You Are Such an Adam

Shalom to all,

Ok. I'm trying to keep a hot streak here. This is two weeks in a row. I am very happy about this.

And there is a second reason that I am very now. This week, I would like to offer something that I have thought of myself. That probably means there is something wrong with it - so I'll leave it to you to figure out. Almost like a riddle.

At the very end of this week's parasha, the Torah, in only one verse, praises Moshe Rabbeniu.

וְהָאִישׁ מֹשֶׁה, עָנָו מְאֹד- מִכֹּל הָאָדָם אֲשֶׁר, עַל-פְּנֵי הָאֲדָמָה.

"The man ("ish" - איש), Moshe, was the most humble, more so than any other person ("Adam" - אדם) on the face of the earth."(Bamidbar 12:3)

Now, some will argue (they're wrong, but that won't stop them) that we don't have to learn something from every story in the Torah. Some will say that the Torah records historical events. There doesn't have to be a message in everything that the Torah says! Well, I'm not going to respond to those people now, except I will just say that I believe they are wrong. I believe that we can learn something from every letter in the Torah.

If I'm not going to respond to that now (maybe one day), then why do I bring it? Because this verse (the one I quoted) is not part of a conversation. It's not like one person told another person, "You know, that Moshe, he was very humble." Nope. If you look at the verses, you will see that there is a story going on, and suddenly, the Torah interjects and just throws in this information. Whom is the Torah speaking to? Miriam? Nope. Aharon? No, not him, either. It is speaking to the reader. To you. To me. To Rav Ovadia Yosef. To whoever is reading and learning the Torah. This praise wasn't said to anyone, and wasn't part of any conversation. It was placed in the Torah, by Hashem, and it is directed to the reader, and only to the reader. So those who suggest the the Torah quotes stories cannot say that this is simply part of a story. This is here to teach us something. After all, it is directed towards us! So if you don't take away something from it, you're missing the entire point.

I'm sure there are many things that one can learn from this passuk. I would like to offer something novel. Well the truth is, I don't know if it is novel. I came up with it either last night or this morning, I can't even remember. But I think it is true, and I can imagine that someone else says something like this. But until someone points out who preceded me in saying it, I will claim it for myself.

This passuk uses two different words that both mean "man." "Ish" and "Adam." Both of them mean "person." However, they have different connotations. The word "ish" implies "man of stature," an important person. Like when you say "ish," you're supposed be taken back and say, "Oh, wow! We're dealing with that type of person." There are many examples where ish is used to describe a man of stature. In fact, there is a pasuk in the az yashir that writes, "Hashem ish milchama!" - Hashem is the man of war. The word ish even is used in relation to Hashem.

The word "adam" has more of a negative connotation. It comes from the word "adama" - land, earth. Man of the earth. Lowly person. [Editor's note: My name is Adam. It hurts for me to write this. I'm thinking about legally changing my name it Ish. Ish Sabzevari. I like the sound of that. No?]

After explaining these different connotations, I think there is something very deep in this passuk, and I would like to share it with you.

Moshe Rabbeinu was the greatest of all men. He spoke to Hashem, one-on-one, consciously, "face-to-face." There was a very close relationship between Hashem and Moshe. Not only that, but he was the only one who ever has such a relationship. He was the greatest of all prophets. Now, you may ask, "Adam, what are you saying? How can you possibly know that Moshe was greater than all other prophets? What? Are you a prophet? Do you have some prophet-level-measuring-radar, or something?" So I'll let you in on my secret. At the very end of the Torah, there is a verse that states, וְלֹא-קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה, אֲשֶׁר יְדָעוֹ ה', פָּנִים אֶל-פָּנִים. - "And there has not ever arisen a prophet with Israel like Moshe, whom Hashem knew face-to-face." So we know that Moshe was pretty cool, you know.

Let me ask you a question. Do you think he had a right to be haughty? Like, do you think he did anything that was worth being proud of? Like, did he ever do anything cool in his life? OF COURSE! He was the closest man to G-d in this world! That's something to feel good about! I think he would be justified in being proud.

Comparatively speaking, let's say Moshe is an "ish." Basically, everyone else will be considered an "adam." Compared to Moshe, everyone is on a level lower.

Now lets go back to the pasuk for a second:

"The man ("ish" - איש), Moshe, was the most humble, more so than any other person ("Adam" - אדם) on the face of the earth."

Why does the Torah have to call Moshe an "ish." Why can't it just write, "Moshe was the most humble..."?

I think the Torah is trying to stress that in a world that Moshe was an "ish," and everyone else around was merely an "adam," (when compared to him,) he was still the humblest. To further stress that the word "adam" has a negative connotation, the Torah repeats the word when is says מִכֹּל הָאָדָם אֲשֶׁר, עַל-פְּנֵי הָאֲדָמָה. The word "adama" is repeated to stress that an "adam" is a man of "adama," an earthly man. On the contrary, Moshe was an ish, who would speak with Hashem "face-to-face."

I think the Torah is stressing here that one should not be haughty, even if he has reason to be haughty. If there was one man who would be justified in being haughty, it would be Moshe Rabbeinu. Nevertheless, he was not haughty. In fact, he was the humblest of all men. And that is what made him an "ish" is a world of adams. You may think that you are better than other people. And you really are. Like you are probably worth more than __________ (fill in the blank). But that doesn't mean anything. Wouldn't you agree that Moshe was worth more than _______________, too? He probably was. Nevertheless, Moshe was still more humble than _________. You should be, too.

My point is, you may think that you have the right to be haughty when comparing yourself to certain people. And you probably are better than they. But don't be mistaken - you are wrong in feeling exalted over others, even if you are better than they.

I don't know if I am clear at all in this email. Please let me know if you know of anyone who says this, or if there is something wrong with it that I am missing.

Thank you very much,

Shabbat Shalom!

Avraham Ish Sabzevari

I Must Confess...

Dear All,

There once was a time when I would write a Dvar Torah every week, or at least on a bi-monthly basis. Now, I think it has become something like bi-yearly (I'm being hopeful). I haven't sat down to write a Dvar Torah in a while, primarily because I have been busy in YU. Now, I know that some respond to that, "Excuses. Excuses." (A couple have told me that.) Others are happy that I don't clutter their inbox once a week and will keep quiet, hoping I don't remember. (A couple have told me that, too.) Others just haven't noticed. While I don't understand the ones that claim I clutter their inbox, because you can simply block me or set me as spam, I do understand the ones that suggest I am making excuses. What I wanted to make clear is that, I MUST CONFESS, I know I haven't been writing them, and I think I'm going to pick it up again. To begin this new streak, I have a funny story. You may not think it is funny, but the fact that I think it is funny should be funny for you.

This week's parasha, Parashat Nasso, is the longest parasha, in terms of verses. There are 176 verses (pasukim) in this parasha, which interestingly enough is the same amount of verses in Tehillim perek 119. Perek 119 is in acrostic form, which basically means that there is a letter for each letter in the alphabet. The first verse begins with the letter aleph, the second begins with the letter bet, the third begins with gimmel, so on, so forth. There are 22 letters in the Hebrew alphabet, and the psalm goes through the cycle 8 times. 22 * 8 = 176. Furthermore, the longest gemara (in terms of number of pages) is Masechet Baba Batra. You know how many pages there are in Baba Batra? 176! (The truth is, the masechet begins on page 2, so there are really only 175 pages -- but play dumb). So this number 176 is recurring! What does it mean? I'll leave it to you to figure it out.

In this week's parasha, we are taught the idea of confession.

When a man or a woman commits any of the sins against man, acting treacherously against Hashem, and that person is guilty, they shall confess the sins which they committed... (Bamidbar 5:6)

Here, we are taught that when someone commits a sin, he must confess what he did. According to the Rambam (Teshuva 1:1), this verse is the very source for repenting - doing teshuva. Actually, the Rambam doesn't write that there is even such a mitzvah of repenting. According to the Rambam, it is not a mitzvah to repent and do what is correct. What is the mitzvah according to him? "When a person sins and goes against any mitzvah in the Torah, whether intentionally or unintentionally, when he does teshuva and repents from his sin, he must confess in front of Hashem." According to the Rambam, everyone must do teshuva, and return from his ways. That's a given. For example, the Torah says "Put on tefillin." If someone doesn't put on tefillin, he doesn't need a separate mitzvah to tell him to do teshuva and put on tefillin! The Torah already tells him to put on tefillin. Why would we need another mitzvah to tell him to repent and put on tefillin? Rather, according to the Rambam, the mitzvah of repentance is simply to confess that you have sinned and to verbally accept upon yourself never to do it again.

This is amazing. There is a special obligation to verbalize your sin. Why? If I know I did something wrong, and I want to better my ways, why do I have to verbalize it? And it's not like you have to verbalize it in public - you can do it in the privacy of your own room. So why do you have to do it at all? Why is it so important to say, "I sinned and did such-and-such."

Well, I think the answer is clear. You can ask the AA, that when trying to fix something about yourself, the first step is admitting you have a problem. And you don't have to admit this to the world. You have to admit this to yourself. It's very easy to fool yourself. After all, you control what you think. If you want to convince yourself of something, you can probably do so easily. That is why the first step of teshuva is confessing the sin, as we learn from this week's parasha.

This is when I bring down the funny story. Now, I know that this is unrelated and really should be said at the beginning of the year, but I wanted to share it now anyway.

As you all know, in the times of Noah, Hashem decides to destroy the whole world. He tells Noah to build an ark, and two members from every species - a male and a female - go onto the ark. There are two lions, two bears, two wolves, etc etc.

There is a Midrash (Yalkut Shimoni Bereshit 56) that brings down the following story about Lies and Destruction. The Midrash speaks about them as though they are characters. I will name these characters Lie and Destruction:

Before the flood, Lie comes to Noah and wants to enter the ark. Noah tells Lie, "You can't enter alone! You have to come in with your mate!" Lie isn't sure what to do. He roams around until he bumps into Destruction. Destruction asks Lie, "Where are you coming from, Lie?" Lie responds, I just tried getting into Noah's Ark, and he didn't let me in. He said I have to come in with my mate....Hey, Destruction, do you want to marry me?" Destruction responds, "What will you give me if I marry you?" Lie responds, "I promise that any profit I every make, I will give it straight to you. You can do whatever you want with it." Destruction likes the deal, so she marries Lie, and they enter the ark together. After the flood is over, Lie and Destruction roam the land once again. Many people are involved in business, using Lie to help them make money. Any time anyone ever makes any money because of Lie, Lie hands over the money to Destruction. After a while, Lie asks Destruction, "Do you mind me asking - what have you been doing with all of my profits that I have been handing over to you? I just want to know where all my money is going." Destruction replies, "Don't you remember, you promised that you'll give me your profits and I can do whatever I want with it. So I have been destroying it. Anytime anyone makes any money because of you, I just go and destroy that money, that house, that car, etc."

That's where the Midrash ends. And I think this is very closely related to confession. The Midrash is making a point - where there are lies, there is destruction. Whatever comes about because of a lie will not survive. It is only a matter of time before it gets destroyed. They're married. They go hand in hand. Don't think for a second that if you get something through a lie that it will last. It will not. Lie promised it to Destruction.

If you understand the uselessness of lies, that wouldn't you want to be truthful? Moreover, wouldn't you want to be truthful with yourself?!?!? This mitzvah of confessing is exactly that! Be truthful to yourself. Don't be in denial. Don't convince yourself that you are doing nothing wrong, if you are. You owe it to yourself.

Anyway, I though this story is funny because, why would you ever marry Destruction? Who would do that? But now that I think about it, Lie probably just lied to himself and convinced himself that it's a good match. So why wouldn't he marry her?

May we be truthful with our friends and family, and most importantly, with ourselves.

Shabbat Shalom to all!

Avraham Adam Sabzevari

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For questions, comments, criticisms, or suggestions, please email adamsabzevari@gmail.com. We are awaiting your feedback. :)
www.adamstorah.blogspot.com

Talking to Yourself

Shalom All,

For all of you who have forgotten, I used to send out weekly Divre Torah. Unfortunately, I have not been keeping up to it for a number of reasons. But I'm still around, and I have something on Pesach, for all those who are interested (and for those who aren't).

Pesach is a great holiday. During Succot, we are a little uncomfortable because we are sitting out in the cold. During Shavuot, many of us eat dairy, which for me, is not fun. I mean, we have dairy during the nine days. No meat is like mourning. Meat is good. But during Pesach, we get to have meat, and we get to sit in our warm houses.

Now that I think about it, we have meat, but that's the only thing we have. Oh yeah, potatoes. And if you're sefardi, there's also rice. Hmmm....I actually may have to rethink this one...I abstain...I'm not sure which chag is the best. I guess they're equally the best.

As we all know, the hagada begins with the "ha lachma anya," which is basically when we get up and announce, "We are about to eat from the matzah and the korban pesach. If anyone needs a place to eat, please feel free to join us." There are a couple of difficulties with this practice. First, don't you find it interesting that we are inviting people after we already started? During the times of the korban Pesach, people had to know where they would be eating way before the meal. Also, I don't know about you, but I don't actually go out and announce this. We make this announcement within the confines of the walls of our houses. Why are you shouting, "Please come eat,"? No one can even hear you! Whom are you even offering this to? Is this some sort of joke? Starting off the Pesach Seder with a good sense of humor....

Second question - why are we making this announcement in Aramaic. The rest of the hagada (basically) is is Hebrew. Why do we say this one paragraph of ha lachma anya in Aramaic?

Well, there are two answers: The first one is simply a historical answer, and the second is has a message behind it.

The first answer is that, this paragraph of ha lachma anya was, historically speaking, actually said before the seder. It was actually said earlier on, probably early morning on the day before the seder. It wasn't said in one's house, but it was announced, in the middle of the streets. This also explains why it was said in Aramaic. When the hagada was first put together, it was when the Jewish nation was still speaking Aramaic as the vernacular language. That was the language people spoke. So we go out in the streets, and we actually invite people to partake in our meals that night, and we say it in a language that everyone understands. The problem with this answer is, so why do we continue doing this?? It makes sense why they did this over two thousand years ago. But, for us??? If we aren't going to say it before the seder, so don't say it at all. Why do we say it during the seder if it is meaningless?

So to answer this, we will offer a second answer. The truth of the matter is that we are NOT inviting anyone to come eat by us. The invitation isn't a real invitation. When we were slaves, we didn't own anything. We were owned. We didn't have a house. We never could invite guests. Now, to celebrate our freedom, we get up and shout, "We're free! We can invite whomever we want! Please, come and eat by us." We don't recite the ha lachma anya to invite people - we recite it to celebrate our freedom. We celebrate the fact that wecan invite people. It is supposed to be a liberating feeling, to be able to invite people to come eat by us - something that we couldn't have done while we were slaves in Egypt.

So why say it in Aramaic? Emet Le'yaakov offers the following answer. There is a concept in Judaism that our prayers don't always go directly to Hashem. Sometimes, they go to the angels (mal'achei hasharet), who in turn present it to Hashem. Meaning, the angels take our prayers and present them to Hashem. Here's the problem -- angels don't understand Aramaic, or any other language for that matter. They only understand lashon hakodesh - Hebrew. So if you want your prayers to go up to Hashem, you should be praying in Hebrew. [Note: I'm not exactly sure that this means you shouldn't pray at all if you can't pray in Hebrew. If you can't say something in lashon hakodesh, then it's definitely better to pray in English than not to pray at all.]

However, there is a story brought down in the gemara in which a Rabbi went to visit a sick person, and he started praying in Aramaic. The gemara questions him, and the gemara explains that when there is a sick person, you can pray in any language, because Hashem is there, Himself, and the prayers don't go through any intermediary. And Hashem understands all languages, so you can pray in front of Him in any language. [If I'm not mistaken, Hashem is also there himself when praying as part of a minyan, so you would be able to pray personal prayers in English if part of a minyan. But you should ask your Rabbi about this concept. I may just be completely wrong.] So, we see that sometimes, if Hashem is there Himself, you can speak in a foreign language.

The Zohar writes that on the night of Pesach, Hashem comes down Himself to hear His children speaking about the exodus from Egypt. It is so dear to Him that He is there Himself, without any intermediary angels.

And it is for this reason that we start the hagada off in Aramaic. We want to let everyone know - "Hey guys, we can speak in any language....Hashem is here, and He knows what we're saying....we don't need to make an effort and speak in lashon hakodesh.....He's with us Himself..."

Are you ready to be in Hashem's presence tonight? Come prepared. You know He will, so it's only right.

Chag Same'ach!

It's good to be back!

And enjoy the matzah!

Sincerely,

Adam Sabevari

What Did You Say?

Shalom to everybody!

It is nice to write once again. I hope it is as nice to read.

The following is a Dvar Torah given over by Rabbi Ben Chaim, with some minor additions.
In the beginning of this week’s parasha, Yaakov is returning back home. Let’s try to go through Yaakov’s thought process. 36 years ago, I ran away from home. Why? Because I pulled a switch-a-roo, and I took the blessing that my father Yitzchak wanted to give to my brother Esav. I stole it from him. And he wasn’t too happy about it. He wanted to kill me. So my mother told me to run away. Now, 36 years later, I am a completely different man. I’m older, I’m richer, I am now married to four women, and I have 12 children. [That’s right – 12. The first 11 shevatim and Dinah. Plus, our Rabbis tell us that every one of Yaakov’s children was a twin, which would mean that he has at least 24 children now.] Now, I am going back home, and I will be meeting up with my brother for the first time. And being that I ran away from him because he wanted to kill me, he probably still wants to kill me. I have an idea. Let me send him a bunch of gifts. Everyone loves money. And I’ll split up the gifts into different groups so he will gradually become happier and happier. Also, I’ll send him “malachim” that will tell him that I am his servant. I am sure that if he hears that I am his servant, he will realize that I am not challenging his authority, and he will not bother me.
There is a question amongst the commentators: Did he send men as his messengers to give the prizes and relay the message, or did he send angels? The word “malachim” means angels, but it can also mean messengers, because angels are the messengers of Hashem, and therefore, the word malach is used to describe a messenger (even a human messenger), as well.
The simple meaning is that he sent real men. From a rational approach, it makes more sense to say Yaakov can hire men as opposed to saying that he has angels at his disposal to send on his missions. But according to that opinion, that he sent real men, the question arises: why does the Torah use the word malach (which normally means angel) to refer to as a messenger? Couldn’t the Torah have simply said, “Yaakov sent men?”
To answer this question, I will bring down a story brought in the Midrash. About two thousand years ago, the leader of the Jewish nation, Rebbi Yehuda Hanasi, was sending a letter to the Roman Emperor, Antoninus. His scribe, Rabbi Afes, wrote the letter and signed it, “From Yehuda, the Prince, to King Antoninus.” When Rebbi Yehuda Hanasi saw this, he got very upset and shredder the letter to pieces. He exclaimed, “Write the following: ‘From your servant Yehuda to King Antoninus!’” Rabbi Afes responded, “Why are you disgracing yourself and belittling yourself? Why do you refer to yourself as the Roman Emperor’s servant?” Rebbi Yehuda Hanasi responded, “What? Am I any better than Yaakov Avinu? He called himself a servant to the first Roman, Esav!”
The Midrash explains further that Yaakov Avinu was mistaken in what he did. He should not have ever sent anything to Esav. He should never have called himself Esav’s servant. The Midrash says that, “He grabbed the ears of a dog (Proverbs).” He had no reason to believe Esav was after him. It’s been 36 years! Esav was living his own life, and Yaakov grabbed his attention and said, “I’m your servant.” This was completely unnecessary. He should have just gone home and not worried. [By the way, it’s very bold to say that Yaakov Avinu was mistaken, considering the fact that Esav was actually already headed toward Yaakov. But I guess Yaakov didn’t know that, and he shouldn’t have sent messengers to wake up the sleeping giant.]
The Ramban writes that this problem of Yaakov has always been the problem of the Jews. They always think they there are helping themselves by building relationships with their enemies, by succumbing to them, by making themselves inferior in their enemies’ eyes, but this has always been the reason for their downfall. The Kings of the Jewish nation, during the times of the Destruction of the temple, were trying to “get good” with the Romans, but it only worked against them. Jewish people should not be calling themselves servants of the other nations of the world. We are not servants to them. Yaakov was not Esav’s servant. Rebbi Yehuda Hanasi was not King Antoninos’ servant. We are not their servants.
And perhaps, this is why the Torah uses the word “malach,” which normally means angel, to refer to Yaakov’s messengers. The Torah is hinting to us this very point. No matter what Yaakov sends, no matter how good it is, Esav will still want to kill him. Even if he were to send real angels, it wouldn’t help. It is true that he sent humans, but even if he sent angels, it wouldn’t make a difference. The response would still be, “Esav is headed toward you with an army to kill you.” There is nothing you will ever gain by trying to subjugate yourself to the other nations of the world. And doing so voluntarily will only create your own downfall.
The point is clear. We need not fear anyone as long as we do what Hashem wants from us. And as long as Hashem is happy with us, we don’t need to start making other people happy. As long as it is clear that we are Hashem’s servants, we don’t need to tell anyone that we are his servant. This is something that we should know. We are a special nation, and we should not allow other to think anything but. However, to truly be special, we must act as such. And if we do, we have nothing to worry about. It doesn’t matter who’s in charge of us. It doesn’t matter where we will. It doesn’t matter whose hands our Land is in. As long as we are doing what Hashem wants, we need not be servants to anyone else.
B”H we will all keep Hashem happy, doing what we should be doing. Now, in terms of how we go about doing that… there’s a lot to learn.

Shabbat Shalom!
Avraham Adam Sabzevari

She Never Even Knew

Shalom,

Because of the early shabbatot, it has been a while since I've written a Dvar Torah. This week, I have one that I put together for another purpose, but it is not in my normal, informal fashion. It's more essayitic. And I did send it out last year, but I figured I have to send something.

It's a dvar Torah about Rachel Imeinu. As you read it, think about her as though she is your mother, because ultimately, she is. And even though it's hard to feel that because she lived so many years ago, you must have that relationship to her. Unless you're a Levi or a Kehon, then you know for sure that she wasn't your mother. But she was your aunt. And she loved your mother, Leah, a lot.

The following is a Dvar Torah given over by my Rebbi, Rav Eli Reich.
Chazal (Midrash Raba Hakdama, 24) tell us that when the Beit Hamikdash was being destroyed, our forefathers pleaded that Hashem stop it. Avraham, Yitzchak, Yaakov, and Moshe begged Hashem to stop based on their merits, but their attempts were unsuccessful. When Rachel Imeinu stood up and requested that the destruction stop in her merit, Hashem listened. What exactly did our mother Rachel do to be considered so meritorious?
The Gemara (Megila) writes that before her wedding, Rachel knew that her deceitful father Lavan is going to put her sister Leah in her place. She brought this to Yaakov’s attention, and they came up with a password. If his bride would relay this message at his wedding, Yaakov would assume that it was, in fact, Rachel. The Da’at Zekenim MiBa’alei Tosafot (Bereshit 29:25) say that this password was the laws of nidda, chalah, and hadlakat haner. However, before the wedding, realizing that her sister will be incredibly embarrassed, Rachel defeated the plan and relayed the password to her sister Leah.
Chazal tell us further that Rachel actually remained under Yaakov’s bed on the wedding night so when he would speak to Leah, Rachel can respond. This would prevent Yaakov from finding out that it was Leah whom he married. Chazal also tell us that in the morning, when Yaakov realized what had happened, he asked Leah why she went along with such an evil plot. She responded, “Well, don’t pretend like you’re so innocent. You’ve also had your fair share in tricking. You’ve tricked your father into believing that you were really Esav.” It is from that moment that Yaakov began to hate Leah, as the passuk writes, “And Hashem saw that Leah was hated” (Bereshit 29:31).
These two midrashim imply that Leah knew about the plot and played a long. However, there is room to say that Rachel managed to keep the truth from Leah, as well. Rachel managed to keep the switch-a-roo a secret from Leah for her entire life. Rabbeinu Bachaya (Bereshit 29:25) writes that Yaakov would constantly send gifts to Rachel during the seven years prior to their projected wedding date. Lavan would receive these gifts, give them over to Leah, and Rachel would keep her mouth shut. She allowed Leah to believe that Leah was, in fact, the one that Yaakov wanted. This also explains how Leah has the audacity to say to Rachel, “Is in not enough that you have taken my husband, but now you want to take my son’s dudaim?” (Bereshit 30:15). Rachel could have replied, “Your husband? He was supposed to be myhusband!” The fact that Leah can say this definitely implies that she had no idea what a kindness Rachel had done for her.
A question that arises is, according to this view, how do we explain the giving over of the password? According to the Da’at Zekenim, we can say that Rachel simply taught her sister the laws of nidda, challah, and hadlakat haner. Yaakov Avinu asked Leah about the laws, and thanks to her sister, she was prepared. However, Leah didn’t realize that it was a test for identification.
With this is mind, we can understand very easily why Rachel’s act was superior to Avraham’s willingness to sacrifice his son, Yitzchak’s willingness to be sacrificed, Yaakov’s deeds, and Moshe’s achievements. For her entire life, she didn’t allow Leah to know that she was merely in second place. She didn’t want her sister to feel as though she was never wanted by her husband. She had to watch her older sister have six children from the man whom she loved, and never made a comment to Leah to make herself feel a little better.
May we all be inspired by our mother’s actions, and be as sensitive and as considerate as she was, even if it means sacrificing from yourself to do so.

Shabbat Shalom!

Avraham Adam Sabzevari

Attitude to Our Fathers

Greetings,

This week is a milestone week for us, as Jews. We are introduced to the story of Avraham Avinu, the first of our forefathers.

Question: What's your attitude when you study about the forefathers? Do you understand it as a historical account of men many, many years ago? Well, if you do, you wouldn't be wrong, because that is exactly what it is. However, if someone studies the stories of the forefathers as just historical events that could have happened to anyone, wouldn't you agree that that is a little unfortunate? What do I mean? If you were to find your dad's journal, or maybe your grandfather's journal, and in it there are stories about him that you never knew, would you read it like a newspaper article? Would you pay as much attention to the details as you would to some random blog about something that really doesn't matter?

Well, you wouldn't be wrong if that's all it meant to you, but it would be sad. It would be sad that you don't care about your own father and that you don't have an emotional attachment to him.

I feel that it should be no different when studying about our forefathers. You can say that they aren't are real fathers. They lived thousands of years ago. What do their lives have to do with me? And, you might not even be wrong. They did live many years ago. They are very distant from you. But, don't you think it's a little sad?

So you might say, "What should I do? I just don't feel the connection." My answer is, change it. Get connected. Feel connected. View them as your fathers, because they are.

I would like to share a small idea that I once thought of.

In the very beginning of the silent prayer (shemonah esreh), we start off by referring to Hashem as, "The G-d of our forefathers, the G-d of Avraham, the G-d of Yitzchak, and the G-d of Yaakov." Why are we speaking about Hashem in reference to our fathers? Isn't Hashem the G-d of everyone?

So one answer that I have heard before is, we are trying to gain merit for ourselves. The fathers were unbelievable men, who have performed unbelievable actions and have passed unbelievable tests. We are their children, and when making requests from Hashem, we want Hashem to give us what we want - whether we deserve it or not. And if we don't deserve, one reason Hashem would give it to us anyway is because of we are the children of people who have really done everything for Hashem. Unfortunately, we all know that everything in this world is about having the right connections, and not always based on your own merit. So we are trying to use that fact in our requests from Hashem as well.

However, I thought to say something else. Our Sages teach us that there are three parts to the Shemonah Esreh: (1) praising Hashem, (2) making requests, and (3) thanking Hashem. The first three berachot are praising, the last three berachot are thanking, and the middle thirteen berachot are requesting. We know that this is true. If that is so, then the first beracha is not making any requests; rather, it is praising Hashem. Therefore, we are not mentioning our forefathers to gain merit for ourselves - if that were the case, we would mention the forefathers at the beginning of the fourth blessing, which is the beggining of the requests. I think that the mentioning of our forefathers is a praise to Hashem. By referring to Hashem as the G-d of Avraham, the G-d of Yitzchak, and the G-d of Yaakov, we are praising Hashem. How so?

If you study about them, and really allow yourself to be close to them, you will realize how magnificent they were. There is so much to learn from them. They were nearly perfect. And the G-d Whom they served is most definitely the correct and only G-d, because such perfect people would not serve Him otherwise. By calling Hashem the Father of our forefathers, it is almost as though we are praising Hashem because we know who His followers are.

For example, let's say there is a genius. We'll name him Albert Einstein. Albert Einstein has a mentor that he always quotes and mentions things about him. So when anyone meets Albert's mentor, his reaction would be, "OH! You are Albert's mentor! Wow! I can't believe I'm actually meeting you." (lehavdil) The same would be if you were to meet Albert's father. Being the father of someone who is amazing is a praise to the father.

There's just one thing - in order to actually feel that you are praising Hashem by mentioning Avraham, Yitzchak, and Yaakov every time you pray, in order to feel that this is a praise to Hashem, you need to understand how great our forefathers were. So bli neder, that will be my focus for the next couple week's, and I suggest that you focus on it, too. View them as your father, because that will have you interested more. And when you are interested, you will see things that you have never seen before. And when you see them, you will begin to understand Hashem in a different light, which is really everything we are striving for.

May your curiosity about our forefathers drive you to appreciating them.

Shabbat Shalom!

Avraham Adam Sabzevari

Noshe

Hello peoples,

Good news and bad news. Good news first. I started writing these emails exactly one year ago, Parashat Noah of last year. So I'm happy that I could be sharing Divrei Torah for a year now. Bad news is that today's D'var Torah is going to be a short one. Well, maybe that's also good news because it will be clearer.

In tenth grade, my Rebbi, Rabbi Chesir, shared an unbelievable D'var Torah with us. He drew a connection, a symmetry, between Noah and Moshe Rabbeinu. This is all based on my memory from four years ago, but I'll share what I remember.

Our Sages are critical of Noah, claiming that he didn't care enough about his generation. When Hashem told Noah that he wants to destroy the world, he started building the ark in preparation for the flood. Why didn't he pray for the generation? Why didn't he argue with Hashem?

When the Jews sinned by serving the Golden Calf, Hashem told Moshe that he wanted to annihilate the Jewish nation and start fresh with Moshe. Moshe would be the starting point, everyone would come from him. But Moshe refused. In fact, Moshe responded, if you want to destroy the Jews, "Erase my name from Your Torah." I don't want to be a part of the Torah if you are going to kill the Jews. Moshe put himself on the line for them. This act was an act of a leader. This is what Noah was supposed to do. He should have prayed and inspired them to change.
The week's Haftarah refers to the waters of the flood as "מי נח" - "the waters of Noah." Whereas in the Torah, the rain was just referred to as the "waters of the flood," the Navi in the Haftarah calls it Noah's waters. Those very letters - "מי נח" are the same letters in the word "מחני" - "Erase me." That's the word Moshe uses when he prayed for the Jews. He said that Hashem should erase Moshe's name from the Torah if He decides to destroy the Jewish nation. Moshe fixed where Noah went wrong.

Another similarity is that both Moshe and Noah were in arks. Noah was in the huge ark. Moshe was in the ark the his placed him in and left him on the Nile River. That's a cute one.

A third similarity is something that I thought of myself, but I'm sure someone else said it, too. When Hashem sees that the people of Noah's time are sinning, He decides that He will give the 120 years to do teshuva - to repent. During those 120 years, Noah was supposed to change them, but he didn't. Moshe Rabbeinu lived 120 years, to make up for the 120 where Noah went wrong.

A fourth similarity: At the beginning of the parasha, it says, "Noah walked with G-d." At the end of his life, the Torah refers to him as "a man of the ground," in a derogatory way.On the contrary, Moshe was first referred to as "an Egyptian man," which has a negative connotation. At the end of his life, he was referred to as "The man of G-d." Once again, Moshe fixed where Noah went wrong.

There is a fifth connection, but it's very long. I may decide to supplement this email afterwards.

One question that we must ask is, Why are we so against Noah? Why do we love bashing him? After all, Hashem decided that he was the only worthy one to be saved! Why do we love painting such a negative picture about him?

The answer is simple. The Rabbis weren't bored. They didn't decide to create a bad guy to make the story more interesting. When we view him in a negative light, it is only for us - for us to learn. Noah should have been more mindful of the people of his generation. He shouldn't have only thought about himself. That is an extremely important lesson for us to learn. And if it means speaking negatively about a Torah character to learn this important lesson, then that's what our Sages will do.

May we all learn this lesson that we must worry about our friends just as much as ourselves.

I once read a very interesting piece by Rabbi Frand. He said that a 25% yield in an investment is greater that a 500% yield. You must be thinking, "What? That doesn't make sense! If I put in $100 and I receive 25%, that's $25. 500% is $500. Of course 500% is more." However, if you get a 25% yield from $10,000, that's definitely more than 500% of $100. Rabbi Frand explains, if you only invest in yourself your entire life, you make become 5 times the person you used to be. You may be 500% better than you were before. But if you invest time into 10,000 different people, even if you come out with only affecting them 25% each, it will still be a lot better.

May this year be a year of thinking about other's. The second we can start thinking about others before ourselves is the second in which we learn to become great people, like Moshe Rabbeinu.

Shabbat Shalom!

Adam Sabzevari

Dehydrating Water

Hello Hello!

Time is scarce. Shabbat is approaching. Writing this D'var Torah would defeat the entire purpose. I must, therefore, write this as I am saying farewell. It will be quick.

On every one of the six days of creation, the Torah tells us, Hashem saw that it was good - "ki tov." Post game wrap up - today was a good day, day and night were good ideas. After Hashem created the fish, He saw that it was good. He did a good job. There was nothing wrong there. And at the very end of the sixth day, the Torah tells us, Hashem looked at EVERYTHING he has made, and it was all VERY GOOD. No regrets.
Except for one thing. On the second day, it doesn't say this statement of, "And Hashem saw what He made, and it was good." No such observation appears regarding the second day. Furthermore, this statement is written TWICE by the third day. Why the omission on the second day? Why the repetition on the third day?
In short hand, on the second day, Hashem separated water into two groups. Waters above and waters below. Water used to be all in one unit, like one huge H20. On the second day, Hashem created the very concept of separation. Now, is separation a good thing? Sometimes! Separation between Jews and non Jews is necessary. Separation between Shabbat and the other days is necessary. But separation doesn't belong within a unit. There should be no separation within the Jews. There should be no separation within the waters.On the second day, when Hashem separated water into different parts, it is not written "And Hashem saw what He made, and it was good," because separation within a unit was created. On the first day, there was separation between day and night, light and dark. That's good. But separation within water itself is not good. There should be no separation withing Jews. If you feel separated from any type of Jew, that's not good. If you want to be good (at least in G-d's eyes, so to speak), you should probably change that. This explains the omission.
Why is there a repetition on the third day? Very simple. At the beginning of the third day, the water that was put on earth gathered together. Of course, this isn't undoing what was done, but reunification within a group has just been created. The waters on earth gathered together. "And Hashem saw what He made, and it was good." The first time it says this line on the third day, it is referring to the second day's work, but only after this embellishment. The second statement is for the creation of the third day. I apologize for the brevity, but I hope that the point was made. We are Hashem's children. Imagine a family, sitting at a dinner table, and one of the sons doesn't speak with another son. Is there anything that will hurt their father more than that? His owns kids don't get along. That's not good. Don't that to you Father, Hashem. Keep Him happy. Love His children. Love Jews. Amen, Selah!
I am unsure where I heard/learned this, but it was last year during my year in Israel. Good stuff, no?

Shabbat Shalom
Avraham Adam Sabzevari

-- For questions, comments, criticisms, or suggestions, please email adamsabzevari@gmail.com. We are awaiting your feedback. :)
www.adamstorah.blogspot.com

Old Vs. Young

Shalom!

Coming out of Yom Kippur free of sin, we are headed toward Succot to live under the sky, with Hashem.

During the times of the Beit Hamikdash (soon, b"H), at the end of the week-long holiday, we had the "Simchat Beit Hasho'evah." The Mishna tells us that whoever did not witness the Simchat Beit Hasho'evah that took place in the Beit Hamikdash never witnessed true happiness. The Rabbis were the source of entertainment. The Gemara (Sukkah) discusses all of the things that went down during that week. One Rabbi juggled eight knives. Another juggled fire. One Rabbi juggled eight cups of wine, filled to the top, and managed to keep all the wine inside the cups. How? No clue. But he did it.

Some of the Rabbis made announcements (Sukkah 53a). The Rabbis who were always "religious" said, "We thank our years of youth for not embarrassing us in our elderly years." The Rabbis who have done teshuva said, "We thank our elderly years for going against our years of youth." All proclaimed together, "Praiseworthy is the man who hasn't sinned. And those who have sinned, let them repent, and they will be forgiven."

There is one line I would like to zero in on, and give two possible understandings. [I didn't come up with them, but I don't remember who said these two ways. Sorry.]

"We thank our years of youth for not embarrassing us in our elderly years."

(1) Many people think regret their past. That is an uneasy feeling. To feel that you have wasted your life is not something you want to feel. These Rabbis expressed their happiness, that they need not be ashamed of what they did in their past.

None of us want to think back and have regrets. Let's do what's right in the beginning and spare ourselves of these feelings in the future.

(2) Many people are strong when they are young. They spend long nights studying Torah, exert a lot of energy doing people favors, spend a lot of time meticulously doing mitzvot. But as they grow older, it's not as easy. How can you spend 6 hours a day learning Torah if you are now married and have a spouse to care about? How can you spend so much money on mitzvot if you have to save up money for diapers? How can you focus on prayer when you have to worry about your children's college funds? Can you really be expected to perform mitzvot perfectly when you are a grandfather? It's very easy to say, "My time has passed. I'm never gonna be that good again."

These Rabbis, however, didn't use any of these excuses. They only become stronger throughout their lives. They never said, "When we were teenagers, we were learning 17 hours a day, but now we are only learning 15 hours a day." The younger Adam would embarrass the older Adam if the younger Adam were better at performing mitzvot. That would embarrass me. If I used to be better, then my years of youth would be embarrassing me in my years of elderly.

We see that the Rabbis were addressing two aspects of happiness when they proclaimed, "We thank our years of youth for not embarrassing us in our elderly years." They can regret their past, and they can resent their present (that it isn't as good as their past). But they did neither. They did not regret their past, because they made the most of their time. Similarly, they did not resent their present, because they only continued to grow.

May we all merit to these two satisfying feelings, never letting a minute go by without growing.

Chag Sameach!

Avraham Adam Sabzevari

--

For questions, comments, criticisms, or suggestions, please email adamsabzevari@gmail.com. We are awaiting your feedback. :)

www.adamstorah.blogspot.com

The Old Lady and Her Cane

Shalom!

Right before Yom Kippur, I have a great story for you. It's safe to say that this is one of my best.

One day, you are walking down the street. You see an old woman, hunchbacked, limping very slowly, putting half her weight on her cane. She calls you over. "Honey, would you please help me cross the street?" Naturally, being the angel that you are, you decide to do so. "Of course!" And so you put your arm under hers and proceed toward your destination - the other side of the street. It is taking a while, and you are growing impatient. When you reach halfway through, you realize that this is taking way too much time. So you decide to forget her. You let go of her and tell her you have to go. But then, you decide to have some fun. You take her cane from her, thinking to yourself, "Let's see her cross the street now." But that wouldn't be enough for you. You decide to trip her with her own cane, pushing her to the ground. Your giggle turns into a laugh that turns into an uncontrollable hysteria that has you jumping for oxygen. Funny, right? You'll probably never see this woman again in your life. Nothing to worry about. That's the end of it.

After some time, your guilt got the better of you, and you felt really bad about this terrible action. This regret leads you to do teshuva.

Many, many years later, your time has come. You go up to shamayim. Hashem sits you down on a recliner and says, "Sit back and relax. I want to show you a movie. The movie is called, 'Your Life,' with your thoughts in subtitles. And I'm going to invite some people to come watch it, too. I'm actually going to invite everyone you know. Your parents, grandparents, uncles, aunts, even Moshe Rabbeinu!" (Our Rabbis tell us that this actually happens.)

And so the movie starts with you crying as a newborn baby. You look around and everyone is smiling. And the movie shows everything you have ever done, with the thoughts that you were thinking at that time. And some events were embarrassing, but not so bad. Until it comes to the point when this old woman walks over to you, and you're thinking, "NOOOOO!!!!!!" And she asks you to help her cross the street, and the panic kicks in. And you start crossing with her, and you want to get up and leave the room. And then, at last, you reach the halfway mark. What to do? You cringe and wait for it, imagining that everyone around you will say, "What's wrong with you, you freak?"

But for some reason, you don't leave the old woman in this movie. You never take her cane. And you never trip her. Rather, you cross the street with her, and ask her if you can help her in buying her groceries. You actually buy her groceries for her, and then hail a cab, pay that cab driver in advance for a safe trip to the old woman's apartment and send her on her way.

"What happened? Why did my sin just turn into a tremendously good deed??? That makes no sense! THAT'S NOT WHAT HAPPENED!!!"

If you really think about it, teshuva is completely irrational. If you sin, why should G-d forget about this sin? How could G-d forget about this sin? That's not what happened! How can our Sages tell us that if you do teshuva out of love for Hashem, your sins will turn into good deeds? How does that make sense?

The answer is, it doesn't. It doesn't make sense. But here's what you have to know: It doesn't have to make sense. Hashem has given you a gift, an opportunity, an irrational present. Do you realize how foolish it is not to repent? You have just been given the "get out of jail free" card, but you like staying in jail. You enjoy jail. You think that jail is better than freedom. You rip up the "get out of jail free" card and spit in Hashem's face for giving it to you. Do you realize how foolish this is? You have been given a chance that you don't deserve. You have been given a second chance that makes no sense. Should such a person need encouragement to take advantage? Should he need to be inspired to capitalize? Of course not! If he's not a fool, he'll repent in a second.

I will be thinking about this.

If this applies to you, I suggest you think about it, as well. Don't be foolish.

Tizku leShanim Rabot, Ne'imot veTovot.

May we all be inscribed in the Book of Life.

May you have a meaningful fast.

And make sure to forgive everyone for anything anyone has ever done to you, because if you are quick to forgive, then Hashem will be the same.

Shabbat Shalom!

Avraham Adam Sabzevari

Laborious Thinking

Shalom Lekulchem!

I am sitting here, on the last day of the year, thinking of something to write. I've got nothing. Writer's block. Thinking about this makes me think, "Gosh, if it's the end of the year, and I have nothing to say, something must be wrong." And I guess something is wrong. Normally, what I do is I open a chumash, look over the parasha, and see if I have something nice to write about. If that fails, I will start looking up different sefarim. And, B"H, there is no shortage of Torah (quite the opposite, actually), so I always find something. So why can't I find something this week? Because there is no Parashat Hashavua.

You might be thinking, "Where is he going with this?" So am I.

Allow me to share with you an epiphany that I have just undergone.

This thought of, I have nothing to write about, makes me thing, "Why not? You learn a good amount, right? Why don't you have something to write?"

At the end of the day, you have to have something that will show that you've gained, that you have grown, that you possess something more than the average person, or than your average-self. You have to have something concrete, something that you can point to and say, "LOOK! Look what I can do! Look what I've accomplished."

It's never too late. The best thing would be to be able to pick something up and say, "Look what I've accomplished." It can be a sefer. Pick up the sefer and say to yourself that you've gone through this. It can be a picture of a family that you helped out through tough times. It can be an email that you decided that you will send out to spread Torah learning (good idea, no? you should try it). But you should have something for yourself. Can you go into the Day of Judgement and have nothing big to plead your case? Is it possible to stand in front of your Creator for inspection, for Him to determine if you should be granted yet another year, and you have nothing to say for yourself? It's a scary thought. It scares me a little. But a little fear may be the spark that starts the flame. We all should have that one thing - at least one thing - that we can call our own. Some mitzvah that we adore and would walk a thousand miles to fulfill. (My thoughts my be drifting from where I started off, but remember, I'm thinking of this as I go.) Example: Birkat Halevana. Every month, as the moon is waxing (becoming full), we go out and make a beracha to Hashem for the moon, one of the many gifts He bestows upon us. A person can say, "This will be my mitzvah. This is what I'll have to take with me at the end of year. If it means that I will have to rent out a helicopter to go above the clouds because I'm gonna miss it otherwise, so be it. Maybe I'll even buy the helicopter. But at the end of the day, I'll be able to say, 'This mitzvah is mine.'" It can be simply saying good morning. "I will never - ever - ignore a person I see between the hours of 6 AM and 12 noon. I will make sure to wish him a good morning. And if I don't know him, maybe I'll get to know him because of this. But I will say good morning to everyone."

What's my point? It's very easy to let things fly. It's very easy to be taken, to go with the flow. And we really should be in charge of our entire lives. But that's easier said than done. So let's start with one project. Just one. Right now, I am asking you - yes, you - to do the following: think. Think of one thing that you've been wanting to improve. Maybe it's praying out of a siddur as opposed to by heart, because we all know that we skip words when we do that. Maybe it's praying with a minyan, three times a day. You will pay 9 guys if you have to get a minyan. Maybe it means you will finish a certain sefer by such-and-such date. Maybe it's to stop using unclean language. Maybe it's to stop wasting your time doing _________ (fill in the blank).

I'm asking you to make now the time that you start to perfect that one thing. Anything. But aim for perfection, and be satisfied with nothing less.

"Look what you did." This feeling is the fuel that gets you going. Accomplishment is happiness. Knowing that you make a difference is the best feeling in the world. So please, don't just leave right now. It's the day before the Day of Judgement. Think. Think of something that you will do, write it down, and get to work. If you want more ideas, email me and I'll be glad to make a list together with you.

Be'ezrat Hashem, if Hashem sees that we take Him seriously, and we decide to make changes for Him, He will change everything in our favors on this Day of Judgement.

Tizku leshanim rabot, ne'imot vetovot!

Thank you very much for an amazing year!

And please forgive me if I have offended anyone in anyway. [We all know that I've only made you laugh. But maybe the incessant laughing hurt you. How would I know?] But please to forgive me, and I forgive everyone.

Shana Tova,

Shabbat Shalom,

Avraham Adam Sabzevari

Shuttle Destination: Heaven

Helllllooooo!

Wow. It's been a while. I haven't written a d'var Torah during these last two weeks. I've been very busy with starting YU and adjusting. But B"H, I will not allow a third week to go by without boring you with my long autobiography. That would be irresponsible of me.

So I started YU, and it is difficult. Trying to become a talmid chacham couple with a full semester of college classes is easier said than done. But I will not complain. I know I'll get used to it. It is very nice to be in a place where there are, on average, 74 minyanim for mincha, and something like 29 roshei yeshiva.

Tonight, we had a very important Rav come speak in YU. Rav Itamar Schwartz, the author of Bilvavi Mishkan Evneh and Da Et Atzmecha, spoke and really got us in the mood of Rosh Hashana. Think about how serious these days are, as the entire world weighs on the balance, and every action may tip the scale to either of the two sides (Rambam).

In honor of the end of the year, I will give a d'var Torah that stresses the importance of the Torah. May we all end off this year and begin next year with a great level of appreciation of the Torah.

For this commandment that I command you this day, is not concealed from you, nor is it far away. It is not in heaven, that you should say, "Who will go up to heaven for us and take it for us, to tell it to us, so that we can fulfill it?"… Rather, this thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it. (Devarim, 30:11-14)

"This commandment" is very close to us. Which commandment, you may ask? Well, I may respond, there is a dispute. One opinion says it refers to teshuva, and a second says it refers to the Torah (as a whole). We will be discussing the latter opinon.

Moshe Rabbeinu is speaking about the Torah and tells us that it's not in some remote location. It's not across the sea, and it's not in the heavens. Rather, it's very close to us. It's in our mouths and hearts. Let's think about what our leader is telling us. He's basically entertaining some possible excuses for us, and then rejects them. "I can't learn Torah because it is way above me...I'm incapable" - "It's not in the heavens...it's actually in your heart. Sorry." "Um....I can't learn Torah because that means I have to take transportation to somewhere, and it's too hard..." "Actually, it's not on the other side of the sea...It's on your side...it's actually in your mouth." If you look around, there is so much Torah everywhere. There are so many cheap books, there are so many shiurim, there are billions of websites that spread Torah. It is soooo easy to learn Torah. There can be Torah available to you in the palm of your hand with all the gadgets that technology provides for us. You can call up numbers and listen to a short halacha. There are softwares that have more texts than anyone from the last century would ever even dream of having.

The list of excuses can go on and on, but Moshe is a busy man. He figures you'll get the point. The point is, we can justify whatever we want, whenever we want, however we want. We can always come up with an excuse. But we have to realize that that's all they are - excuses. It all boils down to one thing - you are fooling yourself. Hashem is not being fooled. You can bet on that. I'l guarantee it. If after 120, you realize that you actually fooled Hashem, I will apologize to you. But I don't like apologizing, so I wouldn't say that unless I was 1000% sure that you can't fool G-d. So who are you fooling? There is so much Torah at your disposal. Open your eyes. OK. That's enough from the mussar department. I'll give it over to the vort department.

Let's play a logic game.

Steven is renting a room from Larry, the Landlord. Larry gives Steve a list of rules. Part of the rules is that he has to clean up the room once a week. Larry tells Steve, "But you don't have to go far to get a broom because I put one in the closet - so you don't have to ask yourself, 'Oh no! Who's gonna go buy me a broom now?' You don't have to go far to get soap because I put some under the sink - - so you don't have to ask yourself, 'Oh no! Who's gonna go buy me soap now?'"

So here's the question that I have for you. Let's say the landlord didn't provide soap. Would Steve have to pay? Let's say he wasn't kind enough to provide the broom. Would that mean that the rules change? OF COURSE NOT! That was an act of kindness, a favor. He didn't have to provide the broom and soap. He could have said these are the rules - follow them, or leave and don't let the door hit you on your way out. And if he would do that, Steve would have to go buy the broom and soap.

Same with us. (Rashi) When Moshe tells us that the Torah isn't far away, that it's not across the sea, that it's not in heaven, what is he really telling us? He isspelling out the limits we would have to reach for the Torah had it not been provided for us. If the Torah was in heaven, we would have to elect a worthy candidate who would ascend and retrieve the Torah for us. That would be our obligation as Jews. We must learn Torah. And if we don't have it, we must obtain it. This is what Moshe Rabbeinu is teaching us indirectly. The Torah is not is the heavens. It's very close to you. But, if it were in the heavens, you would have to go up and get it. So take advantage now tha tyou have it.

So this is it. The last week of 5769 is staring us in the eye. It's here. It's our last chance to make a change. It's our last chance to realize and truly acquire Torah that it not be far from us, but be right in our mouths and in our hearts. Do not let this opportunity to go.

Shabbat Shalom!

Have a great end-of-year!

And I ask for forgiveness if I have ever offended or wronged anyone, whether through the emails or another way.

Adam Sabzevari

Trust in G-d, and Nothing But G-d

Hey People,

We are now in the month of Elul. Hashem is in the field, waiting for us to go out and greet Him. He is coming closer and closer every day. With every day of selichot, with every blow of the shofar (for Ashkenazim), we can hear and feel our Creator nearing towards us. Take advantage. DO NOT LET THIS OPPORTUNITY PASS. Read last week’s email (or go to adamstorah.blogspot.com) to see a beautiful idea on the word “Elul.”

In this week’s parasha, Parashat Shofetim, Moshe Rabbeinu teaches many, many laws. He starts off by charging us to pursue justice, and nothing less than justice. No bribery. No favoritism. No cronyism. He proceeds to warn us not to serve idols. He speaks about appointing a king. He speaks about the punishments of false prophets, and how to test which prophets are genuine and which are not.

Moshe Rabbeinu, then, tells us not to do a lot of things that the other nations involve themselves in. “Let there not exist among you anyone who passes his son or daughter through fire, who practices ‘kosem,’ superstitions, baseless auspicious times, or sorcery. Or a snake charmer, or one who invokes the spirit of ‘ov’ or ‘yidoni’, or communicates with the dead” (Devarim 18:10-11).

First of all, what are all these things? We’ll mention some. “Kosem” is if one drops a stick, and based on the direction in which it falls, he will go either right or left. Some might say that this is similar to flipping a coin. Heads or tails? If you flip a coin, and you believe that it really has power, then you are placing your belief in something other than Hashem. Unfortunately, you are placing your faith in a coin, with a picture of George Washington’s head on it. And the backside of an eagle. I’m not saying that if you are indecisive and you want something else to decide for you, then you can’t flip a coin. Of course you can, under those circumstances. But if you actually believe that the coin has power, look-out.

Another wrong practice is superstition. I saw a black cat today. I guess that means I shouldn’t go to work on my normal route. I should probably take a detour. Or, I broke a mirror….seven years of bad luck. Opening an umbrella indoors…..rain on your wedding day. Number 13? Why would you do such a thing? [These are just a bunch of examples of ridiculous superstitions that are simply not true.]

Another one of these practices are communicating with the dead.

The obvious question is, why not? What’s wrong with communicating with the dead if I have the means to do so? What’s wrong with believing that a coin can determine my destiny? If I want to believe it, why does Hashem have to tell me I can’t? What’s wrong with using “magic?”

Moshe Rabbeinu explains it all in just a few, short, true words.

“Walk in perfect trust with Hashem” (Devarim 18:13). There may be nothing intrinsically wrong with any of these things. It’s not a matter of what these practices are. Rather, it’s the matter of what these practice are not. They are not Hashem. All of these practices stem from a disbelief in Hashem. Does it make sense that since I broke a mirror, I am destined to seven years of bad luck? Is G-d stripped of His abilities (chas veshalom a thousand times)? Where does He fit into this? If you believe that the coin has power, and whatever the coins lands on is binding, does that mean that Hashem can’t change your destiny? If you feel the need to awaken the dead to find out what to do in life, where does the power of prayer run off to? What will happen with all of the advice that the worthy Rabbis (representatives of Hashem on this world) have to offer?

When we walk down the paths of life, there is only one thing we must remember: Hashem is in charge. I was in someone’s office this past week, and he put up an awesome sign in his room. It wrote “Only Hashem is in charge. Everything is under control…not yours!” [I’ll attach a picture for all those who are interested.] Keep that in mind. Don’t put your trust in anything else. It will be useless, because nothing else can offer you anything. It’s all from the One Above. Remember that. If you do what’s right and place your trust in Him, then you need not worry about anything. Walk in perfect trust with Hashem.

Shabbat Shalom!

Chodesh Tov! Let’s make this the best Elul ever!

Avraham Adam Sabzevari

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For questions, comments, criticisms, or suggestions, please email adamsabzevari@gmail.com. We are awaiting your feedback. :)

www.adamstorah.blogspot.com

Throw Your Bread in the Waters

Hello Everybody!

I hope everyone’s week was a good one. Although, there’s no reason for me to hope. You see, the week has come and gone; even if I hope that it was a good one, it can’t change. I never understood why people say, “I hope you’re enjoying your summer.” How can you hope about something that already happened? It’s like saying, “I hope you won the lottery.” This is me just being annoying.

This coming week, we will be beginning the month of Elul, which is the month that precedes our Day of Judgment. It is the month during which we all make changes and resolutions. It is the month of actions, and not words. Sephardim begin waking up early or going to sleep for late for selichot. It’s a big deal.

One cute idea on Elul (אלול) is that if you spell it backwards, you get the word lulei (לולא). Lulei means “if only.” “If only I would do……..” Fill in the blank. “I should have…..” “I could have…..” These are phrases that we don’t like to have in our vocabularies, but unfortunately, we all do. This month of Elul is the time to turn the lulei around. Elul islulei backwards because we are turning things around, and during this month, we don’t make excuses. We do what we are supposed to. Let us all not lose the opportunity, and begin progressing from the very beginning, this Wednesday night. There will never again be Rosh Chodesh Elul 5769.

This week’s parasha, Parashat Re’eh, discusses an eer hanidachat. This is a city in which the people have been persuaded to serve idol-worship. Unfortunately, the entire city must be burned down because the damage is done. Obviously, it will be hard for anyone to take part in the burning of a Jewish city, even though the entire city is rebelling against Hashem. Therefore, after the Torah demands we burn it down, it says, “Hashem will grant you mercy, and He will be merciful toward you” (Devarim 13:18).

What does this passuk mean? I understand the second part. “He will be merciful toward you.” I get that. He’ll have mercy on us. But what does it mean that He will grant us mercy? Is that the same thing? Does that also simply mean that He will be merciful toward us? Can’t be, because the Torah wouldn’t just repeat itself. So what does the first clause mean? “Hashem will grant you mercy.”

The Gemara in Masechet Shabbat (151b) learns something very interesting from this passuk. “Hashem will have mercy on everyone who has mercy on other people.” How does the Gemara understand this passuk? The first part of the passuk - “Hashem will grant you mercy” – means that Hashem will grant us the ability to have mercy. Hashem will grant us with the ability to be merciful. Hashem will gift us with this beautiful quality trait of having mercy on others. And, if you live up to that, and you take that gift and actually have mercy on other people, then and only then “He will be merciful toward you.” If we give to others, then Hashem will give to us. And the contrary is also true, sadly.

There is another beautiful passuk in this week’s parasha. You should give charity to the poor people, and, “because of this, Hashem will bless you in everything that you do” (Devarim 15:10). Once again, we see this idea that what goes around comes around. If we give to the poor people, Hashem will give to this.

I like to call this The Boomerang Effect. Shlomo Hemelech writes in Kohelet (11:1), throw your bread in the water, because one day, the waves will bring the bread back to you. Now, of course, we don’t do good things only for their rewards. That’s very childish. I’ll behave if you give me a candy. We don’t do mitzvot for selfish reasons. But maybe that can at least be a starter’s incentive, until we do it all out of a pure heart.

This month of Elul, let’s give to others. Let us try to give as much of charity as possible. Times are hard. Hashem will give us if we give. Keep that in mind. Try to be merciful on others. If someone doesn’t deserve something, don’t let that be the reason that you don’t give it to him. After all, we all know that we don’t deserve all the good that Hashem gives us, but we most definitely want to continue receiving it. Remember, Hashem grants you that ability to be merciful. Don’t let that go to waste.

May this coming up month be the best month of our lives. May we take corrective measures to make self-improvements. And may we raise the entire world with us.

Shabbat Shalom!

Avraham Adam Sabzevari

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For questions, comments, criticisms, or suggestions, please email adamsabzevari@gmail.com. We are awaiting your feedback. :)
www.adamstorah.blogspot.com

The Entire Mitzvah: A Hospital's Worst Enemy

Shalom to the group,

It's almost a month that I've been back to the States. First of all, I would like to mention, just in case anyone hasn't noticed, it rains a lot over here. Just pointing that out.

It was also very easy to feel the lacking of the Beit Hamikdash on Tisha Be'av when I also feeling the lacking of Eretz Yisrael. To my dismay, we're still waiting for the Beit Hamikdash. But I figure if I keep wanting it, eventually I'll get it. B"H.

I feel like I should make this introduction a little longer, but unfortunately I don't know anything from current events about which to speak. I guess you can read the paper in this segment, and continue when you're satisfied.

At the beginning of Parashat Eikev, Moshe Rabbeinu discusses all of the blessings we will receive if we observe the mitzvot. "He will love you, He will bless you, He will multiply you, He will bless all of your food, He will bless animals (in modern-day, this would mean our businesses -- cha ching), He will give you the Land of Israel."

"There will never be anyone amongst you that can't have children." You can imagine, all of the pain and suffering newly-married couples, as well as not-so-newly-married couples, have to go through. The doctor's appointments, the emotional roller-coasters, the small sparks of hope that dwindle into mere fantasies, the endless medical treatments and futile attempts. Unfortunately, so many of us know someone who has gone through this or is currently going through this. It is our job to encourage them in their efforts and support their every actions. We must hearten them and do everything we can to prevent and to uproot any speck of depression, chas veshalom. We must be there as friends, siblings, or even spouses.

But imagine actually being able to cure them. Imagine being able to do something tangible that will grant this couple with the ability to bear offspring. Would you do it? How much money would you give? How much time out of your busy schedule would you sacrifice if you knew that your efforts would allow a man and wife to have a child? Think about it. Now imagine, you can cure the entire Jewish population from this. Would you? Moshe Rabbeinu promises, "You will be blessed more than all the people; there will not be among you a sterile man or a barren female" (Devarim 7:14). This is all a consequence of heeding the laws of the Torah. So there you have it. I have placed the cure in front of you. It's here in black-and-white. How much will you be willing to help a more unfortunate friend? How much will you sacrifice to be there for someone who needs it? It's in your hand.

The Torah continues, "He will remove all illness from you" (Devarim 7:15). OK. What if I told you I have the cure for everything? The ultimate panacea. Even cancer? You got it. All illnesses. Every disease. Moshe Rabbeinu promises to us in the Torah, just follow the mitzvot and nothing will ever go wrong. I'm sure you get the point. You have the ability to remove sickness from this world, if you care to do anything about it.

In any event, that's not the D'var Torah that I wanted to write about. I just got carried away. Sorry.

"The entire mitzvah that I am commanding you today, guard it so as to fulfill it" (Devarim 8:1). "Do the entire mitzvah." There are two possible interpretations what the word "entire" is referring to. First, it can be referring to the entire Torah. Keep the entire Torah. Second interpretaiton, offered by Rashi, is, "If you began to fulfill a mitzvah, complete it; for the mitzvah is only accredited to the one who completes it." You have to do an entire mitzvah. Don't just start something. Don't let yourself get lax after you have already begun. It is very easy to be excited about a project when you first begin it. Everyone is gung-ho at the start. "I'm going to change the world." The question is, can you keep that up? Can you follow it through? It is very difficult. Unfortunately, many people will drop put. When climbing a mountain, many people start at the foot. But how many actually make it to the top of Mount Everest? Everyone can start.

Our Rabbis teach us, "When a person begins a mitzvah, we should tell him, 'Complete it!'" Why? Why should we butt-in in someone else's business? Leave the guy alone. The explanation is, our Sages know how difficult it is. If we tell everyone else to encourage him to continue, then he can feed off the energy the other people offer him. This way, we can help each other do what's right, and hopefully, as a consequence of doing the mitzvot (with the encouragement of others), we will rid the world of all sicknesses.

Yours Truly,

Avraham Adam Sabzevari

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For questions, comments, criticisms, or suggestions, please email adamsabzevari@gmail.com. We are awaiting your feedback. :)

www.adamstorah.blogspot.com

The Pawn in Someone Else's Game

Hello Everyone!

This week is "Shabbat Chazon." It is called this because the first word of the Haftarah is "chazon," or "vision." It's about a vision that the prophet Yesheyahu had, and he laments over the causes of the destruction of the Beit Hamikdash. This coming week is supposed to be a week of improvement on all our parts because we want to repair the destruction that occurred in our land close to 2,000 years ago. As we all know, our Rabbis teach us that the second Beit Hamikdash was destroyed because there was baseless hatred between the people; we just weren't nice people. Furthermore, Chazal also teach us that in every generation that the Beit Hamikdash was not rebuilt, it is as though is was destroyed during that generation. Which means, we should really be feeling as if the Beit Hamikdash was destroyed in our very days. Remember September 11th? That event is really real to me because I was alive when it happened. It's not just a historical event, but I experienced it. It should be the same with the Beit Hamikdash.
This week, try to give a little love. Try to dish out baseless love. Don't ask questions. Don't be nice only to those who deserve it, but to everyone. Just for one week. Try it. Love people irrationally. Help bring back the Beit Hamikdash.

"You shall not bother Moav and you shall not provoke war with them, for I shall not give you an inheritance from their land..." (Devarim 2:9)
Hashem tells us in this week's parasha that we will not be able to ever conquer land that belongs to Moav. If we want a land that belongs to them, forget about it.

Let's back-track a little bit. In the end of parashat Chukat, the Torah says, "The poets [ha'moshelim] would say, 'Come to Cheshbon! Let it be built and established as the city of Sichon'" (Bamidbar 21:27).
The word "moshelim" - "poets", comes from the word "mashal" - "parable." Poets are the ones who make analogies, metaphors, personifications, and parables. The simple understand of the passuk is that during that time, when the Jewish nation was conquering one city after another on its way to the Promised Land, everyone was talking about it. Everyone was writing about our military operations and covert missions. When we conquering Cheshbon, which was a city that belonged the Sichon (the King of Emori), the poets spoke about that conquest, as well.
Our Sages interpret this passuk in a different way, in addition to its simple meaning. The word "moshel" can also mean a ruler - one who rules or reigns over something. "These [moshelim] are those people who rule over their [evil] inclinations. 'Come, let us think about the matters and calculations of the world. [Let us compare] the loss one undergoes when doing a mitzvah in respect to its reward and the reward one receives when refraining to sin in respect to the loss one undergoes by transgressing the sin'" (Baba Batra 78b).
What were these moshelim saying? When the righteous people, who completely ruled over their evil inclinations, saw what happened to Sichon and the entire city Cheshbon, their initial reaction was, "Let's start thinking. Let's take an account (cheshbon) of everything we are doing and make sure that we are on the right path. Let us make sure that we are never sinning. And even in the things we are doing correctly, let us make sure we are doing them with our utmost ability, not slacking off at all. How will we come to such yearning to do that which is correct? We will weigh out both sides. If, right now, I have the choice to do a mitzvah, let me think about the advantages and disadvantages. How much will I lose by doing this mitzvah? Will I have to buy some things? On the contrary, how much will I gain by doing the mitzvah? How great are the everlasting rewards that are promised to me in the eternal world to come? Is it worth it to exchange a couple dollars for eternity? The same comparison should be done with negative mitzvot. How much eternal reward will I receive for refraining from transgressing this sin at hand? How much momentary pleasure will I actually gain by committing it?
In any event, there is a lot to think about regarding this interpretation of this passuk. "Let's start thinking."
The question arises: What does this have to do with anything? Why are we learning about "taking account for our spiritual lives" from this passuk? This passuk has to do with the military conquests of the Jewish nation before entering Israel! Is there a connection merely because the name of the city was "Cheshbon," which means "an accounting or calculation?"
I once heard someone make a beautiful connection.
This city, Cheshbon, wasn't always under the rule of Sichon (the Emorite King). It used to belong to Moav.
"Cheshbon, was the city of Sichon, king of the Emorite; he went to war against the first king of Moav and took all his land from his control." (Bamidbar 21:26)
This is significant because the Jewish nation was not allowed to conquer any land from Moav, by the order of Hashem, as we see in this week's parasha.
So in truth, we were never allowed to get our hands on Cheshbon. Cheshbon belongs to Moav, and we are not allowed to take anything from them. However, once the Emorites took Sichon from Moav, there was no longer anything holding us back from conquering Cheshbon. It no longer belonged to Moav. Therefore, we conquered Cheshbon. Sichon was serving as a pawn in the Jewish nation's battles, to help us achieve our goal of conquering Cheshbon. Initially, when Sichon took over the land from Moav, he definitely thought that he was invincible and an unbelievable leader. He definitely grew arrogant because he was amassing property while others were losing. But little did he know that his good fortune had nothing to do with him. It only happened to him so that someone else (the Jews) can reap the benefits. He was successful, only to give us what we want.
Now, you can understand that anyone who sees something like this will start thinking about it. Wow. Maybe there are good things happening to me. But why? Am I blessed because I deserve to be? Or am I just doing the hard work and amassing properties and assets just to hand it over to a more worthy fellow? Well, there's only one way to be sure that this is happening for me: "'Come, let us think about the matters and calculations of the world.'" Let us make sure that we are doing everything correctly and pleasing our Creator. Let us make sure that we are on the right path, and hopefully, not have to hand over our blessings to our enemies.
May we all merit to have the knowledge and intellect to be able to think about our spiritual lives, ensuring that we do what is right. May we all introspect properly, and through that, not only will ensure that we are not a pawn is someone else's life, but we will also make sure we are living with more of Hashem in our lives.

Shabbat Chazon Shalom!
May we all be enjoying a Yom Tov this coming Thursday and no longer be mourning the loss of the Beit Hamikdash.
Sincerely,
Avraham Adam Sabzevari


Last week's Torah Trivia
"If a man takes an vow to Hashem or swears an oath to establish a prohibition upon himself..." What is the difference between taking a vow or swearing an oath?
Simply put, a vow changes the status of the object, whereas an oath places an obligation only on the person. For example, you can make a vow against fruits, and the fruits will be like non-kosher. If you want to swear off sleeping for a night, that would have to be done with an oath.
A great difference between the two is the following. Let's say someone wants to bring a korban. He has a specific cow, called Cathy the Cow. If he makes a vow to bring Cathy as a korban, then if she dies, he no longer is obligated to bring a korban, because Cathy's status changed, but she's dead. On the contrary, if he made an oath to bring a korban, then the obligation is placed on him. If Cathy dies, he would have to bring another korban, like Bessy the Cow.