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Beit Midrash
- Torah Portion and Tanach
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The opening verse in both instances is practically identical, but the names of the Parshiyot are different. Is there any reason why the previous Torah reading should be called based on the name of person involved, and our Torah reading this week should be called based on the generations and genealogy being described? The Torah reading of this week should have been titled Yitzchak, like the Torah reading of Noach.
Although this is hardly the most pertinent observation regarding this week's Torah reading, it has bothered me for several years, and I have found relatively few explanations from the great commentators, who usually have many observations in answer to obvious questions such as this in our eternal Torah. I gave the matter some concentrated thought this past week, and as is usual when one concentrates upon a Torah subject, a glimmer of understanding concerning this matter came to me. It is this idea that I wish to share with you in this week's article regarding the weekly Torah reading.
There is an inherent difference between the generations and genealogy of Noach and that of Yitzchak. Both are survivors of great events of danger and trauma. It would be impossible to survive seeing the entire world destroyed, as in the case of Noach, or being sacrificed willingly by one's own father, as was the case with Yitzchak, without these events having a lasting impact upon the survivors who witnessed and experienced them. But it is the reaction itself that differentiates between these two righteous people.
Noach, as a survivor, attempts to wipe out the memory of what happened from his conscious mind and behavior. That is why he plants a vineyard, produces wine (to possibly,) becomes drunk, and is shamed and violated by his own progeny. It is understandable that he would want to forget what happened and what he witnessed, and not burden future generations with the memories of the trauma that remains buried within his subconscious. The key to further survival is to forget the past and not transmit it to the later generation. Therefore, the Torah reading involving his life is called only by his name, since there is no intention to transmit to future generations what transpired and why it occurred. In addition, since Noah's shame came specifically through his children and grandchildren, his "toldot," it would have been improper to call the Parsha by their name, calling attention to Noah's trauma.
However, in the case of Yitzchak, far from attempting to forget his being bound on the altar by his father, he desires to transmits that memory and trauma to his descendants, the Jewish people, until this very day. We revere the experience of our father Yitzchak, and his willingness to sacrifice himself for the sake of the God of Israel. This experience has become a hereditary hallmark of Jewish life, and we remember it as a symbol of continuity of generations, and not just as the experience of one individual, no matter how great that individual may have been.
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
