A though on Parshas Vayetze

"...v'ulam Luz shem ha'ir l'rishona...""...however, Beis El had been named Luz originally..." (28:19)

We all know about Yakov's dream, the ladder and the site of Beis El, which represented Jerusalem in both its terrestrial and supernal forms. Yet, one may wonder why the Torah must inform us that this spot where Yakov alighted had once been called Luz.

I remember when my second son, Akiva, was very young and he learned this verse. He approached his rebbe and asked, "If people from New York are called New Yorkers, were people from Luz called Loosers?" Fortunately, the rebbe laughed with him, not at him and the rest is history. Meanwhile, back to our question: what is important about the earlier name of Beis El? Why does the Torah want us to know an erstwhile title of that as-of-then isolated spot in the Judean hills?

Rabbeinu Bachya asks this very question, wondering not only "why is it necessary to tell us that it was once named Luz?", but also "what is the benefit we get from knowing this?"

He educates us: what is a "luz"? A luz is an almond (look ahead at 30:37). The almond, also known as a shkedia, is a fruit which is quick to blossom and takes on a sequence of forms as it matures from flower to seed to husk to hard round fruit. In the Holy Tongue, shakud means "industrious", which is a description of the almond's unique maturation process. Its more gentle term luz means "flowing" which is a fluid way of perceiving that maturation process.

Chazal refer to the round nut-like bone at the base of the spine as luz shel shedra - the spinal almond (identical to its Greek-based medical term amygdala or "almond.")

Now, before we go nuts, let's go further. We have nothing to luz. Rabbinic tradition has it that techias ha'meisim, the ultimate stage of our national rebirth and resurrection, will involve the reformation of each deserving body, blossoming out of that spinal luz. The body will mature and be borne out of that remaining bone which seems to linger long after much of the skeleton has corroded and turned to dust. The "almond-like bone" is not only shaped like an almond, but has that almond-like property of developing in a progressive sequence leading to the techias ha'meisim revival (not the sixties group). All of our faithful ones will become "re-formed" Jews.

Now we understand. Long before Jerusalem was Jerusalem, long before Beis El was Beis El, that spot in the universe was named Luz. HaShem considered that spot on Earth to be the luz of creation. It is the base of the entire cosmos. It is the source of all creation. It would become the fountain of Torah and Avoda as our people earned nationhood under G-d, and that spot would later justify the advent of a future techias ha'meisim for those who followed the banner of Torah. The world matured in a healthy spiritual direction because of all that was associated with that "luz" and because of all that emanated from there. This is why the Torah must inform us that Yakov called the place Beis El or "House of G-d" however, Luz was its name from the Beginning!

Everything and anything that had or would have eternal worth would blossom out of that spot!Wishing you a good Shabbos. D Fox

A thought on Parshas Toldos

"...v'chol ha'ba'eros asher chafru...""...and they clogged all the wells...that Avraham had dug..." (26:15)

The Torah devotes an entire passage to the episode of Yitzchak unearthing wells founded years earlier by his father. They had been closed off by jealous Palestinians (the ancient Greek mispronunication of Plishtim) and Yitzchak sought to have them opened once again.

One wonders what makes this saga so noteworthy that it must be recorded for all time in the Torah. While we are wondering about that, let's wonder about one other passage. Earlier in the Torah (12:5) we learned about the nefesh - the souls - which Avraham "made" during his sojourns. Many of us recall the midrash cited by Rashi that this refers to the converts who were attracted to the teachings of Avraham and Sara. Our patriarch and matriarch thus "made" their souls by bringing them under the shelter of Heaven. Now, we might ask, what became of those souls? What happened to those converts? By time our nation descended to Egypt later on in the Torah, we know only of Yakov and his family of some seventy people. What about all those converts?On these insightful questions, we have the penetrating words of Rabbeinu Bachya. The "wells" in our verse refer to those converts! Souls who had thirsted for guidance and for structure had their thirst slaked by the Torah teachings of Avraham and Sara. Opening up those souls was like digging a well. The grew replete with the faith which flowed down to them from Avraham and Sara. However, staying put in their native environment, rather than following their teachers' travels, the "wells" were, over time, filled in with contrary values and earthy morals by the local people. Whereas Avraham had filled them with "water" (for the Torah has been compared to water), these other influences filled those neophytes with "afar" - dirt - (for bad advice and nefarious beliefs are compared to dirt, Rabbeinu Bachya demonstrates.)

When Yitzchak later encountered those forlorn souls when his travels took him to their region, he countered that influence and restored their earlier faith. He addressed their confusion, corrected their errors and replenished their faith. His work culminated in reassigning them "...the names which his father Avraham had given them..." (verse 18).

Now we know what became of the converts whom Avraham and Sara had brought close to HaShem. But, you might ask, what became of them once Yitzchak helped them regroup?Well, well, well. Dig it?Good Shabbos. D Fox

A thought on Parshas Toldos

"...v'chol ha'ba'eros asher chafru...""...and they clogged all the wells...that Avraham had dug..." (26:15)

The Torah devotes an entire passage to the episode of Yitzchak unearthing wells founded years earlier by his father. They had been closed off by jealous Palestinians (the ancient Greek mispronunication of Plishtim) and Yitzchak sought to have them opened once again.

One wonders what makes this saga so noteworthy that it must be recorded for all time in the Torah. While we are wondering about that, let's wonder about one other passage. Earlier in the Torah (12:5) we learned about the nefesh - the souls - which Avraham "made" during his sojourns. Many of us recall the midrash cited by Rashi that this refers to the converts who were attracted to the teachings of Avraham and Sara. Our patriarch and matriarch thus "made" their souls by bringing them under the shelter of Heaven. Now, we might ask, what became of those souls? What happened to those converts? By time our nation descended to Egypt later on in the Torah, we know only of Yakov and his family of some seventy people. What about all those converts?On these insightful questions, we have the penetrating words of Rabbeinu Bachya. The "wells" in our verse refer to those converts! Souls who had thirsted for guidance and for structure had their thirst slaked by the Torah teachings of Avraham and Sara. Opening up those souls was like digging a well. The grew replete with the faith which flowed down to them from Avraham and Sara. However, staying put in their native environment, rather than following their teachers' travels, the "wells" were, over time, filled in with contrary values and earthy morals by the local people. Whereas Avraham had filled them with "water" (for the Torah has been compared to water), these other influences filled those neophytes with "afar" - dirt - (for bad advice and nefarious beliefs are compared to dirt, Rabbeinu Bachya demonstrates.)

When Yitzchak later encountered those forlorn souls when his travels took him to their region, he countered that influence and restored their earlier faith. He addressed their confusion, corrected their errors and replenished their faith. His work culminated in reassigning them "...the names which his father Avraham had given them..." (verse 18).

Now we know what became of the converts whom Avraham and Sara had brought close to HaShem. But, you might ask, what became of them once Yitzchak helped them regroup?Well, well, well. Dig it?Good Shabbos. D Fox

A thought on Parshas Chayei Sara

"...v'HaShem berach es Avraham ba'call..."
"...and HaShem blessed Avraham with everything..." (24:1)

There are a number of Talmudic and Midrashic interpretations about the meaning of these words. Chazal probe the term "ba'call" which can be translated as "with everything" or "with all things." The evident meaning, or the Pshat level of interpretation, is that Avraham had everything, and was thus complete, being blessed with wealth and property and other possessions.

Perhaps the most well known interpretation, originating in the Talmud Bava Basra (47b) and cited by many mefarshim here, is that Avraham was blessed with a daughter who was named Ba'call.

Now I doubt that many of us have heard much about this daughter, for indeed there is not a lot of lore-on-Ba'call. She is not mentioned elsewhere in TaNaCh and this makes us wonder what the interpretation might mean, that HaShem's blessing to Avraham was that of giving him a daughter about whom we know, essentially, nothing. I do not question for a moment that among the finest blessings a father can have is that zechus of having a daughter who can, he hopes, take on some of his positive characteristics and ultimately impart them to others, carrying on his legacy through her own lifework and family. Still, we might ponder Chazal's message to us a bit further.

Rabbeinu Bachya reveals the deeper meaning of "bas haysa lo u'Ba'call sh'moh" - he had a daughter and Ba'Call was her name. Rabbeinu Bachya reminds us that HaShem's blessing to the aging Avraham was certainly not limited to material things. A patriarch does not long for possessions. He seeks spiritual wealth and purity. HaShem would bless him with spiritual attainment at this stage. This is what Chazal mean: Avraham was blessed with a "daughter." The word bas here means a vessel (compare Melachim 1, 7:20) and contained within that vessel were emanations of the Kol - the Divine Source of all things. In his old age, Avraham had achieved a level of spiritual perfection to the degree that his efforts to access Divine will had veritably brought "down to earth" the qualities and characteristics and morals and standards which are midos of HaKol Yochol - the Infinite Source of All. He had dedicated his life to becoming a symbol of ratzon HaShem and in that sense, he was blessed with that sense of having and being a "daughter" perpetuating facets associated with HaKol. Those facets were Ba'Kol - traces of the true Kol.

This is the zenith of bracha - to exist in a way which gives birth to a sense of the Sacred. And it is one thing to sense that within one's self. It is a greater thing, perhaps, when others can sense that within you, to associate a sense of the Divine within one's conduct.

Ba'Kol, Mi'Kol, Kol. Good Shabbos. D Fox

A thought on Parshas Vayeira

"... im na matzasi chen adono'i...""...if I might please find favor, my lords..." (18:3)

We all know that the word for lord in the Holy Tongue, adon, becomes adonee
in first person possessive, or "my lord." When written and read in the first person plural form, it becomes adon-o'i which generally gets transposed into the Name of HaShem, even though in vernacular usage it would merely mean "my lords." It is for this reason that we find debate among our sages as to its meaning in our verse. Was Avraham referring to the three messengers as "my lords" or was he speaking in an aside to "my Lord" HaShem?

Rabbeinu Bachya takes this word pronunciation-word meaning matter to enlighten us about a deep secret in understanding HaShem's Torah and its vastness. Ever wondered what Dovid HaMelech is referring to (Tehillim 29) when he proclaims "kol HaShem" seven times? We chant this every Friday night as we greet the Shabbos. "Kol HaShem ba'koach!" - the voice of HaShem is mighty! "Kol HaShem al ha'mayim" - the voice of HaShem is over the waters! "Kol HaShem shover arazim" - the voice of HaShem breaks down cedar trees! "Kol HaShem b'hadar, chotzev lahavos esh, yachil midbar, yecholel ayalos."

Many years ago, a friend took me to his father's shtiebel in Boro Park to pray with the chassidim of Jikov. They chanted this psalm loudly and with each kol their voices thundered louder and louder until the room seemed to tremble.

What is Dovid referring to here?Rabbeinu Bachya tell us that the medrash (Shmos Rabba 28:4) says that the Torah was given with seven voices. Shlomo HaMelech writes (Mishlei 9:1) "its pillars are seven." What are these seven voices which are the seven pillars?Rabbeinu Bachya surprises us: the seven voices are the seven nekudos or sounds with which we give voice to the letters of the alef-bais! Think of it: komatz, patach, tzerei, segol, cholom, shuruk, chirik - aw, ah, ei, eh, o, u, ee. It is with these sounds that our letters come to life and attain meaning. These are the seven voices with which the entire world comes to life. These are the seven sounds which are the very pillars of our existence. All that is depends upon these seven sounds.

The letters are the body. The sounds are the soul. The voice of HaShem, the Torah, is mighty indeed.

When we learn and when we pray, think deeply into the splendor of these seven sounds upon which all things rest. Within your voice you can hear the seven voices, beneath which you may sense a trace of the Voice Above.

Wishing you a good Shabbos. D. Fox

A thought on Parshas Lech Lecha

"...v'nivrechu b'cha kol mishpachos ha'adama..."
"...and all the families of the earth will be blessed through you..." (12:3)

How are the peoples of this wide world blessed through the Jewish nation? Rabbenu Bachya writes that this means more than the obvious, that at times in our history we have shared our knowledge and our ways with the other nations. No, he says, this blessing given to our forefather Avraham means more: there are also times when the world, or its leaders, or the masses, are in distress. At those times, too, we find instances where "they" have turned to us for insight, for wisdom, for guidance...

Some of us can think of tense moments when, like Yona aboard the boat in the storm, the "other's" reflex is to beg that the Jew pray for everyone's safety. There are times when a religious Jew's presence will bring calm, or comfort or even just decorum to a frenzied setting. This week, a former graduate student from whom I had had no contact for a decade since sitting on her dissertation committee, called me out of the blue. She has been disabled for the last five years, out of work, and living with her elderly mother and they were given a notice that they were being evicted. She called and asked me to pray for her in that they needed to come up with $1200 immediately and had no resources. I was sad to learn of her plight, given that she was an accomplished and promising professional, actually older than me, and now she had nothing, literally. I gave her words of encouragement and she called the next day stating that two checks had arrived in the mail unexpectedly from two different people owing them money from years before. One was for $1000 and the second for $200. A few days later she called and left word that her disability claim had suddenly been resolved after years of waiting and she would be getting monthly checks.

While the news was certainly awe-inspiring to me (and to her and her mother), the greater awe was that she had even thought of calling me. She said that she knew that I was a devout Jew and that Jewish prayers must mean something above. She seemed to believe that. (I recalled that her dissertation orals were completed at a local Catholic college and I had asked her if she thought she might turn to the Church or those nuns for assistance, something she said that she had not even thought of trying)(she later called and said she tried but they had no resources to offer her.)

As Rabbeinu Bachya says, the blessing to Avraham Avinu that "the families of the earth will be blessed through you" is not "just" a metaphysical reality but it is a reality which the nations grasp and are aware of when they need to. They expect us to be a spiritual people. They expect us to be Chosen, at least when they need us to be that way. He adds that this is one way of understanding the familiar verse in Psalms 117:1-2) "shab'chuhu kol ha'umim; ki gvar aleinu Chasdo" - "the nations end up praising HaShem for they recognized that He is good to us." At times they will turn to the Jew in the hope and expectation that our blessing will spill over to them and that they too will be blessed. The late Rav Zalman Ury zt'l told me that in Radin, the local non-Jews would "steal" the Chofetz Chaim's cow, brining it into their fields. They firmly believed that when he walked on their ground in fetching his "stray" cow that some of his "blessing" would flow onto their property...

Our challenge, though, is in determining how we are seen and how we wish to be seen by others. It is fine if people know that they can turn to us, say, for honest accounting, or quality health care, or ethical business practices. That is surely a kiddush HaShem and helps elevate our name among the nations who need us. It is something else, though, if the nations, our neighbors and associates and people in the market and on the streets and sidewalks look at us and see us as holding the blessings of the patriarchs in our demeanor and composure. We are meant to carry those blessings with us at all times. HaShem asks this of us. The nations expect this of us too.

Is this how they see us? Is this how we wish to be seen? Is this who and how we are? Ask yourselves this Shabbos: am I a living example of the blessings given to Avraham, Yitzchak and Yakov? It is not about blessings of material wealth but of priceless eternal wealth and richness of character and precious spirit.

Good Shabbos. D Fox