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SHABBAT SCHEDULE

Minha 6:35pm

Shir Hashirim: 6:50pm

Candle Lighting: 6:33pm

Shaharit Netz Minyan: 6:20am

Shaharit: 8:30am Youth Minyan: Recess

Zeman Keriat Shema 9:38am

2nd Zeman Keriat Shema 10:13am

Shiur 5:45pm

Minha: 6:30pm

Followed by Seudat Shelishit,

Children’s/Teenager Program, &

Arvit

Shabbat Ends: 7:33pm

Rabbenu Tam 8:03pm

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone

interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin

$150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Daily

Learning $180, Weekly Learning $613, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Board

Thanking you in advance for your generous support. Tizke Lemitzvot!

We would like to Thank everyone who

opened up their hearts by supporting

our Beautiful Kehila throughout the

Yamim Noraim & Sukot! Tizku

Leshanim Rabot Neimot Vetovot!

Birkat Halebana next Mosae Shabbat

BH

BH we are starting the Shiurim again

this week.

WEEKLY SCHEDULE SUNDAY

Shaharit: 6:40am

Shaharit #2 8:30am

Minha/Arvit 6:35pm Followed by Teenager Program

& Mishnayot In Recess

MONDAY TO

FRIDAY

Shaharit 6:40am

Daf Yomi 7:55am

Shaharit #2 8:00am

Minha 6:35pm

Followed by Arvit

Shiur in Spanish Recess

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If anyone would like to contact our Synagogue, please feel free to email info@hechalshalom.org

Torah Teasers (AISH)

1. Which person in the book of Genesis (Breshit) is actually referred to as "Reshit"? 2. Aside from the first day of creation, where else in Sefer Bereshit is the phrase "Yom Echad" – “one day” used? (2 answers)

3. The sun and the moon are not called by their names with regard to their creation, but are referred to as “luminaries” (Me’orot). Where in the book of Genesis are the words sun and moon found in the same verse? 4. The “great sea-creatures” (Taninin), were created on the fifth day (1:21). Where else in the Torah is a “Tanin” mentioned?

5. Which is the only letter of the alphabet that does not appear in the account of creation of the first chapter? 6. The snake tricked Eve (Chava) into eating from the fruit of the Tree of Knowledge. Where else in the Torah does a snake appear? (4 answers) 7. Which adjective is used to describe Adam and Eve as well as the snake? 8. Although fruit is mentioned several times in this parsha, which is the only fruit mentioned by name? 9. What was found in the Holy of Holies of the Tabernacle, and also placed near the Garden of Eden? 10. Which four women are mentioned in this parsha? 11. Which grandfather and grandson from this parsha appear in the text of the weekday Amidah? 12. In this parsha, who named a city after someone? Who else in the Torah named a city after a person? (4 answers)

Answers 1) In Genesis 49:3, Yaakov refers to Reuven his first-born as Reishit Oni – “my initial vigor.” 2) In Genesis 27:45, Rivka worries that her two sons will die on "Yom Echad" – “one day.” In Genesis 33:13, Yaakov excuses himself from traveling with Esav by stating that if he does, the children and sheep will be too pressured for “one day.” 3) In Genesis 37:9, the sun and the moon appear in the dream of Yosef. 4) In Exodus 7:10-11, the staff of Aaron miraculously turns into a Tanin. (There, however, Rashi translates Tanin as a snake.) 5) The letter Samech does not appear until Genesis 2:11. 6) In Genesis 49:17, in Yaakov’s blessing to his son Dan, a snake is mentioned. In Exodus 4:3, at the burning bush, the staff of Moses turns into a snake. In Numbers 21:7, when the snakes bite the Jews, Moses fashions a copper snake. In Deut. 8:15, Hashem describes how He protected the Jews in the desert from snakes. 7) The adjective “arum" describes all three. Adam and Eve are described as “arumim” – “naked” (Genesis 2:25). The snake is also called "arum," although in that context it refers to slyness (Genesis 3:1). 8) The fig is the only specifically named fruit in the parsha (Genesis 3:7). Its leaves are used by Adam and Eve to cover themselves. 9) The "Keruvim" (Cherubs) exist in both places. In the Tabernacle they are the golden figures that rest upon the Ark cover (Exodus 25:18). In our parsha they protect the path to the Tree of Life (Genesis 3:24). 10) The women found in the parsha are: Eve, the two wives of Lemach (Genesis 4:19) and Na’ama, the sister of Tuval-Kayin (Genesis 4:22). 11) Adam and his grandson Enosh (Genesis 5:3) appear in the blessing of ינָּה ם ַדַעת, ּוְמַלֵמד ֶלֱאנֹוׁש בִּ דָּ ה חֹוֵנן ְלאָּ where their names ,ַאתָּare used as synonyms for mankind. 12) Kayin named a city after his son Chanoch (4:17). In Numbers 32:41-42, Yair Ben Menasheh and Novach each named a city after themselves. It is also possible that the city of Shchem is named after the person of the same name (Genesis 33:18-19).

Donors Column We Sincerely Thank you for your generous contributions this Week! We truly appreciate it!

Hashem should Bless you all with Health, Happiness, Parnasah Tova, Success, & All the

Berachot of the Torah Amen!

• Sr. Salomon Cohen

• Sr. Saadia Aquinin

• Mr. Habib Mamane

• Dr. Jean Jacques Edderai

• Mr. Daniel Belecen

• Dr. Meir Mario Berkowitz

• Mr. Anthony Azoulay

• Mr. Sammy Maya

• Mr. Marcelo Romano

• Mr. Simon Pinto

• Mr. Ronen Cohen

• Mr. Albert Belecen

• Mr. Simon Chocron

• Mr. Richard Moore

• Mr. Saadia Cohen

• Mr. Jacob Bengio

• Mr. Raphael Cohen

• Mr. Julian Ohayon

• Mr. Jonathan Edderai • Mr. Ariel Taieb

• Mr. Michael Gad

• Mr. Jonathan Borochoff

• Mr. Amichai Shoshan

• Mr. Barak Benchetrit

• Mrs. Miriam Benmergui

• Mr. Eitan Shoshan

• Mr. Amram Mouyal

• Dr. Ronny Aquinin

• Mr. Yerry Otsman

mailto:info@hechalshalom.org

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Community Announcements (It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush/Seudat Shelishit & Breakfast has been Cancelled.

• This Week’s Learning is available for Sponsorship!

• This Week’s Daf Yomi is available for Sponsorship!

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Board at info@hechalshalom.org

Important Message!!! Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Board. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Board.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on

smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget

needs.

• Anyone wishing to receive the Daily Halacha please send a whatsapp message to Simon Chocron 786-351-1573 Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur & Supper on Sunday Evenings After Arvit at around at 6:30 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please

contact the Board. Tizke Lemitzvot! In Recess

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, & Snacks. Everyone is welcome!

Avot Ubanim: This Mosae Shabbat at 7:45pm In Recess

Youth Minyan

• We are very proud of our YOUTH/TEEN MINYAN lead by our Dear Dr. Ari Benmergui geared to train and teach our future generations on the different Tefillot and Parashiyot. Please encourage your children to come early & participate.

Looking forward to seeing lots of Nahat from them!

Refuah Shelema List

Men Women

• Yosef Zvi Ben Sara Yosefia,

• Yosef Haim Ben Mesouda

• Mordechai Ben Brucha Malka Shmalo,

• Yizhak Abraham Ben Sheli,

• Yosef Yizhak Ben Sara Hana,

• Mordechai Ben Miriam,

• Meir Raymond Ben Mathilde

• Menahem Ben Shira

• Aviv Ben Luba Miriam

• Mordechai Ben Mercedes

• Yaacov Refael Ben Alegria

• Isaac Ben Mesoda,

• Haim Ben Marcelle,

• Yizhak Ben Simja

• Reuben Ben Eta,

• Michael Ben Aliza,

• David Ben Freha Rina

• Refael Ben Clara

• Netanel Sayegh Ben Rosa

• Shalom Gibly Ben Fortuna

• Yaakov Ben Simha Alegria

• Simja Bat Esther,

• Rachel Bat Sarah,

• Nina Bat Rachel,

• Gitel Rina Bat Yael,

• Miriam Bat Sofy,

• Rahma Bat Simha

• Esther Bat Fortuna

• Malka Bat Dina

• Raizel Bat Miriam

• Leah Bat Rivka

• Camouna Bat Fortuna

• Sol Bat Perla

• Sara Ledicia Bat Mesoda,

• Alegria Simha Bat Esther,

• Naomie Bat Rarel Adda,

• Malka Bat Joyce Simja,

• Sivan Simha Bat Yehudit,

• Natalie Rachel Bat Nancy,

• Abigael Haya Bat Esther

• Madeleine Bat Esther

• Nurit Jacqueline Bat Rahel

• Marcelle Mesoda Bat Alegria

• Eva Bat Yael Khayat

http://smile.amazon.com/http://smile.amazon.com/

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We would like to Whole Heartedly Thank

our Dear Friends,

Mr. & Mrs. Vidal Benarroch for generously Donating the TORAH LEARNING of

Tishri 5781 Leiluy Nishmat his Dear Father

Don Salomon Benarroch Bar Alia z”l

Tihye Nishmato Tzerura Bitzror Hahayim Began Eden Amen!

We truly appreciate it. In this merit,

may Hashem Bless you & your wonderful family

with all the Berachot of the Torah. Amen.

Happy Birthday To • Binyamin Perez – Wed. Oct 14th,

• Abraham Israel Allouche – Thurs. Oct 15th,

• Candice Levine – Fri. Oct 16th,

• Lindsay Hooge – Shabb. Oct 17th,

• Sigal Bendahan – Sun. Oct 18th,

• Gabrielle Shalom Cohen Scali – Sun. Oct 18th,

• Rivka Benmergui – Thurs. Oct 22nd,

• Saadia Aquinin – Shabb. Oct 24th,

• Lea Guigui – Tues. Oct 27th,

• Mrs. Esther Sitbon – Tues. Oct 27th,

• Yosef Avraham Becker – Thurs. Oct 29th,

• Mrs. Estrella Bendahan – Thurs. Oct 29th,

• Saadia Aquinin – Fri. Oct 30th,

• Mr. Meir Benhayoun – Fri. Oct 30th,

• Shimon Shoshan – Fri. Oct 30th,

• Mr. Remy Allouche – Shabb. Oct 31st,

• Mrs. Raquel Allouche – Mon. Nov. 2nd,

Happy Anniversary To

• Meyer & Luna Benhayoun Oct 17th

Nahalot

• Clara Bat Victoria z”l the 1st of Heshvan

(Grandmother of the Kopel Famliy)

• Nissan Gad Ben Avraham & Batsheva z”l the 1st of

Heshvan (Mr. Albert Gad’s Grandfather)

• Chouchan Mamou Bar Mimoun z”l the 3rd of Heshvan

(Father of Mr. Mamou)

Next Shabbat: • Daniel Ben Ita Moore z”l the 6th of Heshvan

(Father of Mr. Richard Moore)(Shabbat) • Yosef Sayegh z”l the 9th of Heshvan

(Father of Mr. Charles Sayegh) Isaac Bitan Ben Fortuna z”l the 9th of Heshvan

(Grandfather of Mr. Gaston Benzaquen)

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Community Shiurim

Weekday mornings:

• 7:45AM to 8:45AM: Daf Yomi Masechet ERUVIN. DAF YOMI

MASECHET! New participants are welcome! It is a great time to start

learning the Daf and join thousands of Jews across the world in this

incredible project.

• 8:45 AM to 9:45 AM: Mishna Berura Learning in Depth Halacha &

Conduct finishing the Second Helek soon. New participants welcome!

Weekday afternoons:

• After Arvit:

o Monday through Thursday: Shiurim in Spanish by Rabbi Tenenbaum on assorted topics.

Shabbat:

• Shabbat night before Arvit: Short lecture on the Parasha of the week.

• Shabbat Morning: Short Lecture on the Parashah of the week.

• Shabbat Morning: Lecture on the Parashah of the week after Kiddush

• Shabbat Afternoon – Shiur at 5:45pm

• Teenager Shiur – with Isaac Benmergui During Seudat Shelishit.

• Children’s Program – During Seudat Shelishit

• Seudat Shelishit: Short lecture on the Parasha of the week.

• Abot Ubanim Father & Son’s Program – Mosae Shabbat with Prizes

Sunday:

• Teenager Shiur – After Arvit with supper served.

• Children’s Program – After Arvit Mishnayot Program with Rabbi Cash

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Kayin’s Mistake

(Rabbi Eli Mansour from Daily Halacha)

Parashat Bereshit tells the famous story of Kayin’s murder of his brother, Hebel. This story marks the first instance of the age-old question of "Sadik Ve’ra Lo, Rasha Tob Lo" – the suffering of the righteous and the success of the wicked. Hebel did everything right – he brought an offering that G-d found pleasing, testifying to his sincerity and his piety. Kayin’s offering, on the other hand, was inferior, and so it was rejected. Yet, Hebel was killed at a young age, whereas Kayin ended up living a long life, begetting children and producing many offspring. This is a classic, and the earliest, example of the quandary of "Sadik Ve’ro," the theological problem of why righteous people suffer and wicked people prosper.

The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that Hebel was, in fact, rewarded for his piety. The Torah tells that 130 years after Hebel’s murder, Hava had another son, whom she named Shet, because she said, "Shat Li Elokim Zera Aher Tahat Hebel" – "G-d gave me different offspring, in place of Hebel" (Bereshit 4:25). The Arizal explained this to mean that Hebel’s soul was reincarnated through Shet. Hebel left this world at a young age, but he returned through Shet. Moreover, the Arizal taught, this soul was reincarnated again several generations later, in Noah.

It turns out, then, that Hebel became the father of all humankind. After all, during the time of Noah, all of humanity was killed by the Flood – except for Noah and his children. And thus, although Kayin lived a long a life, all his offspring was eliminated by the Flood, while the soul of Hebel ended up producing all of humanity to this very day.

This teaches us a very powerful lesson. Kayin killed Hebel out of jealousy, unwilling to share this world with his brother. Kayin wanted everything for himself, and he ended up with

nothing. He killed his brother so he could take the entire world, and in the end, it was Hebel who had everything.

King Shlomo says in the beginning of Kohelet, "Habel Habalim Amar Kohelet, Habel Habalim Ha’kol Habel" – "Absolute vanity, Kohelet said, absolute vanity; everything is vanity." The word "Kohelet" means "assembly," and Shlomo was known by this name because he would assemble large groups of people to teach them wisdom. This verse might thus mean that "Kohelet" – the desire to constantly "assemble," and amass property and possessions, is vanity, as evidenced by the fact that "Ha’kol Habel" – Hebel ended up with everything. Although it seemed at first that Kayin succeeded and Hebel was defeated, in the end, Hebel ended up with everything and Kayin ended up with nothing.

Our Sages teach in the Talmud, "A person does not touch that which is designated for his fellow, even a hairsbreadth." We are each given our share in the world, and any efforts to seize somebody else’s share will, necessarily, fail. Even if it may seem that we can succeed by seizing that which rightfully belongs to another person, in the long run, such actions are doomed to failure. Let us all feel satisfied and content with our share, with what Hashem has given us, without repeating Kayin’s tragic mistake of feeling envious of what other people have. Let us be happy with what we have and also be happy for others, realizing that in the big picture, each and every person always ends up with precisely what Hashem decides he or she should have, no more and no less.

Becoming the People We are Meant to Become

(Rabbi Eli Mansour)

The Midrash tells that the scholars of Athens once approached Rabbi Yehoshua with two white pieces of cheese. They told the Rabbi that although these two pieces of cheese looked identical, one was made from milk taken from a white goat, and the other from

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milk taken from a black goat. The scholars challenged Rabbi Yehoshua to identify which piece came from each kind of goat.

Rather than answer their question, Rabbi Yehoshua brought the scholars two outwardly identical eggs. He told them that one came from a black hen, and the other from a white hen. The scholars did not respond, and the conversation ended.

Undoubtedly, there is a deep message which the Midrash here seeks to convey. Indeed, some have explained the Greek scholars’ question as addressing the Jewish People’s special status as G-d’s treasured nation. This exchange occurred at a time when the Jews were not committed to Torah observance, and acted in a manner similar to the lifestyle of the other nations. The scholars thus asked Rabbi Yehoshua why there was any difference between his nation and theirs. The two peoples were more or less the same, just like cheese produced from the milk of different kinds of goats. The nations’ pasts are very different from one another, but right now, they are the same. And thus just as there is no difference between the cheeses, there is likewise no difference between the Jews and the Greeks.

Rabbi Yehoshua responded that the proper analogy is not two cheeses, but rather two eggs. The two eggs look identical, but once the shell cracks and the chicks are born, it will become clear which egg came from a black hen and which from a white hen. Similarly, although the Jewish Nation might currently resemble the other nations, eventually, once we manage to rid ourselves of our outer "shell" and return to our roots and origins, it will become clear that we are special, the descendants of Abraham, Yishak and Yaakob. Despite our appearance in the present, one day we will show how we are, in truth, worthy of our special status of distinction.

Rashi, in his commentary to the first verse of the Torah, explains the phrase, "Bereshit Bara Elokim" to mean that G-d created the world for Torah; learning Torah is the purpose of creation, and it is what sustains the world. We need to learn Torah in order to learn who we are supposed to be and what Hashem expects

of us. We cannot lay claim to the distinction of being Hashem’s "chosen people" if we do not act special, different, and on a higher level of conduct. And the only way we can act on this higher plane is by learning and studying. This is especially relevant to the study of Sefer Bereshit, which we begin this Shabbat. Sefer Bereshit tells us of our nation’s origins, of the greatness of our patriarchs and matriarchs, who laid the spiritual foundations and gave us the spiritual "genes" which enable us to become great. The more we delve into this study, the better able we are to crack the "shell" which makes us appear similar to other nations, so we can shine and radiate with the Kedusha invested within us by our saintly forebears.

The Moon Receives a Consolation Prize—Let It Be a Lesson for All of Us

(Rabbi Frand from Torah.org)

The Torah teaches, “And G-d made the two great lights, the greater light to dominate the day and the lesser light to dominate the night — and the stars.” [Bereshit 1:16]. Rashi famously comments: “They were created equal in size, but the moon was reduced in size because it complained and said, ‘It is impossible for two kings to use the same crown.'” Originally, Rashi explains, the sun and the moon were the same size, and besides that, the moon also possessed its own source of light. Today, as we all know, the moon just reflects the light of the sun, and it is much smaller than the sun. The moon is basically just a rock which has the sunlight bouncing off of its surface. However, when the Ribono shel Olam first created these heavenly bodies, they were equal in size and in power of illumination. The moon’s diminishment resulted from its complaint to the Almighty. This is a famous teaching of Chazal.

Rashi comments on the last words of the pasuk (“and the stars”) by saying “Because He reduced the size of the moon, He made its hosts many, to conciliate it.” It

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appears from Rashi that the stars as well were part of “Plan B.” Apparently, “Plan A” did not include stars in the sky – just two equally large and powerful luminaries. Once the moon advanced its complaint (that it is impossible for two kings to use the same crown), then the Almighty introduced Plan B – including a smaller moon accompanied by galaxies of stars, the stars being a “consolation prize”, so to speak, for the moon.

If we think about it, this is an amazing thought. There are billions of stars in the heavens. Nowadays, because of all the artificial light in our cities, we cannot see all the stars. However, if someone who is out in the desert or the wilderness looks up on a clear night towards the sky, the amount of stars visible is magnificent. If we think about it, why are there stars? Rashi here says that the huge quantity of stars was provided to appease the moon! Why was this necessary? The Almighty could simply have told the moon, “It is your fault for complaining that you could not co-exist with the sun as equals, so now live with the consequences of your argument!”

I heard two insights to explain this phenomenon, both homiletic in nature, but I think they are both beautiful thoughts. One of them I mentioned in past years; the other I heard for the first time very recently.

The Rama rules in Shulchan Aruch: “There are those who say one should make the chuppah (bridal canopy) under the heavens as a good omen that the couple’s offspring should be like the stars of the heaven.” [Even HaEzer 61:1] This is something I advise my young students to be particular about. When a fellow gets married, he has all kinds of questions about which wedding ceremony protocols are significant and which are less so. For many of these “customs” there is no authoritative source. I advise “Don’t worry about it!” However, our master the Rama says it is a nice custom to make the chuppah under the stars. This is worth taking into account. That is why virtually all wedding halls in New York, where people are particular about such matters, have “skylights.” Even in Baltimore, many shuls were built with skylights for that reason.

My daughter got married in January. It was freezing. She got married at Beth Tefilla. There were two chuppah parts – there was an inside chuppah and an outside chuppah. They went outside to the “outdor Chuppah” for the siddur kiddushin. Why? Because of this Rama. It is a siman tov (positive omen).

I once heard that there is another message in this custom, besides the fact that it is a segulah for having many children. The idea is that the couple wants their children to be “like the stars in heaven.” In what way? This means that if the entire purpose of the creation of the stars was to appease the feelings of the moon and make it feel better after having lost its status — we want that type of children. We want to have children who have the same sensitivity as the stars in the heavens, children who sense that their mission in life is to make someone else feel better.

Of course, the moon has no feelings, and all these statements of Chazal are metaphors. The metaphor is that even if it is necessary to punish a person and put him in his place on occasion, still, after administering the punishment, you give him a hug. This is the significance of the couple standing under the heavens at their chuppah — so that their descendants should be like the stars of heaven.

That is the thought I heard long ago. Recently I heard another interesting thought from the Tolner Rebbe:

The Gemara [Baba Batra, 8b] expounds on a pasuk in Daniel—”The wise will shine like the radiance of the firmament, and those who teach righteousness to the multitudes will shine like the stars forever and ever.” [Daniel 12:3]. The Gemara says that the reference to “those who teach righteousness to the multitudes” (matzdeeke haRabim) refers to teachers of school children (melamde tinokot). They are like the stars of the heavens.

Dozens of interpretations have been given to explain this simile. The Tolner Rebbe’s comment was that this, too, is part of the job of the teacher of school children. I, Baruch Hashem, teach adults. They are all mature. Obviously, a teacher should never say

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anything demeaning or insulting to such students. But when you are teaching little kids, they sometimes act up, and the teacher sometimes needs to discipline them. When you discipline a child improperly, it can have repercussions that will last a lifetime. Unfortunately, far too many children were turned off to Yiddishkeit because of an abusive Rebbi – physically abusive and/or verbally abusive: Too strong, too strict, patch, this and that.

A teacher of children needs to be “like stars.” Yes, you need to discipline, but attempts to “appease their mind” must always accompany discipline—to provide the disciplined child with some kind of consolation prize, as it were, just as the Almighty gave the stars to the moon as a consolation prize after insisting the moon “diminish itself.” I do not know if anyone in this audience will become a professional teacher of children, but anyone who is or will become a parent, is by definition “a teacher of children.”

Parents raise children, and children can be frustrating. Raising children is the hardest job in the world. It can be very trying at times. Parents lose their temper. They lose their patience. But they always need to remember that there needs to be an appropriate follow-up to the administration of discipline. There always must be a plan to provide appeasement to the disciplined child. The Talmud uses the expression “With a child, one should push away with the left hand and draw near with the right hand” [Sanhedrin 107b]. The weaker hand should discipline and the stronger hand should draw him back.

If the Almighty created the stars to appease the moon, the teachers of children—which is a title that can be given to any person who merits to have and raise children—should always apply this concept of appeasing their “disciples” to make sure that even when there is a “klap”, it is immediately followed with a consolation prize.

If He Couldn’t Eat from the Tree, Why Was It

There? (Rabbi Frand)

The Torah says, “And Hashem Elokim commanded the man saying, ‘Of every tree of the garden you may freely eat; but of the Tree of Knowledge of Good and Bad, you must not eat thereof; for on the day you eat of it, you shall surely die.'” [Bereshit 2:16-17] Hashem [G-d] places Adam in Gan Eden and makes everything accessible to him – with one exception: The fruit of the “Etz Ha’Daat.” The Torah immediately continues: “And Hashem Elokim said ‘It is not good that man be alone; I will make him a helper against him.'” [Bereshit 2:18]. Thus, immediately after the warning to distance himself from the Tree of Knowledge, the Almighty establishes the institution of marriage as part of Creation.

What is the lesson of this juxtaposition?

We may answer this question by asking another question: If Hashem did not want Adam to eat from the Tree of Knowledge, why did He put it in Gan Eden? If there needed to be a Tree of Knowledge, let the Almighty plant it somewhere on the other side of the world where it would not tempt man! Had He done that, Adam could have been given carte blanche – eat whatever you want from the Garden – no exceptions! What would have been wrong with that?

The answer is that the Hashem is teaching humanity a lesson. Every human being must learn that there are certain things in this world that are off limits. Man needs to confront limitations. Not everything in the world should be accessible. The Almighty knew exactly what he was doing. He wanted something to be placed within man’s reach that would be “off limits” precisely so that man would recognize that certain things are “off limits.”

The Tiferet Shlomo (Rav Shlomo Hakohen Rabinowicz [1801-1866], the first Rebbe of the Radomsk Hasidic dynasty) makes an interesting point. The pasuk cited above reads, “And Hashem Elokim commanded

https://en.wikipedia.org/wiki/Rebbehttps://en.wikipedia.org/wiki/Radomsk_(Hasidic_dynasty)https://en.wikipedia.org/wiki/Hasidic_Judaism

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Elokim commanded upon man saying (al ha’Adam lemor).” The Torah commonly uses a slightly different terminology, for example, “And Hashem spoke to Moshe (el Moshe)…” The Tiferet Shlomo asks, why doesn’t the pasuk here also use the expression “And Hashem Elokim commanded to man (el ha’Adam lemor)”? The Tiferet Sholmo answers that al ha’Adam – upon man – means this defines humanity. This commandment (regarding limitations) is what makes a mensch! Humanity needs to recognize that there are moral borders in this world – up until this point and no further! Man cannot have everything he desires. There needs to be something that man cannot have, so that he can learn the concept of restraint.

This is why when we look at the world around us and we see sports stars or we see the menuvalim who populate Hollywood, etc., we notice that everything is accessible to them. Whether legal or illegal, moral or immoral, they feel they must have everything. Nothing is off limits. What happens to such people? They inevitably, invariably, sink to the depths. It is because they have no limits, and can get away with everything, that they self-destruct – morally and even physically. When you can say whatever you want to whomever you want and can do whatever you want anytime you want, you stop being a human being.

The sefer Milchamos Yehuda writes that this is why the pasuk introducing marriage comes immediately following the pasuk introducing limitations. After “Hashem Elokim commanded Elokim commanded upon man…” then “Hashem Elokim stated, ‘It is not good for man to be alone…'” For a person to live with another human being, each party needs to know that there are limits. There are some things you can do and there are some things you cannot do. There are lines that you cannot cross. A person who learns that lesson easily and learns it early will have a successful marriage. A person who never learns that and has no borders and has no restraints – not in the way he talks, not in the way he acts, and not in the way he eats – is not going to have a successful marriage.

Only after the concept of limitations was established into the world, could the institution of living with another person and the concept of marriage be successfully implemented for man.

Why is it "In the Beginning?"

(Rabbi Zev Leff)

In the beginning of G-d's creating the heavens and the earth (Bereshit 1:1).

R'Yitzchak said: "It was not necessary to begin the Torah [here] but rather with "This month shall be to you," the first mitzvah commanded to the Jewish people (Rash) to Bereshit 1:1).

Rashi begins his classic commentary to Chumash with the question of R' Yitzchak. R' Yitzchak's question is not immediately understood. The Torah is not, after all, a compendium of mitzvot. Even after the giving of the first mitzvah, many entire parashiyos are primarily narratives of the events in Egypt and the desert. If so, why was it so apparent to R' Yitzchak that the Torah should start with the first mitzvah?

To fully appreciate R' Yitzchak's question requires an understanding of the purpose of the Torah. Rambam (Hilchot Melachim 12:2) casts much light on this issue. The Torah, he writes, gives few hints concerning the coming of Mashiach. The details were not revealed either to the prophets or the Sages. Because these details were obscured, says Rambam, they should not form the focus of one's learning. Rambam then adds: ''For these details do not bring one to love or fear of G-d." Rambam, it would seem, is explaining why there is no clear tradition concerning these details. The purpose of the Torah is to bring one to the love of G-d or fear of G-d.

The word Torah is derived from hora'ah (guidance) and hints at the Torah's role as a guide to coming closer to the Creator. Only that which furthers this goal is contained in the Torah. Everything else is excluded. Matters of

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only historic or scientific interest have no place.

Rabbi Yechezkel Abramsky, zt"l, made a similar point concerning the penultimate verse of Megillas Esther: "All the great deeds of Mordechai ... are recorded in the history books of the royalty of Persia and Medea." Why did the Megillah refer us to the history books of Persia and Medea for further information concerning Mordechai? Did anyone ever read them? Were they ever available for our perusal? The intent of this verse, says Rabbi Abramsky, is to put Megillat Esther into perspective. If you seek historical information, the Megillah tells us, then read the royal histories of Persia and Medea. Megillat Esther, however, is not the source of such information, but rather a source of fear of Heaven.

In this light, we can understand the puzzling differences between two almost identical portions of the Torah. At the end of parashat Bereshit, the Torah records the ten generations between Adam and Noach, and at the end of parashat Noach it similarly records the ten generations between Noach and Avraham. But the two accounts differ. In the first, the Torah provides us with three basic facts concerning the representative of each generation: how old he was at the birth of his principal child, how long he lived after that birth, and his age at death. But of those mentioned in parashat Noach, we are not told their age at death or even that they died at all.

The Mishnah (Pirke Avot 5:2-3) relates that there were ten generations between Adam and Noach and also ten generations between Noach and Avraham. The parallel beraita in Avot d'Rav Natan asks why this information is necessary and answers: the first ten generations teach us how long-suffering and slow to anger Hashem is; the second ten teaches us that one person such as Avraham can reap the entire reward of ten generations of people who did not fulfill their purpose in the world.

In order to convey the lesson of G-d's patience, it was important to know that the ten generations between Adam and Noach lived, had children, and died at a ripe old age.

Therefore, the first genealogy contains information concerning the age at death of the representatives of each generation. But to convey that Avraham received all the reward of ten generations, we need know nothing about the ages at death of the ten preceding generations. Since it is irrelevant to the message the Torah wishes to convey, it is omitted.

The purpose of the Torah also explains why the Biblical narrative does not follow a straight chronological order. Because that purpose is to inculcate yirat shamayim (fear of Heaven), not to teach history, the most effective way to convey the lesson governs the order of the Biblical narrative.

There is an essential difference between Torah and chochmah (wisdom). Wisdom, Chazal tell us, is found among the nations; Torah is not. Wisdom need not influence the behavior of the one who possesses it. There have been great geniuses in the arts, humanities and sciences, whose personal characters were nevertheless reprehensible. (Indeed, that seems more the rule than the exception.) Their lack of integrity did not detract from their wisdom, and their wisdom added nothing to their character. When Bertrand Russell, then a professor of ethics at City College in New York, was accused of leading a singularly immoral life, he responded that just as he did not need to be triangle to teach geometry, neither did he have to be a moral person to teach ethics.

Torah, on the other hand, must influence the behavior and character of the one who studies it to qualify as Torah. A person possesses wisdom; Torah possesses the person. Torah is compared to fire, for like fire it must leave an imprint. Where study of the Torah does not transform the student, whatever knowledge he obtains is not Torah but secular wisdom.

The blessing recited upon seeing one who possesses exceptional secular wisdom is "Blessed are You, Hashem, our G-d, King of the universe, Who has given of His knowledge to human beings." The wisdom is given unconditionally, its recipient remains flesh and blood. On the other hand, the blessing recited over an exceptional Torah scholar is "Blessed

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are You, Hashem, our G-d, King of the universe, Who has apportioned of His knowledge to those who fear Him." Torah is not given but apportioned out. It remains attached to its Divine source, and is therefore reserved only for those who are G-d-fearing.

A talmid chacham is the embodiment of Torah by virtue of having made its lessons part of himself. The creation of such people is the very purpose of the Torah. For this reason, Chazal cast scorn on the foolishness of those who rise for a sefer Torah but not for a talmid chacham, for the latter is a living sefer Torah.

The Written Torah was given in such a way that it could not be understood without the Oral Torah to insure that it would not be confused with book knowledge-something which can be read, mastered and memorized. Rather, Torah must be learned from a teacher who is a living sefer Torah.

My Rosh Hayeshivah, Rabbi Mordechai Gifter, has observed that our Sages are not called chachamim (wise) but talmidei chachamim (students of the wise). They do not merely possess wisdom but are guided by it; they are its students

Now R' Yitzchak's question can be understood. Since the purpose of every word of the Torah is to guide those to whom it was given, its very essence is mitzvot, commandments. As the Zohar says, the narratives of the Torah are merely mitzvot disguised in the garb of narrative.

When one writes a book, it is normal to begin by acquainting the reader with the nature of the material contained within. Since all of the Torah is mitzvot, it would have been logical to start with the first clear-cut mitzvah to establish the pattern for all that would follow, and thereby make clear that even the narratives are included only for their eternal message of ahavas Hashem (Love of G-d) and yiras Hashem (Fear of G-d). By starting with the narrative of Creation there was a risk that the true function of the Torah as a source of guidance would be insufficiently understood. That is what provoked R' Yitzchak's question.

Every time we begin the Torah again, we must constantly keep in mind that every letter of

Torah is an eternal lesson in ahavas Hashem and yiras Hashem. If at first glance the lesson is not perceived, then one must delve deeper. "For it [the Torah] is not something empty from you" (Devarim 32 47). If it appears empty, it is "from you,"- i.e., from your lack of understanding and not the absence of meaning.

The Answer A Preface to Torah

If the nations of the world say to you that you are thieves because you conquered the lands of the seven nations, say to them, "All the world is HaKadosh Baruch Hu's. He created it and He gives it to whomever it is good in His eyes. By His Will He gave it to you, and by His Will He took it from you and gave it to us (Rash) to Bereshit 1:1).

Rashi answers the question of why the Torah begins with an account of the Creation by quoting the verse (Tehillim 1116): "The power of His deeds He related to His nation to give them the inheritance of nations." If the nations of the world contest our claim to Eretz Yisrael and charge us with stealing it from the seven Canaanite nations, we will be able to answer that all of Creation belongs to G-d. He created it and apportions it out to whom He pleases. Originally His will was to give Eretz Yisrael to the seven nations, and subsequently His will was to take it from them and give it to us.

Thus, it would seem that the entire reason that the Torah begins with the Creation is to provide us with a claim to Eretz Yisrael. This is hard to understand for many reasons. First, it is far from clear that this response will have any effect on those to whom it is ostensibly directed. How can we expect the nations of the world to accept this answer when they do not believe in the Torah? Were the Israeli ambassador to the United Nations to quote R' Yitzchak, it is highly improbable that the Arab world would relinquish its claim to Eretz Yisrael .

When, in fact, the Canaanite nations laid claim to Eretz Yisrael in front of Alexander the Great, on the grounds that the Torah itself calls it Eretz Canuan, Gevia teen P'sisa did not answer them by citing Bereshit. Rather he argued that Canaan is a slave to his brothers,

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and all that a slave acquires reverts to his master (Sanhedrin 91a). If the entire account of Creation was recorded only to be used as a response to a claim by the nations, why was it not utilized when the claim was in fact made?

Moreover, the answer does not satisfactorily explain why the Torah has to begin with Creation and not merely include an account of Creation.

And there is a deeper question raised by this response. Why did G-d ordain that we should conquer Eretz Yisrael from seven nations who had inhabited it for hundreds of years? Why was it necessary that we wipe out those nations? Why did Eretz Yisrael have to become ours in a manner so open to challenge that the Torah had to start from Bereshit just to provide the answer?

If we carefully scrutinize Rashi's words, we find that in fact the Torah does begin with the first mitzvah-hachodesh hazeh lachem. Bereshit is not the beginning, but rather the preface (pesichah) to the Torah. "Why did the Torah open (pasach) with Bereshit?" is the question Rashi addresses.

The answer is that this preface is not for the sake of the nations of the world; it is for us. G-d told us the power of His deeds. We must know this fact; we must be convinced that we are not thieves. Hashem sought to teach us a lesson so significant that it is the foundation of the entire Torah. Without this preface we are not ready to approach the first mitzvah.

Understanding this lesson requires a clear understanding of the role of the Jewish people. The ultimate purpose of Klal Yisrael is to be "a nation of kohanim (priests), a holy nation." As kohanim we are Hashem's representatives in this world, and that requires us to be a holy nation. That holiness must permeate every aspect of life, from the ostensibly mundane-eating, sleeping, dressing in the morning - to the most elevated. Each of the Divinely decreed actions of Hashem's Chosen People must proclaim His existence.

To achieve this goal, we must be a nation that dwells apart, insulated from other cultures. This isolation and insulation from the world is

part of our very essence, an inescapable reality.

The Midrash tells us that the Jewish people are compared to oil, and the nations of the world to water. By their very nature they cannot mix. When we recognize the importance of maintaining our unique, holy existence in isolation, we experience the promise "The Jewish people will dwell in security alone, apart" (Devarim 33 28). The oil flows calmly on the water, and the two coexist in peace.

But if we seek to assimilate into the foreign cultures, we will be forced to read, "How do you dwell apart?" to the lament of Eichah. As Rabbi Chaim of Volozhin so poignantly expressed it "Either the Jew makes Kiddush or the gentile makes havdalah." History has shown that when we sanctify ourselves- Kiddush-and dwell apart, we lead a life of holiness in secure isolation. When we attempt to assimilate and adapt foreign lifestyles -as in Egypt or Spain or Germany-our host nations eventually make havdalah and remind us that we are different.

Sifra comments on the verse, "I separated you from the nations of the world to be mine" (Vayikra 20 2) "If you are separated, then you are Mine. If not, you belong to Nevnchadnezzar and his cohorts." The obvious meaning seems to be that if we separate ourselves, we will merit Divine protection; and if not, Hashem will deliver us into the hands of our enemies. I would like, however, to suggest an alternative reading in closer conformity to the literal wording of the Sifra.

A non-Jew is required to observe only seven mitzvot. As long as he observes the minimal ethical code dictated by Hashem for civilization, he has a share in the World to Come. One might think that a Jew living the same type of life, although remiss in the observance of the rest of the mitzvot, would nevertheless be judged no worse than his non-Jewish neighbor.

Sifra informs us otherwise. The Jew exists for an entirely different purpose,-to create a Mikdash, a place of sanctity, a place where the

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Divine Presence will be felt. This Mikdash finds potential expression in the person of every Jew. Thus any Jew who fails to sanctify himself, to lead a life of exceptional holiness, as defined by the Torah's commandments, is in fact destroying his personal Mikdash. He has joined the ranks of Nevuchadnezzar and his cohorts, destroyers of the Mikdash. He 'belongs" to Nevnchadnezzar.

One who observes six hundred and thirteen mitzvot but does not understand the underlying, all-encompassing lifestyle they seek to engender, one who ignores the implications of those mitzvot in creating a Torah outlook, personality and weltanschaung, one whose goals, standards and values remain basically secular-such a person does not have six hundred and thirteen mitzvot, but rather six hundred and thirteen problems. Mitzvot cannot be observed in a framework foreign to Torah ideals.

Upon returning from his twenty year sojourn with Lavan, Yaakov told his brother Esav, "I dwelt with Lavan, but I kept all six hundred and thirteen mitzvot and did not learn from his evil ways." It seems superfluous for Yaakov to add that he did not learn from Lavan's evil ways, after stating that he kept all six hundred and thirteen mitzvot. Assimilation, we learn from Yaakov's words, means not only rejecting mitzvot but adopting values and lifestyles foreign to Torah. Even if one observes all the mitzvot, if his values remain those of the surrounding culture, he is merely a glatt kosher gentile. We must create a total Torah environment to insulate ourselves and our families from the influences of the secular society in whose midst we temporarily find ourselves.

To promote our being a nation that dwells apart, Hashem measured every land and found no land more suitable for the Jewish people than Eretz Yisrael, and no people better suited to Eretz Yisrael than Am Yisrael (Vayikra Rabbah 13). Eretz Yisrael is a holy land, the land that Hashem personally supervises at all times, the land that Hashem calls His own. And Am Yisrael is a nation that Hashem calls a holy nation, the nation that merits direct Divine Providence, the nation

that Hashem calls His own. Hence, Eretz Yisrael and Am Yisrael complement each other perfectly.

Eretz Yisrael provides a setting where we can develop our potential to be a uniquely sanctified nation. (This, it should be noted, is the very antithesis of secular Zionism, which envisions Eretz Yisrael as a setting for us to develop at long last into a nation like all other nations.) Thus, the answer to R' Yitzchak's question is not for the nations. It is we who are supposed to see clearly that Eretz Yisrael is legitimately ours, given to us by Hashem.

Hashem gave us Eretz Yisrael as He did to teach us the one lesson upon which all else depends: all our moral and ethical standards have only one source-Hashem Yitbarach. If He tells us to conquer and kill, that is by definition ethical and moral. And similarly, where He mandates mercy and peace, then that is ethical. Our value system has no basis other than the Written and Oral Torah.

The seven Canaanite nations had forfeited their right to Eretz Yisrael by their abominations. Hashem could have destroyed them by Himself without any action on our part. But He told us to conquer the land so that we would be forced to recognize His will as the source of all morality. He is the Creator of all that exists, and only He can dictate proper conduct among the nations. That is why our conquest constituted neither murder nor theft.

The Torah, at the very outset, is laying the framework for all mitzvah observance. It is not incidental that this lesson is taught through Eretz Yisrael. Our holy books emphasize that only in the Land of Israel can a Torah society uninfluenced by foreign values and standards be created-a society dwelling apart and enhanced by the special qualities of the land.

Since Eretz Yisrael is given to us to place all mitzvah observance in proper perspective, we have a legitimate claim to it only if we accept G-d as the arbiter of every aspect of our lives. If, however, we adopt the standards of the nations, we are murderers and thieves with no claim to the Land. Without that acceptance, the Land is, in fact, useless to us.

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Reprinted with permission from Artscroll Mesorah Publications, ltd. This

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Teaching Our Kids to be Happy

Three practical ways to show your children how to choose happiness this Sukkot. (By Dini Harris)

We all want to be happy and more than anything else, we want our kids to be happy.

We dream of our children's success. We dream of top scores on scholastic tests, social success with hip friends and parties, and fame-generating hobbies. But underneath it all, we know that if our kids won't be happy, then their successes will be worthless. If they're not happy, they won't enjoy or appreciate anything that they've accomplished.

The holiday of Sukkot gives us the opportunity to teach our children how to be happy. After all, it’s a mitzvah to "rejoice during your holiday."

So what’s the secret to happiness?

Happiness is not an elusive pursuit. By actually commanding us to be happy, God is teaching us that happiness is something that we can generate on our own. It’s a choice we can make.

Happiness is a skill. Like any skill, the more we practice happiness, the better we get at it. Obviously, people who are born with an upbeat personality will have an easier time being happy, but anyone who puts their mind to it, no matter how innately pessimistic, can improve their happiness skills.

So we can teach out kids happiness skills.

Happiness skills aren't taught in a classroom. They're taught in real-life. And the primary way to teach your children how to be happy is by

showing them your own happiness skills and how you apply them.

Your happiness is largely dependent on how you react to the things that happen to you in life. Happiness has nothing to do with what happens – only about how you respond to what happens.

If you get upset at the things that happen to you, if you get angry at the people who irritate you, if you are jealous of people who have more things than you – then you live your life irritated, angry, jealous and unhappy.

But if you accept what happens to you during your life, if you choose to be forgiving, patient and tolerant of the people in your life, if you appreciate that you have everything that you need in your life then you're choosing happiness.

There are many approaches that can help us react appropriately to the events that happen in our lives. Here are three suggestions:

The first one is to remember that God is in charge. Since God is good, everything that happens to me is somehow for my good – even if I don't perceive the goodness right now.

The second is that God gives me everything I need. So if I don’t have something, I don't need it. This couples with the converse that if God gave me something, a particular challenge, then there is a reason why I need it.

The third approach is more practical: I don't want to be that type of person. I don't want to be that person who is catty with her co-workers, angry with her neighbors, on-the-brink-of divorce with her husband, and estranged from her kids. So I will do whatever I can to regulate my reactions and be happy so that I can foster positive relationships.

It takes about thirty seconds to read through these mindsets, but it's a lifelong task to apply them or any other mindset that will strengthen your happiness skills. But it's certainly worth it. They are the keys to being happy.

This Sukkot make a point to talk about these concepts with your children as you apply them. Tell your kids, "I'm upset about the fact that I was fired, but I know that God has a good plan

Food for thought

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for me." Tell them, "I see that the neighbor blocked our driveway again. Oh well, it's not worthwhile to get upset about a parking spot." Share with them, "I'm disappointed that I was passed up for the promotion, I'm going to try to be happy for my co-worker who was promoted."

As you work on your happiness skills, you'll teach your kids how to be happy and having happy kids will make you very happy!

Wishing everyone a very happy Sukkot!

Wishing you all a very happy Sukkot holiday!

Adam’s Marriage Lesson

Blaming your spouse and not taking responsibility doesn’t work. (By Elliott Katz)

The story of Adam and Eve has an important lesson for men that can help them improve their marriage.

The story begins: Adam was alone and he wanted a wife. He asked God for a wife and God created Eve to be an ezer k’negdo – a helper opposing him or a helper against him. (Genesis 2:18).

What is a “helper against him”? The commentator Rashi explains it by quoting the Talmud (Yevamoth 63a) which says, “If the man is worthy, the woman will be his helper. If he’s not worthy, she will be against him.”

Adam and Eve are in the Garden of Eden. They have one commandment: Don’t eat the fruit of the Tree of Knowledge. Eve eats it and then she tries to get Adam to eat it. At first, he refuses, but she pressures him and he gives in and eats the fruit.Then Adam hides in the bushes.

God asks him, “Adam did you eat the fruit of the Tree of Knowledge that I commanded you not to eat?”

Does Adam take responsibility for eating the fruit? Does he say, “I’m responsible for what I did and I was wrong”?

He does the opposite. He says, “The woman you sent me gave it to me and I ate it”

(Genesis 3:12). Adam gave in to something he knew was wrong and then he blamed his wife.

Does blaming his wife enable him to avoid responsibility?

Not at all.

God punishes Adam for eating the fruit and for not using his own judgment.

What is the lesson to help a man improve his marriage?

While researching my book of relationship advice Being the Strong Man A Woman Wants: Timeless wisdom on being a man, I listened to a lot of men who blame their wives for situations that turned out badly. Like Adam, they felt they weren’t responsible because, like Adam, they had gone along with what their wives wanted.

I also heard women complain about their husbands who did this – avoided responsibility by blaming their wives. One woman said it made her feel like her husband was a child as she was his mother. She lost respect for him.

The lesson is simple: Take responsibility. Don’t make the mistake Adam made. Use your judgment. If you do something that is not right, take responsibility. Even if your wife pushed you into doing it, take responsibility for what you did. As Adam learned, you don’t avoid responsibility by blaming your wife. It won’t help your relationship – she won’t see you as worthy of being a partner to.

If you try to avoid responsibility by shifting blame to your wife, not only will she lose respect for you, so will other people. Just as God had no sympathy for Adam when he tried to blame Eve, people often have little sympathy for a man who blames his wife for doing something wrong.

Take responsibility and learn from Adam.

A Life of No Complaining

We spend far too much of our lives complaining and robbing ourselves of the opportunity of joy in the moment. (By Emuna Braverman)

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While Jews on the East Coast frequently battle cold and/or rain (and even sometimes snow!) to sit in the sukkah, those of us on the West Coast have the opposite problem – the heat! Last week it was in the nineties. In addition, LA, usually a mosquito-free environment seems to be overrun by them this year (apparently, they usually spray for them but during COVID neglected to do so). That doesn’t even count all the flies attracted by the honey (and all the other sweet foods at the table). And the bees…

Sitting in the sukkah can be a real challenge to our comfort! If we let it. I knew where our conversation would go, what our meal would be like. “It’s so hot.” “Can’t we get one of those fly zappers?” “I’m going inside.”

And I knew how I would feel. “I worked so hard to cook this meal and no one’s eating it” would be my first thought. My second (and slightly more elevated) thought would be “Where’s the focus on Sukkot, on the joy of the holiday?!” “Can’t we put aside our physical discomfort for the moment to concentrate on the spiritual opportunity?!

So I made a rule, a rule that was met with a chorus of moans and groans: No complaining about the weather or the bugs in the sukkah! (Recognizing the tremendous ability of human beings to find something to complain about, I should have made the rule a little broader.) It pretty much worked, although the 90+ weather wilted all of us and the meal did end a little sooner that I would have liked…

Not only should I have broadened the scope of the rule, but it shouldn’t be limited to Sukkot only. We spend far too much of our lives complaining and robbing ourselves of the opportunity of joy in the moment.

My husband’s grandmother, who lived to the ripe old age of 98, had her own rule. “Never complain about the things you can’t change.” She accepted the gradual limitations on her abilities and movements with equanimity and held fast to her rule. It definitely stood her in good stead. But I would extend her rule as well.

Why should we complain about the things that can be changed?! Either we need to

change them, or we need to accept them. Complaining only heightens our misery – and the misery of those around us. It is definitely not the way to win friends and influence people!

But beyond that, it’s not a pleasurable way to live and it doesn’t reflect Jewish understanding of life. Since we recognize that everything happens for a reason, even when we are in difficult or unpleasant circumstances, even when they seem to be caused by another human being, even when that human being needs to work on his or her character, there is no point in complaining. Clearly, we are meant to experience this discomfort. And clearly our goal is discovering how we can learn and grow from it.

Complaining distracts us. It uses up the energy that would be better devoted to our spiritual ascension. It provides the illusion of being productive as we waste time. In fact, it’s worse than wasting time because the more we talk about it, the more our frustration is increased and the worse we feel.

For all too many of us, complaining is almost a way of life. It’s just part of our conversation; we don’t even give it a second thought. If it’s hot we complain, if it’s cold we complain (for those fans, this sounds like a Jackie Mason routine!) but I realized something interesting on one of my trips to Israel. As hot as it was there in the summer, it didn’t bother me. I was on vacation (more or less). The same temperature in Los Angeles probably would have frustrated me. Just being on vacation put me in a different frame of mind and allowed me to accept the weather with ease.

But I don’t have to wait for vacation (or trips to Israel!) or Sukkot to adopt this understanding and to impose this rule on myself and my family. A life of no complaining is ipso facto a life of joy. What have I been waiting for?

Halachot of Shabbat (Daily Halacha)

Daily halacha

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The Importance of Torah Study on Shabbat

The Tur (Rabbenu Yaakob Ben Asher, 1269-1343) cites a Midrash which tells that when Beneh Yisrael entered the Land of Israel after spending 40 years living a miraculous existence in the wilderness, the Torah came before G-d to complain, as it were. It said that once Beneh Yisrael begin working the land, they will be too busy with their fields and other occupations to spend time learning Torah. Hashem responded that for this reason He gave Beneh Yisrael the Misva of Shabbat, so they will have the opportunity to spend one day a week engaging in Torah study. Likewise, the Midrash says in the beginning of Parashat Vayakhel that Moshe assembled the people and instructed them that they should gather each week on Shabbat to study Torah, and they will then be considered to have proclaimed G-d’s authority over the world.

Shabbat is meant to be a day of Torah learning. On Shabbat afternoon, after a person has prayed, eaten and rested a bit, he should return to the synagogue for Torah classes before Minha. In fact, Halacha strictly forbids scheduling any kind of event on Shabbat afternoon that would cause people to miss their Torah class. The Rabbis warned that missing the Torah study session on Shabbat results in a loss of money. This applies to any sort of event, and certainly to vain, unproductive activities. One must ensure to participate in Torah classes on Shabbat and not plan other activities for that time. If a Torah class is extending for a lengthy period, and one fears he might miss Se’uda Shelshit, then he may leave early. Otherwise, however, one should ensure not to miss the weekly study session on Shabbat.

Daf Yomi Masechet Eruvin (Daf Notes)

Drunkenness on Shabbat

The Gemara states that it is common to have drunkenness on Shabbat. Similarly, we find that the Kohanim should bless the congregation in the Shacharis Tefillah on Simchat Torah, because it is common for people to be drunk at the time of praying the Mussaf Tefillah. It is interesting to note that the Gemara states that everyone agrees that the Jewish People received the Torah on Shabbat. Following the receiving of the Torah, it is said that the great people saw Hashem and they ate and they drank. This is difficult to understand, because how is it possible that the Jewish People received the Torah and then acted in such a brazen manner? To answer this question, we must understand what occurred at Sinai. The Medrash states that the Jewish People were so overwhelmed with the revelation that their souls left them. The Gemara states that in the future there will not be any physical consumption of food and drink. Rather, the righteous will sit with crowns on their heads and bask in the Divine Presence. We also find that it is said regarding the angels who visited Avraham that they ate. The Medrash states that it only appeared as if they were eating. We can therefore suggest that when it said by Sinai that the great people ate and drank, it means that that they were like angels and it only looked as if they were eating and drinking. Similarly, on Shabbat, one receives an extra soul, and it is because of this soul that it appears that one is intoxicated, when in reality one is conducting himself on a higher spiritual level.

The Merit of a Tzaddik

R’ Elazar taught that Aharon’s sons, Nadav and Avihu, died for offending the honor of Moshe Rabbenu, by offering a halachic ruling in his presence. The Ben Ish Chai asks why R’ Elazar offers this explanation for their deaths, when the pasuk states that they were killed for offering an inappropriate fire offering, of which they had not been commanded (Vayikra 10:1-2).

He explains that even though they were liable for death for bringing the fire offering, the merit of Moshe Rabbenu would have protected them, had they shown him the proper reverence (Ben Yehoyada).

Daf yomi

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The Torah Scholar and the Snake

The Gemara states that one who renders a Halachic decision before his teacher deserves to be bitten by a snake.

The Iyun Yaakov explains that a snake has poisonous venom and the Gemara states that one who is liable death by burning, a snake will bite him. Sanhedrin 37b

Our Gemara states that the sons of Aharon were liable the death penalty because they rendered a Halachic decision before Moshe their teacher, and their punishment was that they were burned alive. This implies that a snake, in lieu of real fire, will bite anyone who rendered a Halachic decision before his teacher.

The Ben Yehoyada explains that a snake is designated by heaven to punish mankind, and one who rendered a Halachic decision before his teacher is liable the death penalty from haven, so it is appropriate that a snake bites the person. Furthermore, the person sinned with his mouth by rendering a Halachic decision before his teacher, so he is deserving to be punished by snake that bites with its mouth.

The Ben Yehoyada writes further that a Torah scholar is supposed to be vengeful and bearing a grudge like a snake. One who belittles the stature of a Torah scholar is punished by heaven that acts on behalf of the Torah scholar like a snake. Furthermore, the person who rendered the Halachic decision before his teacher entered a domain that was not his, and similarly, a snake enters domains that are not his.

Another explanation offered by the Ben Yehoyada is that the person who rendered the Halachic decision before his teacher sinned with his kol (voice) and with his dibbur (speech) and the words kol and dibbur are equal in numerical value to the word nachash, snake.

Drunk, But Not From Wine

R’ Elazar ben Azarya said that he had found an argument through which he could exempt the entire world from judgment. The possuk states, “She is drunk, but not from wine”

(Yeshaya 51). The Gemara at first understood this to mean that since we are as senseless as drunkards, we cannot be held responsible for our actions. This explanation was rejected, since a drunkard is liable for any damage he may cause in his stupor. Rather, the Gemara explains that we are exempt from prayer, since like drunkards we are unable to focus our thoughts.

The Iyun Yaakov explains that this conclusion is in fact a great defense on our behalf. Since we are unable to pray properly, we cannot fully call upon Hashem for His help in defeating the yetzer hora. Hashem should judge all our misdeeds with sympathy, since without His intervention we are helpless before the yetzer hora (Sukkah 52b).

Interesting Midrash (from Torah Tots)

HOW THE ANIMALS GOT THEIR NAME

One of the first tasks that the first man was given, was to give names to all the animals of the earth. One by one, they passed before him. With his great intelligence, Adam was able to understand that each animal had a particular outstanding characteristic. Adam chose a name that reflected that characteristic. For example, a donkey's nature is dull and heavy - an earthy quality. So he named the donkey "Chamor" which means "earthy".

Adam understood that a horse has a bragging joyfulness when galloping into battle. He therefore named the horse "SUS" which means "rejoice".

Adam realized that the lion is the king of the beasts. In the future, prophets would compare Hashem to a lion. Adam combined the letters Yud, Hay and Alef from the name of Hashem with the letter Raysh from the word "Ruach" or "spirituality". The lion was named "ARIEH."

Finally, the first man was asked by Hashem, "What will you call yourself?" The man replied,

Kidz Corner

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"Adam," from the word "Adomah," (earth), for he was created from the dust of the earth.

"And what is My name?" asked Hashem. "A-do-na-i," "Master", for You are Master of all creatures!"

Kid’z Korner (Revach) Rav Aharon Kotler's Father The Fur Merchant

Hagaon Rav Aharon Kotler told over a story about his father’s mesirus nefesh for Torah. His father was a fur merchant in Lita. At a certain period, his business dwindled, and it reached a point where his family was lacking food to sustain themselves.

Every day after Shacharit, his father would learn for two hours, and was mapkid on this learning period his entire life. One day, a wealthy merchant knocked on the door of the Kotler family, and informed them that he would like to buy a sizable amount of furs. However, it was the set learning time of R’ Kotler. His wife knocked on the door of his room, once, twice, and three times, and urged her husband to utilize this opportunity for his business.

R’ Kotler answered from behind the door, “Go tell him that if he’s willing to wait until I finish my learning, good! If not - he should go in peace. A person’s mezonos is set from Rosh Hashana until Rosh Hashana. If it was decreed that I will sell the merchandise, I’ll find a buyer!”

Rav Aharon concluded his story, “My father’s wondrous mesiras nefesh for Torah instilled in us the emunah peshutah, ‘When you learn Torah, you never lose out!’ All of my mesirut nefesh for Torah – I acquired from him!” (Tuvcha Yabiyu)

A Long Ago Burial Earns A Life Saving Appearance

“During the Holocaust, I was taken into slave labor in a town in Hungary when I was seventeen. Little by little, I began abandoning the ways of Religion. Later, I was taken to Auschwitz where I remained until the camp was liberated. After the war, I moved to Eretz

Yisrael where I completely abandoned the ways of Religion in which I had been raised. Not only did I work on Shabbat, but I even worked on Yom Kippur.”

“One Yom Kippur, after working all day, I went to sleep and saw my father, who had perished in the Holocaust, in a dream. He was standing before me in a kittel and tallis, and said to me, “My son, return to the path in which I raised you; otherwise your life will be cut off. Every night that week, I dreamt the same dream.”

“At that time, I lived alone in an apartment in Rishon Letzion. One Friday night, I ate dinner at a restaurant, and when I came home, I began switching on the radio. Suddenly, I heard a voice from behind me, ‘Oi, You are sinning again?!’ I swirled around, and I saw my deceased father face to face. He said to me, ‘My son, don’t think that this is a dream, I came to warn you to return to the path of Religion in which I educated you. If not, you should know that your life will be cut off.’ Immediately after uttering these words, he disappeared.”

“I was shocked. That Shabbat I refrained from smoking and turning on the radio. On Motze Shabbat, I went to a movie to calm myself down. When I arrived home, I was astounded to see that my apartment was lit up. As soon as I opened the door, my deceased father was again standing opposite me and he repeated the same message. This time he added, ‘Know my son that is the last time that I’m coming to warn you!’”

“The next morning, I traveled to Bnei Brak to the Chazon Ish. As soon as I reached the door of his room, the Chazon Ish called out, ‘Oi, your father has no menucha because of you, since your life will be cut off!’ After a few minutes the Chazon Ish again spoke, ‘In the zechut of a great mitzva which you did in your youth, your days have been lengthened, and you will return to the Religion in which your father educated you. Do you know which mitzvah you did that you were zoche that your father was revealed to you?’ I answered, “Even though I was mechallel Shabbat, I never harmed anyone. I also gave tzeddaka. If I passed a shul and they called out to me to complete a minyan, I didn’t refuse. I honored

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my parents in their lifetime.’ The Chazon Ish answered, ‘You were not zocheh to see your father because of these mitzvot, but because of a special mitzvah that you brought a boy to a kever Yisrael in your youth.’ Immediately, I remembered.”

“When I was fourteen years old, a woman appeared at my parent’s house one evening at a time during the war when the men had already been taken to forced labor. The woman told us that a boy had died in her village and there was no one to prepare a kever Yisrael. My father turned to me, ‘Go my son, bring the boy here, but don’t travel on the road; go through the forest.’ I said, ‘But in the forest, there are wolves and other animals.’ My father said, ‘Go my son, don’t worry, Hashem will be with you.’

I went to the village, tied the dead child to a board, and returned alone late at night through the forest. Every sound frightened me, but I returned home safely at one in the morning. My mother instructed me to meet my father in the cemetery, where he had already prepared the kever.”

“I left the Chazon Ish’s house determined to accept upon myself the Torah and Mitzvot. I was chozer a teshuvah sheleimah and I was transformed into a new person. In addition, until that point, I had been ensnared in debt despite having a respectable job and salary. From the time that I began keeping Shabbat Kodesh, I saw bracha in everything I did, and I lacked for nothing.” (As told to R Elazer Klein, Rav of Beer Sheva - Sefer Kiryat Arbah).

Je vais Lui Faire une Aide (Rav Itshak Nabet)

La première paracha de la Torah, Béréchit, nous raconte dans un premier temps la création du monde en sept jours. Ensuite, elle décrit le premier jour de l'homme et la femme au Gan Eden.

"Hachem prit l'Adam et le plaça au Gan Eden afin de le travailler et de le garder...puis Il dit: il n'est pas bon que l'homme soit seul, Je vais lui faire une aide. Alors Hachem montra tous les animaux à Adam afin qu'il les nomme. Adam donna un nom à chaque espèce, mais ne trouva pas sa conjointe. Alors Hachem endormit l'homme, Lui prit une côte. Hachem fabriqua la femme à partir de cette côte et la présenta à Adam."

De nombreux commentateurs s'interrogent sur le sens de ces versets. Puisqu'Hachem voulait que l'homme possédât une conjointe comme le reste des animaux, pourquoi n'avait-Il pas créé initialement l'homme et la femme ensemble? De plus, pourquoi lui présenter toutes les espèces animales? Se pouvait-il qu'Adam choisît pour femme un pingouin ou un chimpanzé?

Le rav Chlomo Bravda zal répond à l'aide d'une parabole. Un jeune homme n'arrivait pas à trouver de conjointe. Malgré de nombreuses rencontres, il trouvait toujours un petit quelque chose qui l'empêcher de sauter le pas. Un jour, son père lui présenta une femme qui bégayait tellement qu'il était impossible de commencer une discussion avec elle. Le fils expliqua à son père qu'il préférait une femme avec qui il pourrait entretenir des discussions. Une semaine plus tard, il rencontra une jeune fille qui répondait à chaque phrase par un petit son, sans jamais prononcer un mot. Encore une fois, le fils rentra déçu de sa rencontre. Alors son père lui présenta une jeune fille pas spécialement belle ni intelligente, mais qui parlait normalement. Le jeune homme fut tellement content de rencontrer une femme "normale" qu'il la demanda en mariage après la première rencontre.

Nos sages expliquent qu'Hachem monta tout ce scénario afin que Hava trouve grâce aux yeux d'Adam. Ainsi, Il le créa seul pour qu'il ressente le manque de conjointe. Il lui présenta ensuite les animaux pour augmenter son désir de trouver une femme, un être humain comme lui. Enfin, nous enseigne le Midrach, Hachem

Pour Les Francophones

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endormit l'homme pour qu'il ne voie pas la création de sa femme, et qu'elle ne paraisse pas dégoûtante à ses yeux. A son réveil, Adam vit une Houpa dont les colonnes étaient en or et toit en pierres précieuses. Hachem présenta Hava qui avait été coiffée et ornée de plus de quarante bijoux. Le Créateur maria Adam et Hava et les bénit des sept bénédictions que l'on prononce lors des mariages. A la vue de ces midrachim, une question se pose: pourquoi était-il si important que Hava trouve grâce aux yeux de son mari?

Hachem créa l'homme afin qu'il travaille et qu'il garde le Gan Eden, nous dit la Torah. Le Orh AHaïm Akadoch explique que le Gan Eden n'a pas besoin d'être ni travaillé, ni gardé. "Le travail " en question est l'accomplissement des Mitsvot positives. Et "la garde" correspond à la surveillance des interdictions de la Torah. Ainsi la Torah nous apprend-elle que l'homme n'a été créé que pour accomplir la volonté du propriétaire du monde. Nous devons accomplir Ses Mitsvot et en particulier étudier la Torah qui représente la Mitsva la plus importante. Or, pour parvenir à effectuer cette obligation, l'homme ne peut être seul. Car s'il devait s'occuper de sa maison, de ses enfants et de sa femme, travailler pour subvenir à ses besoins...Il n'aurait pas une minute pour prier, étudier ou accomplir les Mitsvot. Alors Hachem lui Créa une aide. Cette compagne est beaucoup plus qu'une simple conjointe, à l'image des animaux qui furent créés en couple afin de se reproduire. Ici, la femme permet à l'homme d'atteindre le but de la Création. C'est pourquoi Hachem élabora ce stratagème afin que la femme trouve grâce aux yeux de son mari. Car plus un couple est uni, plus le service Divin est efficace. A l'inverse, nous dit la Guémara Gittin (90, b), lorsqu'un couple divorce, l'autel qui représente le symbole du service Divin pleure. En outre, afin de montrer que la femme n'est pas soumise à l'homme, mais que le couple forme une entité avec un but commun, Hachem fabriqua initialement l'homme et la femme en un seul être. Cet être, double, reçut l'ordre de servir Hachem. Puis seulement après ils furent séparés.

L'homme et la femme sont donc plus que deux associés. Ils proviennent d'une même chair et possèdent un objectif commun: faire la Volonté d'Hachem. Pour cela, chacun doit accepter son

rôle et sa place afin de permettre au couple d'arriver à la plénitude. L'homme doit s'appliquer de toutes ses forces à faire les Mitsvot et à étudier la Torah. Et la femme doit aider son conjoint à être le plus efficace. Alors qu'Hachem nous aide à accomplir nos devoirs envers Lui et envers nos conjoints, amen ken yéhi ratson.

Un Homme sans Femme n'est pas un Homme

Il est enseigné dans le traité de Yébamot (63, a) au nom de rabi Eliezer qu' "un homme qui n'a pas de femme n'est pas un homme." A priori, nous devons comprendre quel est le sens de cet enseignement. Pourquoi un jeune homme qui étudie et accomplit les Mitsvot mais qui n'est pas marié n'est-il pas un homme?

Le rav Efraïm Oved explique au nom de Rabénou Béhayé que le nom "Adam" provient de "édmé léélyone": il ressemble à Hachem. Ainsi l'homme se différencie des animaux par sa capacité à "imiter" Hachem. Comme le disent nos sages: "Tu t'accrocheras à Hachem, tu imiteras ses actes. De même qu'Il est patient, sois patient. De même qu'Il est bon, sois bon..."

Le Rav Haïm Luzato zal explique dans son livre Derekh Hachem qu'Hachem représente la Bonté absolue. En tant que "Force donatrice", Il eut besoin de donner vie à des créatures afin qu'elles reçoivent Ses bienfaits. Il créa un endroit spécial dans lequel l'homme pourra profiter de Ses bienfaits éternels, le monde futur. Cependant, Hachem vit que si les hommes recevaient du bien gratuitement, ce bien ne serait pas parfait. Car un homme qui reçoit une chose gratuitement en éprouve une certaine gêne. Afin que ce bienfait soit parfait, et ne soit pas "un pain de honte", il fallait que Ses créatures le méritent. Pour cela, Hachem créa un monde d'épreuves, de Mitsvot et d'Avérot afin que les hommes reçoivent dans le monde futur un bienfait éternel et mérité.

Ainsi, l'homme a le devoir de bler à Hachem. Il doit apprendre à donner. Et c'est pour cela que ce n'est qu'après le mariage qu'il devient un homme. En effet, tant qu'il n'est pas marié, un homme reçoit beaucoup plus qu'il ne donne. Et

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même s'il aide parfois ses parents ou ses amis, il s'agit d'un acte ponctuel. Lorsqu'il se marie, il est obligé de donner à sa femme et ses enfants,tous les jours de sa vie, sans interruption. Il devra les aider physiquement, financièrement mais surtout les encourager à l'aide de compliments et de remarques positives. C'est pour cela que tant qu'un homme n'est pas marié, il ne peut accomplir le but de sa création, ressembler à Hachem.

Désormais, nous pouvons comprendre pourquoi Hachem créa l'homme et la femme à partir d'un seul corps. Comme nous le savons, une personne n'aime personne plus qu'elle ne s'aime elle-même. Pour arriver à donner toute sa vie à son conjoint, il faut un amour qui dépasse celui que l'on éprouve pour autrui. Hachem créa l'homme et la femme d'une seule chair pour que l'homme aime sa femme autant qu'il ne s'aime lui-même, et qu'il puisse apprendre à être un donneur.

Le rav Dessler z’’l, dans son Kuntras AHessed, explique qu'il existe deux forces chez l'homme. Celle de donner, qui lui permet de s'approcher de son Créateur. Et la force de prendre,qui représente la source de tous les penchants de l'homme. Cette force négative se caractérise par une volonté de prendre pour lui tout ce qui est autour de lui. Ainsi, le vol, le meurtre, la jalousie, la colère, l'inceste, le mensonge... ne sont que des dérivés de cette force.

Lorsque nous sommes petits, nous ne faisons que prendre. Le monde nous appartient. Or, pour arriver à accomplir les Mitsvot, il faut apprendre à donner. Nous devons donner aux autres pour accomplir nos obligations envers nos prochains:Tsédaka, aimer son prochain comme soi- même, visiter un malade à l'hôpital, consoler les endeuillés ou réjouir des mariés... Mais surtout, il faut arriver à donner à Hachem notre temps, nos forces et notre argent. Ainsi, le conjoint représente le seul moyen pour réellement arriver à donner "gratuitement", sans idée de retour, et à acquérir une nature de donneur.

Hachem créa la femme tout de suite après avoir demandé à l'homme de travailler et de garder le Gan Eden pour lui indiquer que ce n'est que grâce à elle qu'il pourra y parvenir. Sans la femme, l'homme ne peut devenir donneur

universel: il n'est donc pas un homme. Alors qu'Hachem nous aide à apprendre à donner, amen ken Yéhi ratson.

(Rav Yonatan Gefen) El Potencial para la Grandeza

y la Bajeza

Parashat Bereshit describe la creación de Adam, el primer hombre. Adam representa la totalidad de la raza humana y, dado que todo ser humano es su descendiente, cualquier lección que pueda ser aprendida de él aplica a la humanidad en general. En el relato de la creación de Adam, hay una fascinante dicotomía que aparece varias veces, siendo la primera en el primer versículo que trata sobre los planes de Di-s de crear al hombre: “Y Di-s dijo, hagamos un hombre a nuestra semejanza y el regirá (vairdú) sobre los peces del mar, los pájaros de los cielos, los animales de la tierra y toda creatura reptante que repta sobre la tierra”.

Rashi cita el Midrash que advierte el uso de la palabra vairdú, que en este caso significa ejercer poder sobre otras cosas. Sin embargo, la raíz de la palabra (las letras iud, reish y dálet) también pueden usarse para referirse a la palabra ieridá (que implica ‘caída’). El Midrash explica el doble sentido contradictorio de esta palabra: “Si el hombre es valioso, regirá sobre los animales; pero si no lo es, descenderá por debajo de ellos y los animales regirán sobre él”1.

Una idea similar es expresada por el Midrash al comienzo de parashat Tazría. La sección previa de la Torá (parashat Sheminí) trata sobre leyes referentes a los animales2, mientras que la siguiente se enfoca en leyes referentes a los seres humanos3. El Midrash señala que el orden de la Torá aquí es igual al que encontramos en el relato de la Creación: cuando Di-s creó el mundo, creó primero a todos los animales y recién después al hombre. Lo mismo ocurre aquí, en donde la Torá trata primero las leyes referentes a los animales y recién después pasa a las referentes al hombre. El Midrash continúa

REFLEXION SEMANAL

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explicando la razón por la que Di-s creó primero a los animales: “Para enseñarnos que, si el hombre es valioso, le decimos: ‘vienes antes (en importancia) a toda la creación’, pero si no es [valioso] le decimos: ‘el mosquito fue creado antes que ti’”4.

La idea de qu