Shabbat Chevron

Parshat Chayei Sara has been designated as Shabbat Chevron because the Parsha describes Avraham’s purchase of the Machpela Cave and surrounding land as a burial location for Sara. Last year 40,000 Jews celebrated Shabbat Chayei Sara in Chevron, in a strong demonstration of the Jewish connection to this city. 

The Ramban cites Bereishit Rabbah (55:10), which claims that the origin of the name Machpelah (double) may stem from the fact that the Hashem is said to have folded the very tall corpse of Adam in half, in order for it to fit into the cave. Even though the cave was always known as Machpelah, the local Hittite people were unaware of the name’s significance, or that there were graves in the cave. That may also be the reason why in our Parsha, the local people refer to the entire area as Machpelah, whereas Avraham refers only to the cave as Machpelah.

The Midrash teaches that Avraham and Sara had longed to be buried in the final resting place of Adam and Eve. However, no one knew the exact location of that burial place. On the day that Abraham was informed by the angel that Sara would give birth to Yitzchak, Scripture states (Genesis 18:7) that Avraham went out to his herd to select animals in order to prepare a feast for his guests. According to the Midrash, one of the calves ran away into a cave. When Avraham followed the calf, he found Adam and Eve resting on their couches, and a spiritual light of incredible brilliance burning above them. The entire scene was enveloped in incense-like fragrance. This place was the cave of Machpelah, in the field of Ephron, the Hittite

Chevron was Avraham and Sara’s first permanent home in the land of Canaan. They lived there for some 25 years, relocating to Beer Sheba only after the destruction of Sodom and the incestuous behavior of Lot and his daughters. In Beer Sheba, Avraham proclaimed monotheism, and the Torah states (Genesis 21:33) that he maintained an Eishel in Beer Sheba, which is interpreted by the Midrash to mean a food pantry, or an inn for wayfarers. Even when living elsewhere, Avraham apparently visited Beer Sheba frequently. We now find that Avraham and Sara have moved back to Chevron, and they have been living there for approximately twelve years.

As residents of Beer Sheba, Avraham and Sara were concerned that the Hittites would not allow them to purchase the burial plot in Chevron; so when Sara was 115 years old, they moved back to Chevron, in order to establish permanent residency there, enabling them to purchase the plot.

The name Chevron comes from the Hebrew root of Chibur. As we learn from the previously cited Midrash, Chevron is a location that connects Heaven and Earth. This is one of the hallmark tasks of a Jew: to contribute to the world while acknowledging and publicizing the existence of a spiritual realm. Chevron is also a location that fosters a connection between us and the land of Israel, as well as the connection between us and our heritage / our ancestors (as the Patriarchs and Matriarchs, besides Rachel, are all buried there).

On this Shabbat Chayei Sara/ Shabbat Chevron, let us consider our connection to the Land of Israel and to our Jewish heritage: In what ways are they meaningful? How can we gain more from these connections? How do we transmit the importance of these connections to our children? How can we strengthen these connections in the future?

               

Cultivating a Culture of Caring

As a way to purify himself and improve his character, Rav Elimelech of Lizhensk accepted upon himself two years of wandering in exile. When he finally returned to Lizhensk, Reb Elimelech wanted to know how his family had fared during his self-imposed exile. He approached the very first man he saw and inquired about his family. The man replied that his son Eliezer was very sick. Reb Elimelech hurried home, burst into his home and immediately asked his wife, “What’s wrong with Eliezer?” His wife responded that Eliezer is fine and in school at the moment. “But I was told that Eliezer was very sick,” Reb Elimelech explained to his wife. After a moment’s thought she responded, “Whoever told you that must have confused our Eliezer with another Eliezer in the neighborhood, who is indeed very sick.” Reb Elimelech was relieved to find out that his son was okay. But after a moment of reflection, he chastised himself saying, “Elimelech! After two years of exile, undertaken to improve your character, you still distinguish between your Eliezer and someone else’s Eliezer?!” If so, then I have not accomplished anything with my exile.” Then Reb Elimelech turned around and went into exile for another year.

In Parshat Vayera we read how Hashem remembers Sara and she gives birth to Yitzchak. This episode comes immediately after we are told how Avraham prayed on behalf of Avimelech and his household, thereby restoring their reproductive functions after they were taken away as a Divine punishment. The Talmud (Baba Kamma 92a) notes the connection between these two stories and teaches:

“Anyone who asks for compassion from Heaven on behalf of another, and he requires compassion from Heaven concerning that same matter, he is answered first.”

The Tiferet Shmuel translates this Talmudic passage slightly differently: “Anyone who prays for another as intensely as he would pray for his own needs, is a prayer that will be given priority.”

Empathy and sympathy are benevolent emotions. Both are ways in which a person shows concern for a fellow human being. But neither of these emotions achieve the level of connection and concern that Jews are supposed to show for one another. Within the Jewish People, it’s not enough to love one another. The Torah commands us to “Love your fellow as you love yourself.” Rabbi Akiva taught that this mandate is a fundamental principle in the Torah. It is a high degree of identification with another person, one that is meant to be a hallmark of the Jewish People. The principle upon which this identification is built is called Arvut: Kol Yisrael Areivim Zeh Lazeh. On a spiritual level, the Jewish People are one complex yet unified organism. If one Jew is in trouble, it’s not only a personal problem, but it has an impact on the totality of the nation. When we help a fellow Jew we should view it in some way as if we are helping ourselves.

Parshat Vayera has been designated as Bikur Cholim Awareness Shabbat. Just as God visited Avraham when he was recuperating from his circumcision, so too do we have an obligation to tend to the physical and spiritual needs of those who are ill out of a sense of Arvut. Please take a moment to review all of the services offered by Bikur Cholim of Hollywood and find a way to get involved.

We are also fortunate this Shabbat to host participants in the Peace of Mind program. We are honored to have with us a group of soldiers who bravely defended the State of Israel. As proud Zionist we believe that members of the IDF serve not just the State of citizens of Israel, but all Jews around the world. It is a privilege for us to express our sense of gratitude and Arvut to those who have demonstrated their sense of Arvut in defense of the Jewish State.

New Cheshvan Holidays

The Jewish month after Tishrei has no Biblical nor rabbinic holidays contained therein. While most people refer to our current month as Cheshvan, according to most sources its proper name is Marcheshvan or M’rachsh’van. Marcheshvan is probably derived from its location in the calendar. In Akkadian (Babylonian/Assyrian), “w” (vav) and “m” (mem) sounds can interchange. As a result, Marcheshvan which is from the two words “m’rach” and “shvan,” would have been “warh” and “shman,” in Akkadian, corresponding to the Hebrew “yerech shmini,” thus “eighth month.” When the eighth month is mentioned in the Mishnah and Talmud, it is referred to as Marcheshvan. Throughout all of Rashi’s Biblical and Talmudic commentary, he also refers to the month as Marcheshvan.

Some people erroneously think that the correct name for this month is Cheshvan, and the prefix “Mar” was added because it’s the Hebrew word for “bitter”.  According to this theory, Cheshvan is “bitter” because there are no Jewish holidays contained therein, and the bitterness is even more pronounced due to the abundance of holidays in the previous month of Tishrei. Even though this is false, this misconception has halachic implications. Since the mistaken practice of simply calling the month Cheshvan is so widespread, either Cheshvan or the two-word Mar Cheshvan is now acceptable, post facto, if erroneously used in a legal document such as a get (Aruch Hashulchan, Even Ha’ezer 126:17).

In Israel today, Cheshvan contains two Jewish holidays. On the 29^th of Cheshvan is the holiday of Sigd. Sigd is a holiday of the Ethiopian Jewish community, known as "Beta Israel". The Knesset legislated the Sigd Law-2008, declaring the 29th of Cheshvan as a national holiday. The name of the holiday is derived from the Hebrew word for prostration, "sgida".

During Sigd, which is celebrated on the 29th of the Hebrew month of Cheshvan – 50 days after Yom Kippur (similar to the holiday of Shavuot, celebrated 50 days after Passover), the community marks the renewal of the covenant between the Jewish people, God and His Torah. During the holiday members of the community travel to Jerusalem and visit the Wailing Wall and the promenade in the city's “Armon Hanatziv” neighborhood. The holiday serves as an annual gathering of the entire Ethiopian community, and its members view it as an opportunity to strengthen the connection with their roots and culture.

The Kessim (Ethiopian Jewish religious leaders), dressed in their traditional robes, carry the Torah scrolls while holding multi-colored umbrellas. They stand on an elevated stage, read excerpts from the Bible and recite prayers before members of the community, also in Hebrew. Public officials attend the celebration and greet the audience, and many of the community members continue to fast until late in the afternoon.

And this past week, on the 7^th of Cheshvan, was Yom HaAliyah, the newest Cheshvan Jewish holiday. It is an Israeli national holiday established to acknowledge Aliyah, immigration to the Jewish state, as a core value of the State of Israel, and honor the ongoing contributions of Olim to Israeli society. Originally, the proposed date was the 21st of Tevet, Eliezer ben Yehuda’s birthday, since he was the one who revived the Hebrew language. They felt that his birthday would be the best day to celebrate since Modern Hebrew is the tie that connects all of the immigrants to the State of Israel and gives them a common language. Then people began to celebrate Yom Ha’Aliyah on the 10th of Nisan, the date that B’nai Yisrael crossed the Jordan River 3500 years ago when the entire nation made aliyah and entered the land with Yehoshua bin Nun. However, the date was rejected since the 10th of Nisan falls out during Pesach vacation and would not be celebrated properly. The final date that was decided on is the 7th of Cheshvan which always falls out during the week that we read Parshat Lech Lecha, where we read about Avraham and Sarah’s aliyah to the Land of Israel.

The 7^th of Cheshvan is also the date on which in Israel, the request for rain is included in the weekday Amidah. It emerges that in modern times, after a busy month of Biblical Tishrei holidays, Cheshvan is an opportunity for us to celebrate the modern miracle of the State of Israel and the ingathering of Jewish exiles from around the globe.

Our Toldot, Our Legacy

Our Parsha begins:

אֵ֚לֶּה תּֽוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹ-הִ֖ים הִתְהַלֶּךְ־נֹֽחַ:

וַיּ֥וֹלֶד נֹ֖חַ שְׁלשָׁ֣ה בָנִ֑ים אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת:

These are the generations of Noah, Noah was a righteous man he was perfect in his generations; Noah walked with God. And Noah begot three sons: Shem, Ham, and Japheth.

These verses beg for further elucidation. After the Parsha opens with “these are the generations of Noach” we would expect the Torah to immediately list his children. Why does the Torah seem to go on a tangent and describe Noach the man after promising the reader to list his generations?

Ibn Ezra and Radak suggest that “Toldot” here does not mean descendants, but rather it means “the progeny of time” ie a person’s own history. According to this interpretation, the Torah first tells us about Noach’s spiritual accomplishments and then lists his descendants.

Rashi explains that by describing Noach’s virtues before his descendants, the Torah is teaching us an important lesson:

Another explanation [for why the names of the children are not mentioned immediately following “These are the generations of Noah”]: To teach you that the main generations [progeny] of the righteous are good deeds.

Malbim explains that a person produces three kinds of "progeny". These parallel the three different parts of human identity: the animal (as part of the natural world), the human (chai-medaber, the living speaking being), and the Divine. Whereas the animal side of man produces physical children as do the animals, the human side of man produces acts of kindness and justice in society. Finally, the "progeny" of the divine side of man is his study of Hashem's ways, true beliefs and other Torah concepts. These three kinds of "toldot" produced by Noach are mentioned by the Torah: "These are the progeny of Noach: 1) Noach was righteous (alluding to his acts of justice and kindness in his interpersonal relations), 2) Noach walked with G-d (referring to his study of Divine concepts), 3) Noach bore three children... (denoting his physical descendants)".

It is a tremendous credit to an individual, when s/he not only creates “toldot” through their interpersonal good deeds and Torah study, but also leaves children who have followed in these righteous ways. There are no guarantees that children will emulate their parents’ positive traits. Nonetheless, parents are not exempt from doing all that they can to not only do good deeds, but be a role model and encourage those behaviors in the next generation, so that their children perpetuate their legacy.

Parshat Noach gives us a lot to think about in terms of what legacy we leave and how we go about shaping that legacy. It is therefore appropriate that we have designated this Shabbat as our Life and Legacy Shabbat. This Shabbat is the kickoff to our effort to inform, educate and invite the community to commit to after-life giving to ensure the future of our shul, as well as a strong future Jewish community in Broward County. Young Israel of Hollywood-Ft. Lauderdale has been accepted by the Jewish Federation of Broward County to take part in a 4-year partnership program of the Harold Grinspoon Foundation (HGF) that will assist our Broward County community to promote after-lifetime giving to benefit Jewish day schools (including Brauser Maimonides Academy), synagogues, social service organizations and other Jewish entities.

Through training, support and monetary incentives, LIFE & LEGACY motivates Jewish organizations to secure legacy gifts, steward donors and integrate legacy giving into the philanthropic culture of the Jewish community. But what makes Life and Legacy especially appropriate to launch on Parshat Noach is that a legacy gift is not only a gift, but a statement. It is a statement to our children and our community of our priorities, ensuring that our legacy is a proud and noble one.

Commitment

When I was a graduate student at Wurzweiler School of Social Work I took a course titled “Jewish Social Philosophy.” The course explored the Jewish underpinnings of this helping profession. As part of the course, I had the privilege of learning Rav Soloveitchik’s Essay “Lonely Man of Faith” from Dr. Norman Linzer, father of our Dr. Dov Linzer, who had created the course many years earlier.

        In that essay, Rav Soloveitchik notes that the story of the Creation of mankind is recorded twice in Parshat Breishit. Rav Soloveitchik maintains that the two narratives in Breishit refer to two different Adams, Adam I and Adam II; they speak of two different aspects of the human condition, two different elements of our relationship with God, and two different responsibilities that we seek to carry out in fulfillment of our purpose.

        In Chapter 1, the Torah portrays mankind as created B’tzelem Elokim, in the image of God. Just as God is creative and constructive so, too, do we strive to follow suit. This is what the Rav referred to as majestic man. Majestic man seeks to understand the world around him/her and conquer it, manipulate it, achieve through it. Adam I is completely utilitarian in motivation, and boldly aggressive in approach.

Chapter 2 speaks of man being created from the dust of the earth. According to the Rav: Adam II “speaks of defeat instead of success, of accepting a higher will instead of commanding, of giving instead of conquering, of retreating instead of advancing, of acting ‘irrationally’ instead of always being reasonable.”

        Adam I seeks dignity, while Adam II seeks redemption.  Dignity is a social quality of the surface personality; redemption is an existential state of the inner personality. Redemption is attained by control over oneself, dignity by control over one's surroundings. Redemption expresses itself in surrender to God, dignity in defiance of nature. Redemption is characterized by retreat, dignity by advance. 

        Both Adams, both aspects of the human condition, seek out religion - but for two entirely different reasons. Adam I is “not searching for faith… but for religious culture. He seeks not the greatness found in sacrificial action. But the convenience one discovers in a comfortable serene state of mind…”

        The religion of Adam II is one which “requires the giving of one’s self unreservedly to God, who demands unconditional commitment, sacrificial action and retreat.”

        The key word is commitment. Adam I practices a religion of convenience. Adam II’s religion is one of commitment.

        This reminds me of the story about the chicken and the cow. A cow and a chicken are walking down the road. The chicken says: "Hey (cow), I was thinking we should open a restaurant!" Cow replies: "Hmm, maybe, what would we call it?" The chicken responds: "How about steak-n-eggs?" The cow thinks for a moment and says: "No thanks. Because in that business, you’d be involved, but I would be committed!”

        Though commitment may be demanding and limiting in many ways, it is what gives religion its status and its meaning.  Today many people have become averse to commitment, and society has allowed us to do so with limited consequence. The paradox is that when commitments are de-emphasized in religion we would expect an increase in those willing to affiliate, and yet the opposite has occurred. We have more excuses today not to commit than perhaps ever before in history.

        The basic building blocks of society simply erode without commitment. Commitment is the very essence of relationships: both with Hashem and with our fellow human beings.

 

Starry Night

The Halacha is very clear that a sukkah is kosher only if the schach blocks out a majority of the sunlight- Tzilta Merubah Me’Chamta- which means that inside the sukkah there must be more shade than sunlight. Chazal have attributed many philosophical meanings to this legal requirement. Sitting in the sukkah is supposed to remind us of the ever-present protection that we experience from Hashem. The Zohar teaches that when we sit in our sukkahs we should try to experience, or at least appreciate, the Tzila D’Hemnutah, the protection that G-d provides that in return strengthens our faith in Him. It is interesting to note that just as shade symbolizes G-dliness, sunlight can represent the antithesis of G-dliness. According to Maimonides, the sun was the first being other than G-d that was worshipped by human beings. The worship of the sun began a downward spiral that ultimately led to a decrease in recognition of Hashem among all humans. As we sit in our temporary and flimsy huts we are reminded of our dependence on Hashem and therefore are careful to minimize the presence of sunlight.

            However there is another Halacha associated with our schach. Just as it can’t be too thin, it also shouldn’t be too thick. The Halacha states that one should be able to see the stars through the schach. Some poskim understand this requirement to mean that one should be able to see the stars from at least one vantage point in the sukkah. Q: What is so important about the stars that they are required viewing from our sukkahs?

            One of the most famous paintings in the world is “Starry Night” by Vincent Van Gogh. In describing his inspiration for this painting Van Gogh wrote “When I have a terrible need of- shall I say the word- religion- then I go out and paint the stars.” Although van Gogh was mentally ill, this statement has a lot of truth to it. Stars, both their physical existence as well as their symbolic meaning, have been fertile ground for religious interpretation and inspiration.

            Rabbi Moshe Chaim Luzzatto in his philosophical work Derech Hashem writes that the stars serve as the pipeline through which heavenly influences are brought into the physical world. Nevertheless, stars are far removed from our reality. The closest star to our planet is four light years away. In Parshat Breishit, the pasuk tells us about the creation of the stars only after emphasizing the creation of the sun and moon. Rav Hirsch comments that the importance of stars for the earth is less recognizable. Stars play a much more central role as a Jewish symbol and in our own imaginations.

            According to Rav Soloveitchik we must be able to see the stars from our sukkah in order to keep our horizons broad. The Rav explained that man's problem is that his personal schach obscures his vision. It prevents a person from seeing the world, from seeing the full grandeur of Hashem. Each person believes that he has discovered the world's deepest secrets and fancies himself all knowing and all capable. Each of us sits in his or her own tiny booth with such thick personal schach that we cannot fathom the existence of stars, of something beyond our own worldview. By looking at the stars, we remind ourselves that there is a whole universe out there full of possibilities and promise.

Jewish Unity: A Focus of This Season

In Parshat Haazinu we read:

הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא:

The deeds of the [Mighty] Rock are perfect, for all His ways are just; a faithful God,

without injustice He is righteous and Yashar – upright.

The Avot, patriarchs, are often described as Yesharim, and Chazal occasionally refers to Sefer Bereishit as "Sefer Ha-yashar."  The Netziv explains that Yashar denotes proper interpersonal conduct – when integrity and respect are shown even to those whose lifestyle we disapprove.  For instance, Avraham prayed on behalf of the corrupt city of Sedom, whose values and conduct ran in direct opposition to everything he stood for. Yitzchak responded forgivingly to the leadership of Gerar even after they drove him from the city.  The patriarchs were Yesharim because they acted in a dignified, respectful manner even towards those with whom they profoundly disagreed.

            The Netziv goes on to explain that in this pasuk in Haazinu, Moshe foreshadows the destruction of the Second Temple, a calamity that God brought upon the Jewish people on account of the baseless hatred they displayed towards one another.  That generation consisted of many distinguished scholars who were otherwise tzadikim, but they quarreled bitterly with one another.  Every disagreement immediately bred mutual accusations of heresy, and the disputants treated one another with ruthless hatred.  Moshe here declares that God is Tzadik ve-Yashar, He demands both spiritual piety (tzadik) as well as respectful manners (yashar).

This message contained within our Parsha is especially timely and relevant in our highly polarized culture.

It’s okay to disagree, even passionately. But when doing so, we must be careful to do it in an agreeable manner. We should listen to what the other side is saying, for it can help us understand them and even ourselves better. We should not impugn the other side’s motives. And we should think about “the day after”; how we plan on living together and working together going forward with those whom we share many values, while disagreeing on certain issues.

One of the names for the Jewish People, utilized in this morning’s Parsha, is Yeshurun.

Ibn Ezra suggests that the name “Yeshurun,” is derived from the Hebrew word Yashar – “straight.”  It refers to the Jewish People in our ideal state, when we represent to the world a path that is passionate and opinionated and maybe argumentative, but always done in the spirit of Yashar. Let us learn from Hashem’s model of Tzadik V’yashar to engage in debates within the Jewish community from a spirit of civility, good will and unity.

On Rosh Hashanah and Yom Kippur in each Amidah we ask Hashem:

וְיִשְׁתַּחֲווּ לְפָנֶיךָ כָּל הַבְּרוּאִים. וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם.

to create a scenario in which “all of creation will worship You, and they will be bound together as one, to carry out Your will with an undivided heart.”

The theme of Jewish unity continues into the holiday of Sukkot, when we bring together the four species to fulfill the mitzvah. Each one is different, and each one represents a different type of Jew with different perspectives. And yet when it’s time to fulfill the mitzvah, they put aside their differences and join forces in order to fulfill the Divine plan. Let us heed the lesson of this time of year by never losing sight of Jewish unity, and living up to our name as Yeshurun and Yesharim.