Vayeitzei ויצא

My Musing
What is the significance of the angels?
The midrash before this selection relates the more popular idea that the angels represented the nations that will subjugate the Israelite nation. However, this selection explores the idea that the angels are assigned to us for protection as a dividend for our observance of mitzvoth.
The midrash ends with a different idea- that which Yaakov asked he received, except that the proof texts for God's response to Yaakov's request come ahead of his requests. Food for thought, about God answering our neds ahead of our requests.

מדרש תנחומא (ורשא) פרשת ויצא סימן ג
(בראשית כח:י) "וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה "
"And Jacob went out from Beer-sheba, and went toward Haran"
"וַיֵּצֵא יַעֲקֹב" זה שאמר הכתוב (תהלים צא:יא) "כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ"
אמר רבי מאיר:'עשה אדם מצוה אחת מוסרין לו מלאך אחד, עשה שתי מצות מוסרין לו שני מלאכים, עשה מצות הרבה מוסרין לו מלאכים הרבה, שנאמר ""כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ" ולמה?
כדי לשומרו מן המזיקין. שנאמר, (תהלים צא:ז) "יִפֹּל מִצִּדְּךָ אֶלֶף וּרְבָבָה מִימִינֶךָ אֵלֶיךָ לֹא יִגָּשׁ".
"And Jacob went out" This is what scripture says "For He will give His angels charge over thee, to keep thee in all thy ways"
Said Rabbi Meir, A person who does a commandment, one angel is assigned to him. If he does two commandments he is assigned two angels. If he does many commandments many angels are assigned to him, as is says, "For He will give His angels charge over thee, to keep thee in all thy ways" And why?
To guard him from the injurious forces that lurk. As it says, "A thousand will fall at thy side, and ten thousand at thy right hand; it shall not come nigh thee"
ומה הוא "יִפֹּל"?
משלימין לו כענין שנאמר (דברי הימים א,יב:כ) "וּמִמְּנַשֶּׁה נָפְלוּ עַל דָּוִיד בְּבֹאוֹ עִם פְּלִשְׁתִּים עַל שָׁאוּל לַמִּלְחָמָה וְלֹא עֲזָרֻם כִּי בְעֵצָה שִׁלְּחֻהוּ סַרְנֵי פְלִשְׁתִּים לֵאמֹר בְּרָאשֵׁינוּ יִפּוֹל אֶל אֲדֹנָיו שָׁאוּל"
What is meant by "will fall"?
It is repaid according to the event as it says, "Of Manasseh also there fell away some to David, when he came with the Philistines against Saul to battle, but they helped them not; for the lords of the Philistines upon advisement sent him away, saying: 'He will fall away to his master Saul to the jeopardy of our heads."

" וּרְבָבָה מִימִינֶךָ" ,אמר רבי יצחק, למה מן הימין רְבָבָה ומן השמאל אֶלֶף? לפי שהשמאל אינה צריכה מלאכים הרבה מפני ששמו של הקדוש ברוך הוא כתוב בתפילין ונתון בשמאל שנאמר (דברים ו:ח) "וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ"
"a myriad at your right", said Rabbi Yizchak, why from the right is a myriad and from the left a thousand? Because the left does not need many angles because the name of the Holy One Blessed be He is written on the tefilin that are laid on the left, as it says, "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.
אמר רבי אבהו בר חנינא, 'לא כתיב 'יהא מצדך' אלא "יִפֹּל". שמאל שאינה פשוטה במצות כמו הימין אינה מפלת אלא אלף מזיקין, אבל ימין שהיא
פשוטה במצות מפלת רבוא מזיקין, לכך כתיב "כִּי מַלְאָכָיו יְצַוֶּה לָּךְ"
Said Rabbi Abahu ben Chanina, it does not say "will be from your side" rather "will fall" The left that is not as involved with commandments like the right side does not fell only one thousand injurious forces, while the right which is outstretched in doing commandments, can fell a myriad of injurious forces. Therefore it says, "for His angles which he will command to you"
"וַיֵּלֶךְ חָרָנָה" זו אחד מארבע קפיצות שקפצה הארץ.
אחת בימי אברהם (בראשית יד:טו) "וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק"
ואחת לאליעזר שנאמר (בראשית כד:מב)"וָאָבֹא הַיּוֹם אֶל הָעָיִן וָאֹמַר יְדֹוָד אֱלֹקֵי אֲדֹנִי אַבְרָהָם אִם יֶשְׁךָ נָּא מַצְלִיחַ דַּרְכִּי אֲשֶׁר אָנֹכִי הֹלֵךְ עָלֶיהָ"
ואחת בימי דוד שנאמר (תהלים ס:ב) "בְּהַצּוֹתוֹ אֶת אֲרַם נַהֲרַיִם וְאֶת אֲרַם צוֹבָה וַיָּשָׁב יוֹאָב וַיַּךְ אֶת אֱדוֹם בְּגֵיא מֶלַח שְׁנֵים עָשָׂר אָלֶף:
*וזאת "וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע"
וכן דוד אומר (תהלים ס:ד) "הִרְעַשְׁתָּה אֶרֶץ פְּצַמְתָּהּ רְפָה שְׁבָרֶיהָ כִי מָטָה" מלמד שהקפיץ הקדוש ברןך הוא את הארץ ליואב ולאבישי ולצבא המלחמה.
*
"And he went towards Charan", this is one of the four jumps that jumped the land (and made the distance traveled shorter and faster)
One was in the time of Abraham when he battled the kings, one was for Eliezer when he went to find a wife for Isaac, one was in the time of David when Yoav vanquished Edom. And this one where Yaakov leaves Beer sheva.

(בראשית כח:כ) "וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם יִהְיֶה אֱלֹקִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ"
"And Jacob vowed a vow, saying: 'If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on",
אמר רבי ברכיה, בכל מה שתבע יעקב מן הקדוש ברוך הוא השיבו.
אמר "אִם יִהְיֶה אֱלֹקִים עִמָּדִי" השיבו (בראשית כח:טו) "וְהִנֵּה אָנֹכִי עִמָּךְ [וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם עָשִׂיתִי אֵת אֲשֶׁר דִּבַּרְתִּי לָך]ְ:
אמר " וּשְׁמָרַנִי" השיבו "וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ"
אמר (בראשית כח:כא) "וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה יְדֹוָד לִי לֵאלֹקִים" השיבו "וַהֲשִׁבֹתִיךָ"
Said Rabbi Berachya, everything that Yaakov asked of the Holy One blessed be He, was answered.
He said, "If God will be with me" and God answered "I am with you"
He said, "And protect me" and God answered "And I will protect you in all that you walk"
He said "and return to my father's house in peace" and God answered, "I will return you"

אמר "וְנָתַן לִי לֶחֶם לֶאֱכֹל" ולא השיבו על הפרנסה. אמר הקדוש ברוך הוא, אם אני מבטיחו על הלחם מהו מבקש ממני עוד? לפיכך לא הבטיחו על הלחם. ורבנן אמרי, אף על הפרנסה השיבו. שנאמר, " כִּי לֹא אֶעֱזָבְךָ", ואין "כִּי לֹא אֶעֱזָבְךָ" אלא לחם, כמד"א (תהלים לז:כה) "נַעַר הָיִיתִי גַּם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם"
He said , "and give me bread to eat" and he was not answered for a guarantee of livelihood. Said the Holy One blessed be He, If I promise him livelihood, what will he ask of me in the future? Therefore there was not promise of sustenance. The rabbis say, even on livelihood he was answered. As it says, 'For I will not elave you" and there is no instance of "leave" that does not mean bread (or sustenance) as it says, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread."

Tol'dot תולדת

My Musing
In the midrash Rabah on Breishit, it is taught that the reason for Abraham’s existence was only for the sake of Yaakov’s existence. There are many ways to interpret and indentify with that teaching. In this week’s selection, the midrash expands this thought to include the existence of the whole world.
But if we look at this midrash in a more universal, albeit particularistic way, there is a very powerful message for the descendants of Jacob. The proof text used for necessity of Yaakov’s existence can be extended to his later generations. But that means that we, the progeny of Yaakov must keep the world in existence.

מדרש תנחומא (ורשא) פרשת תולדות סימן ב
(בראשית פרק כה:יט) "וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת יִצְחָק"

And these are the generations of Isaac, Abraham's son: Abraham begot Isaac.

"וְאֵלֶּה תּוֹלְדֹת יִצְחָק"
זה שאמר הכתוב (משלי כג:כד) "<גול> גִּיל <יגול> יָגִיל אֲבִי צַדִּיק <יולד> וְיוֹלֵד חָכָם <וישמח> יִשְׂמַח בּוֹ"
כנגד מי אמרו שלמה?
לא אמרו אלא כנגד יצחק, שבשעה שנולד יצחק היו הכל שמחים; שמים וארץ, חמה ולבנה, כוכבים ומזלות. ומפני מה היו שמחים? שאלמלא לא נברא יצחק לא היה העולם מתקיים. שנאמר, (ירמיהו לג:כה) "כֹּה אָמַר יְדֹוָד אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי", ואין בריתי אלא יצחק שנאמר (בראשית יז:כא) " וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת"

"And these are the generations of Isaac"
This is what the scripture said "The father of the righteous will greatly rejoice; and he that begot a wise child will have joy of him."
Who was Solomon [King Solomon is the traditional author of Proverbs] referring to?
It was not said except as referring to Isaac, that at the moment Isaac was born, all rejoiced; heaven and earth, sun and moon, stars and constellations. Why were they happy? Were it to be that Isaac had not been created the world would not exist. As it says, "Thus says the Lord, If My covenant be not with day and night, if I have not appointed the ordinances of heaven and earth". And there is no covenant other than Isaac as it says, "And My covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.'

Chayei Sarah חיי שרה

My Musing
Is it possible to be snide but respectful? Most people would say no, but it is interesting how the midrash uses the statement of Sarah, which at first blush is either neutral or somewhat cheeky, as an example of how she was a noble woman and supported him and let him achieve greatness. Could the author of the midrash not have found another example of where Sarah treated Abraham with respect?
Perhaps the midrash is trying to teach us the value of respect for others, even when you are being curt or snide.

מדרש תנחומא (ורשא) פרשת חיי שרה סימן ב
(בראשית פרק כד:א) "וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַידֹוָד בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל"

"And Abraham was old, come with days; and the Lord blessed Abraham in all."

אמר רבי יהושע בר נחמני, 'מפני ארבעה דברים הזקנה קופצת על אדם; מפני היראה, ומפני כעס בנים, ומפני אשה רעה, ומפני המלחמות.'

Rabbi Yehoshua the son of Rabbi Nachmeini said, four things cause old age to spring upon a person; from fear and awe, from the anger caused by children, from an evil wife, and from war.

מפני היראה, מדוד דכתיב (דברי הימים א, כא:ל) "וְלֹא יָכֹל דָּוִיד לָלֶכֶת לְפָנָיו לִדְרֹשׁ אֱלֹקִים כִּי נִבְעַת מִפְּנֵי חֶרֶב מַלְאַךְ יְדֹוָד" מה כתיב אחריו (דברי הימים א,כג:א) "וְדָוִיד זָקֵן וְשָׂבַע יָמִים וַיַּמְלֵךְ אֶת שְׁלֹמֹה בְנוֹ עַל יִשְׂרָאֵל"

Because of awesome fear, we learn from David, as it is written, "But David could not go before it (the sanctuary) to inquire of God; for he was terrified because of the sword of the angel of the Lord". What is written following? "Now David was old and satisfied of days; and he made Solomon his son king over Israel."

מפני כעס בנים, מעלי דכתיב (שמואל א,ב:כב) "וְעֵלִי זָקֵן מְאֹד וְשָׁמַע אֵת כָּל אֲשֶׁר יַעֲשׂוּן בָּנָיו לְכָל יִשְׂרָאֵל וְאֵת אֲשֶׁר יִשְׁכְּבוּן אֶת הַנָּשִׁים הַצֹּבְאוֹת פֶּתַח אֹהֶל מוֹעֵד"

From the anger at one’s children, we learn from Eili (the kohen at the time that Samuel is raised as a nazir and becomes a prophet) as it is written, "Now Eli was very old; and he heard all that his sons did unto all Israel, and how that they lay with the women that did service at the door of the tent of meeting."

מפני המלחמות, מיהושע שלאחר שעשה מלחמות עם שלשים ואחד מלכים מה כתיב בו (יהושע כג:א) "וַיְהִי מִיָּמִים רַבִּים אַחֲרֵי אֲשֶׁר הֵנִיחַ יְדֹוָד לְיִשְׂרָאֵל מִכָּל אֹיְבֵיהֶם מִסָּבִיב וִיהוֹשֻׁעַ זָקֵן בָּא בַּיָּמִים"

From war, we learn from Joshua, that after he did battle with 31 kings, what is written about him? “And it came to pass after many days, when the Lord had given rest unto Israel from all their enemies round about, and Joshua was old and well in years”

ומפני אשה רעה, דכתיב (מלכים א,יא:ד) "וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא הָיָה לְבָבוֹ שָׁלֵם עִם יְדֹוָד אֱלֹקָיו כִּלְבַב דָּוִיד אָבִיו"

And from an evil wife, as it is written, "For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the Lord his God, as the heart of David his father."

אבל אברהם אשתו מכבדתו וקוראתו אדני שנאמר (בראשית יח:יב) "וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה לִּי עֶדְנָה וַאדֹנִי זָקֵן" ועליה נאמר (משלי יב:ד) "אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ וּכְרָקָב בְּעַצְמוֹתָיו מְבִישָׁה" לפיכך כתיב ביה " וַידֹוָד בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל".

But Abraham, his wife honored him and called him “my lord” as it says, “And Sarah laughed to herself, saying: 'After I am finished shall I conceive, my lord being old?” On her it says, “A noble wife is the crown of her husband, and like rottenness in his bones is one who acts shamefully.”

Vayera וירא

My Musing
This week’s midrash focuses on two points. One is that the relationship between God and Abraham was so unique that God could stand in Abraham’s presence (so to speak). The other is that it is not above God to come down and care about the inhabitants of this world below Him.
I see these two points as effluent from the same idea- God is so secure in his Majesty that He does not need to stand on ceremony. The less secure a person is, the more they need to find security in the pomp and circumstance. Therefore it is not beneath Him to be intimately concerned about our welfare and struggles. Hence he appears to Abraham, and according to the pshat, literal meaning of the text, Abraham did not have to be in a trance to communicate with God (Moshe is still unique in that Moshe’s time with God was ‘face to face’).

מדרש תנחומא (ורשא) פרשת וירא סימן ב
(בראשית יח:א,ב) "וַיֵּרָא אֵלָיו יְדֹוָד בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה "

“And the Lord appeared to him by Elonei Mamre, and he was sitting by the tent opening in the heat of the day; And he lifted up his eyes and looked, and, behold, three men stood over him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth

,
רבי ברכיה בשם רבי לוי פתח (תהלים יח:לו)"וַתִּתֶּן לִי מָגֵן יִשְׁעֶךָ וִימִינְךָ תִסְעָדֵנִי וְעַנְוַתְךָ תַרְבֵּנִי"
כיון שנגלה עליו היה הקדוש ברוך הוא עומד ואברהם יושב. שנאמר," וְהוּא יֹשֵׁב". אמר לו הקדוש ברוך הוא, 'אל תתמה, שאף לבניך אני עושה כן כשיהיו יושבין בבתי כנסיות ובבתי מדרשות ואני נצב עליהם. שנאמר, (תהלים פב:א) "מִזְמוֹר לְאָסָף אֱלֹקִים נִצָּב בַּעֲדַת אֵ-ל בְּקֶרֶב אֱלקִים יִשְׁפֹּט"

Rabbi Berachya in the name of Rabbbi Levi opened: You have given me Your shield of salvation, and Your right hand has fed me; and Your modesty has made me great. Since He revealed Himself to him, The Holy One, blessed be He, stood and Abraham sat. As it says, “And he was sitting”. Said to him, the Holy One, blessed be He, ‘do not be surprised, for even to your children I will do this, when they will be sitting in the synagogues and study halls, and I will stand over them.’ As it says, “A Psalm of Asaph. God stands in the congregation of God; in the midst of the judges He judges”

בנוהג שבעולם, כשהתלמיד חולה והרב הולך לבקרו, התלמידים מהלכין תחלה ואומרים שליחות הרב לביתו של חולה, לומר שהרב מבקש לבקרו. והקדוש ברוך הוא אינו כן. כשמל אברהם, והיה מצטער מן המילה, אמר למלאכים לילך לבקרו, עד שהמלאכים הולכין קדמן הקדוש ברוך הוא שנאמר, "וַיֵּרָא אֵלָיו יְדֹוָד" ואחר כך "וַיִּשָּׂא עֵינָיו וַיַּרְא".יש עניו גדול מזה?!

It is the custom of the world that when a student is sick and the master goes to visit him, the students go first and say that they are visiting as emissaries of the master. But the Holy One, blessed be He, is not like this. When Abraham was circumcised, and he was in pain from the circumcision, He said to the angels to visit him, until the angles went, the Holy One, blessed be He, pre-empted them as it says “And the Lord appeared to him” and afterwards it says, “And he lifted up his eyes and looked”- is there humbleness greater than this?!

אמרו רבותינו בשם ר' אליעזר בן פדת, בשבעה מקומות השוה הקדוש ברוך הוא עצמו עם הבריות הנמוכין. שנאמר, (דברים י:יז) "כִּי יְדֹוָד אֱלֹקֵיכֶם, הוּא אֱלֹקֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵ-ל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד"
מה כתיב אחריו? (דברים י:יח) "עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה:

The rabbis said in the name of Rabbi Elazr ben Pedat, in seven places the Holy One, blessed be He, equated himself with the lower creations. As it says, “For the Lord your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regards not persons, nor takes bribe.”
What is written after? “He makes justice for the orphan and widow, and loves the stranger, in giving him food and dress.”

ואומר, (ישעיהו נז:טו) "כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת דַּכָּא וּשְׁפַל רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים:

And it says, “Because thus says the High and Lofty One that inhabits eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.”

ואומר, (ישעיהו סו:א-ב) " כֹּה אָמַר יְדֹוָד הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי וְאֶת כָּל אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כָל אֵלֶּה נְאֻם יְדֹוָד" וכתיב, "וְאֶל זֶה אַבִּיט אֶל עָנִי וּנְכֵה רוּחַ וְחָרֵד עַל דְּבָרִי"

And it says, “Thus says the Lord: The heaven is My throne, and the earth is My footstool; where is the house that you may build for Me? And where is the place that may be My resting-place? For all these things hath My hand made, and so all these things came to be, says the Lord” and it is written, “but on this man will I look, even on him that is poor and of a contrite spirit, and trembles at My word.”

ואומר, (תהלים י: טז-יז) "יְדֹוָד מֶלֶךְ עוֹלָם וָעֶד אָבְדוּ גוֹיִם מֵאַרְצו" מה כתיב אחריו? "תַּאֲוַת עֲנָוִים שָׁמַעְתָּ יְדֹוָד תָּכִין לִבָּם תַּקְשִׁיב אָזְנֶךָ"

And it says, The Lord is King for ever and ever; the nations are perished out of His land.” What is written following? “You have heard the desire of the humble, Lord: You will direct their heart, You will cause Your ear to listen”

ואומר, (תהלים סח:ה- ו) "שִׁירוּ לֵאלֹקִים זַמְּרוּ שְׁמוֹ, סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּי-ָהּ שְׁמוֹ וְעִלְזוּ לְפָנָיו" מה כתיב אחריו? "אֲבִי יְתוֹמִים וְדַיַּן אַלְמָנוֹת אֱלֹקִים בִּמְעוֹן קָדְשׁוֹ"

And it says, “Sing unto God, sing praises to His name; extol Him that rides upon the skies, whose name is the Lord; and exult before Him” What is written following? “A father of the fatherless, and a judge of the widows, is God in His holy habitation”

ואומר, (תהלים קמו:ז- ט) "עֹשֶׂה מִשְׁפָּט לָעֲשׁוּקִים נֹתֵן לֶחֶם לָרְעֵבִים יְדֹוָד מַתִּיר אֲסוּרִים.יְדֹוָד פֹּקֵחַ עִוְרִים, יְדֹוָד זֹקֵף כְּפוּפִים, יְדֹוָד אֹהֵב צַדִּיקִים" ואומר, "יְדֹוָד שֹׁמֵר אֶת גֵּרִים יָתוֹם וְאַלְמָנָה יְעוֹדֵד וְדֶרֶךְ רְשָׁעִים יְעַוֵּת"

And it says, “Who executes justice for the oppressed; who gives bread to the hungry. The Lord releases the prisoners; The Lord opens the eyes of the blind; the Lord raises up them that are bowed down; the Lord loves the righteous; and it says, “The Lord preserves the strangers; He upholds the fatherless and the widow; but the way of the wicked He makes crooked.”

כיון שמל אברהם נגלה עליו הקדוש ברוך הוא בכבודו לבקרו שנאמר, "וַיֵּרָא אֵלָיו יְדֹוָד"

Since Abraham circumcised himself, The Holy One, blessed be He, revealed himself to him in His honor, to visit him as it says, “And the Lord appeared to him”

רבי יצחק נפחא פתח (שמות כ:כ) "מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ אֶת צֹאנְךָ וְאֶת בְּקָרֶךָ {ואומר} בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ"

Rabbi Yitzchak Napha opened: “An altar of earth you should make to Me, and shall sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and your oxen; {and it says}in every place where I cause My name to be mentioned I will come to you and bless you.

אמר הקדוש ברוך הוא, 'ומה מי שהיה זובח עולה או שלמים אני נגלה עליו לברכו, אברהם שזבח את עצמו לפני על אחת כמה וכמה?! לכך נאמר "וַיֵּרָא אֵלָיו יְדֹוָד".
אמר רבי אחא, בא וראה שנתן הקדוש ברוך הוא כח באברהם. שביום שמל את עצמו מל ישמעאל ואת כל אנשי ביתו והיה הדם מנטף. וכמה היו ילידי ביתו? שי"ח (318) מקנת כספו על אחת כמה וכמה! שנאמר, (בראשית יז:כג) "וַיִּקַּח אַבְרָהָם אֶת יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל יְלִידֵי בֵיתוֹ וְאֵת כָּל מִקְנַת כַּסְפּוֹ כָּל זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמָל אֶת בְּשַׂר עָרְלָתָם {וכתיב} בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלקִים"

Said the Holy One, blessed be He, ‘And what, he who offered the consumed sacrifice or the peace offering I will reveal myself to bless him, Abraham, who sacrificed himself before me how much more so?! Therefore it says, “And the Lord appeared to him”.
Said Rabi Aha, come and see that the Holy One blessed be He, gave Abraham strength. On the day that he circumcised himself, he also circumcised Ishmael, and all the members of his household and the blood was dripping. And how many were those born to his household? 318. Those acquired by him how much more so. As it says, “And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.”

עד שהעמיד אברהם מן הערלות גבעה ונהר של דם יוצא מביתו. ואמר להן הקדוש ברוך הוא למלאכי השרת, 'בואו ונבקר את החולה', אמרו לו רבונו של עולם, מה אנוש ותדעהו בן אדם ותחשבהו? אתה הולך למקום הטנופת למקום של דם ושל שקץ וסריות!'
אמר להם, חייכם! ערב עלי אותו דם של ערלות ממור ולבונה.
וכן שלמה אומר (שיר השירים ד:ו) "עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה:

So many that Abraham was able to pile a mound of the foreskins and the blood flowed like a rivulet from his house. And the Holy One, blessed be He, said to the ministering angels, ‘come, let us visit the sick’. They said to Him, Master of the Universe, what is man that you should know him, and the son of man that you should hold him in high esteem? You are going to the place of filth, to a place of blood and defilement?!’
He said to them, On your lives!, the blood of the foreskins is sweeter to me than the myrrh and the frankincense of the sacrifices.
And thus Solomon said, “Until the day breathe, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.”

זה אברהם שנקרא מור שנאמר, (תהלים מה:ט) "מֹר וַאֲהָלוֹת קְצִיעוֹת כָּל בִּגְדֹתֶיךָ מִן הֵיכְלֵי שֵׁן מִנִּי שִׂמְּחוּךָ:

That refers to Abraham, who is referred to as myrrh, as it says, “Myrrh, and aloes, and cassia are all thy garments; out of ivory palaces stringed instruments have made thee glad.”

My Musing

What is the motivation of both God and Abraham in issuing and fulfilling the first of the ten trials, seems to be the underlying thought to this week's midrash.

This test is called the test within a test by the midrash, denoting its extreme need for obedience to the true Commander in Chief. Not only is Abraham asked to leave his homeland, and all he has, he is also asked to leave without a final destination.

As part of understanding the motivation of God for doing this, the midrash compares Abraham to a bottle of perfume that is left in a cemetery. Leaving the negative allusion to the gentile population aside, this indicates that Abraham was unappreciated where he lived and it was God who wanted him to be appreciated.

In what seems to be a later addition to the midrash, a reward is implied within the very language of lech lecha. It is based on gematria, the numerical equivalence of the letters and segueing along that line of thought is the text for the teaching that Abraham came to God at the tender age of three.

מדרש תנחומא (ורשא) פרשת לך לך סימן ג
(בראשית יב:א,ב)" וַיֹּאמֶר יְדֹוָד אֶל אַבְרָם, לֶךְ לְךָ, מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ, אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה "

"And the Lord said unto Abram: 'Leave from your country, and from your birthplace, and from your father's house, to the land that I will show thee. And I will make you a great nation, and I will bless you, and make your name great; and you will be a blessing."

זה שאמר הכתוב (תהלים מה:יא,יב) "שִׁמְעִי בַת וּרְאִי וְהַטִּי אָזְנֵךְ, וְשִׁכְחִי עַמֵּךְ וּבֵית אָבִיךְ. וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ, כִּי הוּא אֲדֹנַיִךְ וְהִשְׁתַּחֲוִי לו"ֹ
"שִׁמְעִי בַת וּרְאִי וְהַטִּי אָזְנֵךְ" זה אברהם. "וְשִׁכְחִי עַמֵּךְ וּבֵית אָבִיךְ" זו עבודת כוכבים ומזלות.
ואומר (ירמיהו ב:כז) "אֹמְרִים לָעֵץ אָבִי אַתָּה וְלָאֶבֶן אַתְּ <ילדתני> יְלִדְתָּנוּ, כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים, וּבְעֵת רָעָתָם יֹאמְרוּ קוּמָה וְהוֹשִׁיעֵנוּ"

This is what scripture says: 'Hearken, O daughter, and consider, and incline your ear; forget also your own people, and your father's house; So shall the king desire your beauty; for he is your lord; and do homage unto him"
'Hearken, O daughter, and consider, and incline your ear;’ this refers to Abraham. “forget also your own people, and your father's house” refers to the worship of the stars and the zodiacs. And it says Who say to a stock: 'Thou art my father', and to a stone: 'Thou hast brought us forth', for they have turned their back unto Me, and not their face; but in the time of their trouble they will say: 'Arise, and save us.'

"וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ", זה מלך מלכי המלכים והוא חפץ לייפותו בעולם הזה ולעולם הבא.
"כִּי הוּא אֲדֹנַיִךְ וְהִשְׁתַּחֲוִי לו"
אמר רבי אבין משל לצלוחית של פלייטון הנתונה בבית הקברות ולא היה אדם יודע ריחה.
מה עשה? נטלוה וטלטלוה ממקום למקום והודיעה ריחה בעולם. כך היה אברהם דר בתוך עובדי כוכבים ומזלות. אמר לו הקדוש ברוך הוא "לֶךְ לְךָ, מֵאַרְצְךָ" ואני אודיע טבעך בעולם.

“So shall the king desire your beauty” this is the King of Kings and he desires to beautify him in this world and the next.
“for he is your lord; and do homage unto him"
Rabbi Avin said, this is similar to a bottle of perfume that is set in the cemetery and therefore no one could know how good it smelled. So he took the plate and carried it from place to place to make known its aroma to the world. Similarly this was Abraham. He lived among the gentiles. Then God said 'Leave from your country”, and I will make known your good nature to the world.

"לֶךְ לְךָ"
מהו לך לך? ל' שלשים כ' עשרים, הרי עולה בגימטריא ק', רמז לו כשתהיה בן מאה תוליד בן כשר. הדא הוא דכתיב (בראשית כא:ה) "וְאַבְרָהָם בֶּן מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ"

What is “lech lecha”? The letter lamed equals 30 and the letter caf equals 20. That gives two times fifty, which equals 100.This is an allusion to Abraham being 100 when he has a son. This is what is written, “And Abraham was a hundred years old, when his son Isaac was born unto him”

ורבי לוי אומר, נסיון הראשון כנסיון האחרון. נסיון הראשון ב "לֶךְ לְךָ, מֵאַרְצְךָ" נסיון האחרון ב(בראשית כב:ב) "וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה."
אמר רבי חנינא, בא וראה חיבתו של אברהם לפני בוראו. שבן שלש שנים הכיר בוראו שנאמר (בראשית כו:ה) "עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי"
ע' שבעים, ק' מאה, ב' שנים, הרי מאה שבעים ושנים. וכל ימיו של אברהם קע"ה. הא למדת שבן ג' שנים הכיר את בוראו.

Rabbi Levi said, the first (of ten) test was like the last (of the ten) test. The first test was with

the language of “lech lecha” and the last one was also with the language of “lech lecha”

Rabbi Chanina said, come and see the closeness of Abraham before his Creator. That he was three years ald when he recognized God as the creator. As it says, “EKEV because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.'
The letter ayin of the word Ekev equals 70, the letter kuf of the word Ekev equals 100, and the letter bet of the word Ekev equals 2. That adds to 172. We know that Abraham lived to be 175. This leaves three years without devotion to God.

" אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ"
לא אמר ליה 'למקום פלוני'. זו נסיון בתוך נסיון. יש אדם שהולך ואינו יודע לאיזו מקום הוא הולך. מה עשה? נטל את כליו ואת אשתו (בראשית יב:ד) "וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְדֹוָד וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן"

“To the land that I will show thee”
It did not say to a specific place, (but to where I will show you), this is a test within a test. There are people who walk not knowing where they are going. What does he do? He picked up his possessions and his wife “And Abram went, as the Lord had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.

" וְאֶעֶשְׂךָ"
אין כתיב ואשימך אלא " וְאֶעֶשְׂךָ". אמר לו 'אותך, אני בורא בריה חדשה' כענין שנאמר(בראשית א:ז)
וַיַּעַשׂ אֱלֹקִים אֶת הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי כֵן:
(בראשית א:טז)וַיַּעַשׂ אֱלֹקִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים:

“And I will make you”
“And I will put you” is not written, rather, I will make you. God said, you- I will make a new creature. As it says “And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.”
And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.

אמר רבי פנחס הכהן בר חמא, אימתי עשה הקדוש ברוך הוא אברהם לגוי גדול? משקבלו ישראל את התורה, שכן משה אמר להם (דברים ד:ח) "וּמִי גּוֹי גָּדוֹל אֲשֶׁר לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם"

Rabbi Pinchas HaCohen, some of Chama said, When did The Holy One, Blessed be He, make him to be a large nation? From the moment that Israel accepted the Torah. As Moshe said to them, “And what great nation is there, that hath statutes and ordinances so righteous as all this law, which I set before you this day?”

NOAH נח

Dedicated to the memory of Dov's (a"h) Grandfather - אבבא יוסף בן שלום יהודה

on his yahrtzeit - ה' מרחשון

My Musing
In last week’s parsha, after we learn of the punishment that is incurred by Adam and Chava for eating of the forbidden fruit, we learn that the first to fall victim to man's new mundane status is their own son Hevel. Now that humanity is mortal, what are the risks associated with populating the new world? Implicit in the discussion of the teaching of the three mitzvoth that were assumed by women, the midrash takes us back to the sin of Adam and Chava in Gan Ededn.
This midrash is placed here at the beginning of Noah and not at the point where Adam and Chava are exiled from the Garden in Breishit because, I believe, Noah is the "new Adam". As he will emerge from the ark, he will need to fulfill man's destiny and deal with enigmas and inherent contradictions. He will also have to account or atone for the sin that caused the exile from Gan Eden. One of the enigmas of humanity's life on Earth is that there are paradoxes. A woman can die while she is bringing a new life to the world.

מדרש תנחומא (ורשא) פרשת נח סימן א
ילמדנו רבינו:
על כמה עבירות נשים מתות בשעת לדתן?
כך שנו רבותינו. על שלשה וכו'*.ושלשתן מן התורה:

Our Rabbi should teach:
How many transgressions cause women to die in childbirth? This our rabbis taught. There are three transgressions that cause women to die in childbirth and they are being careful during the menses, separating the challah portion from dough, and lighting the Shabbat candles. And the three are from the Torah.

נדה דכתיב (ויקרא טו:כה) "וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת נִדָּתָהּ אוֹ כִי תָזוּב עַל נִדָּתָהּ כָּל
יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא"

The menses as it is written: And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.

חלה (במדבר טו:כ) "רֵאשִׁית עֲרִסֹתֵכֶם חַלָּה תָּרִימוּ תְרוּמָה כִּתְרוּמַת גֹּרֶן כֵּן תָּרִימוּ אֹתָהּ"

“Separating the portion of dough of the first of your dough ye shall set apart a cake for a gift; as that which is set apart of the threshing-floor, so shall ye set it apart.”

הדלקת הנר דכתיב (ישעיהו נח:יג) "אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג
לִקְדוֹשׁ יְדֹוָד מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר" "וְקָרָאתָ לַשַּׁבָּת עֹנֶג" זו הדלקת הנר בשבת.

Lighting the Shabbat candles as it is written: "If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, and the holy of the Lord honorable; and you will honor it, not doing your ways, nor pursuing your business, nor speaking thereof; “And call the Shabbat a delight”, that is kindling the Shabbat lights.

ואם תאמר לישב בחשך, אין זה עונג שאין יורדי גיהנם נדונין אלא בחשך שנאמר (איוב י:כב) "אֶרֶץ עֵיפָתָה כְּמוֹ אֹפֶל צַלְמָוֶת וְלֹא סְדָרִים וַתֹּפַע כְּמוֹ אֹפֶל"
And if you want to say sit in the dark. That is not enjoyment, that those condemned to purgatory are judged only in the dark as it says "A land of thick darkness, as darkness itself; a land of the shadow of death, without any order, and where the light is as darkness.”

ומה ראו נשים להצטוות על שלש מצות האלו
אמר הקדוש ברוך הוא אדם הראשון תחלת בריותי היה ונצטווה על עץ הדעת. וכתיב בחוה (בראשית ג:ו) "וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכַל"

And what did the women see that they should take upon these three commandments?
The Holy One, blessed be He, said to the primal man, you are the beginning of my creation, and was commanded about the tree of knowledge. And is is written with Chava, “And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.”

וגרמה לו מיתה ושפכה את דמו. וכתיב בתורה (בראשית ט:ו) "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹקִים עָשָׂה אֶת הָאָדָם" תשפוך דמה ותשמור נדתה כדי שיתכפר לה על דם האדם ששפכה.

She caused Adam lose his immortality and spilled his blood. And it written in the Torah,
Whoso sheds a man's blood, by man shall his blood be shed; for in the image of God made He man.” She will spill blood and guard her menstrual status so that it is redemptive for her on the blood of the first man that was spilt.

מצות חלה מנין? היא טמאה חלתו של עולם, דאמר רבי יוסי בן דוסמקא [נ"א קצרתא]: כשם שהאשה מקשקשת עיסתה במיםואחר כך היא מגבהת חלתה, כך עשה הקדוש ברוך הוא לאדם הראשון, דכתיב (בראשית ב:ו) "וְאֵד יַעֲלֶה מִן הָאָרֶץ וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה"
ואחר כך (בראשית ב:ז) "וַיִּיצֶר יְדֹוָד אֱלקִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה, וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים, וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה"

From where do we know that the women took upon themselves the commandment to separate the challah potion? She created an impurity in the beginning (a play on the word challah) of the world, as Rabbi Yosi ben Duskema said, just as she works her dough with water and then she lets it rise, so the Holy One blessed be He did to the primal man as it is written but there went up a mist from the earth, and watered the whole face of the ground. And after Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

הדלקת הנר מנין? היא כבתה נרו של אדם דכתיב (משלי כ:כז) "נֵר יְדֹוָד נִשְׁמַת אָדָם חֹפֵשׂ כָּל חַדְרֵי בָטֶן"

From where do we learn the Kindling of the shabbat lights? She extinguished the light of mankind (removing immortality) as it is written “The spirit of man is the lamp of the Lord, searching all the inward parts.”

*משנה מסכת שבת פרק ב משנה ו
על שלש עבירות נשים מתות בשעת לידתן על שאינן זהירות בנדה ובחלה ובהדלקת הנר:

My Musing

The midrash seems very upfront. Perhaps we can title it with apologies to Milton, Paradise Lost. The actions of mankind have repercussions way down the line. It wasn't just Adam who lost these gifts, it was all of makind. And we wait until the return of the great days to have those qualities returned.

מדרש תנחומא (ורשא) פרשת בראשית סימן ו

(בראשית פרק ב:ד) "אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְדֹוָד אֱלֹקִים אֶרֶץ וְשָׁמָיִם"

“These are the derivatives of the heaven and of the earth when they were created, in the day that the Lord God made earth and heaven.”

אמר רבי ברכיה ורבי חלבו בשם רבי שמואל בר נחמן, כל תולדת שבתורה חסרי וא"ו, חוץ מזה ואחרן (רות פרק ד:יח) " וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ פֶּרֶץ הוֹלִיד אֶת חֶצְרוֹן", ששניהם מלאין.

Rabbi Berachia and Rabbi Chalbo said in the name of Rabbi Samuel ben Nachman, all the occurrences of the word Toldot are written in the contracted form, missing the vav except for this one and the last which is “Now these are the derivatives of Peretz: Peretz begot Hezron”

אמר רבי יודא הלוי בר שלום, וא"ו זו כנגד ששה דברים שחיסר הקדוש ברוך הוא מאדם הראשון לאחר שחטא, ואלו הן: זיו פניו, וקומתו, וחייו, ופירות הארץ, ונטרד מגן עדן, וחמה ולבנה.

Rabbi Yudah the levi the son of Shalom said, the missing vav represents the six things that Adam forfeited when he sinned, and they are: The shining countenance of God, his erect posture, his eternal life, the fruit of the land, was removed from the Garden of Eden, the sun and the moon.

זיו פניו מנין? דכתיב (איוב יד:כ) "תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ"

From where do we know that loss of the Divine countenance? As it is written “You prevail for ever against him, and he passes, You change his countenance, and send him away”

קומתו מנין? דכתיב (תהלים קלט:ה) "אָחוֹר וָקֶדֶם צַרְתָּנִי וַתָּשֶׁת עָלַי כַּפֶּכָה"

From where do we know that he lost his erect posture? As it is written, “You hemmed me in behind and in front , and laid Your hand upon me”

חייו מנין? דאלו זכה היה חי וקים לעולם.

From where do we know that he lost his eternal life? For if he had not lost it, he would live and exist forever.

פירות הארץ, דכתיב (בראשית ג:יז) " וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ"

Fruit of the land? As it is written, “And He said to Adam: 'Because you listened to the voice of your wife, and eaten of the tree, of which I commanded you, saying: You shall not eat of it; cursed is the ground for thy sake; in toil shall you eat of it all the days of thy life”

ונטרד מגן עדן, שנאמר (בראשית ג:כד) "וַיְגָרֶשׁ אֶת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן אֶת הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים"

And he was removed from the Garden of Eden, as it says, “So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life”

וחמה ולבנה מנין? דכתיב (ישעיהו יג:י) "כִּי כוֹכְבֵי הַשָּׁמַיִם וּכְסִילֵיהֶם לֹא יָהֵלּוּ אוֹרָם חָשַׁךְ הַשֶּׁמֶשׁ בְּצֵאתוֹ וְיָרֵחַ לֹא יַגִּיהַּ אוֹרוֹ"

From where do we know that Adam lost the sun and the moon? As it is written, “For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in his going forth, and the moon shall not cause her light to shine”

ולעתיד, הקדוש ברוך הוא מחזירם.
זיו פניו מנין? דכתיב (ישעיהו סא:ט) "וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יְדֹוָד"

And in the future the Holy One, blessed be He, returns them.
From where do we know He will return the shining countenance? As it is written, “And their seed will be known among the nations, and their offspring among the peoples; all that see them shall acknowledge them, that they are the seed which the Lord has blessed”

קומתו מנין? דכתיב (ויקרא כו:יג) "אֲנִי יְדֹוָד אֱלֹקֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת", שיהא כל אחד ואחד מישראל גבה קומה מאה אמות. רבי שמעון בן יוסי אומר ר'(200) אמה, כל קומה מאה קוממיות מאתים.

From where do we know that He returns the erect stature? I am the Lord your God, who brought you out of the land of Egypt, that you should not be their bondmen; and I have broken the bars of your yoke, and made you go upright” That each Israelite will stand erect 100 cubits. Rabbi Shimon ben Yosi says 200 cubits. Komah is singular, the word in the verse is plural so it should be at least twice as much.

וחייו מניין? דכתיב (ישעיהו סה:כב)"לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי"

Where do we know that eternal life will be returned? As it is written, “They shall not build, and another inhabit, they shall not plant, and another eat; for as the days of a tree shall be the days of My people will enjoy the work of their hands, my chosen ones”

ופירות הארץ מנין? דכתיב (יחזקאל מז:יב) "וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל עֵץ מַאֲכָל לֹא יִבּוֹל עָלֵהוּ וְלֹא יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים <והיו> וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה" מהו? שכל חדש וחדש יבכר בכורים חדשים. לא כבכורי חדש, זה בכורי חדש אחר אלא מחדש

And from where do we know that the fruit of the land will be returned? As it is written, “And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing” What is this? That every month there will be new first fruits, not that there will be new first fruits but first fruits anew.

גן עדן מנין? שנאמר (הושע יד:ח) "יָשֻׁבוּ יֹשְׁבֵי בְצִלּוֹ יְחַיּוּ דָגָן וְיִפְרְחוּ כַגָּפֶן זִכְרוֹ כְּיֵין לְבָנוֹן"

From where do we know that the Garden of Eden will be returned? As it says, “They that dwell under His shadow shall again make corn to grow, and shall blossom as the vine; the scent thereof shall be as the wine of Lebanon”

חמה ולבנה מנין? דכתיב (ישעיהו ל:כו) "וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְדֹוָד אֶת שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא" וכתיב (שופטים ה:לא) "כֵּן יֹאבְדוּ כָל אוֹיְבֶיךָ יְדֹוָד וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה"

From where do we know that the Sun and the moon will be returned? As it is written, “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, in the day that the Lord binds up the bruise of His people, and heals the stricken of their wound”
And it is written, So perish all Your enemies, O Lord; but they that love Him be as the sun when he goes forth in his might. And the land had rest forty years”

ומתרגמינן ורחמוהי צדיקיא יהון עתידין לאנהרה כזיהור יקריה על חד תלת מאה וארבעין ותלתא כמיפק שמשא בגבוריה. אימתי? (ישעיהו ל:כו) "וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְדֹוָד אֶת שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא" מחץ מכתו של עולם ירפא.