Adam HaRishon, Chava and the Nakedness

The RAMBAN

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Each of us knows the famous Pasuk in Parashat Bereshit where it says that Adam HaRishon and Eve (Chava) "opened their eyes". Suddenly they became aware of their nakedness and started to be ashamed. This happened right after the two ate from the "Tree of Knowledge - Etz HaDa'at Tov veRah". And, as we all know, that the Torah is telling us many things in a symbolic language. Thus, commentators (including the Talmud) state that it wasn't an apple the two first humans ate. The fruit they consumed was either a fig, wheat or grapes.

The Ramban (Rabbi Moshe ben Nachman, 1194 – 1270) commentates that Adam and Eve didn't just, out of the blue, realize that they were naked. What the Torah is trying to teach us is that the intellect of the two had changed. "The opening of the Eyes" refers to their way of understanding rather than to their nakedness. 

Jewish kabbalistic writings see a further hint in the worldly clothes they received from G - d. It is not about their new kind of clothes but about various higher soul levels leaving them. For instance, the highest level, YECHIDAH, had left them and thus Adam and Eve became mortal.  

Everything about Adam Ha'Rishon  HERE !

The whole Torah is G - d's Name

Photo: NASA

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The Ramban (Nachmanides, Rabbi Moshe ben Nachman Girondi, 1194 - 1270) stated: 

The whole Torah is G - d's name. 

Meaning: In the Torah, G - d has expressed His transcendent being, or at least part or aspect of His being which can be revealed through creation. 

Torah = concentrated power of G - d Himself, as expressed in His name

Parashat EKEV - פרשת עקב

Is G - d going to provide us with our needs ? The Shopping Mall "Dizengoff Center" in Tel Aviv.

Photo: Miriam Woelke

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Parashat Ekev is mostly an encouragement for the Jews and it makes us feel good studying it. G - d begins by listing all the miracles happening in the wilderness and that we (the Jews) should always remember them. The RAMBAN states that the 40 years in the wilderness stand for a proof how G - d is providing sufficient food for all of us.

Many times we may worry too much about whether we have enough money to make a living. Personally I know many religious Jews saying that G - d will take care of each of us and we simply need enough trust in Him. If we do the first step and make an effort to make a living, e.g. look for a job, G - d will help us on the way to our goal. Not always openly and with many hinderances but behind the scenes.

It is very hard for me following this concept. On the one hand, I know that this is true but, on the other hand, of course I sometimes worry. Making a living in Israel is not that easy. Especially not as a new immigrant -  due to many reasons. Of course, almost everyone in this country worries, as everything costs lots of money. And there are familie not having enough food and depending on Chesed organizations. In the end, no one is starving to death but, at the same time, we cannot get rid of our worries and take the Israelits in the desert as an example of perfect trust in G - d.

Today we may be lacking in trust but it could be the worries forcing us to do the first step in order to improve a situation.

The origin of Herod (Hordos)

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The true origin of Herod (Hebrew: Hordos) is quite controversial. There are opinions claiming that Herod originally came from Edom and was an Edomite. At a certain point in Jewish history, the Edomites were forced to convert to Judaism and also Herod’s family converted. However, Herod never became a real Jew and never intended to be one.

The second theory regarding the origin of Herod is taught in Talmud Bava Batra 3b. The Gemara (rabbinic discussions) there teaches that Herod was originally a slave in the house of the Hasmoneans.

The Hasmonean revolt against the Syrian – Greek occupants was led by Mattiyahu, the Cohen HaGadol (High Priest). In 165 B.C.E., the Second Temple was recaptured by the Jews and we all know what happened, as we commemorate the victory on Chanukkah.

More than twenty years later, the Sanhedrin and the people proclaimed the Hasmonean Shimon, Mattiyahu’s last living son, as “Prince of the Jews”. The Hasmonean dynasty ruled from that year until 36 B.C.E. when it was overthrown by Herod. 

The Talmud teaches that Herod was a slave in the house of the Hasmoneans and had his eyes on a young girl from the famous family. One day Herod heard a heavenly voice telling him that any slave that revolts now will succeed in his rebellion. Herod rose and killed all members of the Hasmonean family except for the young girl he loved. 

The RAMBAN (Nachmanides) commentates here that the Hasmoneans got punished by G – d because they didn’t reinstitute the kingdom of the House of Yehudah. Instead, they proclaimed themselves as king although they didn’t have the right to do so.

After Herod had killed all members of the household, he intended to marry the young girl. She refused and ascended to the roof shouting “Whoever comes in future years and says I AM A DESCENDANT FROM THE HOUSE OF THE HASMONEANS IS IN TRUTH A SLAVE because there is no one left from that family. After this declaration, the maiden jumped from the roof and thus committed suicide.

The Gemara teaches that Herod preserved her body in honey for seven years. There are claims that he had sexual intercourse with the dead body of the young girl, and there are voices saying that this did not happen.

The Ramban on Molech

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The Ramban (Nachmanides, 1194 - 1270) wrote a detailed commentary on the idol - worship of Molech which took place during the First Temple period. The Gemara (rabbinic discussions) in the Talmud Tractate Yoma 9b lists three reasons for why the First Temple in Jerusalem was destroyed. Why let G - d the Temple being destroyed although it was King Salomon (Shlomo HaMelech) who built it ? Why had a destruction to take place ?

Another question: Why should a destruction not take place ? Didn't the Prophet Yechezkel not prophecies a Third Temple in the time of Meshiach ? A Third Temple where the Cohanim and Levi'im serve and Korbanot (sacrifcises) are being brought. Thus the two Temples had to be destroyed in order to pave the way for Meshiach and the Third Temple.

Sexual perversion, murder and idol - worship were reason enough for G - d to destroy the First Temple. The Babylonians were just a tool of G - d's infinite and perfect will.

One of the most famous form of idol - worship during the times of the First Tempel was the worship of "Molech". Executed by special Molech "priests" and taking place in the so - called "Tofet" near today's Cinematheque and Sultan's Pool (Jerusalem). Just right across Jaffa Gate.

The Ramban wrote a special commentary about Molech in Parashat Acharei Mot (Book of Leviticus / Vayikra):

Molech was an idol and Rabbi Avraham ibn Ezra wrote that it is possible that Molech is identical with MILCOM of the Ammonites.

Rashi explained the Molech idol - worship procedure:

The father would hand over his son to the priests, and the priests lit two pyres  (one opposite the other), and they made the child pass on foot between the two fires. 

Rashi asked the question whether a father acting this way is really guilty of worshipping an idol because the son is not touching the fire but only walking through the two pyres. The Torah doesn't allow the Jews to pass the children to Molech: "Le Ha'avir LaMolech". "Le Ha'avir" here stands for actually passing through the fire but the son didn't do so. Moreover, the father didn't deliver his son to Molech but to the priests who then gave it to Molech.

The Ramban, however, has a totally different opinion: He says that the son had to walk into the pyres and was burnt until he died. Furthermore, the Ramban claims that the Gods of the Sepharvaim (see Kings II, 17:31) are also identified with Molech, for their surnames Adrammelech and Anammelech denote kingship (from the Hebrew word "Melech - King").

"Molech" and "Baal" were the most popular forms of idolatry during the ear of the First Temple and both were, at certain times, identical. The Talmud Tractate Sanhedrin tells us a very famous story about how Chizkiyahu's (Hezkiah's) mother rubbed him with the oil of a salamander. His father Ahaz made him pass the Molech but Chizkiyahu survived due to his protective mother.

Not only Ahaz used to sacrifice his children but also King Menashe.

Further Link on the Subject:

The RAMCHAL on the Third Temple

Miracles

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In particular many parts of haredi society are very much into miracles. Some argue that Sephardic Jews are those being more superstitious than others. Nevertheless, when you talk to Haredim they always let you know about recent miracles. Sometimes in a very stereotype way:

"G - d has been performing a miracle for us by saving our (haredi) neighbourhoods from terrorist attacks because we keep the Mitzvot".

G - d created the universe in form of miracles; above nature as we understand it. The Rambam (Maimonides, 1135 - 1204) does not deny the existence of miracles and, as most of us know, the Rambam (Nachmanides, 1194 -1270) was very much into miracles. It was him explaining that the words of the Prophets such as Yeshayahu (Isiah) 11:6 are to be understood in a literal sense. Yes, there will be changes in the animal kingdom in the times of Meshiach. Other commentators state that the verse in Yeshayahu is nothing else but a metaphor standing for peace among the nations and the Jews.

In Chassidut, it is the Zaddik (righteous) having the power to perform miracles. But what really is a miracle and what is nature ? Don't we sometimes consider a certain occurence quickly as a miracle because it is just so unnatural and unbelievable ?

I think it was the Rambam saying that when G - d created the world, He already wove into each thing the potential to behave supernaturally. Example: When G - d created water, He invested with it the power to split, and this potential became reality when the Israelites left Egypt, as we will see in next week's Parashat Beshlach.

Various miracles only took place on a temporary basis. Once, and for a very short period of time. Afterwards the miracle was over, everything went back to normal (nature) and the incident never repeated itself.

The Talmud Tractate Pesachim 54a teaches us that ten things were created at twilight of the first Shabbat eve. Among others the Man (Manna), the donkey's mouth (see Parashat Balak) or the opening of the earth's mouth where Korach stood.

Meaning that those occurences didn't take place as a spontaneous miracle but had been planned from the time of creation; interwoven by G - d into His creation and waiting for the special moment to take place. "There is nothing new under the sun" (Kohelet - Ecclesiastes) hinting to G - d's involvement and plan.

It says that miracles do take place but the question is how we relate to them. Do we take everything literally and get excited or are (also) able to recognize the hidden miracles in the cause of nature interwoven by the creator ?

Noach and the Torah

Cartoon: JewishMag

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Every week, I write the Torah Parasha for one of my German blogs. I once picked up a special thought from Rabbi Mordechai Machlis from Jerusalem: "Wouldn't it be a great idea studying the Torah for one year and only concentrating on one particular commentator ?"

I liked the thought and with last week's Parashat Bereshit (Genesis), I started studying each Parasha with the commentary of the Ramban. And by studying Parashat Noach with the Ramban, I discovered a tremendous insight which I would like to share.

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The Ramban (Nachmanides, Rabbi Moshe ben Nachman, 1194 – 1270) on Parashat Noach:

As we all know, Noach did not participate in the sins of his generation and this is why G – d chose to save him and his family from the upcoming flood (Hebr. = Mabul). At a certain point, G – d commanded Noach building an ark (Hebr. = Teva) and take, before the flood is coming about, two animals of each species into the ark. In Bereshit (6:19 – 21) G – d says that those animals would come to the ark by themselves:

"G - d informed Noach that two of every sort of animals would come of their own accord, and he would not find it necessary to hunt for them in the mountains and distant lands (see Parashat Noach / Genesis 6:19 - 21). After that, He commanded him to take seven and seven of every clean beast (Parashat Noach / Genesis 7:2 - 3. Concerning these, G - d did not say that they would come of their own accord but that Noach should take them. These animals were to be sacrificed as whole - offerings and G - d did not decree that they come of their own accord to be slaughtered".

(Quote from "Ramban (Nachmanides)" – Commentary on the Torah by Dr. Charles B. Chavel)

From this we learn that Noach already knew Torah !

Rashi, the Ramban and the Da'at HaZkenim commentate that Noach understood the meaning of "clean" (animal) and thus he figured that those seven clean beasts were meant to fulfill a special purpose.

The Kli Yakar, however, rejects this idea. This alone would not be a proof of Noach knowing the Torah. At the time when G – d commanded him, Noach did not know that after the flood, G – d would permit humankind to eat meat. Before the flood all people were simply vegetarians.

The seven clean animals were Noach's food after the flood. The sacrifice he brought was taken from the other clean animals in the ark.

Regarding the word "clean" concerning the rest of the animals:

"Clean" here stands for not being used for sexual perversions, as it was very common in Noach's generation.

Not only Noach knew many parts of the Torah but also Avraham. I just remind you of the famous story when the three messengers (angels) came to Avraham and he told Sarah to prepare some food. First they ate the dairy meal and only afterwards the meat. From this, many commentators have been drawing the conclusion that Avraham knew Torah and Kashrut (kosher laws). At least up to a certain extend.

Many times we hear from different sources that it is not really necessary to keep the Mitzvot. Our forefathers did not have the Torah and thus were not familiar with all the laws. So, why should we do so ? Isn't this a waste of time ?

First of all, all Jews standing before Mount Sinai accepted the Torah, meaning the 613 Mitzvot. Not, that everyone is able to keep ALL the Mitzvot because many apply to men or to Cohanim (priests in the Temple). Nevertheless, we accepted the Torah (according to the Talmud) at Mount Sinai and especially when our ancestors were in Bavel (Babylon). There is a special verse in Talmud Shabbat describing how the Jews in the Babylonian Exile really accepted the Torah and not only by "force" like at Mount Sinai.

Especially people converting to Judaism should refrain from the statement "the forefathers did not keep the Torah, so I do not need to do so !"

Judaism is a religion of action ! We HAVE to do Mitzvot and this is our whole purpose why we are in this world. Acknowledging G – d as the Creator of everything and keeping his Torah Mitzvot. We do not just sit around, be so spiritual and wait for something to happen. Our task is going out and doing Mitzvot and thus causing a "Tikun Olam – Rectification". Rectifying us and hopefully bringing about Meshiach.