Revach L'Neshama RSS feed for - Section: DAAS TORAH Category:AGADOS HASHAS Copyright 2007, Revach L'Neshama en-US Revach L'Neshama Logo 144 31 Fri, 03 Dec 2021 03:00:00 +0000 240 Rav Aharon Kotler - Hashem Looked in The Torah and Created... Fingers!

The gemara in Kesubos (5b) asks why did Hashem create man with hands that are split into fingers? The gemara answers that the pinky is to measure the correct size of the Choshen Mishpat. The ring finger is to perform Kemitza on a Korban Mincha. The index finger to measure Amos in the Bais HaMikdash. The pointer to wipe the blood of a Korban Chatos on the Mizbei'ach. Lastly the thumb is for the Mitzora to complete the process of his Tahara.

Is the gemara's question to be taken at face value or is there some mystical riddle hidden in this engmatic question? Without fingers we couldn't do anything in this world. We wouldn't be able to live or do any mitzvos, so what is the gemara's intention?

Rav Aharon Kotler (MiShulchan Gavoa - Parshas Vayikra) says that indeed the gemara meant, what it asked and what it answered, quite literally. "Histakel B'Oiraisa U'Bara Alma", Hashem looked in the Torah and created the world. Our existence in the world through the work of our hands is simply the product of having fingers for the mitzvos the gemara mentioned. Had we not needed a pinky for the Kohen's Choshen Hashem would have made the dynamics of the world in a completely different manner to conform to the limbs that the mitzvos require.

For example we don't need cloting to keep us warm anymore than the animals. We need clothing to wear Tzitzis and to avoid Shatnez. Nothing that we see in nature needs to be that way. Hashem is far more creative than that and, it is only the Torah that dictates every detail.

We have a tendency to see the world upside down, confusing the objective with the incidental. The nature of the world is so ingrained in us that it is hard to accept the truth of something as simple as the shape and size of our fingers. May Hashem bless us with Sechel HaYashar and let us see His world the way He made it!

Mon, 16 Mar 2015 03:00:00 +0000
Why the Niftar is Standing at his Own Levaya

In the Gemara in Shabbos (153a) Rav tells Rav Shmuel bar Shilas that when he dies, at his Levaya Rav Shmuel should, "Achim B'Hespeida D'Hasam Ka'imna" arouse the people to tears because Rav will be standing there. What does it mean that Rav will be standing there and why was it so important for him that the people cry?

The Yad Yosef explains that the difference between a human and a Malach is that in Tanach humans are "Holchim" those who go, while Malachim are always referred to as "Omdim" those who stand. The human experience is one of achievement that leads to growth. Humans are challenged daily on their mission because only by conquering obstacles can one growth. A person cannot stay still in the world he must constantly be on the go, climbing to greater heights each day.

Malachim are the ultimate dependable emissary of Hashem. They perform their mission but face no obstacles. Malachim by definition cannot grow. Malachim are always standing in one place.

After death a person leaves this world and can no longer grow on his own. The only way he can move up in the eternal world is through the mitzvos he inspires in the people he left behind in this world. Rav implored Rav Shmuel that after his death to please inspire the people to follow his good ways for "Hasam Ka'imna", over there he is standing and cannot grow.

The greatest gift we can give to a Niftar whether a relative, mentor, or friend is to emulate their ways and help them continue to grow even after leaving this world.

Mon, 27 Aug 2012 03:00:00 +0000
Was Avrohom's Getaway Rude?

The gemara in Shabbos 127a says that Hashem is not like a person. With people, a person of less stature cannot tell someone more important, wait until I come back. Whereas when Hashem was visiting Avrohom after his Bris Milah and Avrohom saw guests coming, he told Hashem, "Al Na Saavor Mei'al Avdecha", please let me go greet them and wait until I return (Vayeira 18:3).

This gemara raises some difficult questions. Most of all, even if Hashem is modest beyond comprehension, how could Avrohom act with such boldness? It wasn't like Hashem visited him everyday that he was accustomed to this. Also after the guests left we don't find Avrohom going back to Hashem to continue where they left off. What happened, did Hashem grow impatient and leave?

Maybe we can answer as follows. Hashem's appearance to Avrohom was not in the form of a knock on the door and Avrohom opening to find Hashem at the doorstep. Hashem's appearance to Avrohom meant that on that day Avrohom was given incredible deep understanding of the ways Hashem. The gates of wisdom were opened to his mind that saw vistas that he was never Zocheh to see before. Avrohom was in a state unparalleled Dveykus.

Yet when three Arab travelers appeared on the scene Avrohom, the father of Chesed knew what his job was. Avrohom knew that the Ratzon of Hashem was to tend to the idol worshippers needs rather than to continue to enjoy his unprecedented devotional experience.

Before stopping and doing what he needed to do, Avrohom turned to Hashem and begged, please Hashem let my mundane experience of feeding the passersby, which is your divine will, bring me as much Dveykus as soaring the heights of Shamayim. They are both your will, which I am here to serve. This is why Avrohom, instead of saying please wait until I return, says, Al Na Saavor Mei'al Avdecha, do not leave me. Please stay with me while I entertain these men. Let me feel the same Kedusha and Dveykus as I felt before.

Only with this attitude can a sick ninety nine year man do what he did three days after major surgery. And when it's all over and the guest leave, Avrohom does not go back to Hashem because he never left him in the first place.

The lesson from this gemara is that Hashem is not like a human. Serving Hashem in any way whether spiritual or mundane is all the same and Hashem will stay with you just the same.

Mon, 30 May 2011 03:00:00 +0000
Hafla'ah - When The Most Potent Medicine Does Not Work

The gemara says in Brachos (5a) that a person must force his Yetzer Tov to relentlessly fight his Yetzer Hara. If he wins the battle then he is fortunate, if not then he should learn Torah. If that doesn't work he should say Krias Shema. As a last resort he should remember the day of death. All the Meforshim ask, Torah is the greatest weapon against the Yetzer Hara, if that fails how can Krias Shema or visions of death provide better protection?

The Anaf Yosef brings from the Haflaah as follows. True that Torah learning is the most potent way to fight the Yetzer Hara, but only Torah Lishma. If you learn Torah to satisfy your own thirst for knowledge or personal gain, it will not slow down the Yetzer Hara. In that case you should say Krias Shema which is Kabalas Ol Malchus Shamayim. Shema is about Mesiras Nefesh and being Mivatel yourself and your desires to the will of Hashem. This will empower your Torah to conquer the Yetzer Hara.

Even if he says Shema and is totally devoted to Hashem, the Yetzer Hara may convince him that he is perfect in Torah and Avodas Hashem. This haughtiness will cast him away from Hashem, who despises Baalei Gaava. In this case he must think of his ultimate demise, which is enough to humble even the high and mighty.

Wed, 12 Jan 2011 03:00:00 +0000