Parsha with Rabbi David Bibi

 There is a thought that when I seesomeone else’s candle and it is not lit or its flickering, I have aresponsibility to light their candle. People sometimes fear that lightingsomeone else’s candle will diminish my own, but in fact it’s just the opposite,not only do I not diminish my own, but I am bringing more light to the world.Yesterday our family had the unfortunate task to bury our cousin, RhondaShoshana bat Frieda - Rhonda Tawil A'H     Rhonda was someone who suffered for manyyears, but she always had a smile and cared about everyone else bringing lightto all      We don’t eulogize on Rosh Hodesh andmore so on Hanukkah, but these words of Torah I believe reveal some of heressence and a lesson to all of us.      Each month in Musaf of Rosh Hodesh wehave a Kavana or though to modify the permutation of the name of Havaya in theblessing of the month. Each of these permutations relates to a verse from theTanachand helps us to understand what we hope to accomplish in the month.     The verse for Tevet is a verse wemention when we take the Torah from the Ark.      גַּדְּל֣וּ לַהֹ’ אִתִּ֑יוּנְרוֹמְמָ֖ה שְׁמ֣וֹ יַחְדָּֽו׃      Exalt the LORD with me; let us extol Hisname together.     The Benai Yissaschar suggests that ourgoal is to draw the ligh of Chanukah into the darkness of the month of Tevet.We do this on Rosh Hodesh and also tonight when we complete the lighting withZot Chanukah.     The Talmudtells of Adam and this month of Tevet. Adam saw that from the time of creation throughwinter each day became shorter and worried that the light of the world wascoming to an end. Once he saw that the season of Tevet, i.e., the wintersolstice, had arrived, and saw that the day was progressively lengthening afterthe solstice, he said: Clearly, the days become shorter and then longer, andthis is the order of the world. He went and observed a festival for eight days.Upon the next year, he observed both these eight days on which he had fasted onthe previous year which preceded the solstice and these eight days of hiscelebration, as days of festivities. He, Adam, established these festivals forthe sake of Heaven, but they, the gentiles of later generations, establishedthem for the sake of idol worship.      The fast of theTenth of Tevet (this year we will observe it on the 10th of January,2025) commemorates the beginning of the Babylonian siege of Jerusalem, whichled to the destruction of the First Temple. This day is the first—in terms ofthe chronological order of the events it commemorates—of four fast days thatdenote the stages of the destruction of the First Temple, as follows:      10 Tevet: Babylonian siege ofJerusalem begins   17 Tammuz: The walls of Jerusalem arebreached two and a half years later   9 Av (Tisha B’Av): The destruction ofthe First Temple by the Babylonians. Many years later, the Romans destroyed theSecond Temple on the very same date.   3 Tishrei: (the Fast of Gedalyah). Themurder of Gedalyah ben Achikam, who was the governor of the survivors whoremained in the Land of Israel after the exile to Babylon. His murdersymbolized the completion of the destruction and the beginning of the exile.     In days o0f old, some fasted on the 8th,9th and 10th of tevet. A three day Fast in this month ofdarkness commemorating three tragic events as the Tallmud explains.     The first event is the Torah’stranslation into Greek, known as the Septuagint. The completion of thistranslation took place on the 8th day of Tevet, but the sources write that theevent darkened the world for three days, precisely until the Tenth of Tevet.Indeed, the 8th and 9th of Tevet are defined as “fasts of tzaddikim”, and thisis why in previous eras, righteous individuals would fast all three days in arow.      The second event in close proximity tothe Tenth of Tevet is the birth of Yehoshua the Nazarene. There is a Jewishtradition that identifies his birth with the 9th day of Tevet (and even claimsthat the persecution of the Jews in his name is one of the reasons for settingthe fast on this day).     Translating the Torah into Greek and thinkone can understand it, waters down the Torah. I know of many non-Jews who canquote chapter and verse, but without the oral tradition understand nothing. AndChristianity is an attempt to water down Jewry by replacing 613 misvot with onedirective. These are attempts to destroy the oral Torah.      The rabbis explain that the lawsrelating to Hanukah are in essence revealing the light of the oral Torah.(Rabbi Farhi has a great class called Chanukah: Generating Miracles whichexplains this idea – Thanks Jonah for sharing).       In megilat Esther, we read: So Estherwas taken to king Aĥashverosh into his royal house in the tenth month, which isth

 A Yearfor a Word – Why?  In our classthis week on Miketz, we looked at the concept of memory and forgetting (pleasesee that class online).   The classdeals with the concept of memory.   The butlerforgets to mention Yosef.   Pharaohforgets the dreams meaning.  Yosef isreleased on Yom Ha-zikaron- Rosh Hashana - the day of memory.   Yosefconnects to Pharaohs dream.   But whywould a former slave interpreting a dream be placed in charge of the entirecountry?  His brothersdon’t recognize Joseph.   Herecognizes them.   He remembersthe dream.   How doesmemory zecher relate to zachar which relates to male ? And how do both relateto Binah which relates to female ?  And how doesany of this relate to the candles of Hanukkah.        We ended theclass with a question: Why are Yosef and Yaakov both punished with the loss ofa year for a word?  Let us firstsee where these occur.  This week,the Torah begins: וַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖העֹמֵ֥ד עַל־הַיְאֹֽר׃ After two years’ time, Pharaoh dreamed that he wasstanding by the Nile.  Two yearsafter what?  If we returnto the last verse of last week’s parasha, we see it was two years since the SarHaMashkim – the butler was released. The pasuk states: וְלֹֽא־זָכַ֧ר שַֽׂר־הַמַּשְׁקִ֛יםאֶת־יוֹסֵ֖ף וַיִּשְׁכָּחֵֽהוּ׃ {פ} Yet the chief cupbearer did not think ofJoseph; he forgot him.  Rashicomments: Joseph’s request to the cupbearer, “But remember me when it is wellwith you, and please show kindness to me; make mention of me to Pharaoh…” isseen as a lapse in his faith. The Midrash interprets that because Joseph askedtwice—“remember me” and “make mention of me”—he was punished with twoadditional years in prison, one for each plea.  Chizkunistates: “But the chief of the cupbearers did not remember Joseph. Since he didnot bring Joseph’s plight to Pharaoh’s attention as soon as he had beenreleased, he forgot him totally, erased him from his memory.”  MidrashTanchuma disagrees, as we mentioned in the class. The butler tried each day toremind himself to tell Pharaoh, but no matter his reminders, he forgets, asHeaven ordained it as such that Joseph be punished for these two words.  RegardingJoseph, we also see it suggested that his first 10 years in prison were midahkeneged midah – measure for measure – in his criticism of his 10 brothers. Andthen two more years for two words to the butler?  Now we askedthe question in the class, isn’t Hishtadlut, human effort, required? And we aretold one request would have been sufficient. The double wording resulted in thepunishment.  Next week,we will read in Vayigash where Jacob is introduced to Pharaoh, who asks whatwould seem to be a very strange question: How old are you?  Jacobdescribes his life to Pharaoh, where the exchange uses 33 words to convey hishardships. The Midrash suggests that as a consequence of this negativeportrayal, 33 years were deducted from his life, resulting in his death at 147instead of 180, the age his father Isaac reached.  MidrashTanchuma, Vayigash 9: “Because Jacob complained and said, ‘Few and evil havebeen the days of the years of my life,’ the years were deducted from his life.”  Rashi: “Thedays of my life have been few and bad—therefore, he did not reach the years ofhis fathers.”  Although thequestion we are hoping to answer is a year for a word, let us try to betterunderstand this exchange and why Yaakov is punished not only for his 25 wordsbut for the 8 describing the exchange.  The Rambanand Rashbam explain that Yaakov looked extremely old, and his appearance struckPharaoh so much that he was aroused to ask how old Yaakov actually was. Yaakovanswered him that although he was very old, he looked even older due to themany difficulties that he underwent in his life.  It stillremains difficult why Yaakov offered such a seemingly pessimistic answer. Myfirst thought was always, Pharaoh represents the Nachash with a snake and anevil eye prominent on his crown. Maybe this was Yaakov’s attempt to throw offthe evil eye or ayin harah. I had no source, but was happy when I saw that RavYonatan Gefen quotes Rabbi Aharon Leib Shteinman, who suggests that Yaakov didnot want to arouse the jealousy of Pharaoh, so he emphasized the difficultiesof his life. If that was the case, then why was he punished?  It seemsthat regardless of the reason for his answer, the Sages are critical of Yaakov.The Daat Zekeinim cite an astounding Midrash: 'At the time that Yaakovsaid, 'few and bad have been the days of my life', The Holy One said to him, 'Isaved you from Esav and Lavan, I returned Dina to you, and also Yosef, and youcomplain about your life that they were few and bad?! By your life, the numberof words from 'and [Pharaoh] said, until the 'days of their sojourns' so toowill be reduced from your years, that you will not live to the age of you

Based on Shvilei Pinchas 

Dinah, the box, the donkey and Rabbi Akiva .... The story is from the Torah portiona of Vayishlach and questions the midrash where Jacob hides Dinah his daughter in a box, then later on when Rachel requests the mandrakes from leah, leah goes out to meet Yaakov. Dinah is compared to leah, but how? Dinah conceives Yissachar who is compared to a donkey and becomes the scholar of Benai Yisrael. Both shechem and the donkey relate to Rabbi Akiva who at the end is a tikkun for all 

 This week’s parsha is parshas Vayeitzei. We are going tofocus on the fascinating journey of the stone that Yaakov Avinu placed beneathhis head when he slept at the site of the future Mikdash. Subsequently, he tookthat stone and consecrated it as a monument to become the House of G-d. Thisjourney begins with the opening pesukim of the parsha (Bereishis 28, 10):     וַיֵּצֵ֥א יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיֵּ֖לֶךְ חָרָֽנָה׃   Jacob left Beer-sheba, and set out for Haran.   וַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣אהַשֶּׁ֔מֶשׁ וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם וַיָּ֖שֶׂם מְרַֽאֲשֹׁתָ֑יווַיִּשְׁכַּ֖ב בַּמָּק֥וֹם הַהֽוּא׃   He came upon a certain place and stopped there for thenight, for the sun had set. Taking one of the stones of that place, he put itunder his head and lay down in that place.    Rashi comments: AND PUT THEM FOR ARESTING PLACE FOR HIS HEAD — He arranged them in the form of a drain-pipearound his head for he was afraid of wild beasts (Genesis Rabbah 68:11). They(the stones) began quarrelling with one another. One said, “Upon me let thisrighteous man rest his head”, and another said “Upon me let him rest it”.Whereupon the Holy One, blessed be He, straightway made them into one stone!This explains what is written (Genesis 28:18), “And he took the stone that hehad put under his head” (Chullin 91b).   CHIZKUNI: ויקח מאבני המקום, “he took some of the stoneslying around on that place” (to make some kind of headrest for himself).According to tradition these stones had been part of the altar on which hisfather Yitzchok had been bound on the occasion of the Akeydah. According toRashi, during the night these stones fused so that when he awoke there was onlyone stone. We have a tradition also that the meaning of this phenomenon wasthat Yaakov’s children as opposed to those of his father and grandfather, wouldall remain true to their father’s religious outlook. Some commentators(Rash’bam) claim that Yaakov had taken only a single stone and that this is thereason why the Torah wrote immediately after these words: (after he awoke) “hetook the stone which he had placed as his headrest.”   KLI YAKAR: and he took some of the stones of the place andplaced them at his head - After it was known to him that this place would bethe House of Gd which dims the sphere of the sun, therefor he took some of thestones of the place and set them as a guard to his head in order to show how hecherished their sanctity as it says “For Your servants desired its stones…”(Tehillim 102:15) He took twelve stones parallel to the twelve tribes as itsays in the midrash (Bereshit Raba 68:11) that the stones argued, each onesaying ‘let the righteous one rest his head on me!’ until they became onestone. This was a hint for the future as the writer of the Guide to thePerplexed wrote, that this is why the Holy One hid this place which would bethe location of the Holy Temple and the King’s palace – in order that there notbe argument between the tribes, each desiring that holy place to be theirs.Also for the sake of peace, as it says “But only to the place which the Lordyour God shall choose from all your tribes…” (Devarim 12:5) And it is written“But only in the place the Lord will choose in one of your tribes…” (Devarim12:14) How is this? When David purchased the threshing floor from Aravna theYevusi, he collected the money from all of the tribes, as Rashi explains there(see Shmuel II 24:24). If this is so, then the argument between the stoneswhich ended in their becoming one stone was sign for the future, that so toowill be the argument between the crown jewels, the twelve tribes of Gd, thateach tribe will say let the righteous One of the world rest His head upon me,referring to the Holy Temple as it says “As a Throne of Glory, exalted from thebeginning, so is the place of our Sanctuary.” (Yirmiyahu 17:12) In the end theywere made as one stone when David collected the gold from all of them. Aboutthis stone it is said regarding the building of the Second Temple “Who are you,O great mountain? Before Zerubbabel you sink to a plain! He will bring out thestone of the main architect, with shouts of grace, grace to it.” (Zechariah4:7) When it says that He will bring out the stone of the main architect (evenrosha) it means the stone which was at the head (rosh) of Yaakov. Bring it outto build the foundation for the Palace of Gd. Yaakov made a bed from it to lieupon in order that it be a sign that this will be 'the bed which is to Shlomo'(Song of Songs 3:7) – the king to whom peace belongs, as Rashi explained inShir HaShirim on the verse “Behold the bed of Shlomo…”  TUR HA’AROCH: קח מאבני המקום, “he took from the stones ofthat place, etc.” According to the plain meaning of the text, he took a singleone of these stones. The sages explaining the allegorical meaning of the text,say that Yaakov took quite a number of such stones, but that these stonesmiraculous

 Eliphaz, Poverty, Wealth and Onkelos   There are those who enjoy the luxury of traveling firstclass and there are those who would rather endure a few hours with the worstairline sitting in the worst seat if it saves them a few bucks. What a contrasttwo seats and two airlines can make in travel. We see that same contrast in“flights” from Israel up to Syria in these parshiot. Two weeks ago we read of the servant ofAbraham going up to Syria to find a wife for Isaac. He takes with him a caravanof ten camels along with servants, gold, silver, jewelry, clothing, gifts,fruits and delicacies. First class goingand coming.   Last week, Isaac commanded his son Jacob to go up to Syriafor the same purpose. Upon Jacob’s arrival, Laban comes to greet him. AlthoughEliezer came almost 100 years prior, Laban remembers that wealth and wonderswhere can Jacob be hiding the jewels? He hugs him and kisses him, but as thepolice warn tourists, sometimes a hug is just a pickpocket practicing theircraft. Laban finds nothing and wonders. Yaakov tells him what happened.   Isaac would certainly not send Jacob empty handed, butalong the way Jacob was robbed and left with nothing, not even the clothes onhis back. The verse in Psalms reads, Esa Eynay El HeHarim – I raise my eyes tothe mountains. Where will help come from? The Midrash elaborates instead ofHarim, read Horim. Jacob is pleading to Hashem that he raises his eyes to hisparents, to Eliezer’s search for a wife for his father Isaac. Here he ispenniless, where will his ezri – help or perhaps his “Eliezer” come from?   So what happened? The rabbis explain that Esav bound hisson Eliphaz with an oath to slay Jacob. He reminds Eliphaz that with Jacob’sdeath the birthright would be taken by them with all its rewards. Eliphazhaving grown on the lap of Isaac his grandfather is concerned with what wasrequired of him and turns to his concubine Timna. Recall that Timna was aPrincess, but she wanted to convert. She came to Abraham, Isaac and Jacob [toconvert] but they would not accept her. She then became a concubine to Eliphazthe son of Esau. She said that it was better to be a maidservant to this nationrather than to be a powerful woman in another nation.   She suggested that Eliphaz come up with some way to avoidkilling Jacob. Eliphaz with mixed emotions pursues his uncle, who undoubtedlywas his teacher as well. He is committed to respecting his father and tohonoring his vow. Is there a way out he must wonder?   When they meet, Jacob implores Eliphaz not to kill him and giveshim everything he had with him. Jacob tells Eliphaz, “Take what I have, for apoor man is counted as dead – (thus I can remain alive and you will havefulfilled in some way your vow).”   Rabbi Pinches Friedman,( a most captivating teacher and thesource for this week’s lesson) explainsthe above and then quoting the Chiddushei HaRim suggests that Hashemorchestrated that Yaakov would face the ordeal of poverty which is a test offaith and a test of maintaining truth and honesty. Through Jacob’s success, hepaved the way for all Israel to withstand the test of poverty.  The Ketav Sofer goes further and explains that Jacob facedthis test of poverty in order for him to be able to withstand the test ofwealth which he would face in Haran. The test of wealth he suggests is evengreater, because the poor man always looks to G-d. The wealthy man forgets Him.  We will read next week that “the sun rose for him (Jacob)”.And the Rabbis ask. Did the sun not rise for everyone? They answer just as wesee at the outset of this week’s portion that the sun set quickly inanticipation of the dream with the ladder, so the sun rose quickly. The rabbisquoting the Mishna teach, ““Whoever fulfills the Torah in a state of povertywill ultimately fulfill it in wealth.” They explain that just as the sun, hiswealth, was quickly wiped away as a setting sun, his wealth would come quicklyas the rising sun. If one can succeed in poverty maintaining faith and honesty,he will succeed as a wealthy man, be it more difficult, as well.   But what became of Eliphaz? Why should I care? Is someonerewarded for not killing? If we consider that killing was certainly inEliphaz’s nature with Esav as his father and Amalek as his son, then perhaps inovercoming his nature, he should be greatly rewarded? Furthermore we read, “Theworld rests on three pillars—on the Torah, on the “avodah” (the sacredservice), and on “gemilut chasadim – kind deeds”. The last is Abraham whowelcomed and entertained guests. Yitzchak Avinu, who was bound on the alter asa korban, represents the sacrificial service. Jacob who is Yoshev Ohalim represents the pillar of Torah. So in overcoming his command and his naturein not killing Jacob, Eliphaz saved the pillar of Torah.   Rabbi Yochanan said: HKB”H does not withhold the reward ofany creature, even the reward for refined speech. We find in the book of Iyov –Job that among the colleagues who res

 Thisweek we read the Akeydah. The Akeydah or binding of Isaac is something soimportant to us that we recall it in detail in our daily prayers. We alsorecall it specifically on Rosh Hashana and Yom Kippur to protect, defend andstand in merit for us.      Thestory we think we know: Hashem tells Abraham to take Yishak as an offering.They go together to the mount. Abraham binds Isaac to the alter and at the lastminute is stopped by an angel. A ram is offered in Isaac’s stead. Hashem makesa promise to Abraham and they return home.      That’sthe story my 4 year old granddaughter will tell in Parsha with Orly Adele iin amix of Hebrew and English this week. And the story we heard at four is the onewe continue to hear, But there is much more to the story      Manyquestions are asked      Forexample at the end of the Akeyda the passuk tells us      וישבאברהם אל נעריו       Allthe commentators ask. And where was Yishak?      Thereare many Midrashim relating to the Akeyda      Afamous one recalls Satan’s attempt to stop it.     Realizingthe importance of the Akeydah to the future of Benai Yisrael and the merit andprotection it will provide, the midrashim expand on the attempt of the Satan toprevent Abraham and Isaac from going through with the sacrifice.      Whatshould have been an 8 hour walk from Hebron to mount Moriah, became a three-daytrek through impossible conditions brought on by the Satan. He triespsychological arguments imploring Abraham that he could not have possibly heardwhat he thought he heard.   Hecalls him a fool who dreamed up a god who would ask him to kill a son given tohim at 100 years of age. He uses an intellectual quarrel arguing that prophecyis imperfect and there is room for interpretation. He threatens him that hewill be liable for murder.      Whenthat fails, he turns to Isaac and pleads with him to come to his sensesexplaining that his father is certainly senile if he thinks G-d would ask himto sacrifice his only son. He tells Isaac to think of his poor mother. Hereminds him that Yishmael will become the heir in his stead.      Hethen turns to physical impediments including transforming himself into animpassable river. Its only when the two of them attempt to continue onregardless that the river gives up. But does the Satan give up? I would suggestthat he does not and fulfilling his role in challenging man uses even moredrastic attempts.      Thereis the Disney G rated version of the Akeydah where only the ram gets killed(was Bambi G rated) and then there is an R rated version which we don’t usuallyhear about unless we get deep into the mefarshim. This R rated version hasSatan continue his pressure and would come with a warning note for violence.      Ifirst discovered this alternate version about 35 years ago. The Eben Ezracomments on the verse: “And Abraham returned”: He questions that it does notmention Issac …      Isaacis not mentioned because he was under Abraham’s care. Those who say thatAbraham slaughtered Isaac and left him on the altar and following this Isaaccame to life are contradicting Scripture. ttps://www.sefaria.org/Ibn_Ezra_on_Genesis.22.19.1     AndI said to myself what? What is he talking about? Someone says he didn’t stop?Someone says Abraham killed Isaac? I asked Rabbi Abittan for an explanation andbegan delving into the opinion carried not just by one, but we saw, by many andburied for various reasons which later became very obvious.      Butit soon became apparent that this other opinion was not very well hidden. Itwas more about being ignored as it was simply impossible to comprehend and wepreferred to stick with the kindergarten version.     Forexample, in the Meam Loez, a commentary on the Torah written specifically forthe religiously uneducated masses in 1730, Rav Yaakov Culi comments on thissame verse. “There is another opinion that Abraham did begin to slit Isaac’sthroat and actually perforated his windpipe. When Abraham looked up and saw theram, the angels swooped Isaac away, brought him to the Garden of Eden and lefthim there until he was completely healed.”      Atthe time we discussed with the Rabbi that Isaac’s soul had a partial flaw inthat his mother laughed when she heard she would become pregnant. The mekubalimalso explain that his soul was completely bound to the side of gevurah or whatwe call the feminine side and in order to correct his soul so that he couldhave children, the soul needed to return to heaven and be repaired beforereturning again. The repair including a meeting up with his mother Sarah’s soulas she dies at the exact same moment. A piece of her soul went into Isaac andanother part went into Rebecca who was born at that same mome

We read this week the portion of VaYera. Like lech lecha it is packed with stories and action.  Avraham experienced both humility and triumph this week. After receiving the extraordinary news of a child with Sarah, he faced disturbing news: Hashem planned to destroy Sodom. Despite its values opposing Avraham's teachings – kindness vs. selfishness, faith vs. heresy – Avraham didn't rejoice in Sodom's demise. Instead, he implored Hashem to spare them. “Will You stamp out the righteous together with the wicked? “Perhaps,” he cried “there are 50 righteous men in the city. Shall You not spare the city in the merit of the 50?” (cf. Genesis 18:23-24). But there were not 50, There were not 40. In fact, there were not even 10 and Avraham had no more bargaining chips. Hashem did not spare S’dom. Avraham lost his case.  The Torah tells us  וַיֵּ֣לֶךְ יְהֹוָ֔ה כַּאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ׃ Having finished speaking to Abraham, יהוה departed; and Abraham returned to his place. What does the Torah mean, “Avraham returned to his place”? Where else should he go? To watch the fireworks that once was S’dom? Ohr Hachaim: G'd completed speaking with Abraham He left. The Torah reports that G'd did not even give Abraham a chance to plead further on behalf of a lesser number of righteous people. After all, Abraham said that he had used his final plea. Although the Zohar 1,82 suggests that the righteous is the foundation of the earth, i.e. that a single righteous person could save the rest of the world, this may apply only to an outstanding צדיק.  The doc mentioned  What if lot had gone left and sodom remained for Abraham?  Interesting what the ohr hachaim closes with :  Perhaps if Abraham had lived in Sodom, his presence could have sufficed to save the town. Rabbeinu_Bahya,_Bereshit_18.33.1 One may also understand the word למקומו as “to his customary preoccupation of entertaining visitors and guests.” Having fulfilled this מצוה in respect of the angels who had now departed he went back to his tent to look for other visitors to entertain.  This was Avraham’s central virtue and whenever he was able to practice it he is described as “being in his element”, i.e. במקומו.  Another way of explaining the word למקומו, is “to his regular emotional state.” As long as Avraham had been in a dialogue with G’d he was on a totally spiritual and intellectual level, not allowing for normal emotional responses which are part of the human condition. Now that the immediate benevolent presence of G’d had departed he resumed his customary frame of mind and his approach to matters of a more terrestrial nature.  The word מקומו של אדם “a person’s place,” defines the parameter within which certain people operate, are at home, and where they know their place within the society they live in. I think that this speak tremendous praise for the humility of Abraham.  Ani afar va’efer  Maybe between him and Hashem  But even in his relationship with people  Could have been so haughty I’m the survivor of ur kasdim  I’m the one Hashem speaks with but no  This is not the only time that Avraham returns. At the end of the portion, we read of Avraham’s great faith and fortitude. He is told by Hashem to sacrifice his only son, Yitzchak up on a mountain the Akeida. Unquestioning and determined, Avraham embarks to fulfill Hashem’s wishes.  After his success at the Akeyda  . Hashem promises to increase Avraham’s offspring like the stars, and declares that all the nations of the world will bless themselves by Avraham’s offspring. After the remarkable incident the Torah tells us that “ וַיָּ֤שׇׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃ {פ} Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba. https://www.sefaria.org/Genesis.22.19 What does the Torah mean? Of course he returned. Should he stay on the mountain forever? Of course he returned! most of rabbis and commentators have something to say here  We’ll look later in the week But let me share a story told by rabbi Mordechai Kamenetzky  Master at bring stories as parables    Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man’s hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit. Quickly, the man bolted toward the lobby of the hotel where

 Life isfilled with crossroads. When we come to these crossroads, do we imagine thatwhen choosing left or right, even if the two paths veer only slightlydifferently from one another, do we realize that as we continue in a direction,our choices eventually bring us to totally different places.   Think aboutthe crossroads of your own life ?   Do I go tothis School or that   Do I marryhim or him   Do I go intothis business or that   Do we livehere or there   Each ofthose decisions sets us into a direction which brings us to other crossroadsand other directions.      Think of twolines on a piece of paper which start out together, then one veers one way andthe other, the opposite way. Can they meet again? Maybe? Or they go off thepaper never to see each other again.   One mayrepresent what we could have been had we taken certain crossroads and anotherthe road we actually take.   We canrarely be aware of the absolute consequences of each of those decisions at thetime we face them. Sometimes we think nothing of it, but that decision changedeverything.   In thetelevision series Star Trek there was something called the prime directivewarning not to interfere in the development of a planet. We see this also inscience fiction with time travel often called a temporal prime directive. Theidea is that one small amount of interference, one seemingly inconsequentialmeddling and redirection can potentially shift an entire society or world intoa different path.   In ourworld, Maamad Har Sinai – the revelation at Mount Sinai was Hashem shifting theworld and its reverberations are still being felt.   Moses tellsus   אֶֽת־הַדְּבָרִ֣יםהָאֵ֡לֶּה דִּבֶּר֩ הֹ’ אֶל־כׇּל־קְהַלְכֶ֜םבָּהָ֗ר מִתּ֤וֹךְ הָאֵשׁ֙ הֶֽעָנָ֣ן וְהָֽעֲרָפֶ֔ל ק֥וֹל גָּד֖וֹל וְלֹ֣א יָסָ֑ף  Rashi: Werender this in the Targum by ולא פסק “and He did not cease”, — as the Gemarahwrites in Sanhedrin: for His voice is strong and goes on continuously   In thisperasha which features the first words from Hashem to Abraham, advice was givenrelating to the path we take in life   Lech Lecha   On Saturdayevening when some went out for seuda shelishi, a few of us began discussing twostatements brought by the Zohar which some can suggest might be among the keyinstructions on living life and dealing with the crossroads we face.  I saw abeautiful statement from Rav Yakov Nagen  He writes:My teachers taught me that the first four parshiot of the book of Bereshit,“Bereshit,” “Noach,” “Lech Lecha” and “Vayera,” are a summarized guide tospiritual enlightenment. From one’s initial phase, “Bereshit,” one must come toa place of “Noach,” a place of calm and tranquility.   From therehe can continue to “Lech Lecha,” the phase of journey. The double language of“Lech Lecha,” “go unto yourself,” teaches that the journey is a journey inward,and through this process a person comes to “Vayera elav Hashem,” the revelationof G-d, enlightenment.   This week,parshat Lech Lecha, we will study the aspect of the journey itself.  The ZoharHaKadosh in one place explains that the double language of “lech lecha” callson a person to embark on a journey into himself: “lech lecha unto yourself…toknow and to fix yourself” (Lech Lecha 67b-68a).   In anawesome teaching in Orot HaKodesh, Rav Kook explains that when a person arrivesat an understanding of himself, he discovers Hashem  Rav Kookexplained that The sin of Adam HaRishon was that he became disconnected fromhis true self. He conceded to thesnake’s advice, lost his self-ness, and was thus unable to give a clear answerto [Hashem’s] question “Ayeka?” “Where are you?” for he did not know his ownsoul, for his true self was lost from him…   Rav Kookmakes a bold and awesome statement – when we seek and find the “I” ofourselves, recalling that we are all made BeSelem Elokim, in the image of G-dand I can add that Hashem blew into man and each of us our soul which is a partof Hashem, then we will discover that within me there is a Ani Hashem, “I am G-d;”. Part of the goal in life is todiscover that G-d is present within each of us.   But beforewe can get there, we need to get ourselves on the correct path? How can we helpourselves make the correct decisions in life?   וַיֹּ֤אמֶר   ה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃   Hashem saidto Abram, “Go forth from your native land and from your father’s house to theland that I will show you.  Our Rabbisteach us – see Maor Eynayim and Degel Machaneh - the Torah is eternal and isrelevant and applicable to every individual in every period of time.   Rav PinchasFriedman – The Shvilei Pinchas and our teacher who much of the learning isbased on tells us  It is,therefore, incumbent upon us to examine how this heavenly directive to Avram: “Gofor yourself from your land,” appli

For those who can join us today, we will discuss Yom Kippur on Shabbat , the neshama yetera or expansion of our soul on Shabbat and on “the Sabbath of Sabbaths” Yom Kippur. Our upper and lower souls before and after death and how they connect, and how this year with Shabbat and Kippur joining forces we have a tremendous ability to connect below to above bringing blessings and light to our souls for the year.

Notes available in PDF form 

In my class this week posted online, we spoke about joy and Rosh Hashana. A friend of mine found this class we gave 11 years ago at the beach where we present some great ideas on bringing joy into the holiday. I hope you will find it interesting 

 We Learnfrom the Fruit of the Earth to Reinvent Ourselves in the Month of Elul so thatWe Will Be New Creatures at Rosh HaShanah  Based onShvilei Pinchas – Rav Pinchas Friedman      I canstart with the story   Can aperson be reborn?  Lastnight Chantelle took me along to an Emunah Dinner. I say Chantelle took mebecause if she didn’t make me come out, I wouldn’t. She lights the fire.   Herfriends Liz Gindea and Fran Hirmes have been very involved with and generouslysupportive of the organization for years. Emunah funds a number of children’shomes in Israel, along with schools, an arts college, daycare services andthese days many mental health programs. My son in law, Daniel’s brother Michaelthrough his organization Kol HaNearim also works with these children’shomes.   Chantelleand all of my kids have volunteered and worked in some of these homes over theyears especially with Yehuda Kohen of Bet Elazraki.   At thedinner, a young lady spoke and shared her very moving story.   She grewup in the north of Israel in no mans land. Her mother did nothing and herfather raised goats. She was one of ten siblings. They had no rules, nodiscipline, no money, sometimes no food and ran amok. The kids sometimes foughtand often got in trouble.   When shewas ten, social services showed up. After investigating, they took some of heryounger siblings to be raised outside the house. She convinced them that sheshould stay. But her situation went from bad to worse and a few months laterthey came back and took her as well.  She wasplaced into one of Emunah’s homes and was angry with her situation and everyonearound her. She was angry that she had been taken from home. She was angry thather parents had not provided a real home. She was angry to be told when to wakeup and when to go to sleep. She was angry to be sent to school. She was angryto be pressed to do homework. She was angry that she was subject to structureand in her mind lost her freedom. She was depressed and alone in the world. Ateleven years old, she had reached rock bottom.  Butwithin a few weeks, things started to change. The people at the Emunah homemade her feel loved and wanted. She made friends in the home and at school. Thesocial workers and teachers encouraged her and in a short time she began tosoar as a phoenix rising from the ashes.   She wasencouraged to pursue drama studies and loved it. In 2013 she joined the armyand became a combat paramedic assisting injured soldiers and people in thefield, sometimes under fire. When she completed her army duty, she continuedher studies focusing on drama. She eventually went to work for channel 12 newsin Israel. She currently heads their social media team and pursues feel goodstories to help lift people.   Emunahbecame her family. Her goal is to raise her own family and break the cycle.   Her storywas very moving. Chantelle noted that she wished she could have her share herstory with our own community children in school. She would surely touch someand encourage others. Some might be lifted and others might consider assistingin the homes one summer. Perhaps we can get a video from Emunah and share that.  There isa beautiful story told of Rav Levi Yitzchak of Berditchev, a renowned Hasidicmaster, who was known for his compassion and ability to find sparks of holinessin every soul. One day, a poor, troubled Jew came to him, feeling hopeless andconsumed by darkness.  The rabbilistened attentively, then began to tell a story: 'In the summer, when thesun shines brightly, the grasshopper sings a beautiful song. But in the winter,when snow covers the earth, the grasshopper's song is silenced. Does this meanthe grasshopper has lost its ability to sing?'  The manshook his head.  'Ofcourse not!' the rabbi exclaimed. 'The grasshopper's song is stillwithin, waiting to emerge when the seasons change.'  The rabbilooked deeply into the man's eyes: 'Similarly, within you, there is aspark of divine light, a song waiting to be sung. Though darkness may surroundyou now, it's temporary, like winter's snow. Your task is to find that innerlight, nurture it, and let it shine forth.'  The man'sface lit up with newfound hope.  In thisseason of Elul, we hope to be born again.  We canimagine ourselves as caterpillars, hoping to shed our cocoons and emerge asbutterflies.   Sometimesthough we think that success is based on achieving perfection.  But isthat really what Hashem demands or even wants from us.   There isa story, I heard from Rabbi Joey Haber, of a man seeking perfection in his ownlife.   His rabbiasks his profession  He is anartist,   Hisfavorite painting is of sunset.   Histeacher suggests taking a picture of a sunset and that will be a perfectreproduction.   theartist explains the painting has imperfections and thats what makes it special.  Theteacher explains, same w

 חַת אֲשֶׁ֤ר לֹא־עָבַ֙דְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל׃  Because you would not serve your God יהוה in joy and gladness over the abundance of everything, https://www.sefaria.org/Deuteronomy.28.47    עִבְד֣וּ אֶת־יְהֹוָ֣ה בְּשִׂמְחָ֑ה בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃  worshipthe LORD in gladness;come into His presence with shouts of joy.  https://www.sefaria.org/Psalms.100.2    RabbeynuBachya: The Torah accuses people who do serve G’d not to have done so joyfully.A person is obligated not merely to carry out G’d’s instructions but to do sogladly, in a happy frame of mind. Joy when performing any of G’d’s commandmentsis considered as fulfillment of a commandment by itself, meriting additionalreward.     Thisis why one may be punished for failing to perform the commandments with ajoyful heart. This is why the Torah requires that its commandments be performedwith full intent and joyfully.     Oursages in Midrash Ruth Rabbah 5,6 comment concerning this that if Reuven hadbeen aware that G’d would write in the Torah concerning his attempts to saveJoseph’s life from the hands of his other brothers (Genesis 37,21) that hewould receive a reward not only for his deed but for the good intentionsaccompanying same, he would have carried Joseph on his shoulders and broughthim back to his (their) father.     TheTorah also makes a point of underlining the joy in Aaron’s heart when he sawhis brother Moses again after so many years. Had he known that his feelingswould be commented upon favorably (Exodus 4,14), he would have gone out to meethis brother accompanied by an orchestra of many different musicalinstruments.     HadBoaz known that his offering Ruth food and drink in abundance would be recordedfor eternity as a good deed of his, he would have fed her the choicest parts ofa fatted calf, instead of merely bread and vinegar (Ruth 2,14).  https://www.sefaria.org/Rabbeinu_Bahya,_Devarim_28.47.1    ….writesfurther     Naturally,the joy which accompanies the performance of a commandment by an individual Jewis in a class by itself. Seeing that performance of the commandments iscalled עבודת ה',“serving the Lord,” we can understand what is written in Deut. 28,16 תחת אשר לא עבדת את ה' אלוקיך בשמחה,“on account of the fact that you did not perform the commandments of the Lordyour G’d with joy, etc.”     WhenDavid writes in Psalms 100,2 עבדו את ה' בשמחה,“serve the Lord with joy,” he does not refer to the offering of sacrificialanimals but to the performance of each and every commandment which it is ourduty to perform.     Joyis the ingredient which makes service of the Lord something perfect. Thisconcept helps us understand the unusual phrase in Numbers 4,46 לעבוד עבודת עבודה.Concerning this expression our sages in Erchin 11 ask what kind of service thisis that the Torah speaks of there. The answer given in the Talmud is that theTorah speaks of offering songs and hymns.     TheLevites are commanded to offer songs and encourage expressions of joy toaccompany the sacrificial offerings. All of this was to ensure that joy is theprevailing sentiment accompanying service of the Lord.     Arizal: joyincreases one’s desire and love of adhering to HaShem-יהו״ה,blessed is He, ….. For, a person who serves HaShem-יהו״ה,blessed is He, with melancholy, is likened to a servant who serves his masterwith a sullen and annoyed face.  https://www.sefaria.org/Sha'arei_Kedusha,_Part_2_4.30    Mesillas Yesharim -….And our sages said: 'the Divine presence rests on a person only through his rejoicing in a mitzva' (Shabbat 30b).    RabbiSamson Raphael Hirsch points out that theHebrew word same'ach (=happy), is closely related to the word tzome'ach (=growing). This is because human happiness is contingent on spiritual growth. Ifwe fail to feel the joy of mitzvos, it is because we are unaware that mitzvosmake us grow.    RabbiManis Friedman (chassidish answer) is that the charge 'serve Hashemb'simcha' is not a charge to be happy when serving Hashem. It's a result.If you truly serve Hashem, meaning you are serving Him, you finally get toescape yourself for a while!     Servingourselves, making our lives about us (even if it means 'my spiritualgrowth'!) is what makes us depressed. If we realise that we are fulfillingHashem's essential Ratzon, it's about Him not us, and at the same time doingthe vitally important work of bringing His plan to completion, fulfilling yourvery purpose, then automatically you will be b'simcha.  Soread it 'if you serve Hashem, you'll be b'simcha'      TheTorah is not telling us that we didn’t serve Hashem. It is telling us that wedidn’t serve Him with joy. Is this by itself such a severe transgression thatis should bring about all those terrible punishments described in the Torah?  &nbs

הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃ Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old! https://www.sefaria.org/Lamentations.5.21 לְמִימֵ֨י אֲבֹֽתֵיכֶ֜ם סַרְתֶּ֤ם מֵֽחֻקַּי֙ וְלֹ֣א שְׁמַרְתֶּ֔ם שׁ֤וּבוּ אֵלַי֙ וְאָשׁ֣וּבָה אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֣ה צְבָא֑וֹת וַאֲמַרְתֶּ֖ם בַּמֶּ֥ה נָשֽׁוּב׃ From the very days of your ancestors you have turned away from My laws and have not observed them. Turn back to Me, and I will turn back to you—said GOD of Hosts. But you ask, “How shall we turn back?” https://www.sefaria.org/Malachi.3.7 וְאָמַרְתָּ֣ אֲלֵהֶ֗ם כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת שׁ֣וּבוּ אֵלַ֔י נְאֻ֖ם יְהֹוָ֣ה צְבָא֑וֹת וְאָשׁ֣וּב אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת׃ Say to them further:Thus said GOD of Hosts: Turn back to me—says GOD of Hosts—and I will turn back to you—said GOD of Hosts. https://www.sefaria.org/Zechariah.1.3 Midrash Eicha Raba  “Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21).“Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.’ He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).’ Eikhah_Rabbah.5.21 . וְכַאֲשֶׁר יָשׁוּב הַמְקַצֵּר בָּהֶם בְּלִבּוֹ וּבִלְשׁוֹנוֹ וְיִשְׁתַּדֵּל לַעֲשׂוֹת אוֹתָם וְלֹא יִשְׁנֶה קִצּוּרוֹ בָּהֶם יִמְחֹל לוֹ הַבּוֹרֵא וְיִשְׁתַּוֶּה עִם הַצַּדִּיק אֲשֶׁר לֹא קִצֵּר בָּהֶם, וּבִכְמוֹ זֶה נֶאֱמַר הַשָּׁב מִן הַחֵטְא כְּמִי שֶׁלֹּא חָטָא וְאָמְרוּ רז״ל עָבַר עַל מִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת וְעָשָׂה תְּשׁוּבָה אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁמּוֹחֲלִין לוֹ שֶׁנֶּאֱמַר (מלאכי ג) שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם. The explanation of the first case: That the lacking was in a positive commandment which does not carry the punishment of Karet (spiritual excision), such as tzitzit, lulav, sukka, or the like.  When the person repents on them in his heart and in speech, and exerts himself to fulfill them, and does not repeat his neglect to do them, the Creator will forgive him, and he will be equal to the tzadik who never sinned in them. On such a penitent, it is said: 'one who repents from a sin is as if he never sinned', and our sages said of them: (Yoma 86a) 'one who transgressed a positive commandment which does not incur Karet (spiritual excision) and repented - he is forgiven right away, as written: 'return to Me and I will return to you' (Malachi 3:7)'. https://www.sefaria.org/Duties_of_the_Heart,_Seventh_Treatise_on_Repentance_8.2 Four motives in matter of repentance  הָרִאשׁוֹן – הַשָּׁב מֵחֹזֶק הַכָּרָתוֹ אֶת אֱלֹהָיו. וְהוּא כְּמוֹ עֶבֶד הַבּוֹרֵחַ מֵאֲדֹנָיו, וּכְשֶׁחוֹשֵׁב בַּטּוֹב אֲשֶׁר גְּמָלוֹ, שֶׁמֵּרְצוֹנוֹ מְבַקֵּשׁ מְחִילָה מִמֶּנּוּ. וּבְכָמוֹהוּ אָמַר הַכָּתוּב (ירמיהו ד א): ״אִם תָּשׁוּב יִשְׂרָאֵל נְאֻם יְיָ אֵלַי תָּשׁוּב״ – קֹדֶם בּוֹא הָעֹנֶשׁ. וְאוֹמֵר (מלאכי ג ז): ״שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם״. The first is when a man repents because he has come to recognize his God. And he is like a servant who flees from his master, but when he thinks of the good which his master has done to him, he returns to him of his own free will to seek forgiveness from him, and of such as him the Scripture says, 'If thou wilt return, O Israel, saith the Lord, yea return unto Me' (Jer. 4:1). And further, 'Return unto Me, and I will return unto you' (Malachi 3:7). https://www.sefaria.org/Orchot_Tzadikim.26.62 Natan Nachman  Moshe Katz  הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃ Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old! https://www.sefaria.org/Lamentations.5.21 Tisha B'Av at night: The scroll of Lamentations. It is the emotions of the prophet Jeremiah's soul and his dirge that he took up about the destruction of the holy city of Jerusalem and the Temple. And it is especially about the sin that Jerusalem and his people sinned, which is what caused that awful destruction to happen. And while glancing with eyes full of tears, he instructs and shows the path that leads to repentance and towards the revival of Israel, to renew our days as of old (alluding to Lamentations 5:21). https://www.sefaria.org/Horeb.666.33 Kedushat Levi  “Take us back, Lord, to You, and let us return, renew our days of old” (Eicha 5:21). To be specific, what does “[days] of old” mean? And one could explain this by way of the midrash: “And now, O Israel, what does the ETERNAL your God demand of you? (Deut 10:12) and it says in the Midrash: “Now is nothing other than Teshuvah” (Bereshit Rabbah 21:6) and it is explained thus, because each person from Israel is obligated to believe with full faith that at every moment we receive life from the Creator, Blessed Be, as it is explained, “Every [thing that] breathes praises — every single breath phrases Yah, ” (Beresh

Understanding the difference between Shofet and Dayan based on the Zohar HaKadosh 

לֹא־תַטֶּ֣ה מִשְׁפָּ֔ט לֹ֥א תַכִּ֖יר פָּנִ֑ים וְלֹא־תִקַּ֣ח שֹׁ֔חַד כִּ֣י הַשֹּׁ֗חַד יְעַוֵּר֙ עֵינֵ֣י חֲכָמִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽם׃ You shall not judge unfairly: you shall show no partiality; you shall not take bribes, for bribes blind the eyes of the discerning and upset the plea of the just.  Compare to shemot - There the warming continues not to oppress the stranger because you were strangers. But not here.  צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ {ס} Justice, justice shall you pursue, that you may thrive and occupy the land that your God יהוה is giving you. Message for Elul - Rabbi Abittan - If you will pursue justice than midat hadin sits back but if not midat hadin will take care. If there is Din Below then there is no need for Din Above. If there is no Din below then there will be Din from above.  And furthermore if you will exhibit midat hachesed verachamim, than that attribute will shine on you and judge you.  Stories of Chesed from Rabbi Eitan Feiner  How are we to understand the absence of the stranger, the orphan and the widow from the description of the king’s and the judge’s realms of responsibility and from the descriptions of the Kohanim and the Levites? 

The Torah clearly allows the consumption of meat, albeit with a few caveats. The Torah states  כִּֽי־יַרְחִיב֩ יְהֹוָ֨ה אֱלֹהֶ֥יךָ אֶֽת־גְּבֻלְךָ֮ כַּאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָמַרְתָּ֙ אֹכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶאֱכֹ֣ל בָּשָׂ֑ר בְּכׇל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר׃ When יהוה enlarges your territory, as promised, and you say, “I shall eat some meat,” for you have the urge to eat meat, you may eat meat whenever you wish. https://www.sefaria.org/Deuteronomy.12.20 In contrast to a fear that this would repeat the sin of the desert  כִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֮ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָבַחְתָּ֞ מִבְּקָרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהֹוָה֙ לְךָ֔ כַּאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ׃ If the place where יהוה has chosen to establish the divine name is too far from you, you may slaughter any of the cattle or sheep that יהוה gives you, as I have instructed you; and you may eat to your heart’s content in your settlements. https://www.sefaria.org/Deuteronomy.12.21 There is only the place  Do not think each tribe can say why not me and make their own.  If it far … in contrast to desert where only animals brought as korban could be eaten.  אַ֗ךְ כַּאֲשֶׁ֨ר יֵאָכֵ֤ל אֶֽת־הַצְּבִי֙ וְאֶת־הָ֣אַיָּ֔ל כֵּ֖ן תֹּאכְלֶ֑נּוּ הַטָּמֵא֙ וְהַטָּה֔וֹר יַחְדָּ֖ו יֹאכְלֶֽנּוּ׃ Eat it, however, as the gazelle and the deer are eaten: the impure may eat it together with the pure. https://www.sefaria.org/Deuteronomy.12.22 רַ֣ק חֲזַ֗ק לְבִלְתִּי֙ אֲכֹ֣ל הַדָּ֔ם כִּ֥י הַדָּ֖ם ה֣וּא הַנָּ֑פֶשׁ וְלֹא־תֹאכַ֥ל הַנֶּ֖פֶשׁ עִם־הַבָּשָֽׂר׃ But make sure that you do not partake of the blood; for the blood is the life, and you must not consume the life with the flesh. https://www.sefaria.org/Deuteronomy.12.23 Rabbeynu Bachya Seeing that in the past the Israelites had been consuming lots of blood as parts of the pagan cults they had worshipped while in Egypt, the Torah had to make a special appeal to them to resist the temptation to eat blood. The Torah had to especially legislate in Leviticus 19,26: “do not eat in the presence of blood,” i.e. not to eat meat before all the blood had been removed. Similarly, sacrificial meat must not be eaten until after the animal’s blood has been sprinkled on the altar. In our verse the Torah again exhorts us to resist the temptation based on a long tradition to eat blood. Consuming blood is one of the ways through which the Israelites might suffer a relapse to the ways of paganism. The prohibition to eat blood occurs no fewer than seven times in the Torah. (Leviticus 3,17; 7,26; 17,12; 17,14; 19,26; Deut. 12,16; 12,23). It is quite customary to repeat again and again injunctions against practices considered as especially objectionable in the eyes of the Lord. For instance, the work-prohibition on the Sabbath appears on 12 separate occasions. This is because the Sabbath legislation is considered as equaling in importance all other laws of the Torah combined (Maimonides end of Hilchot Shabbat). The subject of the Exodus from Egypt appears no fewer than 50 times in the Torah, showing how fundamental to Judaism this event is considered by the Torah. Another possible reason why he Torah here uses the unusual phrasing of “only be strong,” is that seeing that it is a widespread perception that consuming the blood of an animal strengthens the body of the person eating it, it is natural for people to think that the whole purpose of eating meat is in order to make the blood part of one’s own body. The Torah therefore has to tell the Israelite that his body will become stronger if he does not eat the blood of the animal. What does science say?  Does drinking of animal blood makes you live longer and powerful? Some people drink blood for various reasons, including for energy or because of subcultures like vampires. It’ll more likely make you sick. Human digestive systems do not cope well with raw blood. Blood can contain harmful bacteria, pathogens, and diseases like HIV, Hepatitis B, and Hepatitis C. Consuming blood can also lead to iron toxicity, which can damage the liver, lungs, and nerves. If it’s cooked, as in black pudding (a UK food made with pig’s blood) then it’ll digest okay. It won’t make you strong or make you live longer though, it’s just food like anything else. It has no magical properties. Raw blood will likely make a person vomit. A small amount might not but you risk, as with any raw meat product, taking in diseases that would have been killed by cooking. So no, drinking blood will not make you live longer, it’ll more likely make your life shorter. And it will not make you powerful other than increasing the power of your vomit muscles. Short answer - don’t do it. So as usual the Torah is protecting us.  Tur HaAroch quotes  Ramban writes that although the reason given by the Torah here and elsewhere for not eating blood, i.e. that it is equivalent to ea

The Talmud's Taanit 29a says that Tisha B'Av is a day of mourning because God metaphorically said, 'Since you cried for no reason, I'll give you something to cry about!' . Tisha B'Av commemorates five calamities that the Jewish nation has experienced:  • The sin of the spies Before the Israelites entered the land of Israel, 12 spies explored the land and brought a bad report to Moses, causing the Jews in the desert to refuse to enter. • Destruction of the First Temple In 586 BCE, the Babylonians, led by Nebuchadnezzar, destroyed the First Temple built by King Solomon. The Talmud says the destruction began on the Ninth of Av and continued throughout the Tenth of Av. • Destruction of the Second Temple In 70 CE, the Romans destroyed the Second Temple built by Ezra and Nehemiah. • Destruction of Beitar In 135 CE, the Romans suppressed the Bar Kokhba revolt and destroyed the city of Beitar, killing over 500,000 Jews. • Plowing of the Temple Mount Roman general Turnus Rufus plowed the Temple area in Jerusalem, rebuilding the city as a pagan city. לָכֵן֙ בִּגְלַלְכֶ֔ם צִיּ֖וֹן שָׂדֶ֣ה תֵֽחָרֵ֑שׁ וִירוּשָׁלַ֙͏ִם֙ עִיִּ֣ין תִּֽהְיֶ֔ה וְהַ֥ר הַבַּ֖יִת לְבָמ֥וֹת יָֽעַר׃ {פ} Assuredly, because of youZion shall be plowed as a field,Jerusalem shall become heaps of ruinsAnd the Temple Mount a shrine in the woods. Rabbi Yosef Bitton writes: . The least known of these tragedies is also one of the most relevant, as in some way, the relevance of this act is still present.  I refer to the 'plowing of the city' of Jerusalem (חרישת העיר) in the year 130 CE. To understand why the city was plowed—and what this meant at the time—we must review what happened after the Romans destroyed the Second Temple (year 68 CE).

 Is There Ever Enough Gold?     We begin the Fifth book of the Torah this week, thebook of Devarim. We have mentioned many times that the Rabbis teach us thatthis book made up primarily of Moshe Rabeynu’s final speech and testament wasan optional book to be included at Moses discretion. The first three portionsfeature Moses narrating a brief history of the past four decades to those aboutto enter the land (see our short class on Deravim, memory and Tisha BeAb).  The opening verse is as follows:      אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨רדִּבֶּ֤ר מֹשֶׁה֙ אֶל־כׇּל־יִשְׂרָאֵ֔ל בְּעֵ֖בֶר הַיַּרְדֵּ֑ן בַּמִּדְבָּ֡רבָּֽעֲרָבָה֩ מ֨וֹל ס֜וּף בֵּֽין־פָּארָ֧ן וּבֵֽין־תֹּ֛פֶל וְלָבָ֥ן וַחֲצֵרֹ֖תוְדִ֥י זָהָֽב׃     These are the words that Moses addressed to allIsrael on the other side of the Jordan.—Through the wilderness, in the Arabahnear Suph, between Paran and Tophel, Laban, Hazeroth, and Di-zahab,  The Rabbis teach us that these words refer to placesand hint at where the Jews sinned in the desert. But then Moses adds one moreplace, “Di Zahav.”  Rashi explains: “In the vicinity of Di Zahav”, healluded to the affair of the golden calf, that due to Am Yisrael’s excessivewealth they sinned and fashioned a calf out of gold.  I would like to share a story and a lesson based onthe teachings of Maran Rav Ovadia Yosef ZSL as posted by Halacha Yomit whichshould motivate each of us lilmod ulelamed. Not only to learn but to realizethe best path to learn is to give over what I learn, lishma, for the sake ofHeaven.   There was once a gaon, philosopher and kabbalist,Rebbi Yehudah Aryeh of Modena z”l (1571-1648) who has a book called “Ari Nohem”and responsa. This gaon was graced by Hashem with a great talent for learning,his was literally a fulfilment of the passuk, “the words of his palate aresweet and he is all delight” [Shir HaShirim 5:16]. He lived in Venice andduring his time there was a huge bet knesset in the city which could seat athousand men.     One day the gabbaim of the bet knesset came to therav and asked him that since they don’t have a rav who can give derashot thathe come on Shabbat to the bet knesset and give them a derashah before Musaph.The rav replied that since the bet knesset was far from his home and he wasgetting old he was unable to come and give them a derashah. The gabbaim greatlypressured him to head to their request to come just for one Shabbat. Until therav was unable to withstand their pressures and he ceded to their request tocome and give them a derashah.     On Shabbat Kodesh before Musaph the rav was honoredto stand before the whole kehillah and he gave a derashah for a full hour aboutthe Parashah of the week. The rav darshened and his mouth spoke pearls andgems! The congregation made their ears receptive to hear his sweet words andthey very much enjoyed it. They were literally unaware that a whole hour hadpassed!     On Sunday the gabbaim came to the rav’s home. Theysaid to him, “Kavod harav we have brought you something, not chas veshalom as apayment, for it is impossible to paid his honor for the words more preciousthan gold and fine gold, just a token due to ‘appreciation’, we brought hishonor a gold watch!” The rav saw and accepted the watch. The gabbaim said tohim, “Kavod harav, his honor saw how much the congregation benefitted from hiswords on Shabbat, do us a favor for Hashem’s sake and darshen before us alsothis coming Shabbat, this is a matter of meriting the many!” The rav responded,“I cannot! It is difficult for me to make the journey to you on Shabbat!” Thegabbaim said to him, “How hard is it? Since this Shabbat his honor already cameto us, if so, just like on one Shabbat his honor was able to walk, so shall hedo also on this coming Shabbat!” The rav answered them, “Fine, I will come alsothis Shabbat! One Shabbat and that will be enough!”  The rav was further honored to darshan and the betknesset was packed from wall to wall and all the congregation were listeningmost intently to every word that came out of his mouth, “words that come out ofthe heart enter the heart!” [The source of this adage is Rav Moshe ibn Ezra z”l1055-1140 in his Shirat Yisrael.] A whole hour did the rav speak and then hereturned home.     On the next day, Sunday, again the gabbaim arrivedat the rav’s home, they said to him, “Kavod harav the payment which his honoris entitled to has no bounds, but we have just brought a token gift, theyproduced an expensive chandelier and presented it to the rav.” Immediatelyafterwards they again pressured the rav that he come again on the next Shabbatto the bet knesset to darshan for a third time since “a three-ply cord Is noteasily severed” [see Kohelet 4:12] and the rav’s words in a further derashah willcertainly make a tremendous impression!     The rav agreed and again arrived in the bet knesset, but this Shabbat the rav’s deras

Memory means connecting  The disconnect between generations is tragic  The attempt of the rabbis is to remove the disconnect  הִנֵּ֤ה אָנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵלִיָּ֣ה הַנָּבִ֑יא לִפְנֵ֗י בּ֚וֹא י֣וֹם יְהֹוָ֔ה הַגָּד֖וֹל וְהַנּוֹרָֽא׃ Lo, I will send the prophet Elijah to you before the coming of the awesome, fearful day of GOD. https://www.sefaria.org/Malachi.3.23 וְהֵשִׁ֤יב לֵב־אָבוֹת֙ עַל־בָּנִ֔ים וְלֵ֥ב בָּנִ֖ים עַל־אֲבוֹתָ֑ם פֶּן־אָב֕וֹא וְהִכֵּיתִ֥י אֶת־הָאָ֖רֶץ חֵֽרֶם׃ He shall reconcile parents with children and children with their parents, so that, when I come, I do not strike the whole land with utter destruction.Lo, I will send the prophet Elijah to you before the coming of the awesome, fearful day of GOD. https://www.sefaria.org/Malachi.3.24 והשיב, והוא ישיב את כל העולם בתשובה, עד שהבנים שהודחו מתורת אבותיהם ישיב לב הבנים אל אבותיהם לחזור אל הדת ותורת אבותם, ועי'כ ישיב לב אבות על בנים, ומבאר הטעם שיקדים לשלוח את אליהו בעת ההיא לישר את העם מפני כי פן אבוא פתאום והכיתי את כל הארץ חרם, ולכן יקדים לשלוח מלאך הברית להשיבם בתשובה ולהיות מוכנים לפני ה' בבואו לשפוט את הארץ והיתה לה' המלוכה: https://www.sefaria.org/Malbim_on_Malachi.3.24.1 מִיכָּן הָיָה רִבִּי פִינְחָס בֶּן יָאִיר אוֹמֵר. זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת. נְקִיּוּת מְבִיאָה לִידֵי טַהֳרָה. טַהֳרָה מְבִיאָה לִידֵי קְדוּשָּׁה. קְדוּשָּׁה לִידֵי עֲנָוָה. עֲנָוָה לִידֵי יִרְאַת חֵטְ. יִרְאַת חֵטְ לִידֵי רוּחַ הַקּוֹדֶשׁ. רוּחַ הַקּוֹדֶשׁ לִידֵי חֲסִידוּת. חֲסִידוּת לִידֵי תְחִיַּית הַמֵּתִים. תְּחִיַּית הַמֵּתִים לִידֵי אֵלִיָּהוּ זָכוּר לַטּוֹב. זְרִיזוּת לִידֵי נְקִיּוּת. וְכִלָּה וְכִיפֵּר. נְקִיּוּת לִידֵי טַהֳרָה. וְכִפֶּ֥ר עָלֶי֛הָ הַכֹּהֵן֭ וְטָהֵֽרָה. טַהֳרָה לִידֵי קְדוּשָּׁה. וְטִֽיהֲרוֹ וְקִידְּשׁוֹ. קְדוּשָּׁה לִידֵי עֲנָוָה. כִּי֩ כֹ֨ה אָמַ֜ר רָ֣ם וְנִישָּׂא שׁוֹכֵן עַד֙ וְקָד֣וֹשׁ שְׁמ֔וֹ מָר֥וֹם וְקָד֖וֹשׁ אֶשְׁכּ֑וֹן וְאֶת־דַּכָּא֙ וּשְׁפַל־ר֔וּחַ. עֲנָוָה לִידֵי יִרְאַת חֵטְ. דִּכְתִיב עֵ֣קֶב עֲ֭נָוָה יִרְאַ֣ת יְי. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר. מַה שֶׁעָשָׂת חָכְמָה עֲטָרָה לְרֹאשָׁהּ עָשָׂת עֲנָוָה עֵקֶב לְסוּלְייָסָהּ. דִּכְתִיב רֵ֘אשִׁ֤ית חָכְמָ֨ה ׀ יִרְאַ֬ת יְי. וּכְתִיב עֵ֣קֶב עֲ֭נָוָה יִרְאַ֣ת יְי. יִרְאַת חֵטְ לִידֵי רוּחַ הַקּוֹדֶשׁ. דִּכְתִיב אָ֗ז תָּ֭בִין יִרְאַ֣ת ה' וְדַ֖עַת אֱלֹקִים תִּמְצָֽא׃ רוּחַ הַקֹּדֶשׁ לִידֵי חֲסִידוּת. דִּכְתִיב אָ֤ז דִּבַּ֪רְתָּֽ־בְחָ֡זוֹן לַֽחֲסִידֶ֗יךָ. חֲסִידוּת לִידֵי תְחִיַּית הַמֵּתִים. דִּכְתִיב וְנָֽתַתִּ֨י רוּחִ֤י בָכֶם֙ וִֽחְיִיתֶ֔ם. תְּחִייַת הַמֵּתִים לִידֵי אֵלִיָּהוּ זָכוּר לַטּוֹב. דִּכְתִיב הִנֵּ֤ה אָֽנֹכִי֙ שׁוֹלֵחַ לָכֶ֔ם אֵת֭ אֵלִיָּ֣ה הַנָּבִ֑יא לִפְנֵ֗י בּ֚וֹא י֣וֹם יְי הַגָּד֭וֹל וְהַנּוֹרָֽא וְהֵשִׁ֤יב לֵֽב־אָבוֹת֙ עַל־בָּנִ֔ים וְלֵ֥ב בָּנִי֭ם עַל־אֲבוֹתָ֑ם. תַּנֵּי בְשֵׁם רִבִּי מֵאִיר. כָּל־מִי שֶׁהוּא קָבוּעַ בְּאֶרֶץ יִשְׂרָאֵל וְאוֹכֵל חוּלָיו בְּטַהֳרָה וּמְדַבֵּר בְּלָשׁוֹן הַקּוֹדֶשׁ וְקוֹרֵא אֶת שְׁמַע בַּבּוֹקֶר וּבָעֶרֶב מוּבְטַח לוֹ שֶׁהוּא מֵחַיֵּי הָעוֹלָם הַבָּא. “From here did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness to meekness, meekness to fear of sin, fear of sin to the Holy Spirit, the Holy Spirit to piety, piety to the Resurrection of the Dead, the Resurrection of the Dead through Elijah, may his remembrance be a blessing.”“Promptitude to cleanliness,” he finishes, and he atones.“Cleanliness to purity,” the Cohen shall atone for her, then she will be pure.“Purity to holiness,” he shall purify it and sanctify it.“Holiness to meekness,” for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity and holiness I dwell, and the suppressed and of meek spirit.“Meekness to fear of sin,” the consequence of meekness is fear of the Eternal. Rebbi Isaac bar Eleazar said, what wisdom proclaimed as a crown to its head, meekness made a heel for its sandal, for it is written, the head of wisdom is the fear of the Eternal, but it is written, the heel of meekness is fear of the Eternal.“Fear of sin to the Holy Spirit,” as it is written, then you will understand and knowledge of God you will find.“The Holy Spirit to piety,” as it is written, then You spoke in a vision to Your pious.“Piety to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live.“The Resurrection of the Dead through Elijah, may his remembrance be a blessing,” as it is written, behold I am sending to you Elijah the prophet, before the coming of the great and awesome day of the Eternal, that he turn the fathers’ hearts to the sons and the sons’ hearts to their fathers.It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who eats his profane food in purity, speaks in the holy language, and recites the Shemaˋ mornings and evenings is assured to participate in the life of the World to Come. https://www.sefaria.org/Jerusalem_Talmud_Shabbat.1.3.11

“Chodesh Av,” the Month of Av, is referred to in the TORAH as the “Fifth Month,” counting from Nisan, the “First Month.” There is a Biblical reference in BaMidbar (33:38), where we find “And Aharon the Priest went up to Hor Hahar at the command of G-d, and he died there in the fortieth year after the Jewish People had left Egypt, in the fifth month, on the first of the month.” (BaMidbar 33:38). This is the only Yahrzeit mentioned in the Torah specifically with a date. The kavana and permutation of Hashem's name which we have in mind during the blessing of the month on Rosh Hodesh in the Amidah of Musaf is  ה ו י ה It comes from the pasuk in Devarim  ט) וַיְדַבֵּ֤ר מֹשֶׁה֙ וְהַכֹּהֲנִ֣ים הַלְוִיִּ֔ם אֶ֥ל כׇּל־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַסְכֵּ֤ת ׀ וּשְׁמַע֙ יִשְׂרָאֵ֔ל הַיּ֤וֹם הַזֶּה֙ נִהְיֵ֣יתָֽ לְעָ֔ם לַיהֹוָ֖ה אֱלֹהֶֽיךָ׃  (9) Moses spoke, and the levitical priests, to all Israel, saying: Hasket! Hear, O Israel! This very day you have become the people of your God יה - - וה: Rav Yisrael Simcha Schorr quotes an Agra d’Kallah (from the Bnei Yissaschar) that cites a Zohar at the end of Parshas Pinchas which states that Yaakov and Esav divided the months between themselves. Yaakov symbolizes the middas harachamim, compassion, while Esav symbolizes the middas hadin, justice. Certain months are connected more to din and others are connected to rachamim. Esav wanted to take all the summer months, Tammuz, Av, and Elul. As we know, Tammuz and Av are difficult months for us, times of din. However, Yaakov would not allow Esav to take the month of Elul, as it would be too hard on Klal Yisrael to come into the din of Rosh Hashanah without the rachamim of Elul. We need Hashem’s compassion for a full month in order to face the great Day of Judgment. Esav complained that Yaakov has tricked him twice, that he had taken away from him those two months. Every year during the month of Elul, this struggle between Yaakov and Esav is renewed. Esav wishes to retrieve the month for himself.  Yaakov in seeking ways to sweeten jusgment with lovingkindness, Ya’akov managed to liberate the second portion of Av from Esav. (This took place when he defeated the Sar of Esav in the 'wrestling' match. The result is that now the second half of Av is joined with the entire month of Elul, the month of Teshuvah, the best time for getting back into alignment with the Divine will. Indeed, the Holy Qedushat Levi, Rebbe Levi Yitzhak of Berditchev, noted that Av is an acronym for Arur (cursed) and Barukh (blessed). The blessing part of Av begins with this parashah and reaches its height on the 15th of Av.

 What was Pe’or really all about?    Pe’or is based on a Pe’or culture which is the antithesis of the Torah Moses gave us. Pe’or is based on deifying that which comes naturally. If my body wants to defecate, that’s beautiful. If my body feels the need to sleep with that woman although she is someone else’s wife, then I must heed my body. If my body desires someone forbiidden or even an animal, then it must be acceptable. If I hunger for anything, then I must feed that hunger. If today I feel like a man, I am a man and if tomorrow I feel like a woman, I am a woman. The key to Pe’or is shedding any and every aspect ofself-control. It is freedom from responsibility. It is the pursuit of every type of sensual self-indulgence and sensual pleasure as an end in itself. Its apex is in the serving of ones basest inclinations.   Rabbi Abittan would teach that the purpose of the Torah is to take us from slavery to freedom and the highest level of freedom is when one can exercise complete self-control while living in the real world. One is free when one is no longer a slave and there is no master as powerful as our inclination. Moses, the messenger through whom Hashem gave the Torah, taught us that G dliness can and must permeate through all of reality; it must even dictate our approach to physical pleasures.   The danger of Pe’or is real. We live in a Pe’or society. We live in a world of excuses and justifications. We live in a world where we are told to be who we want to be. We live in a world where almost anything goes. We live in a world where we are told not to bridle our passions. We live in a world where we are told to applaud those who are free. But that’s not freedom. That’s slavery. And it’s so dangerous that Moses himself is buried opposite Pe’or, perhaps to always remind us that we as Moses’ people must remain opposite of what Pe’or stands for. Only through control, can we be truly free.