) Realm - Atzilut/World of Transcendence Biblical Figures - Rivkah, Yitzchak

Uriel

Sefirah - Tiferet (Balance/Beauty) Element - Spirit Air Direction - North Wind - Wind of G!d Throne - Front of G!d Metal - Bronze Animal - Eagle Quality - Shining Attribute - Illumination Tribe - Dan Soul Level - Neshama (Mind-Soul) Realm - Briah/World of Thinking Biblical Figures - Leah and Yaakov

Rafael

Sefirah - Yesod (Truth/Foundation) Element - Spirit Earth Metal - Iron Direction - West Wind - Wind of Wisdom and Understanding Throne - Back of G!d Animal - Bull Quality - Merging Attribute - Healing and Tending Tribe - Ephraim Soul Level - Nefesh (Life-Force) Realm - Assiyah/World of Action Biblical Figures - Rakhel and David

Protection from Angels

One of the main ways the angels are invoked is the prayer said in the krias Shema, where we call on the four archangels to protect us within the night. 

Photo Source There is also a history in 1st-4th CE that Jews in Rome and Greece would engage in adjuration, calling on angels for selfish means. This is considered to be working against G!d's will, as angels have very specific tasks and they are not supposed to deviate from that plan. Hekhalot literature has a lot of this magic, I personally see this type of magic as against my theology but that's between you and G!d. 

If you are enjoying my writing, feel free to donate here: https://ko-fi.com/ezrasaville

Sources: Chabad Jewish Encyclopedia Magic of the Ordinary by R. Gershon Winkler A Gathering of Angels by Morris B. Margolies The Encyclopedia of Jewish Myth, Magic and Mysticism by Geoffrey W. Dennis JHOM - Angels - Michael, Gabriel, Uriel, Raphael Cosmic Reference Library by Kohenet Ketzirah (@devotaj) https://www.telshemesh.org/

[gynandromorph]

it’s jewish tradition to express gratitude even when somebody horrible happens to you, as you have to believe that the world is just because God is just. there are lots of aggadot where somebody seemingly horrible happens to a wise rabbi, who expresses gratitude, to everyone’s confusion, and it’s later revealed why this was a good thing. anyway i wish i’d been wise enough to express gratitude for needing to drop out of medical school like 8 years ago is what i’m working my way to because it’s certainly beneficial to not be a healthcare worker right now

[xxxdragonfucker69xxx]

The enormous size of the Leviathan is described by Johanan bar Nappaha, from whom proceeded nearly all the aggadot concerning this monster: "Once we went in a ship and saw a fish which put his head out of the water. He had horns upon which was written: 'I am one of the meanest creatures that inhabit the sea. I am three hundred miles in length, and enter this day into the jaws of the Leviathan.'" 

[spearhafoc]

Kaijune Bonus: Ziz.

Ziz is another creature mentioned in vague terms in the Bible (and only once) that has been expanded upon in Jewish folklore. A titanic bird, Ziz (also called Bar Juchne) is the largest of God's creations to live in the sky (compare with Leviathan, the largest of the sea; and Behemoth, the largest of the land). Like those creatures, Ziz's meat will also apparently be part of the feast of the righteous after the Day of Judgement. Ziz can darken the sky with its vast wingspan. An egg dropped from the bird was described in the Jewish Aggadot as flooding 60 cities with its fluid.

[yidquotes]

A tale of Rabbi Akiva: he was walking in a cemetery by the side of the road and encounter in there a naked man, black as coal, carrying a large burden of wood on his head. He seemed to be alive and was running under the load like a horse. Rabbi Akiva ordered him to stop. “How come you are doing such hard work? If you are a servant and your master is doing this to you then I'll redeem you from him. If you're poor then I'll give you money.” “Please, sir,” that man replied, “do not prevent me, because my superiors who will be angry.” “Who are you? Rabbi Akiva asked, “and what have you done?” The man said, “the man whom you're addressing is a dead man. Every day they send me out to chop wood and they use it to burn me up.” Rabbi Akiva said to him: “My son, what was your work in the world from which you came?” “I was a tax collector and a leader of the people, I showed favor to the rich and killed the poor, and more, I transgressed many serious trangressions.” He said to him: “Have you heard nothing from your superiors about how you may relieve your condition?” “Please, sir, do not detain me, for you will irritate my tormentors. For such a man as I, there can be no relief. Though I did hear them said something – but no, it is impossible. They said that if this poor man had a son, and his son were to stand before the congregation and recite the prayer ‘Bless the Lord who is to be blessed’ and the congregation were to answer ‘amen’, and his son were also to say the kaddish and they answer ‘May God's great name be blessed’, they would release him from his punishment. But this man does not know if he had a son. He left his wife pregnant and he did not know whether the child was a boy, and even if she gave birth to a boy, who would teach the boy Torah? For this man does not have a friend in the world.” Immediately Rabbi Akiva took upon himself the task of discovering whether this man had fathered a son, so that he might teach the son Torah, and install him at the head of the congregation to lead prayers. “What is your name?” he asked. “Akiva,” the man answered. “And what is the name of your wife?” Shoshniva.” “And the name of your town?” “Lodkyia.” Rabbi Akiva was deeply troubled by all this and went to make his inquiries. When he came to that town, he asked about the man he had met, and the townspeople replied: “May his bones be ground to dust!” He asked about the man's wife, and he was told: “May her memory be erased around the world!” He asked about the man's son and he was told: “He is an arel – even they did not bother to circumcise him!” Rabbi Akiva promptly took him, circumcised him and sat him down [to teach him]. But the boy refused to receive Torah. Rabbi Akiva fasted for 40 days. Then a heavenly voice was heard to say: “For these you mortify yourself?” “But Lord of the universe,” Rabbi Akiva replied, “it is for You that I am preparing him!” Suddenly the Holy One Blessed Be opened the boy's heart. Rabbi Akiva thaught him Torah and the reading of the Shema, the 18 blessings, and the benediction after meals. He presented the boy to the congregation and the boy recited the prayer ‘Bless the Lord who to be blessed’ and they answered ‘May the great name be blessed’. And he said the kaddish, and they answered "May God'st great name be blessed'. And after that he taught him mishnah and Talmud, laws and aggadot, until he got very wise, and he is Rabi Nachum HaPakuli, - and how many sages came from him!) At that very minute the man was released from his punishment. The man immediately came to Rabbi Akiva in a dream, and said: “May it be the will of the Lord that your soul find delight in the Garden of Eden, for you would have saved me from the sentence of Gehenna. When you made my son enter the house of gathering/synagogue, and he said the kaddish, my terrible sentence was ripped up. And when you made him enter the house of study, all my judgments were cancelled. And when he became wise and was called 'my teacher' my seat was put in Gan Eden with the righteous and pious ones, and they crowned me with many crowns. And all this was through your merit”. Rabbi Akiva opened his discourse with: “Your name, oh Lord, endures forever, and the memory of You through the generations!” (Ps. 135:13) For this reason it became customary in the evening prayers on the night after Shabbat are led by a man who does not have a father or a mother, so that he say can say Kaddish and say “Bless the Lord who is to be blessed.” - Machzor Vitry

[chassidbreslev]

Viveu na segunda metade do terceiro século , amorah . Como o nome de seu pai também era Rabá, acredita-se que seu patronímico se referisse ao seu avô (ver * Rabá bar Ḥana). Nascido na Babilônia, ele foi para Ereẓ Israel para estudar na academia de R. Yohanan, e muitos anos depois retornou à sua terra natal, onde disseminou os ensinamentos de Yohanan, transmitindo em seu nome cerca de 200 halakhots em todas as esferas. Os chefes das academias babilônicas, como R. Yudah de Pumbedita e seus distintos discípulos, Rabá e R. Yoseph, transmitiram em seu nome halakhot que haviam aprendido com ele. Ele sofreu com as perseguições dos sassânidas que invadiram sua casa, e queixou-se: "Misericordiosíssimo! Seja na tua sombra ou na sombra de Esaú [= Roma]" (Git. 17a). É possível que, em conseqüência desses sofrimentos, ele tenha decidido retornar a Ereẓ Israel (Pes. 51a), mas não há evidências de que tenha feito isso.

RABBAH BAR BAR ḤANA

Rabbah alcançou grande renome por suas lendas notáveis ​​(conhecido como o "aggadot de Rabbah bar Bar Ḥana" e encontrado principalmente no tratado Bava Batra (73a-74a). Esses contos pretendem relacionar o que ele viu e ouviu durante suas muitas viagens por mar Eles são marcados por hipérboles, e excitaram a maravilha dos eruditos contemporâneos, Alguns deles se manifestaram severamente contra ele: "Todo Abba é um asno e todo bar Bar Ḥana é um tolo" (BB 74a). Rabbah atribui alguns suas histórias para marinheiros e árabes, mas começa a maioria delas com as palavras "Eu mesmo vi". A seguinte é uma típica: "Estávamos viajando em um deserto e um árabe se juntou a nós ... Ele me disse: ' Vem e eu te mostrarei onde foram engolidos os homens de Corá '(cf. Nm 16.23ss). Vi duas rachaduras que emitiam fumaça. Peguei um pedaço de lã cortada, mergulhei-o na água, prendi-o ao ponto de uma lança, e inseri-lo lá, e quando eu tirei ele foi chamuscado. Ele disse-me: "Ouça com atenção! O que você ouve?" ouvi-os clamando: 'Moisés e sua Torá são verdadeiros e nós somos mentirosos!' O árabe me disse 'A cada 30 dias a Geena retorna-os aqui enquanto a carne gira em um cuspe' e clamam: 'Moisés e sua Torá são verdade e nós somos mentirosos "(BB 74a).

Os expositores do Talmud, conscientes da estranheza dessas histórias, procuraram racionalizá-las. Yom Tov b. Abraham * Ishbili declarou: "As histórias deste capítulo tratam de assuntos que são estranhos para as pessoas porque eles não estão familiarizados com elas, mas são muito plausíveis para aqueles com um conhecimento da natureza, como o tamanho dos monstros marinhos e o tamanho de Eles também contêm alusões a assuntos que não eram vistos com os olhos, mas com uma visão, pois quando os sábios saíram em viagens oceânicas eles viram ali as maravilhas de Deus ... e durante o sono eles experimentaram visões notáveis ​​no contexto de suas vidas. O geonim escreveu que onde quer que as palavras "eu mesmo vi" acontecessem, estava em um sonho durante uma viagem. Alguns consideram estes contos e aggadot como alegorias éticas e nacionais, enquanto outros os vêem como insinuações e enigmas enigmáticos

אני כבר אמרתי את שמי : " נ נח " !

נ נח נחמ נחמן מאומן

פתק

[thebeautyoftorah]

VAETCHANAN

bs'd

Shalom. The thought of this week from my book 'Healing Anger' "Even with the right guide, personal improvement does not happen overnight. It requires hard work and perseverance. Yet, we will never totally complete the correction of our character flaws. There will always be more to do and more to fix, for character development is a lifetime process. We will always encounter new situations, new challenges, and new life tests. But remember that when you don’t give up you can’t fail". Buy my book at http://www.feldheim.com/healing-anger.html If you want to buy it from me in Israel let me know. This article is based partially on the ideas of R' Yonathan Gefen. To support this publication or if you know anyone who is interested in receiving it, please contact me. Feel free to forward these words of Torah to any other fellow Jew. Shabbat Shalom. VAETCHANAN-The Ultimate Mitzvah This week's parsha is the source of the mitzvah to learn Torah (Talmud Torah), that is described as being equal in value to all the others combined. "And you shall teach them thoroughly to your children and speak of them while you sit in your home, while you walk on your way, when you retire and when you rise." (1)

It is surprising that the source for Talmud Torah does not say 'you shall learn', rather 'you shall teach.' Why is this so?

The Ktav Sofer notes that the Torah does actually instruct us to learn (vedibarta bam) but only after telling us to teach first (veshinantam). The order should be reversed; a person learns before he teaches?! He answers that the Torah is alluding that one's own learning must be done with the ultimate goal of teaching others.(2) This also explains why the main source for the Mitzvah of Talmud Torah is teaching. Because the ultimate purpose of learning is to be able to give it over through teaching.

Of course, learning Torah is not merely a means to be able to teach, a person needs Torah to be able to develop a relationship with G-d, and without learning this is impossible. Nonetheless, it is clear from the commentaries that learning without teaching is a great lacking in the fulfillment of the Mitzvah of Talmud Torah. This is why the Sages teach us that it is essential to learn with the intent of teaching. Moreover, the Meiri (3) and the Maharal (4) both write that a person who learns but does not teach cannot reach completion.(5)

We now understand why the Torah stresses teaching ahead of learning. However, the choice of word it used needs understanding; usually 'you will teach' is translated as 'limadtem', but here the Torah says, 'veshinantam'. Rashi explains that this usage has an added meaning; it implies a high level of clarity so that one if someone asks a question, you can answer it without stumbling. From here we learn that a person can gain more clarity in his learning if it is in preparation to teach. A person who learns a Gemara knowing that people will challenge him on his understanding and explanations of it has a great incentive to learn with greater diligence. According to some commentators, this is the explanation of the Gemara: "Rebbi says, 'I learnt a great deal of Torah from my teachers, more from friends, and the most from my students." (6) Students force a teacher to attain a higher level of clarity and understanding.

This idea was stressed by great Torah leaders: An avreich (someone who learns full time) was not succeeding in his learning so he asked the Steipler Gaon if he should continue in kollel or begin teaching. The Steipler answered that in the past everybody wanted to teach, and a person who did not find a position in teaching continued to learn in kollel. He then said, "every Gadol Hador of the past grew greatly from giving lectures." (7) Teaching is also a great tool in helping one remember his learning. The Steipler once advised another Torah student to teach in Yeshiva katana, and explained that when one teaches others a piece of learning it is equivalent to learning it twenty times. He said further, "I know from my own experience that that which I learnt myself I have forgotten, but that which I taught to others I remember it to this very day." (8)

We have seen how teaching on a high level can greatly help one's own learning. However, it would seem that teaching people on a lower level would not have the same effect. However, a number of commentaries understand the Gemara that 'I learnt the most from my students' in a different way. The Chatam Sofer makes an extraordinary statement. He speaks at length about the importance of giving over of one's self for the sake of helping the spirituality of his fellow. He focuses on how Abraham devoted his time and effort to teaching the uneducated masses about Emuna (faith) rather than focus on his own growth. He then exhorts us to emulate Abraham and teach people even if they are on a low level of understanding. He addresses an argument against this approach. "If the Eved HaShem would say, 'my soul craves closeness to Hashem and I want to get close to him. How can I do this and reduce my own learning and self-perfection in order to perfect my fellow's soul?!' The answer to this is found in the words of the Sages; '… I learnt the most from my students'. Is it beyond G-d to make up to you the growth that you forsook for the sake of His honor?! You should do what Hashem commanded you - to teach the people - and He will fulfill His role…. He will make it possible for you to attain completion in a small time and you will be able to attain lofty heights beyond your own belief." (9) One who teaches people that are on a low level of learning will receive a great deal of Heavenly assistance which will enable him to attain greater heights than humanly possible. (10)

We have discussed much about the value of teaching Torah. Why exactly is it considered so great to the extent that the Egle Tal writes that it is on an even higher level than learning Torah? (11) There are a number of reasons for this but one can be found in the verse we have discussed. The Torah says, "you will teach it to your children." The Sages learn out this does not only refer to one's genetic children, but also to one's students. Why doesn't the Torah just tell us to teach students? The answer is that the Torah is showing us that teaching Torah is similar in a certain aspect to having children. When a person brings a child to the world he is giving him the tremendous gift of life. When a person teaches someone Torah he is giving him the opportunity to gain eternal life. Thus, by teaching Torah you are acquiring the quality of parenting - giving life. This is why students are referred to as children.

Indeed teaching Torah to a child is considered an even greater kindness than giving birth to him as the Mishna in Bava Metsia states; "If a person sees the lost objects of his father and his teacher, the teacher takes precedence." Why? "Because his father brought him to Olam Hazeh(this world) but his teacher who taught him wisdom, brings him to Olam Haba (the Next World)." (12) Teaching Torah is the ultimate act of kindness that one can do. May we all merit to fulfill it. ___________________________________________

1. Vaetchanan, 6:6.

2. Quoted in Dvar Yerushalayim, 181, quoted in Relevance, ibid.

3. Meiri, Sanhedrin, 24a' also see Meiri, Avos 4:6.

4. Maharal: Chiddushei Aggadot, 23b; also see Netiv HaTorah, Ch.8 for a lengthy discussion of this topic.

5. There are many Gemarot that speak very critically about a person that learns but does not teach. See Rosh Hashana 23a, Sanhedrin Perek Chelek.

6. Makkot 10a, Taanit 7a.

7. Quoted in Mishel Avot, Kinyanei Torah, 'halomed al menat lelamed.'

8. Ibid.

9. 'Pituchey Chatam,' - Hakdama to Shut Chatam Sofer, Yoreh Deah.

10. The Tosefot Yom Tov expresses the same idea in Avot 4:5.

11. Hakdama to Egle Tal - he proves this from a Gemara in Kesubot 17a.

12. Bava Metsia, 33a.

Le Iluy nishmat Eliahu ben Simcha, Mordechai ben Shlomo, Perla bat Simcha, Abraham Meir ben Leah,Moshe ben Gila,Yaakov ben Gila, Sara bat Gila, Yitzchak ben Perla, Leah bat Chavah, Abraham Meir ben Leah,Itamar Ben Reb Yehuda, Yehuda Ben Shmuel Tzvi, Tova Chaya bat Dovid.

Refua Shelema of Yitzchak ben Mazal Tov, Yaacov ben Miriam, Yehuda ben Simcha, Menachem Chaim ben Malka, Naftali Dovid ben Naomi Tzipora, Nechemia Efraim ben Beyla Mina, Gila bat Tzipora, Tzipora bat Gila, Dvir ben Leah, Sender ben Sara, Eliezer Chaim ben Chaya Batya, Noa bat Batsheva Devorah,Shlomo Yoel ben Chaya Leah  and Dovid Yehoshua ben Leba Malka. Atzlacha to Daniel ben Mazal Tov, Debora Leah Bat Henshe Rachel, Shmuel ben Mazal tov, Yehuda ben Mazal Sara and Zivug agun to Gila bat Mazal Tov, Naftali Dovid ben Naomi Tzipora, Yehudit bat Malka, Elisheva bat Malka.

[labellezadelatora]

Vayigash

bs’d

Shalom. Espero que estes muy bien. Agradezco todos sus comentarios y estímulos sobre mi parashá y por acompañarme semanal caminar juntos a través de la Torá. Continuo ofreciendo a todos ustedes la oportunidad de compartir en la mitzvá de honrar a un ser querido, patrocinando mi Divre Tora de la   parashá semanal, o para shelema refua (curación), o para shiduj, Atzlaja (éxito), etc. Mi revisión semanal llega a más de 5.000 personas en Inglés y Español en todo el mundo. Siéntete libre de reenviar este Divre Tora a cualquier otro correligionario. Disfrutalo y Shabat Shalom.

Vaigash-Hacer Aliá - Subiendo en el Mundo

En la parashá de esta semana, Yosef revela su verdadera identidad a sus hermanos y les dice que “suban” rápidamente a Canaán con su padre Yaacob para darle la buena noticia de que su hijo perdido está vivo [1].

Rashi, citando la guemara en Zevachim 54b, explica que la razón por qué Yosef instruyó a sus hermanos a “subir” a Israel desde Egipto se debe a que la Tierra de Israel es “más alta” que todas las otras tierras.

Es común decir sobre un Judío que emigra a Israel que él “hizo aliá” (aliá significa ‘ascenso’ en hebreo). Por otro lado, un israelí que se mueve de Jerusalén a Miami se dice que ha hecho yeridah (que en hebreo significa 'descenso’).

Ahora la pregunta obvia para cualquiera que sepa algo de geografía: Si bien es cierto que el punto más bajo en la tierra se encuentra en Israel, el Mar Muerto, que está 420 metros bajo el nivel del mar - la elevación más alta en la tierra no queda ciertamente en Israel! Entonces, ¿cómo puede decir la gemara que la Tierra de Israel es más alta que todas las otras tierras? Muchos comentaristas sostienen que la declaración la guemara sobre la Tierra de Israel  es más elevada que todas las demás, no debe ser interpretado literalmente. Más bien los Sabios quieren enseñarnos acerca de la kedushá inherente o la santidad de la Tierra de Israel. La tierra que Dios prometió a Abraham que le daría a sus descendientes, a todos nosotros, al pueblo judío.

El Maharal [2] explica que la gemara se refiere principalmente a la elevación espiritual de la Tierra de Israel, y no a su altura física. Y añade que como la tierra es redonda, cualquier punto del planeta puede ser visto como el “más alto” en función de cómo uno posiciona el globo. La Tierra de Israel, en virtud de su estatura espiritual, es digna de ser considerada como el punto más alto sobre todos los demás puntos de la tierra.

El Jatam Sofer [3] ofrece una explicación fascinante en cuanto a lo que el Talmud quiere decir cuando afirma que Israel es el lugar más alto en la tierra: De acuerdo a una antigua tradición judía, el punto a partir del cual Dios inicio la existencia del mundo  es una piedra llamada Even Shtiyah, o Piedra Fundamental. Nuestros sabios escribieron [4] que fue de esta roca (que se encuentra en el Monte del Templo en Jerusalén) que el mundo fue creado. Y es en este mismo lugar - que es el punto central espiritual entre el cielo y la tierra – donde se construyó el Kodesh HaKodashim, el “Sanctasanctórum”, en los dos Templos que fueron erigidos en Jerusalén. En las palabras del Zohar: “El mundo no fue creado hasta que Dios tomó una piedra llamada Shtiyah y la arrojó en las profundidades donde se fijó desde arriba hasta abajo, y de ella el mundo se expandió. Es el punto central del planeta y en este lugar se encontraba el Kodesh HaKodashim ”.

El Radvaz y muchos otros grandes sabios han afirmado que la enorme roca en el centro de la actual cúpula de la Roca en el Monte del Templo en Jerusalén es la verdadera piedra de la fundación con la que fue creado inicialmente el mundo. Es importante señalar que otros rabinos prominentes han afirmado que la posición exacta de la primera piedra y el Kodesh HaKodashim  no está bajo la Cúpula de la Roca, sino está en realidad en medio de esta y la Mezquita de Al-Aqsa , justo detrás de la parte expuesta del Muro occidental, donde los Judíos han rezado a Dios desde que los romanos destruyeron el Templo en el año 70 EC.

Como la tierra es redonda, dice el Jatam Sofer, es difícil señalar cualquier punto del globo como el punto 'más alto’. Sin embargo, si consideramos que la primera piedra en el Monte del Templo es el punto central con la que Di-s creó el mundo, sí podemos ver a Israel (y Jerusalén) como más elevado que el resto de las tierras, ya que fue el primer lugar creado antes que el resto del mundo.

Sea cual sea nuestra forma de entender la declaración de la gemara sobre la elevación de Israel sobre todas las demás tierras, no hay duda de que todo el que hace aliá está verdaderamente “subiendo en el mundo” ya que Israel, es la tierra en que nuestros patriarcas vivieron, y el lugar donde se construyeron los Templos sagrados y donde pronto se reconstruirá el Tercer Templo, es verdaderamente un lugar santo y elevado espiritualmente. (De hecho, muchos Judíos están haciendo aliá recientemente. Según encuestas de la población judía mundial, detalla que  más Judíos viven en Israel hoy que en toda América del Norte, y casi la mitad de la población judía total del mundo reside en Israel!)

Israel no es el único lugar al que Judíos hacen aliá. Cada vez que vamos a la sinagoga a rezar, se supone que estamos 'ascendiendo’ a un lugar más alto. La gemara [5] advierte de no construir casas que sean más altas que la sinagoga: “Cualquier ciudad cuyos tejados son más altos que la sinagoga eventualmente serán destruidos”. Y el Shulján Aruj [6] codifica esta prohibición.

La pregunta que surge es cómo podemos justificar la práctica frecuente de permitir la construcción de viviendas que son más altas que la sinagoga local. Algunos sugieren que dado que en la mayoría de lugares en Europa donde los Judíos vivían en los últimos 1000 años, los cristianos del lugar requerían que la iglesia fuera la estructura más alta, la sinagoga no era el edificio más alto de todos modos, por lo que esta ley no se pudo cumplir. Además, en las ciudades modernas con edificios altos y rascacielos, esta ley no es muy práctica. Como tal, está permitida la construcción de casas de una altura mayor que la sinagoga, aunque es preferible abstenerse de hacerlo cuando sea posible.

Dentro de la sinagoga, la Halajá requiere que la bimá (la plataforma en el centro de la sinagoga) donde se lee la Torá, debe estar más alta que el resto de la sinagoga. La razón de este requisito, es para recordarnos el estatus elevado y la importancia de la Torá en la sinagoga y en nuestras vidas, así como el facilitar que todos oigan la lectura de la Torá.

Es por esta razón, por supuesto, que la persona que es “llamada” a la Torá durante el servicio de su lectura, decimos que es honrado con una aliá, ya que asciende a la bimah a recitar la bendición sobre la Torá. Una forma más de aliá en la tradición judía, es la elevación espiritual que la neshamá (alma) de una persona fallecida alcanza cuando sus parientes vivos y amigos estudian Torá, dicen Kadish y hacen buenas acciones y mitzvot en su nombre.

Muchos de nosotros luchamos por la pérdida de conexión con nuestros seres queridos después de que fallecen, y a veces nos preguntamos si hay algo que podamos hacer, ademas de decir Kadish, para mantener viva esa conexión. La verdad es que tenemos el poder de hacer algo muy significativo: Nuestras mitzvot, estudio de Tora, y tzedaka, pueden dar a nuestros seres queridos una aliá poderosa en el Cielo, conectándonos así con ellos y ayudar a sus almas de la manera más increíble (ver el Kitzur Shuljan Aruj 26:22, donde se explica esta idea).

Que D-os nos bendiga a todos que siempre podamos  hacer aliá en nuestras vidas y estar constantemente creciendo en el conocimiento y la práctica judía, esforzándonos constantemente para llegar a ser personas más espirituales.

________________________________________________________________________________________

[1] Ver Bereshit 45:1-9.

2 Commentario sobre Aggadot talmúdicas en Kiddushin 69a.

3 Responsa, Parte II, Y.D. §234.

4 Yoma 54b.

5 Shabat 11a.

6 Oraj Jayim 150:2.

Dedicado Le Iluy Nishmat  Eliahu ben Simja,Perla bat Simja,Yitzchak ben Perla, Gil ben Abraham. Shalom bait y Hatzlaja Limud Tora de Mishpajat Bendahan. Zivug agun para Marielle Gabriela bat Gila,Jacob Ben elihau,Yael bat elihau,Jennifer Camila bat Rajel,Teresa shirel bat Rajel,Abraham Ben Rajel,Odaia Jana bat Rajel,Mijael Eduardo Ben Sara Debora,Nechama bat Shlomo and Yehudit bat Malka. Refua Shelema de Dvir ben Leah, Abraham Meir ben Leah,Elimelej David ben Jaya Bayla y Rujama Noa bat Batsheva Devorah. Exito de Shmuel ben Mazal Tov. Zera shel kaiama le:Ana Karina bat marta,Andres Ben Clara.

[thebeautyoftorah]

Vayigash

bs’d

Shalom, I hope you are well. My second book "Healing Anger" is about to be published. If you want a dedication for a relative or sponsor the book please send me a message.  I am also offering all of you the opportunity to share in the mitzvah to honor a loved one by sponsoring my weekly parsha review, or for refua shelema (healing), or for shiduch, Atzlacha (success), etc. My weekly review goes out to over 5000 people in English and Spanish all over the world. Please contact me for more details. Feel free to forward these words of Torah to any other fellow Jew.  Enjoy it and Shabbat Shalom.

Vayigash-Making Aliyah - Moving Up in the World

In this week’s Torah portion, Yosef reveals his true identity to his brothers and tells them to go up quickly to their father Yaacov in Canaan to tell him the good news that his long-lost son is still alive[1].

Rashi, quoting the Gemara in Zevachim 54b, explains that the reason why Yosef instructed his brothers to “go up” to Israel from Egypt is because the Land of Israel is “higher” than all other lands.

As well, it is common to say about a Jew who immigrates to Israel that he is “making aliyah” (aliyah means ‘ascent’ in Hebrew). On the flip side, an Israeli who moves from Jerusalem to Miami is said to have made yeridah (which is a Hebrew word meaning‘descent’).

By now the question should be obvious to anyone who knows anything about geography. While it is true that the lowest point on earth can be found in the land of Israel – the Dead Sea, which is 420 meters below sea level – the highest elevation on earth is certainly not in Israel! So how can the Gemara say that the Land of Israel is higher than all other lands?

Many commentators maintain – because of this obvious problem - that the Gemara's statement should not be interpreted literally. Rather, the Sages meant to teach us about the inherent kedushah, or holiness, of the Land of Israel – the land that Hashem promised Abraham He would give to his descendants, all of us, the Jewish people.

The Mahara”l [2] explains that the Gemara is primarily referring to the spiritual loftiness of the Land of Israel, and not to its physical height. He adds that while the earth is round and therefore any one point on the globe can be seen as being the ‘highest’ point depending on how one positions the globe, the Land of Israel, by virtue of its spiritual stature, is worthy of being viewed as the highest point above all other points of earth.

The Chatam Sofer[3] offers a fascinating explanation as to what the Gemara means when it states that Israel is the highest place on earth:

According to long-standing Jewish tradition, the point from which G-d brought the world into existence was a certain rock called the Even Shtiyah, or Foundation Stone. Our Sages wrote[4] that it was from this rock (which is situated on the Temple Mount in Jerusalem) that the world was created, itself being the first part of the Earth to come into existence.

And our tradition is that on this same spot - which is the spiritual center point between heaven and earth - was built the Kodesh Kodashim, the “Holy of Holies” in both of the Holy Temples that were erected in Jerusalem. In the words of the Zohar: “The world was not created until God took a stone called Even Shtiyah and threw it into the depths where it was fixed from above till below, and from it the world expanded. It is the center point of the world and on this spot stood the Holy of Holies”.

The Radva”z and many other great sages throughout history have claimed that the huge rock at the heart of the present-day Dome of the Rock on the Temple Mount in Jerusalem is the actual Foundation Stone from which the world was initially created. Other prominent rabbis and mystics have claimed that the exact position of the Foundation Stone and the Holy of Holies is not under the Dome of the Rock but is actually in between the Dome of the Rock and the Al-Aqsa Mosque, right behind the exposed part of the Western Wall where Jews have been coming to pray to G-d ever since the Romans destroyed the Temple in 70CE.

As the earth is round, says the Chatam Sofer, it would be hard to pinpoint any one point on the globe as being the ‘highest’ point. However, if we are to consider that the Foundation Stone on the Temple Mount is the center point from which Hashem created the world, we can indeed view Israel (and Jerusalem) as being higher than all other lands, since it was the first place to be created before the rest of the globe came into existence.

Whatever way we understand the Gemara's statement about Israel’s elevation above all other lands, there is no question that anyone who makes aliyah is truly ‘moving up in the world’ - as Eretz Yisrael, the land in which our holy forefathers lived, and the place where our Holy Temples were built and where the Third Temple will soon be rebuilt, is truly a holy and elevated place. (Indeed, many Jews are making aliyah these days. According to recent Jewish population surveys, more Jews live in Israel today than in all of North America, and almost half the world’s total Jewish population presently resides in Israel!)

Eretz Israel is not the only place to which Jews make aliyah. It seems that every time we go to shul to pray, we are supposed to be ‘moving up’ to a higher place. The Gemara[5] warns against constructing houses that are taller than the synagogue: “Any city whose rooftops are taller than the synagogue will eventually be destroyed.” And the Shulchan Aruch[6] codifies this prohibition.

[The question arises as to how we may justify the prevalent practice to allow building homes that extend higher than the local synagogue. Some suggest that since in most places in Europe where Jews lived over the past 1000 years, the local Christians always required that the church be the highest structure, the synagogue wasn’t the highest building anyway so this law wasn’t enforced. As well, in modern cities with tall buildings and skyscrapers, this law is not really practical. As such, it’s permitted for one to build one’s house taller than the synagogue - though it’s preferable to refrain from doing so when possible.]

Inside the synagogue as well, the Halachah requires that the bimah, the platform in the center of the synagogue where the person reading aloud from the Torah stands during the Torah reading service, should be elevated above the rest of the synagogue. (According to mystical tradition, there should be no more than six steps leading up to the bimah.) The reason for this requirement is to remind us of the elevated status and importance of the Torah in the synagogue and in our lives, as well as to make it easier for everyone to hear the reader of the Torah.

It is for this reason, of course, that the person who is ‘called up’ to the Torah during the Torah reading service is said to be honored with an aliyah, since he ascends the bimah to recite the blessings over the Torah. One more form of aliyah in Jewish tradition – the aliyah and spiritual elevation that a deceased person’s neshamah (soul) attains when his living relatives and friends study Torah and do good deeds on his behalf.

Many of us struggle with the loss of connection to our loved ones after they pass on, and we sometimes wonder if there is anything besides saying Kaddish, that we can do to keep that connection alive. The truth is that we have the power to do something very meaningful. Our mitzvot and charity can give our departed loved ones a powerful aliyah in Heaven – thus connecting to them and helping their souls in the most amazing way (see Kitzur Shulchan Aruch 26:22 where this idea is explained).

May G-d bless us all that we should always be making aliyah in our lives – consistently growing in our Jewish knowledge and practice, and constantly striving to become more spiritual.

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[1] See Bereshit 45:1-9.

[2] Commentary on Talmudic Aggadot to Kiddushin 69a.

[3] Responsa, Part II, Y.D. §234.

[4] Yoma 54b.

[5] Shabbat 11a.

[6] Orach Chayim 150:2.

Le Iluy nishmat Eliahu ben Simcha, Perla bat Simcha, Moshe ben Gila,Yaakov ben Gila, Sara bat Gila, Yitzchak ben Perla.Refua Shelema of Gila bat Tzipora, Tzipora bat Gila, Dvir ben Leah, Abraham Meir ben Leah, Elimelech Dovid ben Chaya Baila. and Noa bat Batsheva Devorah. Atzlacha to Shmuel ben Mazal tov and Zivug agun to Marielle Gabriela bat Gila.