A Deeper Understanding of the Story of Yaakov and Esav

 New shiur from Rabbi Mendel Kessin

The Mystery of the Animals Walking in Circles

 Rabbi Yosef Biton talking about the recent news of animals walking in circles.  It is in Hebrew but below is a rough translation/summary by Rahel. Thank you so much Rahel, those who can't understand all the Hebrew really appreciate it.

Title 

Title Translation: *Mystery Animals Have Been Walking in Circles for 14 Days in a Row." 

This shiur is about the Kabbalah on the animals circling around for many days. There is a phenomenon that many animals, all different species have been going round in circles; Sheep in CHINA, have made the headlines, but many other species are involved. 

The Ari Hakadosh says in his book Gilgul HaRuchot that after the destruction of the 2nd Beit Hamikdash the holiness went into the klipot and prophecy ceased. 

Animals and SHOTIM i.e. simple people, e.g. autistics, and young children can obtain prophecy.

The animals are controlled by ministering angels who can pass messages to them. All the animals are capable. The fact that animals can sense earthquakes before they happen is not only a natural phenomenon. 

Kabbalah describes that there is the world of circles (Igulim) and the world of straightness (Yosher) This is described in Etz Hachayyim from the Arizal via Rabbi Chaim Vital. 

We are in the ikvota D’Mashiach, the foot steps of the Mashiach, approaching the year 6000 - this is Yosher (straight); this continues up to the day when Mashiach will come and we will go into Shabbat, Rabbi Nachman says in Torah 7 this is Egla (circular), Shabbat is circular; this will occur when the Jewish people will return from exile and sing at Har Amana in Israel, which is the mountain of faith – L.M. Torah 7. 

Circles are completion, unity, everyone is equal, men and women, there is no yatzer hara as we will go into Shabbat. There is no free will in this circular state. 

This circular concept is similar to “all of AM Yisrael with all Humanity” serving Hashem shoulder to Shoulder the prophecy in Zephania which Rabainu mentions in Likutei Moharan (L.M.). 

Rabbi Biton reads Rabbi Nachman’s message the meaning of : “Ad shetichleh Prutha ma Hakis,” until there are no coins in the pocket – in the Talmud. This means the klipa that makes everyone define miracles as part of nature will no longer define them as part of nature – THE KLIPA will be broken/destroyed. We will see there is no nature – only Hashem — Ayn Od Milvado. 

This Shiur of Rabbi Yosef Biton has the approval of Rabbi Shalom Arush who says he is full of joy by this omen we are nearing the Geulah. 

Please bear in mind my translation is a very rough, brief summary, and cannot do this magnificent Shiur which encompasses information from the Shaar Haruchot and Etz Chaim from the Ari Hakadosh, Rabbi Tzaddok of Lublin and Rabbanu, true Justice!!

Receiving Prophecy in a Dream

 

by Rabbi David Hanania Pinto

"He encountered the place and spent the night there because the sun had sent" [Vayeitze 28:11]

The Midrash says that the words "because the sun had set", teach us that Hashem made the sun set before its time, so as to speak with Ya'akov privately. 

The Midrash explains this using the mashal of the king's beloved friend who came to visit him on occasion. When he arrived, the king said, "Turn off the lights, extinguish the lamps, for I wish to speak with my beloved friend privately". So too, Hashem made the sun set before its time so as to speak to Ya'akov intimately. 

Rabbi Shmuel Florentin of Salonica, in his sefer 'Minchat Shmuel', points out the following difficulty. On the verse, "And G-d came to Avimelech in a dream by night", the Midrash says that Hashem especially reveals Himself to the nations by night, as it says, "G-d came to Bilaam at night". We also find with Lavan that Hashem came to him in a dream at night, but Hashem reveals Himself to the Jewish prophets by day, as it says, "Hashem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day", as well as other examples. So why does the above Midrash say that Hashem made the sun set to speak to Ya'akov intimately, implying at night? 

He answers according to the Moharash Yaffe, who says that prophecy by day comes only to a prophet who is accustomed to Hashem speaking to him, while to a prophet who is unaccustomed to prophecy, Hashem only reveals Himself at night. This explanation fits in with the precise wording of the Midrash, "it can be compared to the king's beloved friend who comes to visit him on occasion".

Esav: The Fourth Av

New shiur from Rabbi Mendel Kessin

Blessings You Don't Say but Really Should!

Rabbi Efraim Palvanov

What is the blessing on an elephant? How about an albino? Find out in this class where we explore the power and meaning of the ancient berachot instituted by our Sages. 

Also discussed is the mystical purpose of every Jew’s life, the divine Light of Creation, and an explanation of the 36 perfect tzadikim that exist in every generation.

For a free, printable PDF companion guide with full text and transliteration of all the blessings, click here

For a written summary of this class, click here

The 2022 American Midterm Elections and the Divine Agenda

 Rabbi Mendel Kessin

Who Was Og the Giant? And Other Big Questions in Genesis

 

Rabbi Efraim Palvanov Addressing some big mysteries in Sefer Beresheet, the Book of Genesis, and beyond: 

 - Who was Og and how did he survive the Great Flood?

 - What exactly were the Ten Trials of Abraham? 

- Why is Eliyahu spelled without a vav in the Tanakh 5 times?

 - What is the difference between Chokhmah, Binah, and Da’at (“Chabad”)?

 - Which of the “Cosmic Shemittot” are we in? 

 - Who was the Nachash (the Primordial Serpent) in Eden? 

- Does God create evil? 

- Is the Torah written in ancient Hebrew script or in Assyrian/Ashuri script? 

- How will all of history be revealed in the Messianic Age?

 - Is there a rational way to understand the Great Flood? 

- Where was the Garden of Eden located? 

More on the incredible story of Og (with archaeological evidence): click here

More useful links at You Tube source: click here

Connecting to the Source

Art ''Holy Land'' Michoel Muchnik

by Rabbi David Pinto Shlita

It is written: “Sarah died in Kiryat-Arba, which is Hebron” [Chayei Sarah 23:2]

Rabbeinu Bechaye explained why the text mentions two names for the same place [Kiryat-Arba and Hebron].

Kiryat-Arba is called Hebron because the soul of anyone buried there unites [mithaberet] on high in the city of G-d with the four [arba] camps of the Shechinah.

This is why the Patriarchs sought to be buried in this place, namely that from there, souls merit to be reunited [leit’haber] with their source, which is the Throne of Glory.

Hence the meaning of “Kiryat-Arba, which is Hebron.”

Guests of Honour

"They (pretended) to eat"  [Vayeira 18:8]

The Torah states that the angels ate the food which Avraham served them, on which Rashi comments: "they pretended to eat".

It appears, therefore, that Avraham did not perform a mitzvah by feeding his guests, for ultimately they were angels who did not need to eat.  Thus: a) Avraham interrupted his audience with the Divine Presence unnecessarily, and b) How can we learn the principle that "welcoming guests is greater than welcoming the Divine Presence" [Shabbos 127a] from an incident where there were no real guests present?

Generally speaking, with acts of kindness, the primary focus is on the results of the mitzvah, i.e. the benefits given to the guests - food and drink etc.

The unique quality of the mitzvah of welcoming guests is that the primary focus is not on the benefits received by the guests, but rather on the good will demonstrated by the host.  In this light, it turns out that Avraham did fulfill the mitzvah of welcoming guests, in the most exemplary manner.

Based on Likutei Sichos of the Lubavitcher Rebbe, Gutnick Chumash

The End of the Dominion of the Erev Rav

 Rabbi Mendel Kessin

The Descent of a Lofty Soul: Moshiach

Art by Andreas

And they gave their father wine to drink on that night, and the elder came and lay with her father, and he did not know of her lying down or of her rising up -  וּבְקוּמָֽהּ

According to the Zohar, the dot in the הּ in the word וּבְקוּמָֽהּ [Vayera 19:33] alludes to the fact that G-d was secretly assisting this event, because Moshiach was to materialize from it [since Ruth, King David's great grand-mother, was a convert from the Moabites].  The latter event, between Lot and his younger daughter [19:35] is written without the letter vav - וּבְקֻמָֽהּ - to indicate that the union did not produce such great offspring.   Rabbi Shimon said "When the verse states that Lot ''wasn't aware'', it means he wasn't aware that Moshiach was destined to come from this union" [Zohar I 110b]

Why should the beginnings of Moshiach occur in such an undignified manner?  Ramak explains that when a very lofty soul is about to descend into the world, the forces of kelipah [“peel” or “shell”—words used by Kabbalah to describe layers of impurity] oppose the soul's descent vehemently. Sometimes, however, kelipah will consent to the soul's descent if it occurs amidst a particularly sinful act.  Thus, we find that from this undesirable act, the ancestor of Moshiach was born.

Source: Lubavitcher Rebbe

Calling for Help

 Rabbi Y Y. Jacobson - 2 mins

11 Cheshvan: Yarzheit Rochel Imeinu

Jewish Mother's Day The 11th of Cheshvan 

by Rabbi Yitzchak Ginsburgh

One of the most important days in the month of Cheshvan is the 11th, which commemorates the day of passing of our matriarch Rachel. Rachel was Jacob's most beloved wife and was the principal of his household and thus the principal of the entire house of Israel. From the first day of the year, the 1st day of Tishrei, the 11th day of Cheshvan is the 41st day. 41 is the numerical value of the Hebrew word "eim," which means "mother," thus the 11th of Cheshvan is truly the Jewish Mother's Day.

"Rachel cries for her children, she will not be comforted…"

Rachel constantly mourns over the exile of her children, the Jewish people, and the Almighty comforts her with the words: "Withhold your voice from crying and your eyes from tearing, for there is a reward for your actions… and the children will return to their border." Literally, "return to their border" refers to the return of the Jewish people to the Land of Israel. But, more deeply, it refers to the return of our people to our natural spiritual environs: Judaism and our ancestral Jewish nature. These are the borders that truly circumscribe the uniqueness of our people. Amazingly, numerically, the value of the Hebrew word for "border" (g'vul / גבול) is exactly the same as the value of the word for "mother" (eim / אם); both equal 41.

In Hebrew, Cheshvan is written with the four letters: חשון. The borders (the first and last letters) of Cheshvan are chet - ח and nun - ן, which together spell the word chein - חן, meaning "beauty." The word chein - חן, "beauty" equals 58. The 58th day of the year is the 28th day of Cheshvan.

Rachel is described as the most beautiful woman in the Torah. The numerical value of the two middle letters, shin and vov, שו, is equal to isha -אשה , meaning "woman." Thus, the name of the month itself hints at the special and unique grace endowed to women.

King Solomon says that external beauty by itself is deceitful. If external beauty is all that a woman seeks then the name of the month becomes Marcheshvan, which means Bitter-Cheshvan. It is of such a woman King Solomon says: "And I find the woman to be more bitter than death." But, of true beauty, the beauty of a Jewish woman that emanates from within, he says: "The woman of beauty shall support honor." This true beauty is given to us, the Jewish people, by G‑d through the Torah, for "there is no truth but Torah" and "there is no honor but Torah."

It was Rachel, who was first endowed with this real beauty. Rachel is described as the most beautiful woman in the Torah, "She had a beautiful face and a beautiful figure." Thus, Rachel was the embodiment of the verse: "A woman who fears G‑d, she shall be praised," praised both for her grace and true beauty.

The beauty of the Jewish woman is not just a passive agent of spirituality. The sages teach that the offspring of Esau and his grandson Amalek can be defeated only by the children of Rachel.

Who embodies the spirit of Amalek in our day and age? In Hebrew, the words "Amalek" (עמלק) and "doubt" (safek / ספק) have the same numerical value. Thus, the spirit of Amalek that continues to plague each and every Jew is doubt; doubt in our faith, doubt in our Torah, and doubt in ourselves and the moral justification of our path.

But, sometimes the spirit of Amalek becomes bolder and captures a Jew (whether he be a private individual or a political figure) to the point of driving him or her to unconscious or even conscious self-hatred. This can result in a Jew's cooperation with the enemies of our people.

Finally there are the direct spiritual offspring of Amalek: those enemies who threaten the lives of Jews and our return to the Land of Israel.

The sages say that beauty is a woman's weapon. With everything that we have said about Rachel, her role as our matriarch, as the progenitor of Jewish nature, and of her beauty, it should now be clear that our weapon for defeating Amalek is the special beauty and grace of the Jewish mother. Joseph the tzaddik (righteous one) inherited his mother Rachel's beauty and he too is described as having a beautiful face and a beautiful figure. That is why the prophet says about him that "the house of Jacob will be fire and the house of Joseph its flame and the house of Esau straw, and together they will ignite him and consume him; and there will be no remnant for the house of Esau."

True Jewish beauty and grace destroy the enemy indirectly but, beauty is no regular weapon. True grace and beauty work by attracting the sparks of holiness that are bound within the enemy. These sparks are G‑d's will that the enemy still exist. Yet, when they are redeemed by their attraction to true beauty, they escape the enemy's grasp, leaving him void of any Divine source and causing his demise. True Jewish beauty and grace destroy the enemy indirectly by leaving him void of any beauty or grace himself, making him irrelevant and powerless.

The battle against Amalek in our generation must be conducted primarily with our ability to communicate to all around us the true nature of Jewish beauty and grace. It is to this beauty of Jewish nature and character that we return during the month of Cheshvan by reconnecting with our matriarch Rachel, with our own Jewish nature, and with ourselves.

Also visit: Rachel's Tomb

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Yiddishe Mama

Rachel lost her own spiritual luxury - the privilege of being buried in the Cave of Machpeilah - in order to help her children. This represents the unparalleled quality of the "Jewish mother" who is always willing to sacifice her own needs, spiritual or physical, for the sake of helping her children.

And this is the inner reason why Jewish identity follows the maternal and not the paternal route. For even though the father possesses a greater degree of spirituality - since he has the privilege of observing more mitzvos than a woman - the quality of a Jewish mother is nevertheless greater, that she is willing to forego much of that spirituality in order to enable her to raise a family with tender loving care. And since this quality is even more quintessentially Jewish than the spirituality of the man, it is the mother that actually makes her children Jewish.

Based on Likutei Sichos of the Lubavitcher Rebbe

Parshas Vayechi

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Mama Rochel understood that tending to a broken heart comes above even Kavod Hashem....

When Rochel, out of frustration, complained to Yaakov about not having children, Yaakov got angry with her. The mefarshim say, based on a medrash, that Yaakov was punished for getting angry at Rochel and telling her that she needs to daven to Hashem and not complain to him.

Rav Moshe Shmuel Shapiro points out that Yaakov was defending Kavod Shamayim (the honor of Heaven) and was correct that Rochel's complaints were unjustified. His mistake was that he addressed the words that she spoke and not the pain in her heart. Had he pierced the veil of her soul, he would have known that because of her anguish, the words escaped her mouth and she was not accountable for them. He should have been slower to defend Kavod Shamayim and faster to understand human suffering.

This he explains was the greatness of Rochel. After the destruction of the first Temple, when Bnei Yisroel went into Galus, all the Avos and Imahos came before Hashem with all their great zechusim but were turned away empty handed. All the heroism of the Akeida, Yaakov's Torah, and lives of pure mesiras nefesh to build Klal Yisroel, did not impress Hashem in that dark moment of history.

The only one who merited Hashem's attention was Rochel Imeinu. What was her great act that warranted this special treatment? That she gave the simanim to her sister and helped fool Yaakov. With this bravery, in her mind, she was sabotaging the history of the Jewish nation since she understood that it was her and Yaakov that were destined to build the nation. Nevertheless she chose to cast aside her own destiny and Hashem's grand plan in order to save her sister from a single embarrassing moment.

Only Rochel, who had such a deep understanding of another person's pain and how it carries more weight than the entire Jewish experience, can be Hashem's emissary to bring his children's pain before Him. Only tears from Mama Rochel can bring the Geula.

Are We Witnessing the Prophecy?

Current News 

The United States is concerned about threats from Iran against Saudi Arabia and will not hesitate to respond if necessary, a White House spokesperson said on Tuesday.

"We are concerned about the threat picture, and we remain in constant contact through military and intelligence channels with the Saudis," said the spokesperson from the National Security Council. 

"We will not hesitate to act in the defense of our interests and partners in the region."

The official spoke after the Wall Street Journal reported that Saudi Arabia has shared intelligence with the United States warning of an imminent attack from Iran on targets in the kingdom.

[Source: https://www.devdiscourse.com/article/politics/2235433-us-concerned-about-iranian-threats-to-saudi-arabia]

Prophecy

In its section on the biblical Book of Isaiah and the prophecies contained therein, a rabbi cited by the Yalkut Shimoni states:

 “In the year Moshiach comes all the nations of the world will provoke each other and threaten with war.   The king of Persia (Iran) will provoke the King of Arabia (Saudi Arabia) with war.  The King of Arabia goes to Edom (The Western Countries, headed by USA) for advice. 

The prophecy continues:

Then the King of Persia destroys the world (and since that cannot be done with conventional weapons it must mean nuclear which can destroy most of the world). And all the nations of the world begin to panic and are afraid, and Israel too is afraid as to how to defend from this. G-d then says to them “Do not fear for everything that I have done is for your benefit, to destroy the evil kingdom of Edom and eradicate evil from this world so that the Messiah can come, your time of redemption is now.”

Avraham Avinu's Role in the Divine Agenda

 New shiur,  Rabbi Mendel Kessin

Noah's Ark and the Tower of Babel: Not What You Think!

Rabbi Efraim Palvanov

Where did all the water for the Great Flood come from, and is it scientifically possible? Was Noah’s Ark a simple wooden vessel, or something far more complex and of another dimension? What did the post-Flood generations really find in Shinar, and was their Tower of Babel some kind of space ship? 

Find out in this class where we also discuss the secrets of the Holy Tongue, the “Watchers” and Nephilim, ancient technology, and why it is that most cultures from around the world have similar myths and ancient legends. 

This class is based on the essay "Noah’s Ark and the Tower of Babel: Not What You Think!" in 'Garments of Light, Volume One', available by clicking here.

To watch on You Tube click here

Father of Many Nations

Source: Chanan Morrison from the writings of Rav Kook

Notarikon in the Torah    -      [Notarikon is a method of deriving a word, by using each of its initial
(ראשי תיבות) or final letters (סופי תיבות) to stand for another, to form a sentence or idea out of the words]

Abbreviations and acronyms are common in rabbinic writings, but they are rare in the text of the Torah itself. Nonetheless, the Sages observed that a few acronyms - notarikon in Aramaic - may be found in the Torah. The first and clearest example is the new name that God gave to Abraham:

“No longer shall you be called ‘Abram.’ Your name will be ‘Abraham,’ for I have made you the father of many nations.” [Lech Lecha 17:5]

God changed Abram’s name to Abraham, explaining that this new name indicates his new identity and mission. The name Avraham is short for “av hamon goyim,” ‘the father of many nations.’

The Talmud [Shabbat 105a], however, was not satisfied with this interpretation of the name. While the Torah explains “Avraham” to be a syllabic abbreviation of the words av hamon, the Sages converted it into a full-blown acronym. They wrote that each of the six Hebrew letters of av hamon (אב המון) indicates a different aspect of Abraham’s standing and influence in the world.

Aleph - I have made you a father [Av] to the nations;

Bet - I have made you chosen [Bachur] among the nations;

Hei - I have made you beloved [Haviv] among the nations;

Mem - I have you a king [Melech] for the nations;

Vav - I have made you exemplary [Vatik] among the nations;

Nun - I have made you faithful (Ne'eman) among the nations.

Of all the names in the Torah, why is Abraham’s name an abbreviation? Why did the Sages further expand this abbreviation, letter by letter?

Abraham’s Dual Influence

It would be a mistake to consider a notarikon as merely a homiletic or mnemonic device. Rather, it reveals deeper levels of meaning in the text. In addition to a literal understanding of the words, there is a wealth of profound ideas contained within the written text. This is similar to the workings of an acronym, where from each letter we extrapolate an entire word.

Of particular interest is the example that the Sages chose for a notarikon in the Torah - the name ‘Abraham.’ Why is this significant?

Abraham’s life-mission was to found the Jewish people. All three patriarchs, the Sages taught, are called ‘Israel’ (Breishit Rabbah 63:3). This is because their primary goal was to establish the people of Israel, a unique people who would serve as a “kingdom of priests and a holy nation” (Ex. 19:6).

But Abraham also had a powerful impact on all nations. His teachings of monotheism transformed a world of paganism and idolatry.

The Sages analyzed Abraham’s influence, noting that it incorporated six qualities - corresponding to the six letters of אב המון. Thus, like a notarikon, Abraham’s influence was on two levels. His explicit life-goal was to found the Jewish people. But Abraham had an additional level of influence, as he disseminated his ideals of monotheism and morality among all peoples.

Six Aspects of Universal Influence

By examining each letter of the phrase av hamon, we uncover a different aspect of Abraham’s influence. He was an Av - a spiritual father and mentor to many nations, the source for true knowledge of God throughout the world.

His teachings were Bachur - select and distinct from the jumble of confused beliefs and superstitions held by the pagan nations. His faith in one God was pure, free of erroneous influences. Furthermore, his Torah enjoyed a charismatic attraction. Recognizing its inner truth and beauty, many were drawn to it and inspired by it. It was beloved and Haviv.

Due to his sterling character traits and beliefs, Abraham was highly respected. He was regarded as a Melech, a king. The people looked upon him as a “prince of God” [Gen. 23:6]. Like a king in battle, he led the fight for truth in a world shrouded in darkness and ignorance, victorious by virtue of the truth of his vision.

Furthermore, Abraham’s Torah was not just some theoretical philosophy. He was Vatik among the nations - respected for his personal integrity and piety. Abraham sought to refine deeds and character traits through the holiness of his beliefs, and promoted a life of morality and justice.

The final quality of Abraham’s influence was Ne'eman - as a man of steadfast faith. As the Torah testifies, “He believed in God, and God counted it as righteousness” [Lech Lecha 15:6].

Abraham and his radical ideas kindled a nascent spark of faith among the nations. This flame of faith continues to illuminate the paths of many nations - a flame that will be elevated in the future into a pure and refined faith in God.

[Adapted from Ein Eyah vol. IV, p. 264]

Hakhel Year: 8 things to Ponder

 Rabbi Aaron L Raskin  [28 min video]

After being isolated for two years from the pandemic, COVID-19, the year of Hakhel is like a breath of fresh air. Hakhel is the perfect Mitzvah to bring people back to society; The ancient mitzvah of Hakhel means to “gather” people together. At the time of the holy Temple the Jewish King would gather— once every Seven years —all men women and children in order to inspire them with the awe of A-mighty God. This Hakhel gathering would inspire them to increase in their observance of Torah study and performance of mitzvot. The after effect would last for many, many years to come. 

This year 5783 is a Hakhel year. We now have the privilege, to once again reenact this mitzvah of Hakhel, by uniting our brothers and sisters, and inspiring them with words of faith in God, Torah and to encourage them to increase in random acts of goodness and kindness.

The Post-Flood Era

Chassidic thought teaches that before the Flood, G-d sustained the world despite its low spiritual standing, due to His attribute of kindness.  There was a limit, however, to how long G-d was willing to sustain a world without merit - hence the Flood.

The waters of the flood were not merely a punishment.  They purified the world, making physicality in general more refined, and spiritually attuned. [see The Great Flood]

Consequently, in the post flood era, people were more predisposed to repentance.  This ensured that G-d would always sustain the world - not despite of, but - because of its spiritual standing.  For, even if man would become corrupt, people would inevitably repent, ensuring that the world itself would have sufficient merits for its continued existence.

With this in mind, we can explain the following details:

• Noach was unaware of the above, so he was scared to repopulate the world, fearing it would be destroyed again.  Therefore, G-d had to re-command him to ''be fruitful and multiply''. [Noach 9:1]
• The inner reason why Noach's generation failed to repent was because, before the Flood, the world was spiritually insensitive.
• Meat is an extremely coarse food that can lead a person to excessive physicality.  Thus, it was only permitted to the spiritually-attuned post-Flood generation. [Noach 9:3]
• Before the Flood, people had extremely long lifespans because the world was sustained by G-d's kindness which was bestowed disproportionately to people's merits.
• Before the Flood, physicality was more coarse.  This was true in a literal sense, to the extent that the clouds were too thick to refract light, so a rainbow never appeared.  After the Flood, physicality become more refined, so the clouds began to refract light.  Thus, the rainbow was not only a ''sign of G-d's promise not to destroy the world, it was also a physical consequence of the refinement of the world that ensured its permanent existence.

Source: Based on Sefer Hasichos 5751, Likutei Sichos vol. 15 - Lubavitcher Rebbe

Rainbow at Bondi Beach Sydney 31.10.2016 - Photo: Glick Photography

The Purpose of Falsehood

Text by Rabbi Daniel Travis

Two by two the animals came into the Ark to Noach. [Noah 7:9]

The concepts in this verse are illustrated by the following allegory:

Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.

There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?

The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.

When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.

After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.

At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.

This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.

Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.

Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.

From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.

(c) Text Copyright © 2006 by Rabbi Daniel Travis and Torah.org