48 Steps To Torah

Number 6: eimah and yirah

When praying or studying Torah, we must have awe and reverence for G-d. This ensures that we approach these holy activities with the appropriate level of respect and dignity, which will put us in the right frame of mind and enables us to have proper concentration. Awe can be acquired through appreciating the wonderful world G-d has put us into. On a clear night, the sky is illuminated by hundreds and thousands of stars. A glance upwards enables us to appreciate just how small we actually are. This magnificent and humbling sight gives us a medium with which to relate to G-ds awesome power and his awe-inspiring creation. Therefore, when we are praying, we should be aware that this is the omnipotent G-d which we stand before. Whilst this should be an experience filled with trepidation, at the same time, we should feel privileged and eager to have a relationship with our loving Father in heaven. These seemingly contradicting emotions must be balanced in order for us to interact properly with G-d. Having reverence for G-d follows on from this. The Torah is described as being a fire of law (Deuteronomy 33:2). As we know, fire is an incredibly useful tool which has a multitude of uses. Fire can bring warmth to a person and shield him from the cold. However, fire is also an extremely destructive force. Those who get too close in an inappropriate manner can be scorched in an instant. The famous example of this is Nadav and Avihu, Aharons sons, who were consumed by fire after acting improperly. We must always be respectful of the Torah, hence we stand when Torah scrolls are being carried. Similarly, we stand up for a Torah scholar as a mark of respect for the Torah inside him. The attribute of Yiras Shamayim, fear of heaven, is an effective and essential safeguard from sin. How could a person who is constantly aware of Hashems presence and His meticulous observance of their actions ever dream of committing a sin? Besides the fear of punishment, he would be so deeply embarrassed by such an action that he wouldnt be able to bring himself to it even if he tried. This is how our forefathers were able gain mastery over themselves and their actions. King David beautifully expresses this in Psalms (16:8): I place G-d before me always. This is one of the most important traits that a Jew can have and is a prerequisite for proper Torah observance. However, this takes tremendous effort, determination and dedication because it is entirely dependent on us, as proved by the Gemara in Berachos (33b): Everything is in the hands of Heaven except for fear of Heaven. Once we attain and are guided by heartfelt Yiras Shamayim, we have the incredible power to spiritually elevate ourselves higher than even the holy angels in Hashems heavenly court (Sanhedrin 93a).

The Hasmonean High School Weekly Sedra Sheet

Dvar Torah

Living Torah
Issue No: Shabbos In: Shabbos Out:

3rd November 2012

411 4:17 5:19

Vayeira...its in the name

Last week, we read the sedra of Lech Lecha. This details Abrahams journey, and his quest for G-dliness. We read about the wars that took place, his family life, and various disputes. Thus it would seem that this week's Torah portion of Vayeira is just the next instalment in the series, with all the ingredients of a modern day novel. This could be a bestseller. However, Judaism is different. Spirituality is not something that is far removed from us. On the contrary, it is quite down-to-earth. The Torah is not far removed from us; it should be tangible in our very flesh and blood.

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Judaism absolutely shuns the concept of abandoning the physical to search for the spiritual. On the contrary, our goal is to make the physical world more receptive to the divine, and infuse it with spirituality. The most obvious example of this is circumcision, where the spirituality inHowever, the Torah is not a history book. We know that volved with a divine commandment becomes permanently the Torah is a source of valuable, timeless teachings. It is a involved in a man's flesh. source of inspiration to guide us in the modern day and age along our quest to come closer to our creator. The Torah This leads us back to the very name of the Parsha - Vayeira. isn't a history book designed to enlighten us with the past; This means "He appeared", in this case referring to G-d it is designed to help us with the future. Therefore, each appearing to Abraham. As opposed to Abraham having to Parsha is a self-contained entity. "go for yourself" which was the name of last week's porSo, what is the message of this week's portion of Vayeira tion, in this week's portion, G-d appeared to Abraham. This and how does it differ from Lech Lecha? describes a completely new era in Abraham's life. His physical body had become a receptacle for the divine, through The main difference is that last week's portion discussed this covenant of circumcision. the run-up to Abrahams circumcision, and this week's portion is entirely post-circumcision. This provides us with a very important lesson. As descendants of Abraham, G-d's presence is therefore very apparent First, we must fully realise what circumcision really is. It is in our lives. By reading about G-d's appearance to Abranot just a mitzvah, a commandment which we are required ham, this is not a past event. This is happening to us as we to do, rather it is also a particular method of connecting to speak. The only difference is that Abraham was able to see G-d. However, most importantly, it encapsulates the mesit with his eyes. sage of Judaism in general. In this day and age, we descendants of Abraham should not Different religions have various views on what spirituality be satisfied with clawing in the dark. G-d's invisible presis. Most view spirituality as the removal of all physicality. ence should not be satisfactory for us. We should examine This is why many spiritual leaders in other religions abstain ourselves, and pray for this to happen. from various things such as alcohol, meat, food, speaking, etc. Many even go as far to punish themselves and cause Let it be, that just as G-d showed himself to Abraham, he various afflictions. should show himself to us.

Yartzheit

Dvar Torah

Rav yissochor dov of belz

This Wednesday, 22nd Cheshvan, will be the 86th are aware of the difficulty involved in keeping Torah Yartzheit of Harav Yissochor Dov Rokeach ZTL, 3 rd and Mitzvos in the Austrian army. I davened that, at Belzer Rebbe. least, I should be able to keep Shabbos. If nothing else, at least I should be allowed this. Rav Yissochor Dov once spent a Shabbos together with his father, Rav Yehoshua of Belz, in a hotel in My prayer was quickly answered. Shortly after my Vienna, Austria. That Friday night, late at night, they conscription, I was appointed as a personal assistant heard a loud noise going through the hotel. Upon to one of the officers in the army. I decided to ask closer investigation, they discovered that it was the him about Shabbos. I told him that I would be presound of a man learning Torah, with great concen- pared to work a lot harder in the week, just in order tration and diligence. to keep Shabbos. To my great delight, he granted my request. Intrigued, Rav Yissochor Dov went, together with his father, to examine what was going on more closely. As a result, I leave the army on Shabbos. I was To their surprise, they saw that the man learning mekabel (accepted) upon myself to devote Shabbos was not, to appearance, a great torah scholar or entirely to Hashem- eating the Shabbos meals, singsage, or someone whom they would have expected ing zemiros, and learning Torah. I sleep as little as is to hear learning like this at this late hour. Rather, physically possible for me. the man was dressed in an Austrian army uniform. Rav Yissochor Dov was impressed by this powerful Rav Yissochor Dov stepped forward and approached story. He later commented: This man could stop the man. Excuse me, he asked. Do Moshiach coming. His complete meyou object to my asking you as to sirus nefesh (self-sacrifice) was so exactly what your story is, and as to precious to Hashem that He would why we find you here learning at such have wanted it to carry on, thereby a late hour, dressed in Austrian unidelaying Moshiach. The deeds of this form? man are worthy to be offered up on the altar in the Temple. I have no problem in telling you my story, replied the soldier. When I was We can see from this the power of conscripted against my will to the mesirus nefesh, self-sacrifice. Austrian army all those years ago, I was extremely worried. I am sure you

Why did Avraham only institute shacharis?

Perek Yud Tes, Posuk Chaf Zayin says, And Avraham got up early in the morning to the place where he had stood before Hashem. The Gemara in Brachos Daf Chaf Vav Omud Beis says: Avraham instituted the prayer of Shacharis, as the Posuk says, And Avraham got up early in the morning to the place where he had stood before Hashem, and there is no standing except as an expression of davening... Yitzchak instituted the prayer of Mincha... Yakov instituted the prayer of Maariv ... is from the time of the last exile which we now find ourselves in until Moshiach comes, bimheiro veyomeinu.

From the time the Bnei Yisrael left Egypt until the Babylonian exile, after the destruction of the 1st Beis Hamikdash, Hashem dealt with Am Yisrael in a miraculous way and all the nations saw that Hashem was the true Ruler of the world. Therefore, Avraham, who corresponded to this time, instituted the prayer of Shacharis, which is the prayer of light, when the sun is getting to the peak of its brightDid Avrohom, the man who first called Hashem Adon ness. Master really only think that one prayer in the morning Similarly, Yitzchak instituted Mincha, which is read when was enough? Did he really think that he only needed Hathe sun is beginning to wane, because he corresponded to shem to listen to him in the morning? the time when the first Beis Hamikdash was destroyed Rabbi Menachem Tzvi Teksin, in his sefer Or Yikros, until the time when the second Beis Hamikdash was deanswers that really, each of the Avos was destined to only stroyed. This was a time period when Hashem was begininstitute that particular prayer which he instituted, and no ning to hide, so to speak, His face from Bnei Yisroel and other, and therefore, he could not institute any other start to deal with them in a more hidden way through prayer except his special one. He explains as follows. nature. For example, prophecy ended and five of the 10 miracles in the Beis Hamikdash were discontinued. ThereThe Midrash and Ramban both write about the concept of fore, Chazal say that The prayer of Mincha is until night, Maaseh Avos siman lvonim, that whatever the Avos until the time of our present exile. Therefore, Yitzchak went through in their lives is a mirror image of what would could only institute Mincha and nothing else. happen to their descendants in the future. For example, Avrohom went to Egypt due to a famine in Eretz Yisrael Finally, when the 2nd Beis Hamikdash was destroyed, Haand came out with great wealth, so too the Bnei Yisrael shem completely hid His face, so to speak, and therefore would go to Egypt due to a famine in Eretz Yisrael and Yakov, who corresponded to this time, instituted Maariv, come out with great wealth. Therefore, the time period of the prayer of darkness. Therefore, Chazal say that The Jewish history corresponding to Avraham is from the time prayer of Maariv has no fixed time; just like this exile, when the Bnei Yisrael went to Egypt and came out with which depends on us to do teshuva and therefore doesnt great wealth until the time of the destruction of the 1 st have a fixed time. We see from here that the merits of the Beis Hamikdash. Similarly, the time period corresponding Avos, and, in particular, Yakov, are still protecting us today to Yitzchak is from the time of the 2nd Beis Hamikdash until in this exile, which should end bimheiro veyomeinu. its destruction and the time period corresponding to Yakov

Gematria:
Hashem came to Avimelech in a dream in order to pronounce judgement on him for his sin of kidnapping Sarah. The Name of Hashem generally used in association with judgement is Elokim. The numerical value of Elokim is 86. The word ,in a dream, is likewise equal to 86, indicating that the message of the dream was true.

Riddle:
Which Amud in Shas has no Gemara?
Last weeks riddle:

Who in the Torah shares the same birthday, but were born in different years?
Avraham and Yishmael (see Rashi, Bereishis, 17:26)