Yaakov & Yisroel - Vayishlach 5770

The Chasam Sofer has a Gevaldige insight and Havana into the difference between the way Hashem and the Sar Shel Eisav gave the name. Yisrael is a name of Kedushah and Yaakov is the more Pashuta name. The 22 years that Yosef was away, since the Sh’chinah was not Sh’ruyah, Yaakov was called “Yaakov” the more Pashuta name. He starts to be called Yisroel, when he finds out that Yosef is alive.

In Parshas Vayigash in 45:27-28 (כז  וַיְדַבְּרוּ אֵלָיו, אֵת כָּל-דִּבְרֵי יוֹסֵף אֲשֶׁר דִּבֶּר אֲלֵהֶם, וַיַּרְא אֶת-הָעֲגָלוֹת, אֲשֶׁר-שָׁלַח יוֹסֵף לָשֵׂאת אֹתוֹ; וַתְּחִי, רוּחַ יַעֲקֹב אֲבִיהֶם כח  וַיֹּאמֶר, יִשְׂרָאֵל, רַב עוֹד-יוֹסֵף בְּנִי, חָי; אֵלְכָה וְאֶרְאֶנּוּ, בְּטֶרֶם אָמוּת) is when Yaakov is notified that Yosef is still alive, and that is when it says, (וַיֹּאמֶר, יִשְׂרָאֵל, רַב עוֹד-יוֹסֵף בְּנִי, חָי). There is a Gematria that Yaakov + Satan (meaning when Yaakov conquered the Satan) = Yisroel. Yisroel is Merameiz to Yeish Shishim Ribui B’Toirah, meaning Kol Hatoirah Kulai. Yaakov is Merameiz the Ayin Kuf Bais Taivos of the Aseres Hadibros. When the Sar Shel Eisav gives the name it is interesting, he says (לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ--כִּי, אִם-יִשְׂרָאֵל). Hakadoish Baruch Hu adds something. If we would only have the Posuk of the Sar Shel Eisav we would only have Yisroel and Yaakov would no longer be a name for him.

The Gemarah Darshuns in Maseches B’rachois on 12b (bottom line) to 13a, that what does Hashem mean by, (לֹא-יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב)? Even though he has the name Yisroel, he shouldn’t lose the name Yaakov, however, it is not the Ikur name. I would think that because of the higher Madreiga of the name Yisroel, that Hashem would only want the name to be Yisroel and Sar Shel Eisav should only want the name Yaakov?

When Klal Yisroel is Yisroel, it is a rare occurrence, as Klal Yisroel rarely has perfection. A person has to be a Yaakov also, because of times that he is falling in his Avoidas Hashem. In the Haftoirah for Parshas Sh’mois, found in Yeshayah, 27:6, it says, (הַבָּאִים יַשְׁרֵשׁ יַעֲקֹב, יָצִיץ וּפָרַח יִשְׂרָאֵל). Meaning Yaakov is the Shoiresh of the people who came down to Mitzrayim. Later when they reach a higher Madreiga, to bud and become beautiful, then the Darga of Yisroel is reached.

The Calling - Vayikra 5770

1:1 This piece by Rav Gedalya Schorr is in the Yeshurun second volume. He is coming to explain the first Rashi on the Parsha which is very difficult. Rashi says ויקרא אל משה: לכל דברות ולכל אמירות ולכל צוויים קדמה קריאה, לשון חבה, לשון שמלאכי השרת משתמשים בו, שנאמר (ישעיה ו ג) וקרא זה אל זה, אבל לנביאי אומות העולם נגלה עליהן בלשון עראי וטומאה, שנאמר (במדבר כג ד) ויקר א-להים אל בלעם before every commandment it says a Lashon of Vayikra. This is a language used by the Angels because it says V’kara Zeh El Zeh V’amar.  This needs explanation because what is so special about Vayikra as an introduction to Nevua. Rashi discusses the gentile prophets and how they are spoken to because they have Tumah and he comes to explain why Nevua is so special with Vayikra.

We are accustomed to use interchangeably words like Vayidabeir and he spoke, Vayoimer and he said, and Vayikra and he called. Rav Schorr explains that Vayikra is calling someone to come to you. When you call someone you are typically calling that person towards you.

An example of this is found in Maseches Pesachim where the Posuk of Vayikra Elokim L’or Yoim is brought which means and Hashem called light day. The Gemara explains that Hashem called light and commanded it to be light by day. This sort of means to say that Hakadoish Baruch asked the light to come close.

The same thing with V’kara Zeh El Zeh V’amar which it says by the Malachim. It is a Posuk that we are used to saying in Kedusha, and Targum translates it as Ul’kadmin Dain Mi’dain. What are they being Mekabail? They are being Mekabail that they are preparing each other by calling to each other in order to say Kadoish Kadoish.

Vayikra, Rav Schorr explains is, that Hashem calls the Navi and says come close to me. This is with a Lashoin of love because when you love someone you call them to come close to you. So anytime a beloved Navi is called it is with the Lashoin of Vayikra.

Regarding the prophets of the other nations, since there is an Inyan of Tumah involved with them, there is no reason to call them to come close.  Rav Schorr goes on to explain that this is the reason why this whole Chumash is called Vayikra. Korban is the Lashoin of Karoiv of coming close to the Ribboinoi Shel Oilam. The idea of bringing a Korban of spending a significant amount of money on the animal and traveling to the Bais Hamikdash is a Lashoin of coming close to Hashem.  It says Adam Ki Yakriv Mikem, when a person brings a Korban, Mikem, it is from the person. It brings a person closer to the Ribboinoi Shel Oilam.  That is the significance of Vayikra, calling and coming close to the Ribboinoi Shel Oilam.

There are 2 practical applications of this Rav Schorr explains, davening today is in the place of Korbanois. When we start Davening we take 3 steps forward. We are walking physically closer to the Ribboinoi Shel Oilam. This is a feeling of love and an answer to the Vayikra even if we might not hear it. This is a feeling that we should try to have, a feeling of speaking one on one with the Ribboinoi Shel Oilam when we are Davening.

The second application is the Aufruf when we get called up to the Torah for a special occasion whether a Bar Mitzvah or a Yahrtzeit. Someone who is called up to the Torah is Aufruf, he is called to go up. As it says when Moshe Rabbeinu went up to Har Sinai, that Hakadoish Baruch Hu Vayikra El Moshe Vaya’al Moshe. Moshe went up which means to come closer to Hakadoish Baruch Hu. That is the idea behind the concept of Vayikra.

The Robber & The Thief - Mishpatim 5769

On the Inyan of Keifel, paying double. The Gemara in Maseches Bava Kama 79b says (שאלו תלמידיו את רבן יוחנן בן זכאי מפני מה החמירה תורה בגנב יותר מגזלן אמר להן זה השוה כבוד עבד לכבוד קונו וזה לא השוה כבוד עבד לכבוד קונו כביכול עשה עין של מטה כאילו אינה רואה ואוזן של מטה כאילו אינה שומעת שנאמר (ישעיהו כט) הוי המעמיקים מה' לסתיר עצה והיה במחשך מעשיהם וגו' וכתיב (תהילים צד) ויאמרו לא יראה יה ולא יבין אלהי יעקב וכתיב (יחזקאל ט) כי [אמרו] עזב ה' את הארץ ואין ה' רואה <תניא> אמר ר' מאיר משלו משל משום רבן גמליאל למה הדבר דומה לשני בני אדם שהיו בעיר ועשו משתה אחד זימן את בני העיר ולא זימן את בני המלך ואחד לא זימן את בני העיר ולא זימן את בני המלך איזה מהן עונשו מרובה הוי אומר זה שזימן את בני העיר ולא זימן את בני המלך) the Ganaf is showing that he is scared of people, and is not afraid of the Riboinoi Shel Oilam. For that, we give him an Oinesh of Keifel. The velt asks a Kashya, when Rav Yoichanon Ben Zakai died in Maseches B’rachos 28b (19 lines from the bottom), (אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם) he told his Talmidim, Halevai you should be as afraid of Shamayim as of people. So the Talmidim asked, that is a B’rachah?

So he responded, people are afraid of what other people see them do, however, they are not afraid of doing Aveiros in front of Hashem.  So this seems to be the Teva of a person, since they don’t sense the presence of Hashem they are not afraid. So if it is so normal not to be afraid of Hashem, how come we punish the Ganaf?