Archive for ‘Lekh-Lekha’

November 4, 2011

Avrom before Nimrod, part III

by Digital Maggid

When Terach returned and saw what his son had done to the idols, he was very angry with Avrom. Avrom told him that there was a woman who came and brought a gift the idols, and after that, when he passed around the gift to all of them, as the woman wanted, all of the small idols wanted to eat the gift, but the biggest idol got mad because they hadn’t waited for him, as he should be the first one to eat. So he attacked them and broke them all, leaving not a one remaining, and the stick was still in his hand.

His father mocked him, saying: “Nonsense you’re telling me! You’re lying. Idols don’t know anything; they don’t eat and they don’t drink; they don’t move and they don’t have feelings.

Avrom replied: “True what you say, my father, and if so, why do you bow down to them and why do you serve them?” Terach was annoyed with what his son had done and his rage burned within him. He went straight to the king, stood before him, and bowed to Nimrod. The king said to him: “What’s up with you, Terach?”  Terach replied: “I beg of you, my lord, let your servant speak and do not be angry with me. A child was born to me and he has done me great evil. Let the king send for him, bring him before you and judge him with a fair judgment, so that I will be saved from all his badness.”

Nimrod sent straight away to bring Avrom in. Three of the king’s servants brought Avrom before Nimrod. At that same time, Nimrod’s lords and advisors sat down with him.

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November 3, 2011

R’ Shneur Zalman on Lech-lecha

by Digital Maggid

Addendum: 

My chevrusa points out that the Yiddish word likht can mean either “candle” or “light.” He feels that this should be translated as “light” in the final sentence of the teaching. Thus, he says, it should read: “Just like the flame is one with the light from which it emanates.” He contends that this refers to the supernal, spiritual light and not to the physical light and certainly not to the candle. The Yiddish reads: punkt vi der flam iz eyns mit dem likht, fun velkhen es kumt aroys — ”just as the flame is one with the light/candle, from which it comes out.” And I maintain that the flame doesn’t come out from the light, but rather, from the candle.
So we disagree on this point.

He says it refers to the cosmic principle that all things emanate from the Light. Which is a nice teaching, for sure. But the actual wording of the sentence doesn’t support that. Nevertheless, if the teacher was speaking metaphorically, it probably doesn’t matter which was said first. If the point is that everything is ultimately and originally one, then lights and flames and candles are all just manifestations — different styles of garments which the Light takes on to enable us to see it without being harmed.

November 2, 2011

R’ Shneur Zalman on Lech-Lecha

by Digital Maggid

R' Shneur Zalman

די גאנצע פילפאכיגקייט וואס איז דער וועלט, די גאנצע פּאנאראמע פון דענקען, נשמה, שכל, גוטסקייט, שלעכטיגקייט — אלע זאכן וואס שטעלען צוזאמען דעם מענש און דעם אוניווערזום זיינען בלויז אויסשטראלונגען פון דער געטליכער איינהייטליכקייט, זיי זענען אלא מאניפעסטאציעס פון יחיד ומיוחד, פון וועמען אלעס פלוסט ארויס און אלעס קערט זיך צוריק אויפן זעלבער פלאץ, ווייל יעדע זאך און יעדע נפש ווערט צום סוף איינס מיט דעם אחד. פונקט ווי דער פלאם איז איינס מיט דעם ליכט, פון וועלכען עס קומט ארויס.

The entire multiplicity that is the world,  the whole panorama of thought, spirit, mind, goodness and evil — all things that comprise humanity and the entire universe, are only emanations of the Divine Uniformity; they are, rather unique manifestations, from which all flows out and to which all returns to the same place. For every thing and every soul is to the end one with the One. Just like the flame is one with the candle from which it emanates.

November 1, 2011

Get Thee Out

by Digital Maggid

לך-לך מארצך (י”ב א) להנאתך ולטובתך (רש”י)

lech-lecha me’aretzcha (14:1) l’hanotecha ul’tovatecha (Rashi)
Go forth from your land (Gen 14:1) for your benefit and for your good (Rashi)

אויב להנאתו ולטובתו, וואס פאר א גרויסער נסיון איז דאס געווען פאר אברם?
היות אברהם האט זיין גאנץ לעבען און טעטיגקייט אויסשליסליך געווידעמט פארן רבש”ע, זענען נאטורליך אלע זיינע מעשים געווען בזהירות ובשלימות, רק צו טוען דעם רצון הבורא. האט השי”ת באפוילען אים ארויסצוגיין פון זיין געבורטס-לאנד, לטובתו ולהנאתו כדי דאן צו זעהן אויב אלע זיינע מעשים און מחשבות וועגען זיין טובה און הנאה, וועלען אויך זיין לשם שמים. און דאס וויזט אויס, איז אפילו פאר אברהם’ן געווען א גרויסער נסיון… (ר’ אלימלך גראָדזיסקער)

If “for your benefit and for your good,” how great a challenge was this for Abraham?

Since Abraham dedicated his whole life and all his actions exclusively to the Lord, he was naturally careful to do only the will of the Creator. Hashem ordered him to leave his birth-land, for his good and for his benefit, in order then to see if all his works and his thoughts about his good and benefit would also be for the sake of heaven. And this shows that even for Abraham was this a great challenge… (R’ Elimelech Grodzisker)

October 31, 2011

Abraham Is Born, part II – אברהם ווערט געבוירן

by Digital Maggid

The scholars came to King Nimrod and said to him: “May our king live! You have no doubt heard that Terach, your field marshall, had a son. And when we were coming back from the feast he gave for us, we saw a great and frightening phenomenon.” They presented the phenomenon to him and they advised him: “Buy Terach’s son from him and we will kill him.” Nimrod quickly sent his servant to summon Terach. When Terach stood before Nimrod, he spoke thus to him: “They tell me your son will annihilate many peoples, and will occupy the world. I will give you a handsome price, as much as you want, to give him into my hands and I will kill him.” Terach opened his mouth and said: “Yesterday one of your servants wanted me to sell my good horse that I acquired from the king, and in its stead he would give me much straw and fodder. I replied: ‘Wait until I ask my lord the king.’ So now I ask you, should I make the sale with the horse?” Nimrod became angry and shouted: “What a fool you are! What will you need straw for if your horse is taken away?” Terach said: “My lord the king,  for what will I need the silver and gold you will give me if I have no son, no heir? But this order from my king I will not obstruct. Now, I and all that belongs to me are in your hands. Do with us as you please.” The king again said: “Only your son do I want, and I will buy him with a full price.”

Terach wanted three days in which to talk it over with his wife, Amatlai who rejoiced with the birth of her son. He would prepare her for the terrible decree of the king and comfort her. The king consented to wait three days, because he was fond of Terach.

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October 30, 2011

Lekh-lekha

by Digital Maggid

ב”ה
2 Cheshvan, 5772 / ב׳ בחשון תשע״ב

This week’s parsha is Lekh-Lekha:
Genesis 12:1-17:27

With this week’s Parsha, the saga of the Jewish people begins. We have a lot of lore and legend to explore this week. Please take advantage of these resources to give you the background for our studies:

Text of Parshah (Hebrew & English Linear Translation)
Text of Parshah with Rashi’s Commentary
Parshah in a Nutshell
Aliyot Summary

May Hashem bless all our work this week.

מיט זײַן ברכה

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