The Baal Tshuva: A 12 Step Program to Becoming a Better Jew and Person
Gd willing the purpose of these essays is to use the 12 Torah verses the Lubavitcher Rebbe had asked to be memorized as a 12 step program for self improvement and to show a connection with them and the "Twelve Steps" approuch to life.
It is dedicated to the upcoming 20th Yartziet of the Rebbe on the 3rd of Tammuz and the safe and immediate release of the three captive jewish boys in Arab hands.
Memorizing these passages,as the Rebbe asked when this was first proposed he said, will help for added protection for Jews and the Land of Yisroel.
To get a complete list of the twelve passages go to www.chabad.org or any local chabad in your area.
Step 1 : "We admitted that we were powerless ...that our lives had become unmanageable".
Step 1 : Torah
Passage 1 : "Torah Tzivah Lonu Moshe Moroshoh Kehilas Yaakov"- " The Torah that Moses commanded us is the heritage of the congregation of Jacob." ( Deut. 33.4)
Now, to connect the 12 passages with the 12 Steps.
In the 12 Step approach to life, the first step is:
Step 1 : "We admitted that we were powerless ...that our lives had become unmanageable".
In order for the person to over come his or her self destructive conduct , they must admit that they have a problem and are powerless to help themselves with it.
That the problem is such that they cannot manage without outside help.
To recognize that they are powerless in the face of that issue.
To stop rationolizing the problem or deny it .
Only then can they bring their problem under control and continue to live life.
Comparing this to the first step of becoming a better Jew we look at the first passage : " The Torah that Moses commanded us is the heritage of the congregation of Jacob." ( Deut. 33.4)
Why did the Rebbe choose this passage as the first of the 12 ?
I belive it is because it teaches the first step of yiddishkeit; "Nasa V'nishma" - "We will do and then understand". That Torah is not a "suggestion" or a "recommendation" it is a "command"
To be a Jew we must accept the Torah not as something we "manage" or have "control" over but rather to act as if we are "helpless", total surrender to it , a higher and outside power above and indpendant of us and our minds
We must accept completly the Torah, as if we are helpless to change it.
Let's us look at the Torah commentaries on the verse of "Torah" to see if this idea of total acceptance of Torah is there, gd willing.
Rashi explains: " it is an inheritance to the congregation of jacob , we will hold on to it and not abandon it".
Its not only for the tribe of levites or a segment of Jews.
The Ramban explains : "Jews will always say its is our inheritance and we will insure it will transmitted to future generation.also it belongs to "kehelas-conregation" of Jacob , not "house" or "seed" of Jacob.
Meaning the Torah, belongs to converts and other who will join the Jews as well.
The Baal Haturim explains: "that to insure it lasts it must be transmited in "congregations" groups gathered together to study it ".
The Even Ezra explains : " To transmit to every generation that the Torah we have is the exact Torah we received from Moshe Rabbenu".
However for our purpose let's us review the comments of the Orach Chaim Hakodosh , he writes : " We accept it...as a "tziva" a command to us ...as the strength of a Kings order. That the Torah rules over us and by its word will exist".
The Orach Chaim explains that this verse is being spoken by, "Am Yisroel- The Jewish Nation " not by Moshe.
The are reafirming that they accept the Torah. They are saying it is our inheritance and must be obeyed like a command !
The Torah is not a "suggestion" or a "recommendation" it is a "command".
To recognize that the Torah we recived from Moses is from Gd and is a commandment to us which we accepted as our inheritance.
We are "powerless" to change the Torah or "manage it" to our liking.
We are powerless in trying to create our own laws of life and even entirely understand the Torah we received.
It is a Divine and G-dly command!
Yet it belongs to every Jew and regardless of his own achievement or self worth.
See Lekutie Sichos or the Rebbe volume thirteen page 115 discussing why we use the word "inheritance" for Torah here instead of "sell- aqusition" or "gift".
So we learnt how the first step and passage of " Torah Tziva" teaches us the First Step for becoming a better Jew and Person Gd willing:
That:
A) The Torah Moses gave us is from Gd.
B) It is a transcends logic and must be obeyed even when not understood.
C) It belongs to all of Jews regardless of where they find themselves to be.
D) Gd does have the ability to communicate His will to man and did so.
Summary :
A Jew and human being must know that life was not created in a vacuum. Gd did give us guidance for life. It is called the torah. He revealed it to us through Moses the greatest prophet who ever lived. Hence there can be no doubt to its truth. It belongs to all Jews ; meaning all of us have been given the power to study implement it. To live Torah, practice grow in the divine plan and bring it to fruition.
Exercise:
Review verse by heart and preferable say or meditae before studying or practice of a mitzvah or anytime.
Sources and Commentaries; Chumash, Rashi, Ramban,Even Ezra, Orach Chaim, Baal HaTurim and Lekutie Sichos
Wednesday, June 25, 2014
Thursday, February 27, 2014
The Baal Tshuva in the Parsha : Bereshit # 3
BH
The Baal Tshuva in the Parsha: Bereshit 3
In memory of Reuven Shalom Ben Avrohom ah whose 2nd yartziet was 26 Tevet 5774
The Mark of Cain: The sign of a Baal Tshuva or a Mark of Shame
After Cain murders his brother Hevel, the Bible records , G-ds first reaction , it was to give Cain a chance to admit and do Tshuva , as it says ; "And the Lord said to Cain:' Where is Abel your brother (Genesis 4:9)"?
Rashi is bothered by the obvious question; Does not Gd know where Cain's brother is ?!
Rashi explains, that G-d, was asking the question, not because He did not know but in order to begin with words of; "Nachas"- "Kindness". To give Cain the oppertunity to admit what he had done -repent- and say, "I killed my brother Hevel".
{G-d did the same with Cains father, Adam after Adam sinned, G-d called out to Adam saying: “Aiyeko”-" Where are you" , though G-d knew where Adam was, for the same reason (See Genesis 3:9 and Rashi)}
However, Cain instead of admiting his crime, he denies any knowledge of his brothers where abouts.
Cain says: "I know not?! Am I my brother’s keeper"?!
G-d then rebukes Cain and informs him that: "The voice of thy brothers blood crieth out to me"....."Cursed art thou from the ground...." A fugitive and a wanderer shalt thou be in the earth" ( Genisis 4:10-13).
Now Cain with knowledge that G-d knows what he has done and that he will punished.
He then pleads with G-d and says; “My punishment is greater than I can bear". (Genesis 4: 13).
G-d accepts his plea and proclaims : "Who ever slays Cain , vengence shall be taken ...and the Lord set a "0is"-sign for Cain lest there should smite him" ( ibid 4:15).
0ur Sages differ as to the meaning and intent of Cain’s words: “My punishment is greater than I can bear". (Genesis 4: 13).
Where they words of T’shuva or words meant to challenging G-d into mitageting His judgment.
Rashi is of the opinion that Cain was not a true penitent, and his tone is one of questioning and challenging G-d.
Rashi follows this line of reasoning later when Cain leaves G-ds presence, where it says: “ V'Yatza'- Cain went out from the presence of the Lord"(Genesis 4:16).
Rashi says; " Cain went out meekly as one who deceives (as if he could) the mind of the Most High".
He acted like a thief sneaking away …
The Talmud too (Sanhedrin 101:2) teaches that Cains words “My punishment is greater than I can bear" (Genesis 4: 13). Where words of “Negotiatiaton". They where not words of remorse only an argument for a lesser punishment.
A “Negotiatiaton Tactic in T’shuva".
Cain was coming with a challenge to G-d.
Cain said: " Is my sin, greater than the sin of the over six hundred thousand Jews who will sin against you in the future (in the desert)?
Yet You forgave them, forgive me as well!” (See Rashi - Talmud).
Other commentaries as the Midrash Rabbah, say that he was with these words admitting his guilt and doing Tshuva!
These words where said to make a statement, not an argument.
Cain was admiting that, indeed; "My sin, is too great to bear; it is even greater than the sin of Adam (See Torah Temima Chumash).
The Sefrono too writes, Cain , at first thought he could hid his crime and fool G-d, so he denies it. However after being confronted with G-d’s knowledge of it, Cain felt hopeless, both in the physical and spiritual sense.
First , because G-d is all knowing ,He looked into his heart and sees the repentance is not a true enough.
It was out of fear of punishment and not remorse for the sinful act commited.
There for he will receive the full brunt of the punishment.
Spiritual, He feels G-d will never truly forgive him. He is "lost" for ever from being able to go back and be in G-ds favor. (See Ramban).
Cain is thus saying: "My sin is too great to bear" - " I have no hope of ever achieving complete forgiveness and cleansing ; both of the sin and its punishment". "My T’shuva is insufficient and unacceptable".
The Alshich, quoting the Tanchuma (Bereshit 9) writes that at first Cain blamed the "Yetzer Ha'ra" - his evil inclination (that G-d gave) him for the murder.
He said ; "It’s not my fault, my 'Yatzer Ha'rah' , Nature made me do it!".
[ Adam and Chava ( his parents)did the same; blame others (Adam blamed his wife, Chava, while she blamed the snake) for eating from the Forbidden Fruit. ]
Finally , Cain does, however admit his guilt and says to G-d; "Indeed my sin is great, -but he argues- is not Your Power to forgive even greater " then my sin or any sin for that matter.
Cain here is making a very valid point: "What is the whole idea of G-d's power of compassion and forgiveness if not for the sinner who needs it most?!"
Cain, admits his guilt but asks to be forgiven.
Many other commentaries join the side that Cain repented:
The Even Ezra, Ramban, Klie Yakor , The Zohar , The Ksav Sofar, Midrash and others.
The Even Ezra explains that the word "M'Nsoa" - “To Bear”, which Cain, uses, refers to forgiveness; as in the words: "Nosa Avon”, to bear sin.
The Ramban writes that it was a form of "Vidu" -confession.
In addition, he writes, Cain was concerned that by being forced to wander and not see G-d "Face" he would never be able to pray or bring a "Korban" to G-d again.
The Klie Yakor says that Cain did do Tshuva and this is evident in his actions after sinning.
The way of a Baal Tshuva, the Klie Yakor, explains is to do a Mitzvah that is in the opposite extreme of their sin.
Cain had destroyed the world by killing , he now wished to fix it by building. He became a "Bona Ir" - "City Builder" (Genesis 4:17) to correct his sin.
The Zohar states that at first Cain wandered the whole world and when he could not find a "place" to rest he "banged himself on the head" and did do Tshuva.
The Ksav Sofar brings the Midrash that Cain , "VaYatza " - Went away from his conversation with G-d he was "Somach" -"Happy".
Adam asks him; Why are you happy?"What is with you 'din' - your judgement/ punishment?"
Cain responded that he did Tshuva.
Adam then said; "I did not know the power of Tshuva" , and he sang "Mizmor Shir L'Yom Ha'Shabbos".
(see also my earlier article of Baal Tshuva in the Parsha and Bais Genazi on this Midrash)
The Ksav Sofar asks what does the Song of Shabbos have to do with Adam understanding the power of Tshuva.
He explains that Adam had thought that once he sins he has lost his purpose and can never reclaim it.
However upon seeing what Cain achieved through tshuva, he now understands that Tshuva, not only helps to be forgiven from punishment, but even more, it helps one to reclaim thier purpose in life.
Just like the Sabbath.
As the Shabbat Day is the purpose of creation, Adam too now has a purpose.
The Lubavitcher Rebbe on the this topic ( Lekuite Sichos Vol. 35 , pp.7-9) qoutes many of the commentaries who explain that Cain did do Tshuva.
The Rebbe goes on to explain Cain's subsequant actions in the Chumash, they where all part of his Tshuva, which entailed a three part plan of action.
A) Confession: Cain said ; "My sin s to great to bear.(Genesis v. 16).
B) Exile : Cain went into exile , as the verse says ; he " Dwelt in the land of the wanderers" ( Genesis v.16).
C) Positive Action: 1) He fathered a son. 2) He built a city. 3) "He named the city after his son , Chanoch" (Genesis v.17).
The Rebbe explains ,Cain is teaching us a lesson regarding the Baal Tshuva.
A Baal Tshuva , having been tempted, failed and sinned, has a "low spirit".
Is now tempted with inaction, due to feelings of inferiority.
The challenge, of the Baal Tshuva is to free themselves of this feeling of inferiority and to start fresh and to contribute to society.
Specificly in a public and expansive manner.
Cain does exactly this, (in addetion to confession and exile) he fathers childrens , builds cities and publicizes the fact.
( See Gutnick Chumash page 29 )
( See also other commentaries that explain that he called his son "Chanoch" - "L'chancho B'mitzvos" )
After viewing various commentaries regarding Cain words we wonder what Cain realy was.
A true Baal Tshuva who blazed a path of Tshuva for others to follow or an oppertunist that , so to speak "manipulated" G-d into forgivness.
Perhaps we can understand this by look at what the commentaries say was the "Ois" - "Sign" (Genesi 4: 15) upon Cain.
Where on Cain was this "Sign " and what was it?
Rashi says : " He (G-d) engraved on his forehead a letter of His Holy Name.
The Midrash Rabbah qoutes Rebbe Chanan who says: "Ois L'Balie Tshuva" - "A "Ois" to / for the Baal Tshuva
The Yalkutie Shemoni (page 26) qoutes various opnions:
1) It was one of the 22 letters of the Jewish Aleph Bais in Torah and it was on his arm!
2) The sun shone upon him.
3) A dog to protect him.
4) Leprosy on his skin.
5) A horn grew upon him.
6) A sign of / to the "Murders"
7) A sign of / to the Balie Tshuva.
Perhaps we can say that the differant opions are based on whether he was a true Baal Tshuva or not.
The more respectable "Ois" was a "Sign" not only to protect him but to indicate his status as a Baal Tshuva.
The more "hideous" sign was indicative that though his life was spared he did not really desire it.
Interesting to note that the Yalkut mentions how all the animals , beasts and birds and even The Serpent - "Nachash" wish to kill Cain.
But G-d did not allow it. G-d said : " Cain had no one to learn from, he does not have the law of a "Rotzach". However one who will kill Cain , will have the law of a "Murderer".
The lesson then is really left to future generations.
First that one should never give up on one self; for even Cain was able to do Tshuva.
That even the greatest person i.e. Adam can learn Tshuva from some one "lower" then him. Certainly we can.
That every person who does Tshuva regardless of the "qaulity" of the Tshuva is an inspiration and teacher to another who is struggling with Tshuva.
That though all Tshuva is good. We should always strive for a higher Tshuva.
We see from Cains "Ois" that there is "Thsuva" and there is "Tshuva".
Not every Tshuva turns one into a Baal Tshuva!
Tshuva is one thing a Baal Tshuva is quite another thing entirely.
Good Chodesh Adar of Joy!
Rabbiyw@yahoo.com
Cikb brooklyn ny
The Baal Tshuva in the Parsha: Bereshit 3
In memory of Reuven Shalom Ben Avrohom ah whose 2nd yartziet was 26 Tevet 5774
The Mark of Cain: The sign of a Baal Tshuva or a Mark of Shame
After Cain murders his brother Hevel, the Bible records , G-ds first reaction , it was to give Cain a chance to admit and do Tshuva , as it says ; "And the Lord said to Cain:' Where is Abel your brother (Genesis 4:9)"?
Rashi is bothered by the obvious question; Does not Gd know where Cain's brother is ?!
Rashi explains, that G-d, was asking the question, not because He did not know but in order to begin with words of; "Nachas"- "Kindness". To give Cain the oppertunity to admit what he had done -repent- and say, "I killed my brother Hevel".
{G-d did the same with Cains father, Adam after Adam sinned, G-d called out to Adam saying: “Aiyeko”-" Where are you" , though G-d knew where Adam was, for the same reason (See Genesis 3:9 and Rashi)}
However, Cain instead of admiting his crime, he denies any knowledge of his brothers where abouts.
Cain says: "I know not?! Am I my brother’s keeper"?!
G-d then rebukes Cain and informs him that: "The voice of thy brothers blood crieth out to me"....."Cursed art thou from the ground...." A fugitive and a wanderer shalt thou be in the earth" ( Genisis 4:10-13).
Now Cain with knowledge that G-d knows what he has done and that he will punished.
He then pleads with G-d and says; “My punishment is greater than I can bear". (Genesis 4: 13).
G-d accepts his plea and proclaims : "Who ever slays Cain , vengence shall be taken ...and the Lord set a "0is"-sign for Cain lest there should smite him" ( ibid 4:15).
0ur Sages differ as to the meaning and intent of Cain’s words: “My punishment is greater than I can bear". (Genesis 4: 13).
Where they words of T’shuva or words meant to challenging G-d into mitageting His judgment.
Rashi is of the opinion that Cain was not a true penitent, and his tone is one of questioning and challenging G-d.
Rashi follows this line of reasoning later when Cain leaves G-ds presence, where it says: “ V'Yatza'- Cain went out from the presence of the Lord"(Genesis 4:16).
Rashi says; " Cain went out meekly as one who deceives (as if he could) the mind of the Most High".
He acted like a thief sneaking away …
The Talmud too (Sanhedrin 101:2) teaches that Cains words “My punishment is greater than I can bear" (Genesis 4: 13). Where words of “Negotiatiaton". They where not words of remorse only an argument for a lesser punishment.
A “Negotiatiaton Tactic in T’shuva".
Cain was coming with a challenge to G-d.
Cain said: " Is my sin, greater than the sin of the over six hundred thousand Jews who will sin against you in the future (in the desert)?
Yet You forgave them, forgive me as well!” (See Rashi - Talmud).
Other commentaries as the Midrash Rabbah, say that he was with these words admitting his guilt and doing Tshuva!
These words where said to make a statement, not an argument.
Cain was admiting that, indeed; "My sin, is too great to bear; it is even greater than the sin of Adam (See Torah Temima Chumash).
The Sefrono too writes, Cain , at first thought he could hid his crime and fool G-d, so he denies it. However after being confronted with G-d’s knowledge of it, Cain felt hopeless, both in the physical and spiritual sense.
First , because G-d is all knowing ,He looked into his heart and sees the repentance is not a true enough.
It was out of fear of punishment and not remorse for the sinful act commited.
There for he will receive the full brunt of the punishment.
Spiritual, He feels G-d will never truly forgive him. He is "lost" for ever from being able to go back and be in G-ds favor. (See Ramban).
Cain is thus saying: "My sin is too great to bear" - " I have no hope of ever achieving complete forgiveness and cleansing ; both of the sin and its punishment". "My T’shuva is insufficient and unacceptable".
The Alshich, quoting the Tanchuma (Bereshit 9) writes that at first Cain blamed the "Yetzer Ha'ra" - his evil inclination (that G-d gave) him for the murder.
He said ; "It’s not my fault, my 'Yatzer Ha'rah' , Nature made me do it!".
[ Adam and Chava ( his parents)did the same; blame others (Adam blamed his wife, Chava, while she blamed the snake) for eating from the Forbidden Fruit. ]
Finally , Cain does, however admit his guilt and says to G-d; "Indeed my sin is great, -but he argues- is not Your Power to forgive even greater " then my sin or any sin for that matter.
Cain here is making a very valid point: "What is the whole idea of G-d's power of compassion and forgiveness if not for the sinner who needs it most?!"
Cain, admits his guilt but asks to be forgiven.
Many other commentaries join the side that Cain repented:
The Even Ezra, Ramban, Klie Yakor , The Zohar , The Ksav Sofar, Midrash and others.
The Even Ezra explains that the word "M'Nsoa" - “To Bear”, which Cain, uses, refers to forgiveness; as in the words: "Nosa Avon”, to bear sin.
The Ramban writes that it was a form of "Vidu" -confession.
In addition, he writes, Cain was concerned that by being forced to wander and not see G-d "Face" he would never be able to pray or bring a "Korban" to G-d again.
The Klie Yakor says that Cain did do Tshuva and this is evident in his actions after sinning.
The way of a Baal Tshuva, the Klie Yakor, explains is to do a Mitzvah that is in the opposite extreme of their sin.
Cain had destroyed the world by killing , he now wished to fix it by building. He became a "Bona Ir" - "City Builder" (Genesis 4:17) to correct his sin.
The Zohar states that at first Cain wandered the whole world and when he could not find a "place" to rest he "banged himself on the head" and did do Tshuva.
The Ksav Sofar brings the Midrash that Cain , "VaYatza " - Went away from his conversation with G-d he was "Somach" -"Happy".
Adam asks him; Why are you happy?"What is with you 'din' - your judgement/ punishment?"
Cain responded that he did Tshuva.
Adam then said; "I did not know the power of Tshuva" , and he sang "Mizmor Shir L'Yom Ha'Shabbos".
(see also my earlier article of Baal Tshuva in the Parsha and Bais Genazi on this Midrash)
The Ksav Sofar asks what does the Song of Shabbos have to do with Adam understanding the power of Tshuva.
He explains that Adam had thought that once he sins he has lost his purpose and can never reclaim it.
However upon seeing what Cain achieved through tshuva, he now understands that Tshuva, not only helps to be forgiven from punishment, but even more, it helps one to reclaim thier purpose in life.
Just like the Sabbath.
As the Shabbat Day is the purpose of creation, Adam too now has a purpose.
The Lubavitcher Rebbe on the this topic ( Lekuite Sichos Vol. 35 , pp.7-9) qoutes many of the commentaries who explain that Cain did do Tshuva.
The Rebbe goes on to explain Cain's subsequant actions in the Chumash, they where all part of his Tshuva, which entailed a three part plan of action.
A) Confession: Cain said ; "My sin s to great to bear.(Genesis v. 16).
B) Exile : Cain went into exile , as the verse says ; he " Dwelt in the land of the wanderers" ( Genesis v.16).
C) Positive Action: 1) He fathered a son. 2) He built a city. 3) "He named the city after his son , Chanoch" (Genesis v.17).
The Rebbe explains ,Cain is teaching us a lesson regarding the Baal Tshuva.
A Baal Tshuva , having been tempted, failed and sinned, has a "low spirit".
Is now tempted with inaction, due to feelings of inferiority.
The challenge, of the Baal Tshuva is to free themselves of this feeling of inferiority and to start fresh and to contribute to society.
Specificly in a public and expansive manner.
Cain does exactly this, (in addetion to confession and exile) he fathers childrens , builds cities and publicizes the fact.
( See Gutnick Chumash page 29 )
( See also other commentaries that explain that he called his son "Chanoch" - "L'chancho B'mitzvos" )
After viewing various commentaries regarding Cain words we wonder what Cain realy was.
A true Baal Tshuva who blazed a path of Tshuva for others to follow or an oppertunist that , so to speak "manipulated" G-d into forgivness.
Perhaps we can understand this by look at what the commentaries say was the "Ois" - "Sign" (Genesi 4: 15) upon Cain.
Where on Cain was this "Sign " and what was it?
Rashi says : " He (G-d) engraved on his forehead a letter of His Holy Name.
The Midrash Rabbah qoutes Rebbe Chanan who says: "Ois L'Balie Tshuva" - "A "Ois" to / for the Baal Tshuva
The Yalkutie Shemoni (page 26) qoutes various opnions:
1) It was one of the 22 letters of the Jewish Aleph Bais in Torah and it was on his arm!
2) The sun shone upon him.
3) A dog to protect him.
4) Leprosy on his skin.
5) A horn grew upon him.
6) A sign of / to the "Murders"
7) A sign of / to the Balie Tshuva.
Perhaps we can say that the differant opions are based on whether he was a true Baal Tshuva or not.
The more respectable "Ois" was a "Sign" not only to protect him but to indicate his status as a Baal Tshuva.
The more "hideous" sign was indicative that though his life was spared he did not really desire it.
Interesting to note that the Yalkut mentions how all the animals , beasts and birds and even The Serpent - "Nachash" wish to kill Cain.
But G-d did not allow it. G-d said : " Cain had no one to learn from, he does not have the law of a "Rotzach". However one who will kill Cain , will have the law of a "Murderer".
The lesson then is really left to future generations.
First that one should never give up on one self; for even Cain was able to do Tshuva.
That even the greatest person i.e. Adam can learn Tshuva from some one "lower" then him. Certainly we can.
That every person who does Tshuva regardless of the "qaulity" of the Tshuva is an inspiration and teacher to another who is struggling with Tshuva.
That though all Tshuva is good. We should always strive for a higher Tshuva.
We see from Cains "Ois" that there is "Thsuva" and there is "Tshuva".
Not every Tshuva turns one into a Baal Tshuva!
Tshuva is one thing a Baal Tshuva is quite another thing entirely.
Good Chodesh Adar of Joy!
Rabbiyw@yahoo.com
Cikb brooklyn ny
The Baal Tshuva in the Parsha: Bereshit # 2
BH
The Baal Tshuva in the Parsha:
Bereshit : “Ayeko- A Call To Tshuva
After Adam eats from the Tree of Knowledge, the Bible describes how G-d calls him, before confronting him with his sin. As the verse states: "And the Lord G-d called to man, and said to him where thou art?” (Koran Chumash- Genesis 3:9). The commentaries differ to the reason and purpose of this call and its meaning.
Rabbi Shlomo Yitzchaki -Rashi -comment on this is; “He [G-d] knew where he was but He asked where Adam was to enter into conversation with him so that he should not be afraid to answer, [as he would be] if He should punish him suddenly (B.R.). - (S.S. & R Publishing).
The Sefsie Chachomim on Rashi (Genesis 4:9) explains, that G-d's intent in asking Adam where he was, instead of punishing him suddenly, was in the hope Adam would respond to G-d's call, by saying " Chatosi - I have sinned" and would then do Tshuva . - see Chumash Shai L'mora [R.E. Mizrachi Gur Aryai]).
Instead of admitting his guilt and achieve forgiveness, he denied it and receive punishment.
Indeed the simple reading of the text implies that Adam did not do Tshuva then.
When Adam was asked by G-d, “Hast thou eaten of the tree, of which I commanded thee that thou should not eat?"? Adam answered, “The women whom Thou didst give to be with me, she gave me of the tree, and I did eat" (Koran Chumash- Genesis 3:11, 12). This verse speaks volumes; he blamed his wife!
More perplexing is that it seems that only after Qayen did tshuva, did Adam do so.
As the Midrash (Berishit Rabbah- 22) relates that when Adam met his son Qayen, after being punishment by G-d’s for killing his brother Hevel and Qayen was happy, (Genesis 4 - 8-16), Adam did not understand.
He asked: “What happened with your judgment”? Said Qayen: “I did Tshuva and was saved" said Adam:” So (great) is the power of Tshuva...I did not know"! Immediately Adam stood up and began to sing "Mizmor Shir Lyom Hashabos" (which refers to tshuva).
See too the Zohar (54:2 Tosefta) that states, Qayen told Adam, he was forgiven because he did tshuva and (By) admitted his guilt.
Adam then does the same and more; He singes praises, does tshuva and as well admits his guilt before G-d.
However other sources seem to indicate that Adam did do tshuva earlier.
Either after he heard, G-d’s punishment or before then, right after he ate from the tree and felt naked.
To understand this let us review the verse, "But of the tree of knowledge of good and evil, thou shalt not eat of it: for on the day that thou eatest of it thou shalt surely die " (Koran Chumash -Genesis 2:17).
Why then did Adam live and not die the same day he ate from the tree?
The Torat Shelomo quotes the Zohar Chadosh (Bereshit 19), as soon as Adam was sent out of the Garden of Eden, he thought he would die. Adam began to cry, plead and do tshuva. G-d accepted his tshuva and had compassion on Adam and gave him a thousand years of life.
The Alshich as well (Sefer Toras Moshe -Bereshit) explains that the "Hascholas Hatshuva” - “The Beginning" of Adams tshuva, began right after he ate from the tree and realized he was naked of "holiness”.
Furthermore, the Alshich explains, it was because of this tshuva, Adam was able to still hear the "Kol Hashem" to him, even after sinning.
Having seen these various commentaries, regarding Adams tshuva or lack thereof.
The question really is; where was Adam self awareness that is essential to the tshuva process?
Did not the father of all men, made by G-d’s own hand, not realize, on his own, he had done wrong?
Did Adam need to feel the pain of punishment or the example of Qayen, a murderer to show him the power of tshuva, to realize he must do so?
In the Sefer Bais Genoza by Rabbi Rafael Moshe Luria, he explains what Adam learnt from Qayen regarding tshuva.
Rabbi Luria explains that initially Adam thought tshuva was only to achieve "mchila” G-d's forgiveness. Seeing Qayen was "bsimcha" and being informed of Qayens tshuva , he now understood that tshuva can in addition be "M’saken" , "Correct" that which was been broken , not only to avoid punishment. Or in Chassidic terminology, the first tshuva was to avoid punishment the second to correct the effect sin had on creation. The first, out of fear, the second out of love.
In the end we see that Adam did indeed have awareness of self that is vital to realization of G-d’s plan. However there are many levels to tshuva as there to sin. With each sin committed, whether his own, Qayen or others, a new and deeper level of tshuva was revealed to Adam.
The Zahor (Bereshit) says that the word "Aiyeko" and "Aicho" are spelled the same in Hebrew, only with different vowels. G-d was telling Adam that by eating of the tree, it will lead to the destruction of the Temple and to the book of "Aicho" - Lamentations. However in the end the Temple will be rebuild and death, which came about by eating of the tree, will seize to exist.
To conclude with a story of the Alter Rebbe and the call of G-d to each of us; Aiyeko" where are you?
When the Alter Rebbe was in prison for teaching Chassidism the minister of education, came to see him and he asked.
"Rabbi, I believe the Bible is true, but I have a question that really bothers me. The Bible tells us that after Adam had eaten from the tree of knowledge G-d asked him, 'Where are you?' (Gen. 3:9).
"This makes no sense to me. What difference did it make where Adam was? And even if it was important, why did G-d ask? Doesn't G-d know everything?"
The Rebbe replied "Rashi, the greatest of Torah commentators, explains that G-d wanted to hear Adam's answer and began a conversation."
"I know that" replied the Minster. "I know what Rashi says. I'm interested to hear what you say, Rabbi."
The Rebbe looked at the minister and replied. "I say that Adam means not just the first man but every man. The Torah is informing us here that G-d asks every man at every instant 'Where are you?'
"For instance you," the Rebbe looked the Minister in the eyes and continued. "Where are you? What have you done with the fifty two years of your life? (The Rebbe told him his exact age). Have you lived according to the Torah? Have you done anything lasting and true or just accumulated egotistic achievements?"
The minister was shaken to the very essence of his being and humbly left the cell. (Adapted from Ohr Timmim)
I would like to add based on the earlier commentaries, that “Aiyko” is a “Call To Tshuva”.
Gd is asking Man all the time “Ayeko” When will you do Tshuva ?
To contact me please email me at rabbiyw@yahoo.com
The Baal Tshuva in the Parsha:
Bereshit : “Ayeko- A Call To Tshuva
After Adam eats from the Tree of Knowledge, the Bible describes how G-d calls him, before confronting him with his sin. As the verse states: "And the Lord G-d called to man, and said to him where thou art?” (Koran Chumash- Genesis 3:9). The commentaries differ to the reason and purpose of this call and its meaning.
Rabbi Shlomo Yitzchaki -Rashi -comment on this is; “He [G-d] knew where he was but He asked where Adam was to enter into conversation with him so that he should not be afraid to answer, [as he would be] if He should punish him suddenly (B.R.). - (S.S. & R Publishing).
The Sefsie Chachomim on Rashi (Genesis 4:9) explains, that G-d's intent in asking Adam where he was, instead of punishing him suddenly, was in the hope Adam would respond to G-d's call, by saying " Chatosi - I have sinned" and would then do Tshuva . - see Chumash Shai L'mora [R.E. Mizrachi Gur Aryai]).
Instead of admitting his guilt and achieve forgiveness, he denied it and receive punishment.
Indeed the simple reading of the text implies that Adam did not do Tshuva then.
When Adam was asked by G-d, “Hast thou eaten of the tree, of which I commanded thee that thou should not eat?"? Adam answered, “The women whom Thou didst give to be with me, she gave me of the tree, and I did eat" (Koran Chumash- Genesis 3:11, 12). This verse speaks volumes; he blamed his wife!
More perplexing is that it seems that only after Qayen did tshuva, did Adam do so.
As the Midrash (Berishit Rabbah- 22) relates that when Adam met his son Qayen, after being punishment by G-d’s for killing his brother Hevel and Qayen was happy, (Genesis 4 - 8-16), Adam did not understand.
He asked: “What happened with your judgment”? Said Qayen: “I did Tshuva and was saved" said Adam:” So (great) is the power of Tshuva...I did not know"! Immediately Adam stood up and began to sing "Mizmor Shir Lyom Hashabos" (which refers to tshuva).
See too the Zohar (54:2 Tosefta) that states, Qayen told Adam, he was forgiven because he did tshuva and (By) admitted his guilt.
Adam then does the same and more; He singes praises, does tshuva and as well admits his guilt before G-d.
However other sources seem to indicate that Adam did do tshuva earlier.
Either after he heard, G-d’s punishment or before then, right after he ate from the tree and felt naked.
To understand this let us review the verse, "But of the tree of knowledge of good and evil, thou shalt not eat of it: for on the day that thou eatest of it thou shalt surely die " (Koran Chumash -Genesis 2:17).
Why then did Adam live and not die the same day he ate from the tree?
The Torat Shelomo quotes the Zohar Chadosh (Bereshit 19), as soon as Adam was sent out of the Garden of Eden, he thought he would die. Adam began to cry, plead and do tshuva. G-d accepted his tshuva and had compassion on Adam and gave him a thousand years of life.
The Alshich as well (Sefer Toras Moshe -Bereshit) explains that the "Hascholas Hatshuva” - “The Beginning" of Adams tshuva, began right after he ate from the tree and realized he was naked of "holiness”.
Furthermore, the Alshich explains, it was because of this tshuva, Adam was able to still hear the "Kol Hashem" to him, even after sinning.
Having seen these various commentaries, regarding Adams tshuva or lack thereof.
The question really is; where was Adam self awareness that is essential to the tshuva process?
Did not the father of all men, made by G-d’s own hand, not realize, on his own, he had done wrong?
Did Adam need to feel the pain of punishment or the example of Qayen, a murderer to show him the power of tshuva, to realize he must do so?
In the Sefer Bais Genoza by Rabbi Rafael Moshe Luria, he explains what Adam learnt from Qayen regarding tshuva.
Rabbi Luria explains that initially Adam thought tshuva was only to achieve "mchila” G-d's forgiveness. Seeing Qayen was "bsimcha" and being informed of Qayens tshuva , he now understood that tshuva can in addition be "M’saken" , "Correct" that which was been broken , not only to avoid punishment. Or in Chassidic terminology, the first tshuva was to avoid punishment the second to correct the effect sin had on creation. The first, out of fear, the second out of love.
In the end we see that Adam did indeed have awareness of self that is vital to realization of G-d’s plan. However there are many levels to tshuva as there to sin. With each sin committed, whether his own, Qayen or others, a new and deeper level of tshuva was revealed to Adam.
The Zahor (Bereshit) says that the word "Aiyeko" and "Aicho" are spelled the same in Hebrew, only with different vowels. G-d was telling Adam that by eating of the tree, it will lead to the destruction of the Temple and to the book of "Aicho" - Lamentations. However in the end the Temple will be rebuild and death, which came about by eating of the tree, will seize to exist.
To conclude with a story of the Alter Rebbe and the call of G-d to each of us; Aiyeko" where are you?
When the Alter Rebbe was in prison for teaching Chassidism the minister of education, came to see him and he asked.
"Rabbi, I believe the Bible is true, but I have a question that really bothers me. The Bible tells us that after Adam had eaten from the tree of knowledge G-d asked him, 'Where are you?' (Gen. 3:9).
"This makes no sense to me. What difference did it make where Adam was? And even if it was important, why did G-d ask? Doesn't G-d know everything?"
The Rebbe replied "Rashi, the greatest of Torah commentators, explains that G-d wanted to hear Adam's answer and began a conversation."
"I know that" replied the Minster. "I know what Rashi says. I'm interested to hear what you say, Rabbi."
The Rebbe looked at the minister and replied. "I say that Adam means not just the first man but every man. The Torah is informing us here that G-d asks every man at every instant 'Where are you?'
"For instance you," the Rebbe looked the Minister in the eyes and continued. "Where are you? What have you done with the fifty two years of your life? (The Rebbe told him his exact age). Have you lived according to the Torah? Have you done anything lasting and true or just accumulated egotistic achievements?"
The minister was shaken to the very essence of his being and humbly left the cell. (Adapted from Ohr Timmim)
I would like to add based on the earlier commentaries, that “Aiyko” is a “Call To Tshuva”.
Gd is asking Man all the time “Ayeko” When will you do Tshuva ?
To contact me please email me at rabbiyw@yahoo.com
BH
Shed a Tear for Lubavitch
Shed a Tear for Lubavitch
Shed a Tear for Chabad
A Tear for (Lubavitch and ) its Leaders
That has lost their tongue and clever words
A Tear for (Lubavitch and ) its Children
To be born who await instruction
A Tear for the struggles of its youth in search of truth
A Tear for the Shliach who has lost his love and fire
For the mission though he carries on
A Tear for the Mashpia who has lost his hope in his
students
And searches for it in foreign pastures
A Tear for the mother who sings Shamil to her child in a
lullaby
And for her child who asks her why does she cry
A Tear for the bride who vows "Only Shlichus" for
me and my man
At the dawn of their new life and still waits to find
a place
A Tear for the Chassid of The Rebbe that still believes but
struggles with words of how to explain
A Tear for those who await Moshiach every day with more
belief with every delay
Shed a Tear for The Rebbe and all he hoped to achieve
Tear upon Tears for all the toil he had and yet he said
“I have not yet succeeded"...
Rebbe how many more Tears must be shed
Tears upon Tears as we wait for the happy promised end
Before we see the light at the end of the tunnel.... Shalom
Peace Whole Complete
Master of the World we shed a Tear for You too as
You stubbornly refuse to redeem and return us to You.
Tatta in Himmel we shed Tears wait and do what we can with
Your help
Until we can share with you a different kind of Tears those
of joy very soon
Shed a Tear for Hashem
Shed a Tear for the Rebbe
Shed a Tear for the Chossid
Shed a Tear for Chabad
Shed Tear for Lubavitch
Shed a Tear for Yisroel
Shed a Tear for the World
Shed a Tear for Moshiach
Shed a Tear for ....27 Adar...
Shed a Tear for ( The Tears) Golus
Shed Tears of Geula
Rebbe
Ad Mosia
Daloie Golus
We Want Moshiach Now !
Shed a Tear for Lubavitch
Shed a Tear for Lubavitch
Shed a Tear for Chabad
A Tear for (Lubavitch and ) its Leaders
That has lost their tongue and clever words
A Tear for (Lubavitch and ) its Children
To be born who await instruction
A Tear for the struggles of its youth in search of truth
A Tear for the Shliach who has lost his love and fire
For the mission though he carries on
A Tear for the Mashpia who has lost his hope in his
students
And searches for it in foreign pastures
A Tear for the mother who sings Shamil to her child in a
lullaby
And for her child who asks her why does she cry
A Tear for the bride who vows "Only Shlichus" for
me and my man
At the dawn of their new life and still waits to find
a place
A Tear for the Chassid of The Rebbe that still believes but
struggles with words of how to explain
A Tear for those who await Moshiach every day with more
belief with every delay
Shed a Tear for The Rebbe and all he hoped to achieve
Tear upon Tears for all the toil he had and yet he said
“I have not yet succeeded"...
Rebbe how many more Tears must be shed
Tears upon Tears as we wait for the happy promised end
Before we see the light at the end of the tunnel.... Shalom
Peace Whole Complete
Master of the World we shed a Tear for You too as
You stubbornly refuse to redeem and return us to You.
Tatta in Himmel we shed Tears wait and do what we can with
Your help
Until we can share with you a different kind of Tears those
of joy very soon
Shed a Tear for Hashem
Shed a Tear for the Rebbe
Shed a Tear for the Chossid
Shed a Tear for Chabad
Shed Tear for Lubavitch
Shed a Tear for Yisroel
Shed a Tear for the World
Shed a Tear for Moshiach
Shed a Tear for ....27 Adar...
Shed a Tear for ( The Tears) Golus
Shed Tears of Geula
Rebbe
Ad Mosia
Daloie Golus
We Want Moshiach Now !
Monday, January 27, 2014
The Baal Tshuva in the Parsha : Bereshit # 1
BH
The Baal Tshuva in the Parsha
Bereshit : Adam the Dust of Tshuva
Bereshit: “In the beginning" (Genesis 1:1) so does "The Book", of all books begin.
"In the Beginning"....very impressive. Who but Gd can tell of, "The Beginning".
How so wondrous, eloquent, profound and yet, so clear.
Only Gd can have come up with words so simple and yet absolute for a book that describes the very beginning.
Regarding Man's beginning, we find the Bible describe the creation of Man in the verse (Genesis 2:7): “V’yetzar Hashem Elokim Afar Min Ho'Adama ....And the Lord formed man of the dust of the ground.... (Koran Chumash)."
Rashi comments on the word "dust of the ground": a) He [Gd] gathered his [man] dust from the entire earth....so that in whatever place he [man] may die it [the earth] should receive him for burial. b) He [Gd] took his dust from the place of which it is said (Ex.20.21): "an alter of earth thou shall make unto me," [i.e. from the spot where the Temple and altar were later to stand]: ...that it may be atonement for him that he might be able to endure. (Chumash S.S. & R Publishing).
Rabbi Baruch Epstein (Torah Timima Chumash) quotes this second idea in Rashi from Rabbi Yudin Ben Pazzi (Talmud Yerushalmi Nazir 87 H.2): who says that, "Min Afar ....of the dust" and not all of the dust, Gd took dust from the earth of the place of the altar and created man with it. Gd said " let he be made from the place of the altar and he will survive".
If man sins he will have a chance to atone for his sins and survive, through "Korbonot" sacrifices.
In his commentary, Rabbi Baruch Epstein explains that this refers not only to the dust of the altar but the entire Land of Israel, that atones those buried in it.
That Gd took dust from the Land of Israel and made man.
(He also reconciles the contraction of the two explanations brought in Rashi how man was made from both: a) dust of the entire earth 2) dust of the altar. )
Yet, we do see from this regardless to the meaning "of dust of the earth”, whether the entire earth or the earth of the altar, that Gd saw man would sin, and die and need a burial place.
And that man would sin and need atonement.
We see here that the process of Tshuva is actual incorporated in Mans very body of creation. He, man was not made of the earth of the "Garden of Eden” where he would eventually be chased out of (Genesis 3:23) but of dust that foretells, sin, death, repentance and atonement.
Thus not only was free choice given to man and good and bad was put into creation, so that a choice can be made. (See commentary on the words "Tov Moed Genesis 1:31): “which refers to the Yetzer Hora”).
But he himself was made in a way that atonement i.e. Tshuva is in his very being.
However he has a choice: The "Tshuva of the Tzadik" -Righteous or the "Tshuva of the Wicked r'l.
He can come to Tshuva through sinning as the wicked and then return.
Or as the righteous do, whose Tshuva means serving Gd better "Bchahli Yatter -with more vitality" (Zohar).
(See Zohar who explains that Moshiach will bring the righteous to Tshuva)
Or as explained by Rabbi Shneir Zelman of Liadi (Lekutie Torah) that tshuva applies to all Jews as it refers to the soul returning to its source after descending upon this earth.
Interesting to note that Rabbi SZ offers a novel interpretation (Torah Ohr Bereshit 6) regarding man being made of dust:
He likens it to the dust of the altar during the time of King Solomon. As a large fire that attracts smaller flames and candles to it. The altar / temple in Kings’ Solomon era attracted the people of world to G-dliness.
No need for Jews to go into exile to make "Tikkun Ha'olam" but rather the world comes to the Jews for answers. As the Queen of Sheba came to Solomon with her questions that he solved and No'amo the Ammonite converted through him.
Thus the purpose of creation of man is to make a Baal Tshuva of him.
One might even say that the entire Book of Bereshit and the entire Bible can be described as a Divine record of mans progress in; "Tshuva".
First there is "The Divine Command", then the failure to obey it, then self denial of such failure. Followed by an attempt to achieve that self awareness of failure. Achieving that self awareness and the working to correct what has been broken.
The extent of that self awareness of wrong doing and the person has of the consequence of the sin they have caused, will ultimately be the drive and measure; degree of redemption they will strive achieve.
In a sense "Life" in the Bible is about understanding where you are in your level of understanding of G-d.
Not only about man and his actions and choices between good and bad or right and wrong, but of achieving understanding of Gds Divine plan and what level you are at in accomplishing your part in it.
To search within for your own level of self awareness of Gd and the degree that sense is part of your life.
This entire process; The tools to make the right or wrong choices- redemption for self and creation are all contained within the very fabric of Man’s creation.
Adam is the Dust of Tshuva
The Baal Tshuva in the Parsha
Bereshit : Adam the Dust of Tshuva
Bereshit: “In the beginning" (Genesis 1:1) so does "The Book", of all books begin.
"In the Beginning"....very impressive. Who but Gd can tell of, "The Beginning".
How so wondrous, eloquent, profound and yet, so clear.
Only Gd can have come up with words so simple and yet absolute for a book that describes the very beginning.
Regarding Man's beginning, we find the Bible describe the creation of Man in the verse (Genesis 2:7): “V’yetzar Hashem Elokim Afar Min Ho'Adama ....And the Lord formed man of the dust of the ground.... (Koran Chumash)."
Rashi comments on the word "dust of the ground": a) He [Gd] gathered his [man] dust from the entire earth....so that in whatever place he [man] may die it [the earth] should receive him for burial. b) He [Gd] took his dust from the place of which it is said (Ex.20.21): "an alter of earth thou shall make unto me," [i.e. from the spot where the Temple and altar were later to stand]: ...that it may be atonement for him that he might be able to endure. (Chumash S.S. & R Publishing).
Rabbi Baruch Epstein (Torah Timima Chumash) quotes this second idea in Rashi from Rabbi Yudin Ben Pazzi (Talmud Yerushalmi Nazir 87 H.2): who says that, "Min Afar ....of the dust" and not all of the dust, Gd took dust from the earth of the place of the altar and created man with it. Gd said " let he be made from the place of the altar and he will survive".
If man sins he will have a chance to atone for his sins and survive, through "Korbonot" sacrifices.
In his commentary, Rabbi Baruch Epstein explains that this refers not only to the dust of the altar but the entire Land of Israel, that atones those buried in it.
That Gd took dust from the Land of Israel and made man.
(He also reconciles the contraction of the two explanations brought in Rashi how man was made from both: a) dust of the entire earth 2) dust of the altar. )
Yet, we do see from this regardless to the meaning "of dust of the earth”, whether the entire earth or the earth of the altar, that Gd saw man would sin, and die and need a burial place.
And that man would sin and need atonement.
We see here that the process of Tshuva is actual incorporated in Mans very body of creation. He, man was not made of the earth of the "Garden of Eden” where he would eventually be chased out of (Genesis 3:23) but of dust that foretells, sin, death, repentance and atonement.
Thus not only was free choice given to man and good and bad was put into creation, so that a choice can be made. (See commentary on the words "Tov Moed Genesis 1:31): “which refers to the Yetzer Hora”).
But he himself was made in a way that atonement i.e. Tshuva is in his very being.
However he has a choice: The "Tshuva of the Tzadik" -Righteous or the "Tshuva of the Wicked r'l.
He can come to Tshuva through sinning as the wicked and then return.
Or as the righteous do, whose Tshuva means serving Gd better "Bchahli Yatter -with more vitality" (Zohar).
(See Zohar who explains that Moshiach will bring the righteous to Tshuva)
Or as explained by Rabbi Shneir Zelman of Liadi (Lekutie Torah) that tshuva applies to all Jews as it refers to the soul returning to its source after descending upon this earth.
Interesting to note that Rabbi SZ offers a novel interpretation (Torah Ohr Bereshit 6) regarding man being made of dust:
He likens it to the dust of the altar during the time of King Solomon. As a large fire that attracts smaller flames and candles to it. The altar / temple in Kings’ Solomon era attracted the people of world to G-dliness.
No need for Jews to go into exile to make "Tikkun Ha'olam" but rather the world comes to the Jews for answers. As the Queen of Sheba came to Solomon with her questions that he solved and No'amo the Ammonite converted through him.
Thus the purpose of creation of man is to make a Baal Tshuva of him.
One might even say that the entire Book of Bereshit and the entire Bible can be described as a Divine record of mans progress in; "Tshuva".
First there is "The Divine Command", then the failure to obey it, then self denial of such failure. Followed by an attempt to achieve that self awareness of failure. Achieving that self awareness and the working to correct what has been broken.
The extent of that self awareness of wrong doing and the person has of the consequence of the sin they have caused, will ultimately be the drive and measure; degree of redemption they will strive achieve.
In a sense "Life" in the Bible is about understanding where you are in your level of understanding of G-d.
Not only about man and his actions and choices between good and bad or right and wrong, but of achieving understanding of Gds Divine plan and what level you are at in accomplishing your part in it.
To search within for your own level of self awareness of Gd and the degree that sense is part of your life.
This entire process; The tools to make the right or wrong choices- redemption for self and creation are all contained within the very fabric of Man’s creation.
Adam is the Dust of Tshuva
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