Podcasts about avimelech

Today's daf is sponsored by Shulamith and Joel Cohn for a refuah shleima for Phyllis Hecht, Gittel Pesha bat Masha Rachel. Today's daf is sponsored by Batsheva Pava for a refuah shleima for Phyllis Hecht, Gittel Pesha bat Masha Rachel. "To my wonderful neighbor and dear friend, Phyllis, who is the person who sends me daily lists of shiurim that range from Daf Yomi, to Navi, to Parshat Hashavua, and Chaggim. She is a 24-hours-a-day Torah learning source. We cannot forget that it is the month of miracles and kriyat yam suf. May Phyllis continue to see many miracles. May our learning be for her zechut!" For what cases is a ger toshav allowed to go to a refuge city? Contradictory sources are brought and the contradictions are resolved. There is a debate one who killed someone and claimed "I thought it was allowed" - is that considered close to intentional or is it considered circumstances beyond one's control? Potential proofs are brought from the Torah for each position from the story of Avimelech when he took Sarah from Avraham. Does a blind person go to a city of refuge? What is the halakha if the accidental murderer hated the one who was murdered? How many refuge cities were there and where were they located?  

Are people responsible for doing the wrong thing when they thought it was permitted at the time that they did it, or to what extent is a person responsible for making sure he or she has knowledge of those permitted/prohibited actions? The example is a ger toshav - and the question of when punishing consequences kick in. That is, when does it seem close to deliberate, in contrast to the consequences all being left to God. With examples from the Torah where people were held responsible for transgressions they hadn't known they were committing (for example, Avimelech when he thought Sarah and Avraham were siblings, leaving her permitted for Avimelech to take as a wife - though she wasn't really). Also: 2 mishnayot - on the cities of refuge, and who can and cannot take refuge there. For example, a blind person cannot. An enemy of an "unintentional" killing cannot usually go to exile (and might be put to death for murder instead). Plus, the location of the 6 cities of refuge. Plus, initially, the killer ran to a city of refuge before the court judgement.

Today's daf is sponsored by Shulamith and Joel Cohn for a refuah shleima for Phyllis Hecht, Gittel Pesha bat Masha Rachel. Today's daf is sponsored by Batsheva Pava for a refuah shleima for Phyllis Hecht, Gittel Pesha bat Masha Rachel. "To my wonderful neighbor and dear friend, Phyllis, who is the person who sends me daily lists of shiurim that range from Daf Yomi, to Navi, to Parshat Hashavua, and Chaggim. She is a 24-hours-a-day Torah learning source. We cannot forget that it is the month of miracles and kriyat yam suf. May Phyllis continue to see many miracles. May our learning be for her zechut!" For what cases is a ger toshav allowed to go to a refuge city? Contradictory sources are brought and the contradictions are resolved. There is a debate one who killed someone and claimed "I thought it was allowed" - is that considered close to intentional or is it considered circumstances beyond one's control? Potential proofs are brought from the Torah for each position from the story of Avimelech when he took Sarah from Avraham. Does a blind person go to a city of refuge? What is the halakha if the accidental murderer hated the one who was murdered? How many refuge cities were there and where were they located?  

Makkot 9 : Marc Chipkin : 2025-04-17 When a ger toshav is exiled. Where someone thinks it is permitted to kill. The case of Avimelech. The 6 cities of refuge.

Gambling on A Day Like Purim THE GAMBLER The threat of adultery appears repeatedly in the story of redemption. Sarah and Rivkah were put at risk with Pharaoh and Avimelech. By legal custom, Tamar was to have married Judah's youngest son, but Judah had delayed the marriage, so it was thought that Tamar had committed adultery when she began to show her pregnancy. Rahab was thought to be a harlot. However, each of these women proved themselves righteous, courageous, and faithful in affirming the promise of a Land, a Covenant, and a People in Israel. Although subtler, the question of fidelity is also present in the Scroll of Esther. Esther has requested that the Jews fast and pray for three days. On the third day, associated with resurrection, she approaches the King. Perhaps she knew when she resigned herself, "If I perish, I perish," that although the risk required her voluntary surrender to that possible death, it could also become a resurrection day in a number of ways. On this third day, Queen Esther requests that the King and Haman attend a wine banquet. The wine banquets hold two mysteries. First, wine is associated with the Feast of Sukkot, which is a time to bring the first fruits from the wine vat. Esther is positioning herself to negotiate salvation not simply for the Jews, but prophetically for the first fruits from among the nations where the Jews have been scattered. In the winepress of the King's wrath, Esther becomes a waving lulav of hadassah branches at Sukkot, waving for the four corners of the Earth where Israel is scattered. The second mystery is found in the Hebrew grammar of Esther's invitation. In Esther 5:4, she requests, "If it please the King, let the King and Haman come today to the banquet that I have prepared for him." There is the problem. The subject is plural, "the King and Haman," yet the pronoun is singular, "him." She should have said, "a banquet I have prepared for them."  This plants a seed of doubt in the King's mind. Is she preparing the banquet for him or Haman?[1] The King and Haman attend the third-day wine banquet, but Esther still conceals her motive for inviting them...or is it him? Instead of giving a direct answer, Esther requests that they attend another wine banquet the following day, the fourth day. In Revelation, the message to the fourth assembly, Thyatira, marks the transition with the fourth day from "tribulation" to "great tribulation." The King knows Esther is troubled, nevertheless he is even more troubled by nightfall. He can't sleep! What is he thinking about? Perhaps the relationship between his Queen and his second-in-command, Haman. Why would a woman kept in seclusion with her maids and eunuchs request only Haman's presence along with the King's? How did she know Haman? The King had been the subject of assassination plots before, so what was Haman up to? Not coincidentally, this tribulation of mind keeps the King awake that fourth night, which had already begun at sundown that evening.[2] The text reads more literally than usually is translated in English. It would be better translated as, "The sleep of the King was shaken." He calls for the record books to be read. At this point, the King hears about Mordechai's intervention on his behalf when two of his high officers plotted to kill him. At last, a loyal subject, this Jew Mordechai. And wasn't Esther his Queen the one who'd actually informed him of the plot? No wonder the King was troubled. At this opportune moment, Haman enters to request permission to hang Mordechai in advance of the decreed destruction upon the Jews. Speak of the devil! The King tests Haman with a question, but Haman's pride prevents him from grasping the questions hidden within the question, which might be, "Haman, what are you up to? Are you trying to steal my kingdom and my queen? Second-in-command and my ring aren't enough for you?

Study Guide Sanhedrin 58 Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's grandmother, Sara Hene Rabinowitz Geffen, on her Tu b'Shevat yahrzeit. "She and her husband, Rav Tuvia Geffen, Rabbi of Sherith Israel Synagogue in Atlanta for 60 years, brought up their eight children with love and learning. Seven of their grandchildren made aliyah and many great, great-great, and great-great-great grandchildren live in Israel." Rabbi Meir states that only forbidden relations that are punishable by death by the court are forbidden by Noahide laws. However, in a different braita it says that Rabbi Meir holds that certain forbidden relations not punishable by death in the court are forbidden to gentiles (sister through one's mother) and one that is punishable by death in the court is permitted to gentiles (father's wife). This is reconciled by explaining that there are two different versions of Rabbi Meir's position - one passed down by Rabbi Eliezer and one by Rabbi Akiva. Each derives his position from the verse in Bereishit 2:24, "Therefore a man shall leave his father and mother," implying that certain relations are forbidden to him. Several questions are asked of Rabbi Eliezer and Rabbi Akiva on each of their derivations, suggesting that perhaps they should have derived other prohibited relations instead. Other difficulties are raised against their positions (one against Rabbi Eliezer and two against Rabbi Akiva)  from verses in the Torah from before the Torah was given - Amram who married Yocheved, Avraham's words to Avimelech about his relationship to Sara and why Adam did not marry his daughter, but gave her to Cain instead. All of the difficulties are resolved. Four laws are stated by different rabbis relating to either forbidden or permitted sexual relations regarding a gentile and one about the severity of the action of a gentile who hits a Jew. Three more laws are brought by Reish Lakish, the first one referring to the previous law by stressing the severity of one who even holds up one's hand to hit another. Other rabbis mention punishments or names that they would call a person who raises one's hand to hit another. The second law is that one who works hard cultivating one's land will have plenty of bread and one who does not, will not. The third is that a gentile must not rest on the Sabbath as they are commanded to work every day. Rava adds that even to make any day of the week into a day of rest would be forbidden.

Study Guide Sanhedrin 58 Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's grandmother, Sara Hene Rabinowitz Geffen, on her Tu b'Shevat yahrzeit. "She and her husband, Rav Tuvia Geffen, Rabbi of Sherith Israel Synagogue in Atlanta for 60 years, brought up their eight children with love and learning. Seven of their grandchildren made aliyah and many great, great-great, and great-great-great grandchildren live in Israel." Rabbi Meir states that only forbidden relations that are punishable by death by the court are forbidden by Noahide laws. However, in a different braita it says that Rabbi Meir holds that certain forbidden relations not punishable by death in the court are forbidden to gentiles (sister through one's mother) and one that is punishable by death in the court is permitted to gentiles (father's wife). This is reconciled by explaining that there are two different versions of Rabbi Meir's position - one passed down by Rabbi Eliezer and one by Rabbi Akiva. Each derives his position from the verse in Bereishit 2:24, "Therefore a man shall leave his father and mother," implying that certain relations are forbidden to him. Several questions are asked of Rabbi Eliezer and Rabbi Akiva on each of their derivations, suggesting that perhaps they should have derived other prohibited relations instead. Other difficulties are raised against their positions (one against Rabbi Eliezer and two against Rabbi Akiva)  from verses in the Torah from before the Torah was given - Amram who married Yocheved, Avraham's words to Avimelech about his relationship to Sara and why Adam did not marry his daughter, but gave her to Cain instead. All of the difficulties are resolved. Four laws are stated by different rabbis relating to either forbidden or permitted sexual relations regarding a gentile and one about the severity of the action of a gentile who hits a Jew. Three more laws are brought by Reish Lakish, the first one referring to the previous law by stressing the severity of one who even holds up one's hand to hit another. Other rabbis mention punishments or names that they would call a person who raises one's hand to hit another. The second law is that one who works hard cultivating one's land will have plenty of bread and one who does not, will not. The third is that a gentile must not rest on the Sabbath as they are commanded to work every day. Rava adds that even to make any day of the week into a day of rest would be forbidden.

Send us a textIn this sermon, Rabbi Yisroel Bernath draws parallels between the lives of Isadore and Nathan Strauss, the parsha's narrative of Yaakov's journey back to the Holy Land, and the enduring challenges and mission of the Jewish people throughout history. By exploring the Strauss brothers' devotion to Israel, Yaakov's escape from Lavan, and the recurring pattern of antisemitism in history, the sermon highlights our divine purpose: to illuminate the world with G-d's presence and moral clarity, wherever we may be.Key TakeawaysThe Choices That Shape History: Nathan Strauss's decision to stay in the Holy Land, missing the Titanic, underscores the importance of placing values and mission above convenience. Yaakov's choice to leave Charan, despite its challenges, reflects the yearning to reconnect with our roots and divine purpose.The Recurring Pattern of Antisemitism: From Yaakov's struggles with Lavan to Yitzchak's conflicts with Avimelech, the Torah reminds us of the historical cycle where Jewish success leads to envy, displacement, and eventual recognition of G-d's blessings. This pattern continues in modern examples, including the complex relationship between Jews and host nations like China.Our Divine Mission: Beyond economic or social contributions, Jews have a spiritual role in every community—to inspire faith, accountability, and recognition of G-d. The absence of a Jewish presence often leaves a moral and spiritual void, as seen in Avimelech's plea to Yitzchak: “We have surely seen that G-d was with you.”Actionable Inspiration: Recognize that every moment and decision—whether supporting Israel, staying true to Torah values, or fostering spiritual growth—contributes to our mission of being a light unto the nations.#Bible #ParshatVayeitzei #BibleStudy #Torah #TorahPortion #Rabbi #chabad #lubavitch #JewishHistory Managing Dental Drama PodcastOwning, operating, and managing a dental practice can be difficult and sometimes...Listen on: Apple Podcasts SpotifySupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

ToldotDe lezingen van parshat Toldot zijn: Genesis 25:19 – 28:9 en 1 Samuël 20:18-42. In de uitlegzal de focus liggen bij Genesis 26:23-29. In dit gedeelte lezen we dat Izak een altaar bouwt in Beër-Sheva' en dat hij daar een verbond sluit met Avimelech, de koning van de Filistijnen. We ontdekken wat dit te maken heeft met de tijden der heidenen, die met Yeshua's komst aangebroken zijn. Ook ontdekken we hoe de volken zich geveinsdelijk zullen onderwerpen aan Yeshua in het Messiaanse Rijk. En wat betekent dit alles nu voor onze eigen roeping en strijd in het leven…?!Support the show

Parashat Hayeh-Sara tells of Avraham Avinu's efforts to purchase מערת המכפלה – the Machpeila Cave in Hevron, where he wished to bury his wife, Sara, who had just passed away. The territory of this special cave was owned by a man named Efron. After Efron first said that he would give the land to Avraham free of charge, he then turned to Avraham and said, ארץ ארבע מאות שקל כסף ביני ובינך מה היא – "What is a 400-shekel piece of land between us?" (23:15). Avraham immediately paid Efron this sum – 400 silver coins, which was an outrageously exorbitant amount of money for this property. Efron's tactic is one which many a wily salesman has used since then. Many of us have probably had the experience of somebody trying to sell us something, and he tells us, "Because I like you," or "Because you're a friend," or "Because you're a valued customer" he was offering a "discounted" price. This price is not necessarily a discount, and the merchandise or service is not something we necessarily need or even want, but framing the deal in this way, making us believe that he actually likes us, cares about us, and wants to do something nice to us, convinces us that this is to our benefit, which in truth, it isn't. Rashi (23:16) notes that in the pasuk that tells of Avraham paying Efron the 400 coins, Efron's name is spelled unusually. Throughout this section, his name is spelled עפרון, but in this pasuk, it is spelled עפרן, without the letter ו'. Rashi explains that because Efron acted dishonestly, pretending to be Avraham's friend, to be giving him a great deal, when in fact he was charging an outrageous sum, a letter was taken out of Efron's name. People act dishonestly because they see only the here-and-now. They see an opportunity to make money or obtain something they want by being less than truthful, and so they go ahead and do it. But long-term, this has the effect of ruining their "name," their reputation. Dishonesty might yield short-term benefit, but it causes long-term harm. A single dishonest act can ruin a person's reputation and standing, forever. If we think long-term, we realize that dishonesty hurts us infinitely more than it helps us. The contrast to Efron's shortsightedness is Sara Imenu. The first pasuk of our parashah tells us that Sara lived for 127 years, and it then concludes, שני חיי שרה – "these were the years of Sara." Rashi explains that this phrase was added to tell us that כולן שווין לטובה – Sara's days were all equally good. At first glance, this seems very difficult to understand. Sara went through many ordeals over the course of her life. She went with her husband to a new land as commanded by Hashem, and soon after they arrived, a famine struck, forcing them to move again, to Egypt, where she was forcibly taken by the king. She would be abducted again later, by a different king (Avimelech). She was childless for many years, eventually having Avraham marry her maidservant, who then immediately conceived, and started disrespecting Sara. Sara did not have an easy life. So how could Rashi say that the days of her life were all equally good? The answer is that although Sara's life wasn't all easy, all her days – both good and bad – led her to her share in the world to come. In the short-term, she had some difficult periods. But in the long-term, even the hard times were "good," because she lived not for the moment, but for eternity, to live in the service of Hashem, through thick and thin, and earn her share in the next world. Things which seem appealing in the moment, in the "here-and-now," can ruin our "name," and cause us long-term harm. Whenever we feel tempted to lie, to gossip, to say something we shouldn't, to forego a mitzvah, or to act in a way we know is wrong, let's remember the long-term benefits of doing the right thing – which always, but always, far exceed the fleeting, short-term benefits of the wrong thing which we currently feel like doing.

What if society's outcasts held the keys to profound moral insights? Join us as we unpack the incredible legacy of Reb Aryeh Levine, a tzaddik renowned for extending compassion and hope to those languishing in Eretz Yisrael's prisons. Through gripping stories, we reveal how Reb Aryeh's encounters with some of the most marginalized individuals illuminate the power of redemption and the perplexing nature of human rationalization—even in the face of attempted manslaughter. Witness the shaking moment when Reb Aryeh confronted a prisoner's chilling justification for violence, challenging us to explore the fragile line between morality and the self-serving narratives we spin.The echoes of Avram Avinu's interactions with Avimelech remind us of how easily societal norms can sway without the anchor of spiritual discipline. As we discuss the intricate balance between moral integrity and the seductive pull of rationalization, this episode invites introspection on the role of divine guidance in our ethical compass. By reflecting on these timeless lessons, we urge listeners to scrutinize the moral frameworks that guide their lives in an ever-evolving world. Don't miss this opportunity to reassess your beliefs and consider the influence of godly discipline in maintaining ethical integrity amidst changing tides.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Have any questions, insights, or feedback? Send me a text!Length of article: 1 pageLength of audio: 4 minutes 19 secondsSynopsis: This is the audio version of the 1-page article I wrote and published on rabbischneeweiss.substack.com/ on 11/15/24, titled: Vayeira: Vox Intellectus Vox Dei (The Voice of the Intellect is the Voice of God). Avimelech clearly sinned against Avraham and Sarah, but in what sense did he sin against God? Radak's answer expresses what it truly means to be a "rationalist." -----This week's Torah content has been sponsored by Yael Weiss. I forgot to ask her for a dedication message in advance, but in the meantime, I'll dedicate this Torah content to the entire Weiss family: Rabbi and Sara, Yael and Esti, Eli and Benji, with a special shout-out to Rabbi Weiss Sr. Thank you for supporting what I do and for being part of my learning life, each in your own way!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Rav Fábio com uma mensagem atual sobre a parashá (porção semanal)

Portion allotted to shevet Yehuda defined by borders and cities, Asniel conquered Kiryas Sefer and married Achsa (daughter of Kaleiv), Yehuda didn't conquer Yevusi in Yerushalayim (pact between Avraham and Avimelech)

History-19.Gidon, Avimelech, Yiftach

A chapter written by David at one of the most extreme moments in his life - as he pretended to be insane when he rang to seek shelter with the Philistine king Avimelech. Daniel Silverstein returns again with a powerful audio - beginning with a fast paced beautiful rap translation of his own of the chapter and continuing with insights ancient and modern into the chapter and the nature of what it means to desire life. Text here: www.sefaria.org/Psalms.34

Lesson 16 – Judges 9 & 10 The Book of Judges Lesson 16 – Chapters 9 and 10 We'll continue today in Judges chapter 9, the story of Avimelech (known more as Abimelech in English) the son of Gideon born of a Shechemite concubine. Let's briefly review: Gideon had 70 sons by his legal wives […] The post Lesson 16 – Judges 9 & 10 appeared first on Torah Class.

Lesson 15 – Judges 9 The Book of Judges Lesson 15 – Chapter 9 This week we will begin to explore Judges chapter 9, the story of a fellow called Avimelech, one of Gideon's 71 sons. Like so much of Judges chapter 9 it is just example after example, lesson after lesson, and application after […] The post Lesson 15 – Judges 9 appeared first on Torah Class.

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When Isaac was between 60 and 80 years of age there was a famine in the land and he brought his family to Gerer, which was under the leadership of Abimelech (Avi-melech), king of the Philistines. We saw in a previous sermon regarding Abraham and Abimelech that the name/title Avimelech means “my father is king.” This very well could be the same Avimelech that Abraham met with and lied to. Since Abraham lived 175 years it is possible that Avimelech was much younger than Abraham when they meet, and that he could still be alive at the time of this account with Isaac. There is also another indication in this chapter that gives credence to the very real possibility that this is the same Avimelech. Avimelech as an example: We saw in the sermon regarding Abraham and Avimelech that while Avimelech was a human who lived at that time, some of his actions prefigured those of the Messiah (Whose Father is King). We see some of that in this chapter with Isaac as well. Isaac followed Abraham's bad example of lying to Avimelech. In the second part of Genesis 26, in spite of how Isaac acted, Avimelech sought Isaac out to make a peace treaty with him. Isaac's reaction to Avimelech is very telling of Isaac's mindset at that point and a good mirror for us to see ourselves in. There is much we can learn about Yeshua, and our own lives, from Avimelech's example. Our example: Have you ever felt distant from God? Have you ever felt God is working against you? Have you had troubles with neighbor's, work associates, family, or friends? Have you made wrong choices and acted out of fear? If you answered even a partial yes to any of those questions, then this week's sermon has meaning for you to help you in your current situation. In this week's sermon Rabbi Jeff Zaremsky elaborates on how Avimelech foreshadowed the Messiah and how our lives can also glorify God. Come along for the Adventure, you will stay for the Shalom – ShalomAdventure.com You can also view any and all of Shalom Adventure videos in one convenient, easy to navigate, site https://shalomadventure.lightcast.com/.

Isaac Blessed Because of a drought Isaac moves to Gerer, an area ruled by Abimelech (Avi-melech), king of the Philistines. Isaac's father, Abraham, had also lived in this area during a drought. At that time Abraham lied about his Sarah, saying she is his sister, instead of saying that she is his wife. Avimelech innocently takes Sarah as wife, but is restrained by God from having relations with her. This incident took place within the year that God Himself came in the flesh and prophesied to Abraham that Sarah would conceive Isaac. This whole incident endangered the conception of Isaac. The lie brought shame upon Abraham. Then over 60 years later Isaac comes to this same man and also lies about his wife saying she is his sister. In some ways Isaac's lie is worse in that Sarah was Abraham's half-sister, but that was not the case with Isaac and Rebecca (she was his cousin). In this account Avimelech does not take Rebecca as wife, but he does find out Isaac's lie and rebukes him for it. In spite of Isaac's lack of faith, lying, and not immediately repenting of the wrong, God abundantly blesses Isaac. Being blessed while in disobedience seems contrary to other statements in the Bible. God did have a reason for blessing Isaac at this point in his life. Problems: While being blessed by God, Isaac has problems from people. Isaac's example helps teach us some important life lessons. Have you been blessed by God? Have you always deserved it? Have you appreciated it? Have people ever caused problems in your life? How should we reacted to these situations? Join Rabbi Jeff Zaremsky by viewing this week's sermon and finding why God would bless Isaac while Isaac was acting in disobedience to God, and how to deal when misused by others. Come along for the Adventure, you will stay for the Shalom – ShalomAdventure.com You can also view any and all of Shalom Adventure videos in one convenient, easy to navigate, https://shalomadventure.lightcast.com/

This week’s learning is sponsored by Glenn Miller and Ruth Rotenberg in memory of their daughter Tanielle Miller's 19th yahrzeit. “This year embodying Tanielle’s passions, the Tanielle Miller Foundation has blossomed into a hub for over six initiatives in Israel from civilian first responders to organizing ER doctors from around the world, all to support our victory in Israel. יחד ננצח May the learning through Hadran be a zechut for a swift and safe victory and healing for am Yisrael.” Today's daf is sponsored by Deborah & Michael Dickson on the occasion of their daughter, Ella's bat mitzvah this Shabbat. Even though one pays the five damages payments, one is still required to ask for forgiveness from the injured person to fully atone. If one asks another to injure him/her or to damage their clothes, the person is still liable if they do it. However, if the person says "I will exempt you" the one who damaged the clothes is exempt but not if they inflicted bodily damage. But if that same statement was said about damaging someone else's property, there is no exemption. The importance of asking for forgiveness is learned from the exchange between Avimelech and Avraham in Breishet 20:7. The rest of that verse is explained as well. Rava quotes several different statements made by the rabbis or sentences that people generally say and asks Raba bar Meri where the source in the Torah is. The first derivation is learned from Avraham and Avimelech that one who prays for another regarding an issue that the person needs as well, will be answered first. Raba bar Meri suggests a different verse, but Rava learns it from Avraham who prayed for Avimelech to have children and then Sarah became pregnant. Fifteen other similar questions are asked by Rava to Raba bar Meri.

Last mishnah of the chapter: When one injures another, and pays compensation, he still isn't forgiven until the victim offers it -- as learned from the interaction between Avraham and Avimelech. At the same time, however, the victim is not allowed to hold a grudge. Also, 17 (18?) teachings or adages that were clearly known in the world that Rabbah bar Mari provides the sources for them in the Torah. Including poverty follows the poor, and if a friend calls you a donkey, prepare a saddle for your back.

This week’s learning is sponsored by Glenn Miller and Ruth Rotenberg in memory of their daughter Tanielle Miller's 19th yahrzeit. “This year embodying Tanielle’s passions, the Tanielle Miller Foundation has blossomed into a hub for over six initiatives in Israel from civilian first responders to organizing ER doctors from around the world, all to support our victory in Israel. יחד ננצח May the learning through Hadran be a zechut for a swift and safe victory and healing for am Yisrael.” Today's daf is sponsored by Deborah & Michael Dickson on the occasion of their daughter, Ella's bat mitzvah this Shabbat. Even though one pays the five damages payments, one is still required to ask for forgiveness from the injured person to fully atone. If one asks another to injure him/her or to damage their clothes, the person is still liable if they do it. However, if the person says "I will exempt you" the one who damaged the clothes is exempt but not if they inflicted bodily damage. But if that same statement was said about damaging someone else's property, there is no exemption. The importance of asking for forgiveness is learned from the exchange between Avimelech and Avraham in Breishet 20:7. The rest of that verse is explained as well. Rava quotes several different statements made by the rabbis or sentences that people generally say and asks Raba bar Meri where the source in the Torah is. The first derivation is learned from Avraham and Avimelech that one who prays for another regarding an issue that the person needs as well, will be answered first. Raba bar Meri suggests a different verse, but Rava learns it from Avraham who prayed for Avimelech to have children and then Sarah became pregnant. Fifteen other similar questions are asked by Rava to Raba bar Meri.

Join Daf Yomi with Rabbi Phil Karesh for a clear, on-the-Daf shiur. ~ Do we need to assess the item that caused the damage? ~ Busha of expectorating on someone and no busha for words alone. ~ Caused damage to oneself - a machlokes Tannaim. ~ Cutting down fruit trees. ~ Mechila required in addition to busha payment. ~ Avraham, Sarah and Avimelech.

In Genesis chapter 20 we read about Abraham lying to Avimelech regarding Sarah. Then in chapter 21 Avimelech comes back to Abraham, this time with the commander of his army to call Abraham out for his sin and to get an assurance from Abraham that he will not do it again. After Abraham is humbled and promises not to do it again, Abraham uses this opportunity to call out a wrong that he feels Avimelech has done to him. Then the two of them go about making peace together through a covenant ceremony. Preparing for Yom Kippur: During the Ten Days of Awe between Rosh Hashanah and Yom Kippur we are reminded to make our records clean and right with God. This Biblical account is a good reminder for us to speak with those who have wronged us and do all that we can on our part, by God's grace, to make things right. Not only is this Biblical account of Abraham and Avimelech historical, it has spiritual significance regarding God's eternal plan for humanity and for our own personal lives. Are their people in your life that you need to address for wrongs they have done to you? Listen to this sermon to find out the right and wrong way to do it. Have people called you out for wrongs you have done? Listen to this sermon to find out the right and wrong way to do it? Join Rabbi Jeff Zaremsky in learning how to have better relationships with those around you and how to make peace. Come along for the Adventure, you will stay for the Shalom – ShalomAdventure.com You can also view any and all of Shalom Adventure videos in one convenient, easy to navigate, site. https://shalomadventure.lightcast.com/

Abraham and Abimelech, Abraham Lies Again For reasons not revealed, after being given the promise that in a year's time Sarah will have a son, and after sodom & gommorah were destroyed, Abraham moved his caravan south near Gaza. Abimelech was king in that area. Like Abraham did twenty years before, he lied (or half truthed) about Sarah being his sister. Abimelech took 90 year old Sarah as a wife. This was a precarious situation because it was during this time that Sarah needed to be conceiving through Abraham so they could have a child within the year that God promised they would. One might excuse Abraham for not initially remembering the events of 20 years before when he did a similar thing with the Egyptian Pharaoh. One might excuse Abraham for being fearful for his life if it was known that Sarah was his wife. But when Abimelech took it to heart and indicated he was going to take Sarah as his wife Abraham should have spoken up. All is well that ends well? By the end of this Biblical account it looks like Abraham made out pretty well. But surface reading could be deceiving. This was not a time when Abraham was a good example. More to the story One might wonder why this story is in the Bible. Certainly we can learn from Abraham's mistakes, but is there more to it than just that? Yes there is, and this story is no exception. There are some very profound insights hidden in this story that demonstrate that this story is bigger than just Abraham lying and everything working out fine in spite of it. This account, like everything in the Bible, has deep significance in understanding God's work for humanity, and for God's calling upon us individuality. Good news Once again in this sermon Rabbi Jeff Zaremsky helps us find the “good news” in the story. Join us in finding out what that good news is and how it applies to your life. Come along for the Adventure, you will stay for the Shalom – ShalomAdventure.com You can also view all and any of Shalom Adventure videos in one convenient, easy to navigate, site.

The excrements of Yitzchok's donkeys are preferred over the gold and silver of Avimelech

How can Avimelech be surprised the second time?

A phantom Rashi comment

Yitzchak is blessed by Hashem, Avimelech and co. approach Yitzchak with self-righteous claims that a pact would be appropriate after all the good they had done

Yitzchak and co. settle in G'rar, pretend Rivka is his sister, Avimelech finds out truth and gets upset that he almost sinned, commands the people to leave them alone, Yitzchak produces 100x the norm

Today we will discuss a Bitachon thought related to the Parasha, from the Sefer Arugat HaBosem , written by Rabbi Moshe Greenwald, one of the great rabbis of Hungary, who lived from 1853 to 1910. He is known by the title Arugat HaBosem. In this week's Parasha it says that He came into the house and he had water to wash his feet and the feet of the people that were with him. We found this with Avraham last week as well. What is it about the feet that need to be washed? He explains that the feet refer to the hishtadlut that we do. He quotes a pasuk, We walk with our feet, and explains that feet are what signify what we're doing . That's why, when we put on our shoes in the morning, we say, She'Asah Li kol Sorchi- once you have shoes on your feet, you're ready to get up and go. But that's where you can make a mistake and think that you're in charge. He says a beautiful thought.- We find the concept of avak/dirt or dust being used with sin. There is something called Avak Ribit- it's not really interest , but it has a dust of interest . There is also Avak Lashon Hara . It's not actually slanderous , but it has a dust of that. He adds that there is something called Avak Avodah Zara. It's not actually idol worship, but it's the dust of the idol worship . And that's why it says Avraham Avinu asked them to wash their feet- because they were businessmen who bowed to the dust on their feet, which means, of course, they believed in Hashem, but they still thought that maybe they were slightly involved. When a person gets overly involved with hishtadlut , he needs to wash his feet. He needs to cleanse himself and bring himself back. I'd like to add (this on my own) that the Ben Ish Chai says that normally we wash our hands for bread or whatever it may be. We don't wash our hands and feet. He says it's because it's very hard to get the Tumah/impurities off the feet. But, he says, before Shabbat, it says you have to wash your hands and your feet, because with the power of Shabbat, you can cleanse your feet as well. According to this, we can understand what to wash our feet means- that Shabbat is when we really understand that Hashem created the world in sixth days, rested on the seventh, and continues to control and direct the world. That's how we get the dust off of our feet and cleanse our feet. We also see the lesson that over- hishtadlut look backfires. The Midrash says about Efron that a man who has an evil eye is always looking for more. He gets into a state of panic when he sees money. He wants a lot of money. That was Efron, who saw the opportunity to get money for selling the Maarat Hamachpela . But וְלֹא־יֵ֝דַ֗ע כִּי־חֶ֥סֶר יְבֹאֶֽנּוּ׃ he doesn't realize it's going to bring him lacking ( Mishleh 28,22) What does he lack? The Midrash explains that Efron is normally written with Vav ( עפרון but after the transaction, it's missing a Vav עפרן because he lost out. And once you take the Vav out of the name Efron the numerical value. (400) is the same as רע עין evil eye. The Gaon of Vilna explains that when Avimelech gave money to Avraham Avinu, it says, he gave him a thousand kesef but Avraham Avinu did not want to use this money. He put it aside, to buy the Maarat HaMachpela . If Efron had not asked for an amount (400 kesef ) he would've gotten a thousand! But because he was doing hishtadlut asking for that high number, it backfired- He really would've gotten an even better price. Related to the fact on Shabbat, you wash your feet, the Gemara tells us that the person that walks too fast weakens his eyesight . How do you fix that? By looking at the candles on Friday night or by looking into the wine of the kiddush . I once heard an explanation from Rabbi Avigdor Miller for this. He asked about the concept that your eyesight gets weakened because you run fast, and explained that running fast refers to a person that does too much hishtadlut . He's always running, and it weakens his eyesight because he's not seeing correctly. He's not seeing that it's only hishtadlut , and that Hashem's Gezera is what makes you get to what you need to get to. So how do you restore your eyesight? How do you get back on track? The answer is, with the kiddush of Shabbat or the candles on Friday night. Shabbat gives you back the eyesight that got lost by the overemphasis on the running with your feet. So B'Ezrat Hashem we will use Shabbat to recalibrate and realize that our feet don't get us what we need to get to. And we will cleanse ourselves from the Avak , from the dust of the improper

Treaty made between Avimelech and Avraham (and dispute over wells), Avraham remained in Plishti area for 26 years (1 more than in Chevron prior)

Lot is saved with 2 daughters and eventually proceeds to mountains, incest with 2 daughters and resulting nations, Avraham moves to G'rar and incident with Avimelech and Sara, birth of Yitzchak Avinu

B´´H

B´´H

Having received his Ph.D. in mathematical logic at Brandeis University, Rabbi Dr. Dovid Gottlieb went on to become Professor of Philosophy at Johns Hopkins University. Today he is a senior faculty member at Ohr Somayach in Jerusalem. An accomplished author and lecturer, Rabbi Gottlieb has electrified audiences with his stimulating and energetic presentations on ethical and philosophical issues. In Jewish Philosophy with Rabbi Dr. Gottlieb, we are invited to explore the most fascinating and elemental concepts of Jewish Philosophy. https://podcasts.ohr.edu/ podcasts@ohr.edu

what a story! The story of the first king of Israel that they don't tell you. Avimelech, son of Gidon, kills 69 of his siblings with only one escaping before he meets his own messy rutal end. This is fratricidal politics at its most brual. Text can be found here: https://www.sefaria.org/Judges.9

Exploring a little story in Parshas Vayeira about Avraham and Avimelech

In this week's Parasha, Re'eh , which we always read right before Elul, there's a a Pasuk that says, “ ונתן לך רחמים ורחמך God will give you the attribute of mercy, (which you'll means you'll have, you'll be merciful people), and then He'll have have mercy on you. That means if a person himself doesn't have mercy, God doesn't have mercy on him. As the Gemara in Shabbat (151A) says, “ Whoever has mercy on other creatures, they will have mercy on him from heaven, and the opposite- for those who don't have mercy on other creatures, they don't have mercy on him from heaven.” And the source of this, the Pesichta Rabbati says it goes back to Abraham Avinu, who, when he prayed for Avimelech and had mercy on him, God had mercy and Avraham, and Avraham had children. Reshit Raba, 33,3 tells the story of when, in the days of Rabi Tanhuma, there was a drought and the Jewish people fasted for three days, and there was no rain. It's possible that they broke their fast at night, but regardless, they fasted for three days. And then the Rabi Tanhuma said that fasting would not do the job. “ My children, ” he said, “ Have mercy on each other and Hashem will have mercy on you.” So they started giving charity to each other. But then they saw a man coming out of the house of his ex-wife, and they said, “ Aha… the reason that the rain is not coming is because these people are sinning together.What is this man doing in his ex-wife's house?” When they asked him about it, he explained that he had given her money. When they asked why , he explaine d, “ I see that she's in pain, and I filled myself with mercy on her. Rabi Tanhuma then pointed his face to heaven and said, “ Master of the universe, if this man, who no longer has a responsibility to feed his wife, sees that she's in pain and has mercy on her, and it says on You, God, Hanun V'Rachum/You are merciful and benevolent, and we are the sons of Abraham, Yitzhak and Yaakov, then surely You should be overflowing with mercy on us.” And immediately the rain came down. The principle here that is explained by the Chafetz Chaim, in his Sefer Ahavat Hesed (volume 2 chapter 3), is that Hashem has two traits that He uses to rule the world. One is the trait of justice, and one is the trait of mercy. Even if a person is righteous, he still needs to have mercy because if God were to start looking into our deeds and really analyze whether we did we do our Mitzvot with the proper fear, the proper love, with the right Kavana…. if God really analyzed our Mitzvot carefully, then we wouldn't pass the test. But, you can look at a person's deeds in a more merciful way. You can see that yes, he got up and he went to pray Netz . It's true that he wasn't concentrating the whole time, but come on, he came to shul. So there are two ways to look at everything. And we want Hashem to look at us with the trait of mercy. The Chafetz Chaim tells us that the way to get Hashem to look at us in the more merciful way, and not with the approach of justice, all depends on how we treat people. If you treat people with kindness and mercy, you arouse God's kindness and mercy above, and they have mercy on you. That's what the Gemara quoted above tells us.. This is to the extent that he quotes a Zohar that says that after 120 years, if a person used to be Mevater/forbearing to other people, then God will Mevater and make things easier for him. But if person was never easy going and never had mercy, he causes justice to be aroused against him. This is especially important as we enter the month of Elul. In the Syrian and other Sephardic communities, when they announced the month of Elul, it's called Elul Rachamim , Elul the month of mercy. My great-grandfather, Avraham David Sithon, had a diary that we found after he passed away. It was eventually translated from the old, Arabic into regular Hebrew, and in it, when he dated the entries for the month of Elul, we noticed that he referred to the month as Elul Rachamim - It's an ancient custom that goes back over 100 years. Elul is Elul Rachamim . But who makes Elul into Elul Rachamim? We do, by the way, we treat other people. Have a wonderful month.

analysis of the principle and mechanics of hapeh she'asar and application to story of Avraham/Sarah and Avimelech

Text for this chapter can be found here: https://www.sefaria.org/Genesis.20?lang=bi&aliyot=1

The reign of Avimelech turns into chaos as he takes revenge against his own people. His life is finally ended by a heroic woman with a millstone. Violence begets violence is the lesson we must learn.

Avimelech becomes appointed as King after a violent and murderous rampage. The sole remaining survivor of Gideon's family, his youngest son Yotam teaches a lesson that the people would do well to heed. To seek leadership from a "King" who gives nothing but violence, is like trying to seek shade underneath a thornbush. All you will get is pain.

Series: Be'erot, Love & Relationship with God. Synopsis: How Yitzchak's fear/reverence of G-d creates a context in which love can come about.   Episode Transcript It might help me to tell you that I'm feeling a little bit overwhelmed by the things I want to give over to you. With that said, I'll launch into what I believe is an appropriate continuation of we were exploring last time we met. And it revolves around the nature of how we become able to love and especially focused right now on how that happens with our relationship with Hakadosh Baruch Hu. And last time we spent time focused on the vulnerability that Hakadosh Baruch Hu allows for in His making of an other who can say no. And I want to continue with that this time and go into it more deeply. (Getting Chumashim with Rashi) The way I want to go about this is by introducing you to the idea of din in the world. The processes by which what we call din—judgment, gevurah, power—and that actually functions in a way in which we normally see that as being anitithetical to aspects of life that are love–oriented that have to do with chesed, with life enhancement, giving life, and yet, there is a most profound phenomenon, one of the deepest ironies by which we live: in order for there to be a relationship in which there will be a giver and a receiver, so there needs to be a withdrawal. By which I mean—and it's something we're all able to experience and know—if I truly desire the beloved, not that I should desire to be able to love, so then I need to withdraw myself, so that the beloved may become who he or she needs to become. And this, I'm going to pick up where we left off last time, the way Shlomo HaMelech begins Shir Hashirim, and he says, Shir Hashirim asher l'Shlomo, this is the Song of Songs of Shlomo, yishakeini m'neshikot pihu. Let Him kiss me with the kisses of His mouth. Ki tovim dedecha mi yayin. Because Your dodim, Your love, is greater than wine. And if you look at that verse, you notice, that this is the Song of Songs of Shlomo, yishakeini m'neshikot pihu is said in the third person, Ki tovim dedecha mi yayin. And then in the second person, because Your love is greater than wine. M'neshikot pihu. Let Him kiss me with the kisses of His mouth. We're talking to G-d. Ki tovim dedecha mi yayin. Because Your dodim, Your love, is greater than wine. And so in the verse, there is a shift from speaking to Him in the third person to speaking to Him in the second person. And this, if you remember , we explained, has something to do with, well as the Rabbis put it, a very profound difference between Torah she b'al peh, and Torah she b'dichtav, the Oral Law, and the Written Law, as it's usually reported as being. See, the depth of the difference between the Oral Law, and the Written Law is not that one is passed down orally and the other is passed down in writing (a phenomenon that is the result of something that's profoundly different about them), but rather that the Written Law refers to things which are directly given and revealed by G-d in the "face-on" relationship with G-d speaking face-to-face with Moshe, as the verse says, panim el panim, G-d spoke to him face-to-face. The Oral Law doesn't come about by G-d's revealing His face at all, but rather by G-d withdrawing, so that we should become those who will grow and create and develop by living in a space vacated from G-d's direct revelation, so that creativity will now be possible for those who live without a face-to-face contact with G-d. Let me say that a little more slowly. (What did you say about the Written Law?) The Written Law is what G-d, like I'm speaking to you now, says to you directly, which is what Moshe says directly. There's no real space there for you and what you need to become, create, and say, and what your life needs to say, and your particularity and specificity. Come on. The Law's the law, nothing to say, open the book, done. This is the Law, this is a chok, this is set in stone, literally. That's the nature of the Written Law. The fact of it being written is an indication of that. It's handed down in writing because that's the way it really is in its essence. But that's its essence. He's telling you like it is. But then there's this spaces (sic) In fact (8:53) one of the ways Rashi points this out is that the spaces between the words and sentences are very dear. And they express G-d's endearing, for instance, at the beginning of Vayikra, where it says Vayikra el Moshe, we're told that G-d told to Moshe, and He called him by his name. You should know that's a very crucial passage there at the beginning of Vayikra, because it describes how G-d reveals most of the Torah, from the Tent of Meeting to Moshe. Rashi reveals that he is called out by his name, yes, and there's another few statements that Rashi makes, but the important one I want to point out is the following. He says that He called to Moshe, the voice would come to his ears, the rest of the Jewish people didn't hear. Might it also be that G-d called Moshe for the spaces in between? (What do you mean, "the spaces in between"?) I'm just reading literally now. Because the spaces in between comes to tell you vay'daber. Called him for the speakings but not for the waitings. Well now, then what were the waitings for? Answer: To give Moshe a chance to integrate and to contemplate between teaching and teaching, and between one matter and the next. Certainly, Rashi goes on, when a regular person teaches and learns from a regular person; every time G-d spoke to Moshe, He would speak and wait. The waiting is the withdrawal, which allows for the moment during which Moshe Rabbeinu will himself be able to identify with and integrate what's been spoken. Okay, one level. The deeper level of the spaces in between, or the one we experience, are the space in between G-d having revealed Himself at Sinai, and the rest of history. The rest of history is one long pause, during which G-d is not speaking to us directly, but has rather withdrawn His direct revelation so that we should be mitbonen, which is to contemplate, draw out implications, draw out applications, creatively become involved in the process of revealing His word. So, that withdrawal is actually the path to the empowerment of the other to become what they are meant to become. In the case of G-d, ironically, withdrawal is what is necessary for us to reveal His own voice. His own revelation. But that's a complicating factor when it comes to G-d, so we'll put it aside for the moment and keep it first in what we know for life about how crucial it is. You see, oftentimes people mistake love for doting on someone, for being always there for them, for constantly being connected to them. That's devaikut. That's davak b'ishto. As you may remember, we saw in the Ramban, that couples completely couple together in communing. There's a constant awareness of the presence. That's what it's meant by Vdavak b'ishto. You know that Rashi says that therefore the man leaves his father and mother, joins his wife, and they become one flesh. That is that they are always in communion with one another. That's powerful and deep and connected to a relationship of love. But if that's all there is, then there cannot be love. And the reason for this is that love requires withdrawal, so that there can be an other whom I love. And that other must have the space within which to develop into that person of fullness, because they can blossom into the fullness they were meant to be by virtur of having been given the area and the arena in which that can happen. See, this is another aspect of what we were exploring last week when Adam Harishon has to discover his loneliness and the lack in order to truly enter relationship. That's from his perspective. But now we're looking at it from the perspective of the recipient of that love. If it would not be that there is a provision of space for you to be who you need to become, so that's not love, because I'm not allowing you to be the one who I'm in love with. Well, this is the way G-d made His world. And from the very beginning, there's the peculiar dance between ahava and deveikut, between love and full communion. With love involving actually a withdrawal which allows room for the other to be. And communion, deveikut, involving a full communing with that beloved. Do you have a little bit of a picture? Good, I really like it that I can just talk this way. But hopefully we'll bring it down even more alive for you. Let's appreciate this rather incredible dynamic upon which the world is created. This is the dynamic, that according to the Rabbis, Shlomo HaMelech is referring to when he says, "Let Him kiss me with the kisses of His mouth." Because your love is greater than the love of wine, meaning the following: When in the third person, so to speak, I'm experiencing You—Him—kissing me with His mouth, that He has withdrawn. That's why it's in the third person, as withdrawn. When I'm experiencing Him kissing me with His mouth—third person—ah. Your love, I'm now experiencing You very intimately, Your love is dearer than the love of wine. And if you remember, I explained to you that wine is the Written Torah, the direct revelation, when He is totally with us, davek with us. Like we say, v'atem hadeveikim bashem elokeichem, like the Rabbis say, deveikim mamash, truly deveikim, as it says in the Gemara in Sanhedrin, truly davek, like a flask has its cover at one with it. Glued to it, so that it's one piece with it. That's how the Rabbis actually describe that deveikut. A full oneness in communing, as opposed to the tovim dodecha, your love which comes from when you have withdrawn, is greater than the wine, which we say is the Written Toah, meaning that it's that which sits—that's how they read that verse. (Who's they?) The Rabbis. It's a Gemara or midrash that reads this pasuk this way. Yishakeini m'neshikot pihu, let Him kiss me with the kisses of His mouth, that's the Torah she b'aal peh. Ki tovim dedecha—the Torah she b'al peh—is greater than yayin. So that there's a process of Him withdrawing, third person, and then I'm experiencing His love, His dodim, in the second person of Him begin near to me. And that experience, the third person to the second person, is far more dear than the wine, which the Rabbis say is the Written Torah. I'm bringing that as an illustration of the way G-d has made His world, and that is that, quite astoundingly, in order for there to be a space in which we can exist, He needs to withdraw. And that withdrawal is known as the tzimtzum. And that tzimtzum is an act of din. (Passing out sheets) The Chasdei David, who was one of the great mkubalim, says, (19:35) T'chilat hakol haya or ein sof baruch hu pashut. V'ein davar panui mimenu. In the very beginning, the infinite light of G-d was utterly simple, and there was nothing empty of Him and His presence. When there was an arousal of His will to create worlds, whatever that is, and how that came about, that there should be a knowing of Him. So He contracted Himself, and left an empty space in the middle. These are all geometric terms that are meant to arouse some level of undertstanding. U'vmakom hahu he'etilu kol haolamot. And in that place He eminated all the worlds. And that tzimtzum is the root of din. Din being that which is the power to give things a place that is appropriate to them. To mete out what is appropriate to them by making space for them. See, in my meting out to you by virtue of my making space for you, so I am actually acting from the principal from din, as opposed to from the principal of chesed, which is a flat, undifferentiating awarding of existnece. So the way this is working now, that in order for G-d to make an other with whom there can be a relationship of love, so there must first be a relationship of withdrawal. So the Rabbis say the following: it's quoted here also in Rashi, that bereshit barah elokim, the name of elokim which refers to him as din, is the creator of heaven of earth. At the beginning, G-d thought to create it in din only, And then he joined to it the midah the rachamim. That's the Rashi here. Even hikdim the midah of rachamim, he even preceded everything with the midah of compassion. Now here's the catch, and it's a beautiful one. The word rachamim is the same word that we use for womb, woman, her uterus, her place of carrying a baby. That's exactly it. The mother withdraws herself, so to speak, from occupying all the space of her body, in order to allow that there should be an other that will become formed within her, and so her uterus is, so to speak, the sod of the tzimtzum, that allows there to be an other to be formed within in. That's the depths of shitafei midat harachamim (22:56). He actually created a whole context for this withdrawl, that it should be a place within which life will form. Now, the reason this is important to me for us to recognize is because of there is whole principal that is going on that is withdrawal leads to creative love; withdrawal leads to relationship and is necessary for it. It's a simple point, but it's one which is not always so available to us, I mean when we're raising children, when we're in relationship with another. And certainly, living in this consciousness, when it comes to our relationship with G-d is very challenging, and we'll see why and how that is as we go along. This is all sort of by way of introduction. And what I want to do with you today is explore the experience of the personification of this through Yitzchak Avinu. The way I want to do that is maybe a little bit odd at first. To take a look at one of the readings of Yitzchak, which is the only story in the Chumash where he appears to be active. And I want us to understand something. You see, it's important to know about the avot, that they are archetypes in the sense that the avot are the lived qualities and principals that we are describing. If we want to learn about Yitachak, then we need to understand what it is to live as the withdrawn one. In other words, the one who experiences in the depth of his being, G-d's having withdrawn to make space. So that he knows that indeed G-d is the infinite one for whom, when he is present, there is no room for any other, and that G-d, so to speak, sacrificed Himself to make room for us. You can see that in his life, in the way he sacrificed himself to make room for G-d. But he deeply experiences this phenomenon that there is none other than He, than G-d. And this is the experience of the Akeidah, and we've seen this in the past. Hakadosh Baruch Hu coming to Yitzchak to tell him, "You will no longer live," really leaves him speechless. What is he going to say? There is nothing he is going to say to Hakadosh Baruch Hu at that moment, because he has no entitlement to life. G-d is freely and lovingly giving him life at every moment, just like every one of us. He experiences that more deeply than anyone else because there was never anyone who G-d came to and said, through his father, that the one who gave him life in this world, you are not going to live. I am going to take your life away from you, and there was no one who had the experience with such trauma that there is nothing that you could say that would justify your right to continue living. I mean, after all, what would you say, that I've done a lot of nice things in the world? Where is that going to go? The life that you did all those nice things with is the very life given to you by the One who is now saying, It's finished, it's enough, gone. –But there are many more things that I want to do! –Well, I don't want you to do them. In that dialogue, there is only the space for the consciousness that it's all G-d, it's all Him, there is really no essential existence to anything than His existence. So Yitzchak knows this, and Yitzchak experiences more deeply than anyone that G-d has, so to speak, made space for us. Now if you understand Yitzchak as being the one who lives that, then Yitzchak is the one who, so to speak, makes space. What is that like, being the one who is always making space? (Very humble) Very humble. So look at something really interesting about Yitzchak's appearance on the stage of activity. And what I'm talking about is chapter twenty-six, verse twelve through fourteen. This is where we find him actually doing something. But we have to look very carefully about (sic) what it is he is doing, and how the Chumash describes that doing. So Yitzchak sows and plants in that land, and he found in that year one hundred portions, and G-d blessed him. And he gets very great, and he gets even greater, until he got really really great, he's gotten really big. And then he had a lot of possessions, and because he had a lot of possessions, so the plishtim are jealous of him. In verse fifteen, it says that all the wells he had dug, that his father had dug, actually, well, the plishtim had filled them up with afar. Avimelech says to Yitzchak, get lost. You're too big, we're not going to allow you to be here any more. So Yitzchak goes away and he encamps in Nachal Grar, and that's where he lives. Yitzchak goes back, and he redigs the wells that his father had dug, or that had been dug in his father's time, and that the plishtim had filled in, we already know about them, that the plishtim had already filled them in after Avraham had died, and he called them the same names that his father had called him . So Yitzchak was a reflection of his father, and he was, in a sense, continuing his way and maintaining what his father had brought into the world—these wells—at least in this aspect. Then his servants, they dig wells, and there is an argument with the plishtim and then there is another well that his servants dig, and there is another argument about it, and then he goes and he digs one, and its rechovot, it's very broad. Why? He says, because now G-d has made breadth, and we can truly multiply in this land. G-d has made space so that we can be fruitful and multiply. It's exactly the picture of G-d has made space. And all of this activity of Yitzchak is nothing more than making space. It looks like he's doing something, but actually, regarding his father, being a conduit through which his father's work will be maintained and continued, and in terms of the earth, he is digging away to allow what is there to become revealed. He's not really doing anything. He's the one who is making the chalal panui. He's digging away the earth so that the waters that are there, should be able to flow forth. Even his planting, the way the Torah describes it, he's plans, and then, wow! he finds in that year, in that place, a hundred times what he could have expected G-d bless it all (sic) 32:31. That isn't me, I didn't do this. I just found it. Vayimtza bashanah hahi. But what I think is most interesting is the way in which the Torah orders the story. Take a look at this. If you were having to order the verses in the story— There is a thing you do when you're trying to teach a kid how to write compositions, so you take a paragraph, and you mix up all the sentences, and you try to figure out which sentence goes before what. So, take a look at verse fifteen. Where should verse fifteen go? All of the wells that have been dug by his father's servants, the plishtim had covered them up. Those next two verses are out of place, because the next move that is in response to that is eighteen, right? It says that Yitzchak goes back and digs the new wells, or he digs the wells of his father. So that description of what needed to be done, or what was wrong, should then be described after that by what he then went and fixed. Everyone agree on that? Those two sentences in the middle, they are not supposed to be there. But they are. If you leave the perspective of Yitzchak, they are. Because even the way life unfolds, is so to speak, it's not your doing, it's that there's these filled-up wells which need clearing. Well, let me tell you a story. Avimelech comes to Yitzchak and tells him that it's time for him to move on. So Yitzchak moves on. And where does he end up? Right near his father's wells that need to be cleared out. You hear? It's not like it happened that he had this situation with Avimelech and then he goes to the place where the wells are, but rather that he needed to get to where the wells are, so the situation with Avimelech erupted to get him to the place where the wells are. That's the way the Torah tells you the story. First it needs to be corrected. Then it tells you the story unfolding, which gets him to the place where he needs to be. (Technically, I'm confused. Where are the wells, and where is he?) He's been in the land of the plishtim, (So the wells are in the land of the plishtim) No, the wells are in the land of Grar, where he now goes to. (So he returned…) Either he's going back to eretz plishtim, (Well, how can the plishtim be filling them up, if they're not in their own—) Territory? It's a question. I'm not sure I understand vayashov yitzchak vayachpor et be'erot hamayim asher yachfru bimei avraham that he went back and redug the wells which had been dug in the time of his father. That's the vayashov. Why is it that the plishtim were taking such vigorous interest in what he's doing in Nachal Grar, that needs to be looked at better. But I think the simple meaning of the word vayashav is that he went back and dug again what his father had dug. (Pasuk yud ayin, you said they should be there.). They need to be there at some point, because they tell the story of how Yitzchak had to leave and ended up, in the way I'm reading, going to the place where Avraham had dug wells. I don't know why they would fill in those wells. I actually have something I want to say about the nature of his relationship with the plishtim, but that needs to be better clarified. (They were jealous…) They were jealous. Something that's going on between them and Yitzchak that makes them into his primary antagonists. Yeah, Chaya? (According to the Gur Aryeh, the wells were located in the valley of Grar while the valley had been un inhabited, the plishtim would stop them up to withhold them from the attacking armies. When Yitzchak moved to the valley (unclear because someone is moving a chair) 37:51 B'seder, that was the Maharal's perush on Rashi. So we have two things. The most important thing right now is to see how the story unfolds through Yitzchak. It's something that needs to happen, and it will happen through him, but not by virtue of his doing, but rather by virtue of its needing to be done. Which will be done. Okay, if you like the point, good. It's not crucial. I think it's important to see how the Torah has ordered the things. Yitzchak is the man who digs out space. His is the life of a man who is nothing more than space. He is that open space. Now, the interesting thing is, that there is a very deep quandry, problematic (sic) that we live in our relationship with G-d, Who has made space for us, and that is—get this— you see, the more you live out being in that space, which is a consciousness that He is not here so that I can be here, well, the farther you are from Him. Again, the more you live out the space of being in that space which G-d has vacated so that you can be here, so in a certain level, the further away you are from Him. The less you live the consciousness of separateness and individation, so the closer you are with Him, the more at one you are with Him. I'll put it to you in life, although it's not exactly parallel. The more your lover has distanced himself in order that you should have room to become who you must become, the more you become who you become, the more distant you are from the one who you're wanting to be with. It's even deeper with G-d. In order for us to live this life, viewing ourself as separate and independent entitites, so we need to live it, so to speak, with a consciousness which blocks out the all-present infinite presence of G-d in which there's no space for another. And the truth of what tzimtzum is, more deeply than G-d's withdrawing. It's He who has given us a consciousness and awareness which has it be as if He is not here. See, it's our consciousness that He's given us that creates the reality which we experience as being one in which He is not here. I'll try to make this a little less wacko-sounding, I don't know, but you see, our minds work on a certain frequency. We pick up certain things. We hear the clock ticking, we feel the table, we can see each other, because we're picking up what's around us on a frequency at which we pick it up at that level. There are other things going on in the room that we don't pick up because we're not tuned to them. If our minds were actually like a radio tuner, we'd actually be hearing the news right now, probably the weather report, because there would be an attunement to something which we're not now attuned to, which then we could access and receive. We're all familiar with this, but we don't think about it that way. What's real is what we see and feel and touch and hear, and everything else isn't really real. Until we get into radio waves which, yeah, I guess it is real, so how come I'm not seeing it if it's not real? Well, there are realities which you can't see. Well, why don't I see them? Because you're not attuned to see them. You're not attuned to see infra-red, but if you would, then you might actually be able to see through the wall. See through the wall? What, are you off the wall? Yeah, I'm off the wall! I've actually inside the wall. (?) 43:36 Go to the other side of the wall. Why? Because I'm able to see with a frequency that sees right through matter. What, you wouldn't see the matter? No, I wouldn't see the matter. Could it be that I would vibrate at a frequency where I wouldn't feel the matter either? You mean I could just walk through the wall? Like Superman? Yeah, if you would vibrate at a different frequency, then that's the way you would actually experience things. You wouldn't experience this as solid matter, which it barely is, you would just experience it as something which would pass right through. (That's actually what scientists are working on.) Yes, that's what scientists are working on. And they are probaly going to get there soon. Because it's not a big deal, it's just a matter of changing your frequency. And tune us up, just a little bit, and then our vibration shifts, and then the way we relate to matter shifts. Everything shifts. Everyone knows this, when your emotional state shifts. And all the people whom you thought were offensive and ugly or repulsive, suddnely, well, he's kind of okay, well half an hour ago you were— Well, I was just in a bad mood. Now I'm in a different state. I'm picking up a different wavelength about my emotions and it's all shifting all the time. Emotions shift more than anything else. That's why they are kneged ruach in the four types of realities, so emotions are related to the wind, the air, as opposed to the ground, which is the body, okay, we're not going to go through them right now. But we experience those shifts all the time because we're shifting our frequency. Just to say it in that simple sense, so you realize so maybe there would be like a divine frequency, when I don't see anything at all, but when I see things from a divine perspective? There is nothing but Him? Yes, there is such a thing. There is such a divine frequency, And you actually have a part of you that is always vibrating at that frequency. It's called the yechida. It's your highest level of soul. It's always at the frequency in which there is nothing but G-d. Wait a minute, but there is me, yeah? Right, just turn down the…..(talking slowly in a low voice) fre-quen-cy on…the…receiver, and everything comes back to independent and separate realities. In fact, in Chassidut it's taught that the tzimtzum really is a phenomenon of our consciousness. That we see things as separate. And it's the great gift of G-d that we should. It's not that it's a hazayah, an illusion, that I see you. Just like it's not an illusion when I pick up the radio waves. But there's a reality which is sort of a different vibration, frequency, in which you're not there. There's only G-d. There's only his presence. Now, on a ceratin level, the more I saw you, so the less I see Him. If I could just tune up my frequency and only see Him, then I wouldn't see you, you're in the way. I'm in the way. This is a painful irony, probably one of the most painful ironies and paradoxes of spiritual life. And it had lead all kinds of spiritualities to all kinds of crazy conclusions. Including the conclusion of maya, of illusion. Because, I'll put it like this (48:05)…if the world were with no willing Creator, if it wasn't that G-d had a will, then indeed the fact that you're there is just an illusion, we're just not tuned to the highest, most pristine and true frequency. So you're an illusion, you're in the way. (Pause) I'm just talking to myself. (Laughter). But if One who made all that consiousness, which is the consciousness we all live, the One Who has a will and desires that we should have it, well, that changes everything. Then it's not just some illusion. It's what He wills us to have. Yeah, but it's not real! Yes it is, It's as real as the one who is giving it to you, and He's the most real thing that is! Bad, thing, not a good word. Do you hear that? It's G-d who's making us see things this way, that there is a place where He is not. That G-d, so to speak, Who is making us see things this way, is Elokim, that's the name Elokim. And it's why of all the names of G-d, it's the only one in the plural, Weird isn't it? We, the big monotheists, have a name for G-d that;s in the plural? That's bad, it shouldn't be that way. We have kel, shem havaya, but Elokim? And what's worse, that same word, if you think about many gods, that's just elohim. Same word. Because multiplicity is a product of din, which is the withdrawal. But that withdrawal is the creation of a consciousness which will see things as if He is not there. It's like you've put on dark glasses. You're wearing now the polaroid glasses so that you're only picking up a certain reality. So now I want to shift out of that. I don't want to be apart from Him, I only want to be with Him. You just shift out of that and tune up to a place where all I know is Him. And be completely mitbatel, completely gone from my ego-consciousness which is creating a sense as if I'm separate from Him. I'm going to let that go. It's a sin to be in that state of separateness from Him, I'm going to let that go. No, wait a minute. He made me that I should have this consciousness. So, it would be a violation of the will of the very One that I'm seeking to come close to for me to strip myself of that consciousness so that it will be only with Him, because He made me such that I would see all of you and myself as separately and independently existing realities. So what do I do? To strip myself of that is to come close to Him. No it's not, it's a denial of His will. But to stay in this reality in which I don't have the experience of His being wholely and completely and fully present is to lose Him. This is the paradox and ultimate tension within which any divinely-attuned human being lives. And Yitzchak, more than anyone, has really seen that there is nothing other than G-d. In Chassidut it's explained that he lives in a state of the yechida. That's why he's the one who's called bincha, yechidcha, your son, the only one, because he's actually living the "onlyness" of G-d. But ironically, one who lives the onlyness of G-d, to become really close with Him—so to speak, by becoming like Him—has to live uniqueness here. So he becomes the unique one. And this is because, when one realizes that it's G-d whose wanting me to have this consciousness of separate individuated realities, then I am now going to give ultimate and full reverance to every single unique being that is here desired by G-d to be here. See, someone who's never experienced that as only G-d will never be able to experience the ultimateness and value and worth of every single creature that G-d has made here, because he will never know how much G-d, so to speak "gave up that He should contract himself, that we should be here, or how much, so to speak, G-d has awarded us by giving us the reality as living as a separate entity. This is why din always also is the origin of yirah, reverence. Of being fully aware of the divinity of the other. And always dances around the smallest of myself (55:39) or on a different level, the ultimate worth of myself. Where, depending on whether you're experiencing the all-present G-d or the small nothingness of myself, or G-d Who has withdrawn to make space for me! And is therefore living a full and deep relationship of responsiveness, which is what din is, when I'm responding to you. What you do, I do to you. That's when things become energetically connected in relationship. So that it's either all abnegation, or the full and whole presence of another to whom I respond. Because G-d, making that person now, he can't have come from anywhere else, if it weren't that G-d were making him now, giving him that consciousness now of existing as a separate entity, giving me the consciousness now to see him as a separate entity. Should we have a little interaction here? Should I give you people a little space? (57:15) Could I just treat you to one more thing here? Why don't you ask your questions. (You said that Hashem cannot feel the specialness of every animal?) Chas v'shalom, I didn't say that. You said creatures. Okay, Kol hanivraim. Yesh lahem erech muchlachat, mipne she haboreh olam hu machlit bchol regah latet lahem et he yishut shelahem. Vmachlit bchol regah, He is deciding at every moment to give me to see Him as separate from Him. You can hear now why if you just rest in this a bit. You can hear why the phlishtim are Yitzchak's greatest antagonist. Here's a deep thing that's really wild. The Rabbis say that phlishtim are leytsanim. They are mockers, scoffers, cynics. And they teach this in a wild place. There's a Gemara in Avodah Zarah, page eighteen. I'm starting to realize that I have another two hours of talking here. We'll divide it up. So the Rabbis say, Ashrei haish asher lo halach b'atzat reshaim u'bderech chataim lo amad. And b'moshav laytzim lo yashav. So you have this verse which is the way that David Hamelech opens up Tehillim He says, Happy is the man, or well-estabilshed is the man who didn't walk in the ways of the reshaim. And he didn't walk in the ways of the chotim and he didn't sit among the scoffers. Hm. So, he didn't walk like reshaim walk, he didn't stand like chotim stand, and he didn't sit like latzim sit. (Laughing) That's great. So the Gemara says, this is all about Avraham, who didn't walk the walk of those reshaim who built the tower of Babel. Nor did he stand the standing of the people of Sodom, about whom it says that they were raim l'chataim, nor did he sit the sit of leytsim, namely the plishtim. All right, what's the deal? So the Maharal says that the reshaim anre people who are actively evil, they go and do bad things. Chataim are people who withdraw from doing good. That's why the word choteh means a lack. Pull back, like the anshei Sodom don't give Tzedakah. And then there are the leytsim, they just sit, they're the scoffers. They just sit back and laugh, What, are you crazy? What, are you nuts? You think this really means something? It's all just a empty black hole, there's nothing here! What, do you think you're going to get close to G-d. What are you trying for? Smirking at anything that anyone tries to do. Sit kind of sit back and, why would you even try to move, or get up? You're just wasting your time. It's all just a figment of your imagination anyway. It's all just an empty hole. Nothing real can happen here. That's why the word phlisha actually menas to break through a hole, right? That's exactly what they do to reality, they break a hole in reality. Plisha, pleshet. It menas to clear it away. Why, you know what? Gee. They also dig holes in the sand, don't they, except the holes in the sand that they dig is all of the reality that you see. It's all just empty. Except for them, when they dig the hole, it doesn't reach water. Because mfulash means that it's open at both ends, just goes nowhere. Mefulash in Hebrew, hamavoi mefulash (1:03:21) is one which is opened at both ends, it's just totally broken through, there's no water at the end of it, there's nothing there. What do you think? What, are you crazy? And guess what the chachamim say. Where do we know that the plishtim are leystim, scoffers, from? It says about the anshei plishtim, vayhi, katovli bam. When they were like really feeling good in the time of Shimshon, vayomru, kiru l'shimshon. Call Shimshon in, vayisachek lanu, and let him make us laugh. Oh my goodness, let him make us laugh. And this is the risk that Yitzchak lives, to laugh a laugh of scoffing. Because the one who knows there's an empty space, we live in empty space, knows that the realness of it is only by virtue of an awarded consciousness, which is only seeing things on a certain frequency. So why bother doing anything. There's really nothing to be born here. Nothing happening. And in fact, Yitzchak's name is a result of two kinds of laughter, his mothers' laughter and his father's laughter. And anyone who's ever sought a chauvinistic interpretation in the Bible, well, he's got to be bothered by Avraham and Sarah's laughing. Avraham's laughing, and that's great, and the Targum translates, he was overjoyed. Rashi says, ah, Avraham is a joy of fullness. And then Sarah laughs, and the malachim get there: Look, she's laughing! I didn't laugh—yes you did! I didn't laugh—yes, you did! You were scaffing(?) (1:05:52). What's going on here? Well my husband laughed! Shh. Quiet, get back in the tent! (Laughter all aroud) Until you look at what they say. There's also the male-female thing, that's also a part of it, but it's too complicated. So put that aside for now. But just look at what Avraham says: Could it be that a man of a hundred would give birth? Could it be that a woman of ninety would give birth? Astounding! You mean there can be birth out of this nothingness of my wife and of myself. Oh gosh, unbelievable, what joy. But Sarah says, it says, she looked at herself and she said, Me? After I've gotten so old? I would give birth? She's seeing herself in the dimunitive—I'm nothing, can't do it, forget it. Scoffing. Avraham is looking, You mean there was nothing and now there's something? Whoa. Unbelievable. And Yitzchak, in a sense, can go either way, and you know why? On a certain level, he does. One son is called Esav. And the other one is called Yaakov, and we'll see, B"H, how these actually live out the life of scoffing, or of being present to, in full presence, with what something called tmimut(1:08:04). But tmimut which lives in the tent, lives in the consciousness which we have been awarded, but that maintains a connection with the one who has been awarding it at every moment. Whereas Esav becomes the scoffer, vayivez, despises the bechora—You know why he despises the bechora? Because he really despises life The first born is just the gift of life. I'm going to be dead soon anyway, man , the whole thing is nothing. How long were you around? It's just nothing. Why would I want bechora. It's not just he's despising it because it's avodat Hashem—that's the result—is that he doesn't experience himself as one who would possibly find enough value in himself as being a servant of G-d , because life itself, how much have you got and what the heck is your life? Seventy, eighty; in our days—ninety years? You know how much ninety years is? It's a speck of nothing. That's Esav, that's why he's walking around tired and bored. The only he can find to entertain himself with is killing, which is denying reality, denying the other, taking away life. That's why ultimately, with this we'll close, the Rabbis say, You know who the great-great grandson of Esav is? He's a man named Haman. And the Rabbis say, that same vayivez, et ha bechora that Esav despised—the "first-born-sonness"—became, many generations later, vayivez haman lishloach yad l'mordechai lvado. Haman despised killing Mordechai alone. And the Rabbis say, bazui ben bazui, the despised one, son of the despised one. That's Haman, who's the Amalakite, the great scoffers of reality. And what did he despise? That he kill one person. What the heck is one person? Man. If I'm going to kill, it might as well be an entire people. But the depth is, that vayivez, even though it says that he despised, the Rabbis say that he is the despised one, the despicable one, because anyone who despises, must also be experiencing himself as despicable on some level or another. You can't be despising another in their reality unless some place in your heart you're despising your own. So that the leytsanim are the great threat to Yitzchak. But that's not his life at all. B"H we'll see next time the real life of Yitzcahk and actually how he becomes the great source both of forgiveness, and of the ultimate valuing and adoration of life and other in reverence. How are we doing? I'll just check in with where people are holding. Confused? Enlightened by this? Or I need time to think about this, or this means something to me. I'm actually serious about the question. (I feel like I'm internalizing it. Me too. I'm like, observing it. Really grateful. You can be adversary. I need time to digest. It's big piece. It's beautiful.) Okay, that's a relief. I'm going to make closure now, then I'll take questions, then we'll take time for integrated work. How this is all related to loving, is Yitzchak is the principal of making space for love to come about. He himself, in his relationship with G-d, the Rabbis teach, is not in a relationship of love. Because he experiences love as non-existent in the presence of G-d. To be a lover, you need to be in existence. But he knows the great love of G-d in having made space that there should be an other. (01:15:50) Because the whole reason G-d made space that there should be an other is an act of love that there should be an other with whom He will have a loving relationship. And this is the meaning of the beginning of the parshah, where it says, Eleh toldot Yitzchak, These are the generations of Yitzchak. Avraham holid at Yitzchak. Avraham who is the principal of love, he gave birth to Yitzchak, he gave birth to the principal of contraction and withdrawal. Because the whole reason for the contraction and withdrawal is that there should be the appearance of Avraham, the appearance of love and compassion. All this withdrawal is for that. So he serves that purpose in the withdrawal, just like withdrawal serves that purpose. (So you're saying Yitzchak doesn't love Hashem?) The Rabbis say that he lives in total awe of G-d. Avraham is the lover of G-d. Chas v'shalom to say that he doesn't love G-d, but that's not his, these are archetypes, and his archetype is fear and awe. That there's nothing but Him. (That's what he represents.) Right. But he is in the consciousness that that vacating of there is nothing but Him, when G-d does make that space for there to be a world of love, and that's why he is the first one to love his wife, because out of that he sees, Wow, if there's someone there, and I have the consciousness to see her? That means that G-d is really, really wanting this; really, really wanting her; really, really wanting me. And so he experiences the depth of an other and himself with far greater intensity that anyone else can in their uniqueness and in their utter separateness. See, this is his power and it all is derived from a G-d who desires a world in which there should be love, and therefore again, paradoxically and ironically, withdraws Himself so that it may be. On a certain level, we blow this as parents, very often, when we think our children need us taking care of them, doting on them, watching them, guarding them, directing them, all the time, feeling our love for them all the time by our being there for them all the time. All the time for them. That's deveikut. But love also requires the principal of withdrawal. But as parents, oftentimes, we're afraid to withdraw, because our kids might stop loving us. Oh, No! Yeah. If I withdraw, then my kid won't love me. Hm. So who are you loving exactly? If you're really loving them, then you have to let them grow. Of course, guide them, teach them, etc. (sic) But there's a shift in the drivenness in I'm always wanting them to know that I'm loving them, and loving them. Is it coming from your neediness? Or is it coming from your wholeness, that will determine that. (I have a question about the zugim. Is it that Yitzchak and Rivka have like a giving and receiving side to each like sefirah that they represent?) I'll tell you something about Rivka, and it's like a really amazing thing to know, that if you look at the way she's chosen. I'll choose two deep things and I'll try to say them really briefly, and you can listen up, we talked about this last year. B"H I'll put this up on a website. I have a website but I don't know how to operate it… So,…the place the Rabbis learn that a woman has a say in the question of whether she gets married or doesn't get married to the man, is from Rivka. Up until then, you don't find the woman having any say, and he takes her, he takes her, he takes her, she gets pregnant, she gives birth, she gets pregnant, she gives birth, and they begat, and they begat. Begat, begin, begat, begin, right? But then, all of a sudden there's this wild scene where they say, Well of course we're going to send her with you; after all, it's clear that it's come from G-d. Scene two, wait a minute: what if she stays another year, or maybe a couple of months, or couple more weeks, and Eliezer says, No, no, it's time, it's time right now. Well, lo and behold they say, we have a drastic idea. Why don't we call her in and ask her what she thinks. Ta dum! Woman liberated. She becomes the other. She becomes the knegdo. And this appears first with Rivka because she's going to be living with Yitzchak who's the vacated space. So she must be the one who is in power to stand on her own two feet and be able to say no. That's the only presence that he'll really be able to love, from the vantage point of the one who is vacated space. Was she really three years old? Yeah. The point is, this is very important about Rivka. That's why we explained that camels were a very important thing in the story. That's why her test was whether she would give the camels to drink, because camels are about independent standing…But that's the nature of Rivka. This is why, by the way, and then we'll end this. (Sighs) Someone's got to create a kli here, someone's got to stop me, otherwise I just keep on unraveling. But, um—anyone volunteering? (I want you to keep going! [Laughter.]) What I really want to do is workshop work, because it's extremely vaulable. I'll just say one more thing. The reason why Eliezer goes out is, to seek the wife for Yitzchak, is a total representation of that. And that is that Avraham says to him, and very briefly, to go and get my (sic) wife from somewhere else. Well, maybe she won't come. Maybe she won't come? Of course she will come! G-d's going to send his angel who's certainly going to guarantee that this is going to be a success, and you're under oath, and you know what, if she doesn't come, then—forget the whole thing. That's mamash what Avraham says. You look at that and say, What? Where is his bitachon? And why isn't he certain that G-d is going to make it happen? Because you can't be certain that G-d is going to make it happen. You're dealing with another person, for whom there must be space within which to say, "no." And to know that and to know that it's all G-d, and it's His doing, and it's His reality, all at once. Sorry not to leave you with something clear, because it's not, it's a ratzo v'shov, back and forth, all the time, and it's from that space that real marriage comes about, and real love comes about, and the possibility for forgiveness comes about, too. I just want to remind us of what we want to look it. Okay. I'm stopping here. (You were talking about multiplicity. I didn't get it.) All I was saying was that din creates the possibilitiy that there will be significant others. So therefore there will be rebui, multiplicity, that there will be many. Chesed doesn't make room for many, chesed just gives existence. It's flat. (So it's not real self-centeredness. It's that you have that room open for another person to exist.) That's right. Okay. (So in order to be able— I don't know, I just feel like they're… one extreme and another, so is the goal not to be able live simultaneously in duality where we see the delusion and past the delusion? Yes, I would avoid calling it delusion. (Okay, the creation?) Yeah, and that will have everything to do with Yaakov. (All right.) Good. (That's awesome, and I want to find some way to experience it, not making it too cerebral, not thinking about it, where we could (write out/ride out?) places where we don't see G-d in our lives in our world. We might think about this one and think, how does this distance create love? To apply that kind of question to it, and maybe do it in some kind of meditational form. That seems like intellectualizing it instead of experiencing it, I feel that it would be valuable to experience what you're talking about. To experience that G-d is not in this situation and how do I experience that as a gift?) As His allowing me to become what needs to be for me as an act of love, and the way He allows that to be is in His withdrawing, the obviousness or overtness of His presence. That's big stuff. It even seems related to the last two exercises in that one was about recognizing the good and then feeling the lack of it, then praying for it, and one about the power of (inaudubible due to mike moving) the lack and asking to get the experience the, feeling the lack of not having your partner… that's the necessary step towards the fulfillment of it. This is different in that it's just feeling the lack. And knowing that G-d's in that. That's the higher level. Yeah. That's the higher level. So, how can we create a setting where people could just experience that? I want to say, first of all, regarding what I introduced last week, which was about accepting and being whole with the experience of the chisaron as a place from which the awareness of the need will lead to prayer or action, was very significant for me. I did it more than once. Accepting that is so crucial, and to do it open-heartedly and not in bitterness. Crucial. So I hear you, I think that can work, what you're describing. I think like, maybe just calling upon people to do that. Usually people need an interpretation, like a reframing to know that Hashem is in that. You know what I mean? I thought He was gone, but really He was there. And I see how He was there in those moments that were so painful and dramatic and difficult for me. That's usually how that kind of forgiveness is accessed. Wholeness with things is accessed. But here we're talking about before that. This act of withdrawal itself is the act of love. Giving me the opportunity to become an even more unique and different being. Right, this is the soil in which I am flourishing that G-d has given me. So pratically how to get there. So this is the idea that I have…

https://www.torahrecordings.com/classes/by_parsha/001_bereishis/007_vayeitzei/020

One of the fundamentals of Aseret Yemei Teshuva/Ten Days of Repentance is requesting Mechila/Forgiveness from our fellow man. In order for Yom Kippur to work, we must be forgiven. As the Mishnah tell us, Yom Kippur does not work for sins between man and man. First you have to appease your friend. Then, once you have appeased your friend, if he still doesn't want to forgive you, you can turn the tables. The Rambam, in the laws of Teshuva (chapter 2, halacha 10), tells us, אסור לאדם להיות אכזרי ולא יתפייס אלא יהא נוח לרצות It's forbidden for someone to be cruel, and not be appeased. One should be easily appeased. That is point number one. It's forbidden to be cruel. If someone has wronged you, in whatever way, when they come to you and sincerely apologize, the correct and Jewish way is to forgive. And he continues… ובשעה שמבקש ממנו החוטא למחול מוחל בלב שלם ובנפש חפיצה ואפילו הצר לו וחטא לו הרבה .. And when the person that has sinned against you asks forgiveness, forgive him wholeheartedly, with a desired soul Even if he did something very bad. וזהו דרכם של זרע ישראל And this is the way of the Jewish people. The Jewish people are forgiving. In Hilchot De'ot, the laws of the way one is supposed to act (chapter 6, halacha 6), the Rambam also says this- ולא יהא המוחל אכזרי שנאמר ויתפלל אברהם אל האלהים The one who is forgiving should not be cruel, and he sources Abraham Avinu for this rule. After Avraham's wife Sara was kidnapped, Avimelech returned Sara to Avraham, but Avimelech's family was afflicted. It says that Avraham prayed for them and forgave them. That is the Jewish way. There's a story about Rav Moshe Feinstein and someone who really wronged him. The man was a zealot who was upset that Rav Moshe had allowed something that he felt was not allowed, so he hung posters about it, and wrote many letters trying to defame Rav Feinstein. A few months later, this man needed a letter of approbation. He brazenly came to Rav Feinstein to ask for it, and Rabbi Feinstein gave it to him. Rav Feinstein's son asked whether the Rabbi knew who the man was, and what he had done. When the rabbi said he knew, his son asked the Rabbi how he was able to do it. And the Rabbi replied, “ What do you mean? Yom Kippur passed. It's over. I forgave him.” That's the Jewish way. B'ezrat Hashem, we will all exercise our Jewishness, and forgive people with a full, complete heart.

00:00 – Review of the beginning of Sefer Shoftim.03:00 – “You cannot reach the limit of Hashem's patience and kindness.” – Rabbi Zvi Aryeh Rosenfeld z”l04:00 – An angel appears to Gidon ben Yoash, (from the tribe of Menashe).11:20 – Hashem commands Gidon to destroy an alter to Baal and receives an additional name: Yiru-Baal. He asks and receives Divine proof that he should amass an army against Midian.18:00 – A selection of soldiers is made by testing them in drinking at a river. Only 300 of 10,000 soldiers didn't get down on their knees to drink. “At no time should a Jew get down on both knees.” – R' Rosenfeld.23:00 – Meaning of the Midianite soldier's dream about the loaf of oat bread.26:00 – In panic, the Midianite soldiers destroyed one another. Gidon pursues and kills the two kings of Midian.30:00 – Gidon refuses to accept kingship over Israel. His half-son Avimelech instigates a rebellion and killed 69 of Gidon's 70 sons. Only the youngest son, Yosam (Jotham), remained.38:00 – Yosam tells the parable of the thorn to the people of Shechem who had joined Avimelech's rebellion.40:00 – Avimelech is killed and temporary peace for the Jews returned until they fell away from Hashem again. “Each Jew can find himself in the words of the Navi because [like the People of Israel] he [personally] goes through these periods of elevation and descent.” – R” Rosenfeld z”l.

Likkutei Sichos Vayetzei: This text-based class on Likkutei Sichos vol. 10 Vayeitzei waspresented on TuesdayParshas Vayetzei, 8Kislev, 5781, November24, 2020, live from Rabbi Jacobson's home in Monsey, NY The class explores a perplexing Midrash on why Yaakov refused to make a peace treaty with Avimelech, like his father and grandfather have done before him. It leads us to examine some of the key differences between Yaakov and Yitzchak and Avraham in terms of how they related to the toxicity around them. It also explains why only Yaakov saw all of his children continuing in his footsteps. The class tells the story of Israeli politician and social activist Geulah Cohen's visit to the Rebbe. Howshe described sitting for two hours in the presence of a true believer.

Rabbi Klapper leads a ZOOM Shiur on a much ignores and surprisingly fascinating text,the struggles of Yitzchak and Avimelech.Rabbi Aryeh Klapper is Dean of the Center for Modern Torah Leadership, Rosh Beit Midrash of its Summer Beit Midrash Program and a member of the Boston Beit Din.Rabbi Klapper is a widely published author in prestigious Hebrew and English journals. He is frequently consulted on issues of Jewish law from representatives of all streams of Judaism and responds from an explicit and uncompromised Orthodox stance.The Yeshiva of Newark @IDT is proud to partner with Rabbi Klapper to help spread his scholarly thoughtful ideas and Halachic insight to as wide an audience as possible .Please visithttp://www.torahleadership.org/for many more articles and audio classes from Rav Klapper and to find out about his Summer programs as well as Rabbi Klapper's own podcast sitehttps://anchor.fm/aryeh-klapper.Please leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

The difference between Avraham and Yitzchak vs. Yaakov, explains why Yaakov did not make a covenant with Avimelech. The Power of transformation.

New! Please send insights and comments to Jonathan@theparashapodcast.comInsights and comments will be addressed during our daily classes to enhance the discussion.For previous classes, please visit: TheParashaPodcast.com

The difference between Avraham and Yitzchak vs. Yaakov, explains why Yaakov did not make a covenant with Avimelech. The Power of transformation. Support this podcast

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