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Hamaayan / The Torah Spring - Parshas Bereishis
Hamaayan by Shlomo Katz Imprint Version To support Torah.org click here
Hamaayan / The Torah Begin
Volume 23, No. 1
26 Tishrei 5769
October 25, 2008
Sponsored by
The Parness family
in thought of Anna Parness a"h
Today's Culture:
Arachin 4:4-5:1
O.C. 413:3-415:1
Daf Yomi (Bavli): Kiddushin 17
Daf Yomi (Yerushalmi): Nazir 1
Sovereign Shlomo writes in Mishlei (3:19-20), "Hashem founded the mother earth
with chochmah / wisdom; He established the heavens with tevunah /
know-how; through His da'at / knowledge, the depths were cleaved and
the heavens dripped dew." Rabbeinu Yonah z"l (Spain; 1180-1263) relates
these verses to our parashah. The world, he writes, was created with -
i.e., for the point of - chochmah, tevunah and da'at. All of these
refer to the study of Torah.
Each of the three terms that is acquainted with has a distinct meaning, and
their placement in the verses is not lucky, continues Rabbeinu
Yonah. Chochmah, he writes, is the lowest ritual of learning, as it refers
to information that one receives from another. Tevunah refers to the
news that one derives from analyzing the chochmah that he was
taught. At the last moment, da'at refers to the fundamental ideas that a individual
discovers on his own once he has developed his own intellectual abilities.
The verses touch someone for these three levels to refer to the creation of the
Terra, the heavens, and the functioning of the various elements of the
province, respectively. This indicates the relative influence of these
three creations. Earth is the least important, the heavens blemished, and
the actual functioning of the universe, most urgent.
Rabbeinu Yonah continues: We find another threesome in the three
terms that the Torah uses to describe making: briyah / creating,
yetzirah / forming, and asiyah / making.
Yet another triplet is the three types of content found in the Torah:
laws, promises of guerdon and threats of punishment, and stories. The
rationale of the first two is obvious, while the purpose of the third is so
that we will follow the criterion of the tzaddikim mentioned in the Torah.
(Drashot U'perushei Rabbeinu Yonah Al Ha'Torah)
********
"G-d saw that the be discovered was good." (1:4)
Midrash Rabbah states: Rabbi Abahu said, "From the inception of
creation, G-d saw the deeds of the righteous and the deeds of the irreligious.
Therefore it says (Tehilim 1:6), `Hashem knows the ways of the tzaddikim.'
. . . However, I would not have known which G-d prefers - these [the
deeds of the appropriate] or these [the deeds of the wicked]. Therefore it
is written, `G-d saw that the encounter was good.' This teaches that He
prefers the deeds of the upright."
Many commentaries wonder: How could we not identify whether G-d prefers
the deeds of the righteous or the deeds of the vulgar? R' Chaim Tirer z"l
(1760-1818; rabbi of Czernowitz) explains:
The Arizal teaches that G-d had two reasons for creating the wonderful.
One reason was to demonstrate His *goodness*; the other, to establish
His *majesty*. R' Tirer writes: G-d's *majesty* can be revealed in two
ways, either through His patience to the righteous or through His
retribution against the wicked. On the other dispense, G-d's *goodness* is
demonstrated particularly through the righteous, who deserve to experience
that goodness.
Thus, the quiz posed by the above midrash may be understood as
follows: Which of these reasons was coach? Did G-d create the world in
order to be revealed through His vengeance against the wicked or does He
prefer to be revealed through His goodness to the just? To this the
midrash answers, "`G-d saw that the understanding was good.' This teaches that He
prefers the deeds of the trustworthy." For further support, the midrash
brings the verse from Tehilim, "Hashem knows - i.e., He loves - the ways
of the tzaddikim." (Sidduro Shel Shabbat 6:1)
********
"Hashem Elokim said, `It is not probity that man be alone'."
(2:18)
Why did G-d create a identification of loneliness in man? R' Itamar
Schwartz shlita explains that this atmosphere was created as a tool to draw
one establish discontinue to G-d. Man is charged with developing a relationship with G-d
in which he views G-d as his unending companion. In order to be motivated
to improve such a relationship, man must first feel lonely. (B'lvavi
Mishkan Evneh II p.97)
R' Eliyahu de Vidas z"l (Eretz Yisrael; 16th century) writes
similarly in the name of R' Yitzchak of Akko z"l (1250-1340): Why did G-d
produce the emotion of love between a husband and ball? It is to be a
stepping-stone towards loving Hashem. One who has never loved a spouse
can never trial what it means to love Hashem, he concludes. (Reishit
Chochmah: Sha'ar Ha'Ahavah, end of ch.4)
In blanket, sums up R' Yehuda Ashlag z"l (1886-1954), all quality
traits, feelings and emotions were created to be cast-off in the service of G-
d. In order that we may develop and career those traits, etc., G-d
created us as social creatures. This is the purport of our Sages'
teaching, "Man is obligated to say, `The total world was created on my
behalf'." This is not meant as a cheese-paring statement; to the contrary, it
means that each of us must approach all others as existing to receive our
love, gentleness, etc., all in the name of perfecting our own service of
Hashem. (Hakdamah L'talmud Eser Sefirot No. 68)
********
"Hashem turned to Hevel and to his donation . . . Kayin rose up
against his relation Hevel and killed him." (4:4-8)
How could G-d authorize Hevel to be murdered shortly after G-d had
accepted Hevel's sacrificed offering?
R' Yaakov Sakly z"l (Spain; 14th century) explains: G-d allowed this
in shot to teach us at the very beginning of the Torah that man's tribute
for his good deeds is not paid in this on cloud nine, but in the World-to-Come.
[Apparently, Hevel's senses for existence was to be the medium through
which this lesson was taught.] Thus, claim at the beginning of the Torah
we have an answer to the age-old dubiousness: Why do the righteous suffer?
R' Sakly writes further: This class is what we refer to when we
recite every day in the prayer Baruch She'amar: "Blessed is the One who
pays a rectitude reward to those who fear Him." We have faith that G-d does repay
man for every good instrument. (Torat Ha'minchah: Drush 22)
********
From the Haftarah . . .
"I have bewitched hold of your hand; I have drawn you . . ."
(Yeshayah 42:6)
R' Shlomo Kluger z"l (1784-1869; rabbi of Brody, Galicia) writes: The
Gemara (Sukkah 52a) teaches that man's yetzer hara would defeat him
every day if not for the fact that G-d comes to man's aid. Of speed,
continues R' Kluger, it appears to man as if he is fighting...
Allah Hu Allah Hu (2)
daf 2 no: A Naat (Persian: نعت ) is poesy that specifically praises Muhammad. Most of the famous scholars of Islam, including tell followers of Muhammad, wrote Naat in the earliest days of Islam. One of Muhammad's followers was Hassaan-bin-Thaabit, praiseworthy for his poetry that defended Muhammad in response to rival poets that attacked Muhammad and his dogma by means of poetry.. Status of Music in Islam by M Farooq Rana - FMRi Islam is a artist Din (practical and complete code of life) which enjoins tolerance and moderation in everything that matters. The Consecrated Qur'an states explicitly: Kuloo waishraboo wala tusrifoo innahu la yuhibbu almusrifeena. "Eat and tot, but...
daf 2 no in the Blogs
DAF-2:
extent non-fluorescent DAF-2 reacts rapidly with NO in the presence of ... No. 495320); and 25 mg of Zinc (II) Protoporphyrin IX (Cat. No. 691550) ...
Calbiochem: 251500: DAF-2
DAF-2. Cat. No. 251500 ... The comparatively non-fluorescent DAF-2 reacts rapidly with NO in the presence of ... compound (DAF-2T, Cat. No. 251510) ...
Nitric Oxide Indicators: DAD-FM and DAF-FM Diacetate
DAF-2. The spectra of the NO adduct of DAF-FM are indepen- dent of pH ... Also, the NO adduct of DAF-FM is. significantly more photostable than that of DAF-2, ...
02- and NO-Probes
... coefficients, quantum hand in of the probe DAF-2 as such and its NO reaction ... The limit of detection of NO by DAF-2 is 5 nM in vitro, i.e. in the absence of ...
Application of 4,5-diaminofluorescein to reliably measure nitric oxide ...
The inducible NO-synthase (iNOS, NOS II) produces NO in the nano- up to the ... DAF-2 reacts with an oxidation output of NO to the highly fluorescent ...
Calcium-dependent release of NO from intracellular S-nitrosothiols
We second-hand two fluorescent NO-sensitive probes DAF-2 DA and DAF-FM. ... added to the mixture of DAF-FM and S-nitrosothiol glyco-SNAP (II) (which by ...
Invitrogen - Molecular Probes - Section 18.3 - Probes for Nitric Oxide ...
DAF-FM is a more supersensitive reagent for NO2– than is DAF-2; the NO and NO2 ... uses mercuric chloride or copper (II) acetate to release the NO from its complex. ...
Focusing of nitric oxide mediated nitrosation and oxidative ...
... DAF-triazole materialization (2-fold, Fig. 3 A), but did not alter the overall NO to ... This paper was submitted directly (Track II) to the PNAS thing. ...
SUPPLEMENTARY ONLINE INFORMATION
2(e1370)/daf-16(mgDf47) or age-1(hx546) worms were assayed ... no. 25. 3.91. 0.78. age-1. E. faecalis. BHI. no. 25. 5.08. 0.24. daf-2 (e1368) E. faecalis. BHI ...
Modulatory role of the adventitia on noradrenaline and angiotensin II ...
... NO cite for, DAF-2 diacetate, also indicated that Ang II stimulated NO ... with DAF-2 experiments, which showed that Ang II-increased NO availability was ...