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And Yitzchak brought her [Rivkah] into the tent of his mother Sarah...and he loved her; and Yitzchak was comforted after his mother's death. (Bereishit 24:67)

Sarah lived on…in Rivkah's virtues.

The Midrash reports that as long as Sarah was alive there used to be a [sheltering] cloud over her tent. (Bereishit Rabbah 60:16) The doors were open to offer hospitality, the challah displayed signs of having been blessed, and a light burned from one Erev Shabbat to the next. All of these phenomena ceased when Sarah died; they now resumed when Rivkah moved into that tent.

Woman had been assigned three tasks to help repair the imbalance created in the universe due to the sin of Chavah. They are: the consecration of the first part of her dough [called "challah"], the observance of the laws of family purity, and the periodic kindling of a light [i.e. on Shabbat eve].

Man is composed of 4 basic elements: matter [in Hebrew, "chomer"], life-force [Nefesh], spirit [Ruach], and soul [Neshamah]. Chavah had upset three [the most elemental] of these four elements; the soul, however, had not been damaged, being incapable of corruption at the hands of human beings, according to Kabbalah. A sin which would potentially corrupt the soul would result in the soul leaving man before he had a chance to commit such a sin.

Bereishit Rabbah 14 states that the mist rising from the earth prior to the first rainfall was like a woman who mixes water with the dough and separates the challah, the kohen's portion. Only after this process had been completed did G‑d create man from the dust which had been so treated.

Man is viewed as the "challah" of nature, in that just as challah represents the entire dough, so man represents the whole earth. Just as challah is holy, so man is the holy part of nature. Until sanctity was formed, one could not partake of any part of Creation, just as one must not benefit from the dough until challah has been separated from it.

Man may be viewed as having been created from the site of his eventual atonement, the site of the altar, the Temple. By having caused contamination of this most refined of raw materials in existence, Chavah caused eventual death. Therefore she had to make repairs, albeit of a symbolic nature.

Concerning the Nefesh, the life-force, she had to atone through the blood of menstruation [spilling some of her life-force - blood]. Concerning the contamination of the Ruach, spirit, she had been guilty of corrupting a spirit originating in the realms of angels; she therefore had to light the Shabbat candles which symbolize the enhanced spiritual nature of the Shabbat. Concerning the physical raw material, she had to set aside the challah, a portion of the most hard-won fruit of nature, bread.

By performing her part as the woman par excellence, Sarah's virtue was recognized through the blessing she spread and conferred on others. Her dough was blessed, her light never went out, her doors remained open for all to look inside and to see that there was no impurity concealed within her tent. The fourth phenomenon, the one which had never been absent, is the proximity of the Divine Spirit which rests on all that is complete and whole.

Although Sarah had had to correct only three imbalances, the author of that same Midrash credits her with having restored all four elements to their appropriate position and condition. The fact that all these phenomena ceased to be manifest after her death proved to one and all that their presence had been due to her merit. Yitzchak had wanted to test Rivkah's ability to restore these phenomena, i.e. to restore his mother's tent to its former glory. This is why he brought her into his mother's tent instead of providing new quarters for her. When he saw that the four "halos" of Sarah had been restored, he considered her presence the fifth such halo, the fifth ingredient. This is the allusion represented by the letter ה (heh), whose numerical value is 5, in front of the word "ha'ohalah" ["to her tent"].


Source: Torat Moshe by Rabbi Moshe Alshich of Tzfat-Safed, Chabad.org

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Parashat Chayei Sarah
Chayei Sarah Pardes
Haftarah Chayei Sarah

Hachnasat Orchim - Hospitality

Avraham, by means of his hospitality and teachings, drew tens of thousands of people to Hashem's service. (Rambam)

A person must constantly ask himself, "When shall my deeds equal those of my forefathers, Avraham, Yitzchak and Yaakov?" (Tanna D'bai Eliyahu)

The lives of our forefathers are portrayed in the Torah to make us aware of our responsibility in life. Wherever we live, it is our duty to strengthen Yiddishkeit by maintaining Yeshivot and Batai Yaakov and helping to establish new ones. (Midrash Says)

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Parashat Veyera | Vayera Pardes | Haftarah Vayera |

How can one comprehend the fact that a Jew in the most miserable of situations nevertheless affirms, "Gam zu l'tovah! (It is all for the best!)"

It is a character trait inherited from our forefather Avraham who was unshakable in his bitachon (belief - trust) in Hashem. Even when exposed to famine, Avraham did not complain but trusted in Divine Providence. Hence his descendants in all generations were able to bear without despair the intolerable living conditions of the ghetto and the tyranny of the gentiles among whom they lived.

- Nefesh Hachayim

FOUR ACTIONS HAVE THE POWER TO CHANGE A HEAVENLY DECREE

• Tzedakah - Giving Charity
• Tefillah - Prayer
• Teshuvah - Improving one's deeds
• Shinui Shem - Being renamed

"He waited another seven days, and once again he sent out the dove from the Tevah. The dove came to him toward evening and there was a torn off olive leaf in its beak. Noach knew that the water had receded from the earth." (Bereishit 8:10, 11)

The world was still covered with water, but the dove brought an olive leaf from a tree in the Holy Land. Others say that it was from Gan Eden. (Bereishit Rabbah; Ramban, Cf. Yafeh Toar, Tetzaveh)

The account of the dove and Noah's ark alludes to the history of the Jewish People.

The dove's journey is recorded in the Torah as a prophecy for the future. K'lal Yisrael is likened to a dove. The nations are compared to water. Just as the dove found no resting place in the midst of the water, so too would K'lal Yisrael find no resting place in exile. Just as the dove returned home to the Tevah, so will Benei Yisrael in the future return to their land.

Rabbi Pinchas said: Every time the Jewish People were sent into exile, the Holy One blessed be He set a limit to the exile, and they were always aroused to repentance. But this final exile has no set limit, and everything depends upon repentance.

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Source: Me'am Lo'ez; Zohar

During the twelve months' duration of the mabul, the Heavenly planets did not operate in order. The inhabitants of the Tevah therefore could not tell from sun or moon whether it was day or night. Only the precious stones which Noach had brought into the Tevah served as an indication of the time. When they shone, the tevah's inhabitants knew it was night; when they dimmed, it was day.

The Tevah floated securely like a ship in the ocean, while the world around it was transformed into a tremendous no-man's land of water. It rained heavily for forty days. Each raindrop which Hashem sent down was previously boiled in Gehinnom. The rain was so hot that people's skin peeled on contact with it.   The drops did not consist only of water, but also of fire. In addition to the rain from above, all the wells and fountains of the earth opened up and poured forth boiling hot water. The giants of the Generation of the Flood had believed that they could prevent the wells from overflowing by merely stepping on them, but the water was so hot that this plan failed. What did this cruel generation do? They took their smallest children and put them into the opening to seal it. When the water continued to gush out, they placed one child after another at the opening of the fountain to save themselves. Where it not for the fire and water from above, they would have survived.

The water reached fifteen amot (30 feet) above the highest mountain tops, because this generation had sneered, We are giants, fifteen amot high, and if there will ever be a flood, we will stand on the mountain tops and be safe!" Now the water level was above their heads and they drowned.

The water of the mabul wore down the heaviest substances. Only the fish survived, because they had not sinned like the other creatures. Some say, the flood did not affect the sea at all. This was because G-d had given the fish a special blessing, as referred to in Bereishit so they did not die in the flood. They escaped to the depths of hte sea, where the water remained cool.

The flood did not cover Eretz Yisrael, not even in inhabited areas. The residents of the Holy Land did not die by drowning, but from the heat of the waters of the flood. The water was boiling hot; it made the entire world like a furnace, killing all air-breathing creatures. (Zevachim, loc. cit.)  G-d wrought another miracle for Noach. The waters of the flood were boiling hot, since it had been decreed that many of the sinners should be boiled alive. But in the vicinity of the Tevah, the waters were cool and pleasant. This was done for the benefit of Noach. (Pirkei Rabbi Eliezer; Zevachim 113)

Of all the creatures on earth, man died last. G-d delayed his doom as long as possible, giving him a chance to repent. (Bachya)

All human bodies totally disintegrated. Not a single bone was left intact, not even the smallest luz at the lower end of the spine (some say at the top end, depending on tradition).

The emperor Hadrian asked Rabbi Yehoshua ben Chananya, "From which part of the body will G-d in future revive the dead?" "From the spinal bone luz." answered Rabbi Yehoshua. "How do you know?" he questioned. "Bring me such a bone and I shall prove it," replied Rabbi Yehoshua. When the bone Luz was brought to Rabbi Yehoshua, he demonstrated to the emperor how although he ground it in a mill, it would not be crushed. He threw it into the fire and it did not burn. Neither did it dissolve in water. Finally Rabbi Yehoshua brought a hammer and struck the bone. The hammer cracked and the bone survived. (Bereishit Rabbah)

When a man dies, his bone luz is preserved, in order to form the basis from which the body will be reconstructed at the time of Techiyat HaMetim (Resurrection of the Dead).  But the Generation of the Mabul was so wicked that not one bone of their skeleton remained, net even the bone luz. None of them will be restored to life at the time when the dead will rise from their graves. They will not even be among those who will be revived to be judged and then doomed, the memory of the Generation of the Mabul was blotted out from the world.

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Source: Midrash Says; Me'am Lo'ez

1. Generation of Enosh
2. Generation of the Deluge
3. Generation of the Dispersal

Although mankind no longer lived in Gan Eden, their life-style before the mabul (flood) still resembled Gan Eden. (Midrash Hagadol)

Life was good. In fact, it was too good. It was a life of uninterrupted serenity and enjoyment. For example, children were conceived and born on the same day. A newborn child was immediately able to stand and walk, and also had the ability to speak. Furthermore, no child would ever die during his parents' lifetime. In fact, all parents would live to see not only their children but also their grandchildren. (Bereishit Rabbah)

• The generation before the mabul possessed enormous physical strength, as the verse says, "There were giants on earth in those days" (Bereishit 6:14) They were able to uproot whole cedar trees and considered lions and panthers as harmless as fleas. Their strength did not diminish in old age, but, on the contrary, it grew with age. This strength only disappeared after the mabul.
• They lived a very long life, hundreds of years. Only when they sinned did Hashem say, "and his days shall be a hundred and twenty years."
• They knew no suffering of any kind.
• They sowed only one every forty years and the earth produced a sufficient amount for the following forty years.
• They did not have to endure excessive heat or cold since there were no changing seasons, but the weather was a continuous, enjoyable and mild spring climate. It was only after the mabul that Hashem said, "Seed time and harvest and cold and heat and summer and winter and day and night shall not cease."

 וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל-מְלַאכְתּוֹ אֲשֶׁר עָשָׂה
Vayechal Elokim bayom hashvi'i melachto asher asah vayishbot bayom hashvi'i mikol-melachto asher asah.
2:2 And on the seventh day, G-d finished all His work which He made. He rested on the seventh day from all His work which He made.

The world was established in its beauty and perfection, but an essential ingredient was lacking - Shabbat, rest! Only when Shabbat came to the world, did rest come to the world. It was the Rest which Hashem created on the seventh day! (Bereishit Rabbah)

Each day, when G-d commanded that something be created, the creative process would continue. Thus, for example, when G-d said, "Let there be a firmament," it came into being; until Friday evening, it continued to increase and spread out. (Bereishit Rabbah) It is for this reason that one of G-d's Names is Shakkai, coming from the word Dai, meaning "enough." If G-d had not said, "Enough," to the universe, commanding that the firmament stop, it would still be expanding. The same is true of the earth, since it did not know its destined size.

It therefore appears that the world continued to work all through the week. Although translated as "He rested on the seventh day," it can also be translated, "It rested on the seventh day," where "it" refers to the universe. This indicates that the universe itself had rest and repose on the Shabbat.

In Hebrew this verse is וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי where the subject is implied, but not actually designated.  The verse does not say, "G-d rested on the seventh day," in the same manner as it says, "and G-d finished," or "G-d blessed." The subject of this phrase is creation as a whole, which rested on the Shabbat. (Ibid.)


"And G-d blessed the seventh day..." (2:3)

Shabbat was blessed above all the other days of the week in various ways:

1. In the Wilderness, the Benei Yisrael received a double portion of mann on every Erev Shabbat, providing food for Shabbat. The blessing of extra mann is but one example of the Divine guarantee that whatever a person spends in honor of the Shabbat is refunded to him by Hashem. (Shabbat 1:1 [2a])
2. Not only is a person recompensed for any financial loss he might seem to incur for the sake of Shabbat observance, but, in fact, one who honors this day is rewarded also with a good life and with wealth. (Bereishit Rabbah)
3. Hashem also blessed the Shabbat with tasty food.
4. Another blessing of Shabbat is that the wicked in Gehinnom are granted respite from their punishment and torture every seventh day. 
5. The primeval Light created by G-d was so intense that it shone from one end of the universe to the other, but because of the wicked, G-d stored it away for the righteous in the Olam Haba. This Light, however, was not put away immediately. Chazal taught that this light functioned for thirty-six hours, consisting of twelve hours on the sixth day, and twenty-four hours on the first Shabbat. As soon as Adam sinned, G-d wished to remove this remarkable Light, but He put aside doing so because of the merit of the Shabbat. This is the Extra Soul (Neshamah Yeterah) that every Jew has on this holy day, one more spiritual and holy than that of the weekdays. Because of this extra soul, we say each Shabbat in the morning service, the prayer Nishmat: "The soul of all life shall bless Your Name." (Levush 281)

Before the Beginning, There Was Nothing But Light, Infinite Light - Ohr Ain Sof

“When the King first desired a world, He engraved its forms in the pure Supernal Light.” (Zohar 1:15a)

The hollow engraved in the Supernal Light was the vacated space, in which all creation subsequently occurred.

This Constriction (tzimtzum) or hollowing of the Divine Essence did not occur in physical spakce, but rather, in conceptual space. It is "hollow" insofar as it contains the possibility for information, but not actual information. As such, it is the "Tohu and Bohu" (chaos and void) mentioned in the account of Creation, where the Scripture states, "the earth was chaos and void" (Bereishit 1:2). Chaos is a state where information can exist, but where it does not exist.

The hollow was made through 32 paths, since letters and digits are the basic bits of information. While random letters and numbers do not actually convey information, as long as they exist, it is also possible for information to exist. The Vacated Space is therefore the state where it is possible for information to exist, but where this possibility has not yet been realized.

These letters were subsequently combined into words, forming the Ten Utterances/Sayings of Creation. Each of these sayings brought information into the Vacated Space, through which creation could take place there.

The order was therefore first "engraving," and then "creation." The Sefer Yetzirah therefore states that the Creator "engraved...and created His universe." (Sefer Yetzirah; Bahir 2; Ramban on Bereishit 1:2)

Physical creation, as reported in the Torah, is not the beginning of the story, but the end of a process that began much earlier and which was totally spiritual at first. It is the essence of what true Kabbalah discusses at length. Kabbalah describes Creation as existing inside a Challal (hollow), a ball like structure in the "center" of the Infinite Light of Ain Sof, surrounded by Ohr Ain Sof on all sides.  The creation of the Challal was the first stage in making physical creation possible since it held back the powerful Ohr Ain Sof, which is far too spiritual to allow anything physical to exist. The next stage allowed a stream of Ohr Ain Sof, Kav Ain Sof, to enter the Challal in Divinely measured amounts, creating levels of existence on its way in. By moving towards the center of the Challal the Kav Ain Sof, in effect, was moving away from its Source, the Ohr Ain Sof beyond the Challal, allowing Creation to become increasingly more physical. Ohr Ain Sof resulted first in the Challal, then in the Kav Ain Sof, and eventually in the countless sefirot and partzufim, all just to make a world in which man could exist, exercise free will, and earn his portion in the Olam Haba (World to Come). (Rabbi Pinchas Winston, The Physics of Kabbalah, p. 3, note #10 quoting from Otzrot Chaim, p.5; and p. 17 of The Physics of Kabbalah)

In the beginning, a simple divine light filled the entirety of existence.  When there arose in His simple will the desire to create the worlds, He contracted His light, withdrawing it to the sides and leaving a void and an empty space in its center, to allow for the existence of the worlds. (However, this was not an absolute void, for there remained a residue of the divine light within the void.) He then drew a single line of His infinite light into the void to illuminate the worlds. In the teachings of Kabbalah, the act of creation is described as an act of tzimtzum—an act of contraction, concealment and withdrawal. In the beginning, the “light” of G‑d (i.e., the manifest expression of His omnipresence and omnipotence) filled the entirety of existence. A world such as ours—finite, self-defined and independent, with the capacity to turn away from and even deny its Creator—could not exist, for it would have been utterly nullified within the divine light. In order to allow for the existence of the world, G‑d “contracted” His light, creating a “void” and “empty space” within which His infinite being and power is not manifest. Into this void G‑d then allowed a single “line” (kav) of light to penetrate, through which flows a divine energy that is meted out to every level of reality in accordance with its capacity to receive it. (Chabad, Tzimtzum) 

There is a time at sunset when it is neither day or night. This twilight period of the sixth day therefore pertained neither to the six days of creation, nor to the ensuing Shabbat. Chazal teach that the following ten things were created during this twilight period preceding the Shabbat (Avot 5:4)

1. The "mouth of the earth" which swallowed Korach and his followers. (Bamidbar 16:32)
2. The "mouth" of Miriam's well. This followed the Benei Yisrael throughout their wanderings in the desert.
3. The mouth of Balaam's donkey, which was destined to speak to him at the appointed time. (Ibid. 22:28)
4. The rainbow which was seen by Noach. (Bereishit 9:13)
5. The grave of Moshe. (Devarim 34:6)
6. The Shamir. This is a worm the size of a barleycorn, which has the power to split the largest mountains. King Shlomo made use of it to cut the stones of the Holy Temple.
7. The writing [of the Ten Commandments] on the two Tablets. This writing was miraculous, since it could be read from all four sides.
8. The Tablets themselves. These were two blocks made from the substance of the sun. Their length and breadth was six handbreadths (approx. 20 inches), while their thickness was three handbreadths (approx. ten inches).
9. The staff of Moshe
10. The ram that Avraham sacrificed in place of Yitzchak.

Before creating Adam, Hashem said, "Let us make man!" (Bereishit 1:26) Just as a human head of state confers with his cabinet before passing a law, so does Hashem take action only after having taken counsel with his Ministering Angels. When Hashem said, "Let us make man!" He was addressing the Angels to solicit their opinion in the matter.

The angels split up into different factions. Some of them were in favor of the creation of man while others were opposed.

Kindness affirmed, "Let him be created for he will practice kindness."  Truth protested, "He should not be created at all, for he will be full of falsehood."

Righteousness maintained, "He should be created, for he will practice righteousness." Peace opposed, "Do not create him, since he will be full of strife!" (Bereishit Rabbah)

The Torah protested, "Master of the Universe! Why do You want to create this man? His lifespan is short; it is full of tribulations. He will certainly sin, and unless You are forbearing, it will be far better for him never to have been created at all!"

Hashem prevailed over the objections of all the angels and of the Torah and voted in favor of the creation of man. His final word was, "I am kind and long-suffering and am ready to create man despite his faults!"

Hashem described man in terms different from all previous creatures. He said, "The human being will be made in Our image after Our likeness. He will possess the intellect necessary to comprehend Creation and serve the Master of the Universe like one of the angels. His mind will distinguish him as a human being.

Man is the most significant product of creation, and it was for his sake that the universe was made. Because he is the most precious and important, man was created at the end of the last day. G-d said, "I want each of you to give him a portion of what you have. This will give Me pleasure, since man will serve Me faithfully. I will then give him My portion, which is the greatest of all, and that is his divine soul."

When a person truly repents, all the angels, stars and planets therefore ask G-d to have mercy on him. They all have a portion in man, and they love him when he is good. Only the shedim (demons) have no portion in man, so they hate and harm him.

1:27 "G-d created man in His form. In the form of G-d He created him, male and female He created them."

Man's creation demonstrates G-d's infinite wisdom (Sefer Mitzvot Gadol, Positive Commandment #2):

• G-d made him two eyes with which to see the world 
• Over them are eyelids that can be closed when he must avoid looking at something improper, such as another man's wife. The yetzer hara tempts him to sin, and the only remedy is to close his eyes. The eyelids also allow a person to sleep and rest so that he will have health and strength to keep the Torah.
• G-d also gave man two ears to hear
• and two nostrils with which he can breathe and enjoy the various fragrances in the world. 
• a mouth with with to eat, drink and speak words of Torah.
• G-d also made man thirty-two teeth with which to chew his food, grinding it so that it should be digested and not cause him harm.
• He made him a tongue to move the food through his mouth, as well as to enunciate his speech. Without a tongue, it is impossible to speak.
• He made him a gullet with which to swallow food
• a windpipe, through which he breathes air into his lungs. 
• The windpipe also contains the larynx, which produces man's voice.
• He made man a heart, which is the king over all the organs, and which is the seat of the animate soul. 
• He made him a stomach, which digests his food and prepares it so that it can be used by the body. 
• He made him a liver and gall bladder to aid his digestion. 
• He made him intestines to reject the unusable portions of his food after they have been fully digested.
• He made him two kidneys, one on the right, the other on the left, to purify his blood. It is also taught that the kidneys "give advice." (Berachot, Chapter 9) The right kidney gives good advice, while the left one gives bad advice.
• He also made him the spleen, which produces black bile. The spleen also causes a person to be happy, and makes him laugh. (Ibid.)
• He made man the bones of the spine, as well as all the bones that are doubled, and arranged them in a perfect structure.
• He then covered them with flesh to protect them. 
• He made him blood vessels to bring blood to all parts of the body.
• G-d made man muscles to hold together his bones and limbs.
• He made him joints in his spine, as well as in his fingers, toes, arms, legs, elbows, knees, ankles, soles and neck. Man can therefore bow and stretch himself, or move on his feet as he desires.
• G-d gave man skin to cover his flesh and bones, protecting his body with a beautiful covering.
• He gave him a skull, which is the king of the limbs. 
• Inside it is the brain, which is the seat of the intellect. He provided a fluid around the brain to protect it and shield it from adverse substances in the blood.
• He placed hair on his head to protect it from cold, since the skull is not covered with flesh. 
• He also gave the male a beard to provide him with a majestic appearance, and to distinguish between man and woman.
• He made man hands with which to work. With these hands he can hold a book and study Torah, and can also earn his livelihood. 
• He made him feet, the pillars of the body, with which he can walk wherever he pleases.
• He also made man a navel, through which he receives nourishment when he is in the womb.  As long as he is in the womb, the embryo is nourished by what his mother eats and drinks. He does not pass anything from his body, since this would poison his mother. When he is born, that which has been closed is opened, and that which has been opened is closed. If not for this, he could not survive for even a moment. While a person is in the womb, a lamp shines over his head, and he sees from one end of the universe to the other. As long as he lives, he will never have better times than these. He is taught all the Torah and bound with an oath, "Be righteous, do not be wicked. Even if all the world tells you that you are righteous, consider yourself wicked." With this thought, one will always be concerned and repent. Bit if a person considers himself perfect, he can become so immersed in sin that it will be virtually impossible for him to change his ways.
• G-d gave man five fingers on each hand. The first is called the godel (thumb); the second is the etzba; the third is the ammah; the fourth is the kemitzah; and the fifth, the little finger, is called zeret (pinky). (Bachya on Tzav; Shevilei Emunah 4) Each of these fingers is created to fulfill a specific function. They are just like all the other parts of the body, which serve a necessary function. No part was created in vain.  The five fingers parallel the five senses: taste, smell, touch, sight and hearing. The fingers are pointed so that if a person hears forbidden speech or vain oaths, he can place his fingers in his ears and not hear them. (Ketuvot, Chapter 1)

On the fifth day, G-d created all sorts of flying creatures. There are two opinions among Chazal as to how they were made. Some say they were created from water, just like the fish. In fish the influence of water is stronger, and they live in water. (Chullin 28; Abarbanel) Birds, on the other hand, also contain the element of air, so they can fly.

Others say that birds were created from the fine mud that is found on the bottom of the sea. According to some, this "mud" is the foam that is on the surface of the sea. This "mud" consists of a mixture of earth, air and water. Since birds were created from this "mud," they are halfway intermediate between creatures from water, and those created from earth.

It is therefore permitted to eat a fowl after only one of its two "signs" (the gullet and the windpipe) has been severed in ritual slaughter (Abarbanel; Toledot Yitzchak); while in the case of a mammal, both "signs" must be severed. This is because the element of earth is stronger.

Fish, which were created from water alone, do not need any ritual slaughter whatsoever. As soon as they are removed from the water, they may be eaten.

Every creature in the world has a purpose; nothing was created in vain. This is true even of creatures that seem useless, such as flies, lice and gnats. (Shabbat, Chapter 8; Bereishit Rabbah 10) Some harmful creatures were created to punish sinners. Lice and ticks were made to wake man from his sleep. He can then cure his soul through the study of Torah according to his ability, and not waste the entire night in sleep.

Bereishit 1:21 "G-d created the great dragons, along with every living thing that crawls, with which the waters teem, of its kind, and every winged flying creature of its kind. G-d saw that it was good."

Regarding certain great creatures the Torah says, "G-d created the great dragons." This is an expression that is not found with regard to anything created earlier, indicating that these creatures were unique. The Torah informs us that even these were created through G-d's word.

There is also an opinion that the "dragons" in this verse are the seventy guardian angels of the world. (Bachya) They are in heaven, overseeing the seventy nations.

Others say that these "dragons" are the angels which were created on the fifth day. Some of them made of fire, and some of water. (Bava Batra, loc. cit.; Zohar; Targum Yonatan)

Chazal also speak of a a great fish called the Levyatan, of which a male and female were created on this day. (Ibid. Cf. Zohar 2:34b) The abode of the Levyatan is the deepest parts of the ocean, where it supports the world on its back. It always keeps it mouth open, swallowing fish and eating them. Each day another large fish approaches the mouth of the Levyatan, happy to be its meal. Every seventy years, the Leviyatan lifts its fins and moves, causing earthquakes. ((Shevet Mussar 30)

The Leviyatan could not be allowed to remain with its mate, since if they had thousands of descendants, they would swamp the world. G-d therefore arranged that they should not mate. He killed the female, salted it, and set it aside for the great feast of the righteous in the Olam Haba (World to Come). In the Torah, the word תנינם (Taninim) is written without a י (yud) making the plural defective. This alludes to the fact that the female had been killed.

After the feast of the Leviyatan, people will cease to eat and drink, since these are mere physical pleasures. (Bachya) In the Future World, they will then only keep the Torah and delight in the radiance of the Divine Presence, which is the food of the soul.

G-d killed the female rather than the male because a female fish tastes better when salted than a male. (Bava Batra, loc. cit.)

The world was created to last for six thousand years. Each day of creation therefore represents a thousand years. Of these, two thousand years were "chaos and void." Then the world had to exist for another two thousand years after Yisrael accepted the Torah. The final two thousand years pertain to the Messianic age. If we are worthy, the redemption can take place during this last period.

This explains why the expression, "and it was so," does not occur here. On this day, the concept of war betwen nations came into being. The ultimate war will be Gog and Magog's battle, which will take place before the Messianic era. (Yechezkel 38, 39) This should occur on the "fifth day" of the world, that is, at the beginning of the fifth millennium. Because of our many sins many years have passed, and this has not yet taken place. Since the time is not exactly determined, the express "and it was so" is not used. (Bava Batra, loc. cit.)

It is in our hands. We need only walk in G-d's ways. But if we do not have any commitment to Judaism and do not keep the Torah, we will remain as we are, in exile. G-d does not wish to take responsibility for something that is in our hands. We must arouse our hearts to repent, and G-d will then accept it and give us strength to serve Him.

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Source: Me'am Lo'ez.

The Fourth Day of Creation: Placing Sun, Moon, and Zodiacs in their Position in the Sky

On the fourth day, Hashem placed the sun, moon, and stars in the sky. The sun and moon were originally equal in size.

"It is impossible for two kings to share one crown!" the moon complained to Hashem. Hashem then decided to diminish it in size. Since the moon willingly accepted Hashem's verdict and did not complain, Hashem added the stars to the nightly landscape in order to add to the light of the moon. (Chullin 60b)

The Midrash illustrates an important point. It tells us that those who seek honor, as did the moon, ultimately stand to lose, while those who choose to bear an insult silently, like the sun, are rewarded in the long run. (Talmud Torah)

Hashem is the wisest of the wise. To Him are attributed greatness, strength, wisdom, and glory. But people fail to realize it. Therefore, Hashem hung orbs in the sky whose light, energy, and lifegiving qualities cannot failt o astonish us. Hashem's message to us through His luminaries is clear, "Whoever can create anything similar may compare himself to Me!" Thus said Yeshayahu, "Lift your eyes on high, and behold Who has created these!" (40:26)

Hashem did not instruct the planets to shine only for the deserving and to withhold their light from the wicked. The Heavenly bodies are Hashem's gift to the world. They give light to all, wicked and righteous alike.


Lunar Calendar

The moon completes its cycle in 29 days, 12 hours, 44 minutes, and 3 seconds (793 chalakim). (Yad, Yesodei HaTorah 3, Kiddush HaChodesh 6) This is precisely the same every month.

The lunar year consists of twelve months. It contains 354 days, 8 hourse, 48 minutes, and 40 seconds (876 chalakim). A leap year contains thirteen months, and it consists of 383 days, 21 hours, 32 minutes, and 43 seconds (589 chalakim).

In Hebrew chronometry, the hour is divided into 1080 chalakim. This number was chosen because it is divisible by two, three, four, five and ten.

Through calculating the phases of the moon, one can determine the times of holidays and seasons.

The twelve Hebrew months are:

Nissan
Iyar
Sivan
Tammuz
Av
Elul
Tishrei
Cheshvan (or Mar-cheshvan)
Kislev
Tevet
Shevat
Adar

Tishrei always has 30 days, while Tevet always has 29. A month with 30 days is called maleh (complete), while one with only 29 is called chasar (deficient).

After Tevet, the months alternate. Tevet has 29 days, Shevat 30, Adar 29, Nissan 30, Iyar 29, Sivan 30, Tammuz 29, Av 30, Elul 29.

The two remaining montsh, Cheshvan and Kislev, are not always the same. In some years, both of these months have 30 days; in some, both have 29, and in others Cheshvan has 29 and Kislev has 30.

The reason why some months have 29 days and others 30 is because the lunar month is approximately 29 1/2 days long. It is impossible, however, to set Rosh Chodesh (the New Moon) in the middle of a day, making half the day belong to the previous month and half to the next. The Torah speaks of "a month of days" (Bamidbar 11:20). This teaches that a month cannot consist of hours, but only of complete days. (Megilla 5a)

It is for this reason that we sometimes make a lunar month 29 days long, even though some hours are left out. Sometimes we make it 30 days, even though some hours are added, because only full days are counted, not hours.

If the lunar month were precisely 29 1/2 days, then we would alternate the months, letting one be 30 days and the next 29, throughout the year. But actually, the month is approximately 44 minutes longer than 29 1/2 days. After a number of months, this difference would add up to hours and days. Since the length of the months must be adjusted to make up for this difference, all years are not the same. In some years, the majority of the months have 29 days; while in some, more have 30.


The Seven Cycles

There are seven astronomical bodies, and each has it particular cycle. This is their order (Yad, Yesodei HaTorah 3; Rabbi Shlomo ibn Gabriel; Yafeh Toar p. 308; Shevilei Emunah 2):

1. Moon - the first sphere, closest to the earth. It shines with reflected light.
2. Mercury. In Hebrew it is called Kochav, which literally means "star." Some say this is because it rules over the destiny of all the stars. (Yad, loc. cit.)
3. Venus (Nogah)
4. Sun, which makes a complete cycle every year.
5. Mars (Ma'adim)
6. Jupiter (Tzedek)
7. Saturn (Shabatai)

Three sides of the world are closed with continents, but the north is open. This is an indication of G-d's greatness. If any person says that he is a god because of his wealth or power - and there were actually people who made such claims, as we find in the Nevi'im (Prophets) - we say of him, "If your claim is true, then complete the north."

Another benefit we derive from knowing astronomy is that when a person mediates on these things, he begins to realize just how little man can know. He becomes filled with humility and contrition, realizing how unimportant he is in the general scheme. (Ibid.; Yad)

This quality was best attained by Moshe, who said, "We are what, that you complain against us" (Shemot 16:7). The Torah lauds Moshe as having reached the ultimate level of humility, saying, "The man Moshe was very humble, more than any man on the face of the earth" (Bamidbar 12:3). The Torah does not emphasize Moshe's wisdom, but his humility.


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Source: Midrash Says; Me'am Lo'ez

At the onset of the third day, the earth was still immersed in water. Hashem commanded, "Let the waters gather!" At this, hills and mountains began to emerge, allowing the water to descend into the valleys.

G-d commanded the earth to grow all different kinds of plants that exist. He ordered that each plant propagate its own kind, and that it contain seeds for planting. He further commanded that earth to grow trees which produce fruit, the wood having the same taste as the fruit. This fruit must have seeds with which new trees could be planted. Each kind of tree grows alone, away from other types; a pear tree does not grow near an apple tree.

Every plant and tree has a guardian angel which tells it to grow and ripen (Zohar Chadash 10b), except the Four Species taken on Sukkot - the etrog (citron), date palm, myrtle and willow. G-d Himself oversees these; this is one reason why the blessing is recited over them on Sukkot.

All plants were made in the manner prescribed by G-d. Even trees that are now fruitless originally had fruit so as to fulfill G-d's command. (Ramban; Yalkut)

Another opinion is that there is no difference between the original trees and the way they are now. (Abarbanel)

Some say the Etz Hadaat (Tree of Knowledge) in Gan Eden had wood which had the same taste as its fruit.

At the same time as it produced the trees and grass of the entire world, the earth also brought forth the vegetation of Gan Eden. (Bereishit Rabbah) Yet Chazal considered Gan Eden a separate creation. This is because the trees and grass of Gan Eden, unlike those of the rest of the world, are eternal.

Each tree in Gan Eden is symbolic of a higher spiritual purpose. Gan Eden is Hashem's palace on earth. Today, no one knows its location, for Hashem concealed it from us. It was in the Garden of Delight that Hashem placed Adam before he sinned and which the tzaddikim will once again enter.

To give us a concept of the enjoyments of Gan Eden, our chachamim have described to us its pleasures in human terms.

When a tzaddik enters Gan Eden, the angels remove the garments he wore in the grave and clothe him in eight layers of Clouds of Glory. They place two crowns on his head, one of pearls and one of gold. He is given eight myrtle branches to hold.

Each tzaddik in Gan Eden possesses his own chuppah according to the level of his spiritual attainment.

In every chuppah there is a table of pearls and diamonds. Sixty angels standing at the head of each tzaddik say to him, "Go and eat honey with joy because you have studied the Torah which is like honey. Drink wine made from the grapes preserved from the Six Days of Creation because you have studied Torah which likened to wine."

There are 800,000 trees in Gan Eden, each one different from the next in shape and appearance. The Tree of Life is in the center, over-shadowing the entire garden.  It is comprised of 500,000 different flavors and its sweet scent radiates to the ends of the world. Underneath it sti the talmidei chachamim (Torah scholars) who expound upon the Torah and learn it from Hashem, Who dwells in their midst.

No one in this world, not even the prophets, ever envisioned the complete picture of the reward which Hashem will bestow in Gan Eden upon a person who lives a Torah life, as it states, "No eye (not even that of a prophet) has ever envisioned what He will do for one who waits for Him, besides yourself, G-d."

Nevertheless, some of the chachamim were allowed glimpses of Gan Eden.

Sources: Midrash Rabbah, Meam Loez

Bereishit 1:7 "G-d said, 'Let there be a firmament in the midst of the waters, and let it divide between water and water.'
7 G-d made the firmament, and He divided between the waters that are below the firmament, and between the waters that are above the firmament, and it was so."


At the beginning of the second day, the firmament (rakia) existed, but it was immersed in water just like the earth. Hashem then commanded, "Let the firmament become stable!"  As a result, the waters above the firmament were divided from the waters below the firmament. The water above the firmament evaporated from the heat of the firmament which is fire, and this water later condensed to form rain. (Bereishit Rabbah 4:2)

Upon completing the firmament, Hashem named it shamayim (heaven). The name shamayim reveals the secret of the substances from which it was fashioned - aish (fire) and mayim (water), combining to form the composite, shamayim (heaven). (Bereishit Rabbah)  Fire represents the Attribute of Justice. Water stands for the quality of Mercy. The heaven which is the residence of Hashem's glory is comprised of a combination of these two attributes.

At this time, all of creation consisted of water. G-d then commanded that a firmament be made, dividing this water. Part was on top, another part on the bottom, and the firmament was in the middle.

The distance between the earth and the firmament is the same as between the firmament and the upper waters. (Tanchuma)

This teaches that the upper waters are suspended in space through the power of G-d's word. (Ralbag; Abarbanel) Unlike the waters that rest on the ground, they float high above the firmament.

The "water" above the firmament is not a physical liquid, but an ethereal fluid which we call "spiritual substance." (Alshich) Still, we must believe in a sense this is actually water. King David thus sang, "Praise Him O you heaven of heavens, and you waters that are above the heavens" (Tehillim 148:4; Zohar Chadash 10d; Toledot Yitzchak

The waters of purgatory become salty from the heat of the heavens. King David noticed that when water is left on the fire, it becomes more and more salty.

One stream emerges from the abyss, another comes from purgatory, and both appear to be about to meet. At the last moment, the firmament comes between them, and the waters of purgatory return to their place, and do not poison the waters of the depths. But it is impossible that none of the water from purgatory escape, and it is for this reason that there are some springs that are bitter and noxious. (Zohar Chadash 11a; 15b) The springs of Eretz Yisrael, however, all yeild healthy water, and some also have curative powers.

Although heaven was created on the first day, the firmament was created on the second. This firmament is what Yechezkel saw over the head of the angels called Chayot. (Pirkei Rabbi Eliezer; Yalkut) This firmament has a brilliant light prepared for the righteous to enjoy in the Olam Haba (World to Come), as it is written, "The enlightened shall shine like the glow of the firmament" (Daniel 12:3).


Source: Torah Shleimah; Midrash Says; Meam Loez