Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 12

רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 12

It is said (Bereishis 46:28) vies Yehudah shalach lifanav el Yosef lihoros lifanav Goshnah vayavou artzah Goshen, he sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen; and they arrived in the region of Goshen. The Binei Yissachar writes that the word Goshnah equals the word Moshiach. It is noteworthy that the word shalach, which means he sent, can also be read shaal, he asked (the letters aleph and ches are interchangeable). The Gemara (Sukkah 52a) states that when Moshiach ben Dovid will witness the death of Moshiach Ben Yosef, he will become afraid, and when HaShem asks Moshiach ben Dovid what he desires, Moshiach Ben Dovid will respond , “all I ask for is life.” This request has its source in a verse where it is said (Tehillim 21:5) chaim shaal mimcho nasata lo, life he requested of You, You gave it to him. Thus, we can interpret our verse here as follows: and Yehudah, i.e., Moshiach ben Dovid, who descends from Yehudah, shaal (rearranging the letters of shalach and substituting the aleph for the ches) asks for life, because lifanav el Yosef, he witnesses before his eyes the death of Moshiach ben Yosef. The verse alludes to Moshiach as the gematria of the word Goshnah equals the word Moshiach (358).

It is said (Bereishis 47:29) sim na yadcha tachas yireichi, please place your hand under my thigh. Why did Yaakov instruct Yosef to place his hand under his thigh? Perhaps the idea is that when the Avos would want to demonstrate their connection to Eretz Yisroel, they would have someone place their hand under their thigh, as the thigh is a metaphor for Bris Milah, the area where they were circumcised. It is for this reason that Avraham, when seeking a wife for his son Yitzchak, instructed Eliezer (Ibid 24:2) to place his hand under his thigh. Avraham had instructed Eliezer to bring a wife back to Eretz Yisroel for Yitzchak, and Yaakov instructed Yosef to bury him in Eretz Yisroel. Rashi (Ibid 17:2) writes that receiving Eretz Yisroel was predicated by the performance of Bris Milah, circumcision. It was for this reason that the Avos instructed others to place their hand under their thigh. It is noteworthy that the words na yireichi equal in gematria the word eretz , land (291).

It is said (Bereishis 47:31) vayishtachu Yisroel al rosh hamitah, then Yisroel prostrated himself towards the head of the bed. Rashi writes that Yaakov prostrated himself because taalah bidinei sagid leih, a fox in its time, i.e. Yosef, bow down to him. It is noteworthy that the word vayishtachu (730) equals in gematria the words taalah bidinei sagid (729). It is further fascinating that the word rosh, head, equals in gematria the word taalah, a fox, alluding to the idea that when the fox is “the head,” one should bow down to him.

It is said (Bereishis 48:2) vayischazeik Yisroel vayeishev al hamitah, so Yisroel exerted himself and sat up on the bed. Rashi writes that from here we learn that cholkin kavod limalchus, one accords honor to the kingship. It is noteworthy that the words vayischazeik Yisroel (1072) equal in gematria to the words shehayu cholkim kavod limalchus, that they accorded honor to the kingship (1073).

It is said (Bereishis 48:11) vayomer Yisroel el Yosef rioh fanacha lo filalti vihinei herah osi Elokim gam es zarecha, Yisroel said to Yosef, “ I dared not accept the thought that I would see your face, and here G-d has shown me even your offspring.” This verse contains a fascinating allusion to the exiles of the Jewish People. The word filalti can be arranged as follows: the letter fey equals in gematria 80, alluding to the years that Yosef reigned in Egypt. The letters lamed lamed yud equal in gematria 70, alluding to the Babylonian exile which lasted for seventy years. The letter taf equals in gematria 400, alluding to the Egyptian exile which HaShem decreed to last 400 years. The words vihinei herah osi Elokim gam es zarecha, “and here G-d has shown me even your offspring,” allude to the Gemara (Taanis 5b) that states that Yaakov did not die. Te Gemara expounds on a verse that teaches us that just like his descendants are alive, also Yaakov is alive. Thus, our verse here alludes to that, as Yaakov said “and here G-d has shown me even your offspring.” This teaches us that Yaakov will, so to speak, be alive and he will see his descendants alive.

It is said (Bereishis 48:14) vayashes al rosh Ephraim vihu hatzair, and laid it on Ephraim’s head. The Baal HaTurim writes that the words vihu hatzair equal in gematria the words hu hiktin atzmo, he humbled himself, alluding to the idea that Ephraim humbled himself and therefore he merited to have Yehoshua as a descendant, and Yehoshua was filled with wisdom. It is noteworthy that the name Yehoshua (391) equals in gematria to the words hu hiktin atzmo (392).

The Gemara (Sota 13a) relates the incident where Chushim ben Dan, the grandson of Yaakov, heard that Esav was delaying the burial of Yaakov, so Chushim killed Esav. It is noteworthy that the name Chushim ben Dan alludes to this incident, as Chushim means quickly, ben means understand, and Dan means mete out justice. Thus, his name alludes to the idea that he acted quickly and with understanding and meted out to justice to Esav.




Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 12

is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.

Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.

To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
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Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 12

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 12

Tefillah Thoughts

Praying after the Bais HaMikdash will be rebuilt
It is said (Yeshaya 56:7) vahaviosim el har kadshi visimachtim biveis tefillasi oloseihem vizivcheihem liratzon al mizbichi ki veisi beis tefillah yikareis lichol haamim, I will bring them to My Holy Mountain, and I will gladden them in My House of Prayer; their elevation-offerings and their feast-offerings will find favor on My altar, for My House will be called a house of prayer for all the peoples. This verse implies that after the future Bais HaMikdash will be built, there will still be a concept of payer. One must wonder, though, what will be the need of prayer once we have the Final Redemption? What is even more difficult to understand is that the Gemara (Megillah 18a) proves from this verse that after Moshiach ben Dovid arrives, then comes prayer. This statement of the Gemara indicates that prior to the arrival of Moshiach, we do not have true prayer. What is the meaning of this perplexing verse and the equally perplexing statement of the Gemara? Perhaps the idea that the Gemara is teaching us can be explained by the words of the Mabit that we have quoted here previously. The Mabit writes in Shaar HaTefillah (§17) that for the final redemption to occur, the Jewish People are required to offer many prayers. The Mabit goes on to explain why this is necessary. From the words of the Mabit we can understand that the Ultimate Redemption is a direct result of our prayers. Similar to the Medrash that states that the prayers of the Jewish People become part of HaShem’s crown, in a sense our prayers are what the Bais HaMikdash is comprised of. It is specifically for this reason that the Bais HaMikdash is referred to as a house of prayer. Furthermore, it is only after the arrival of Moshiach that we can finally see how our prayers had an effect. The joy that we will soon feel when Moshiach arrives with the Ultimate Redemption will be associated with the elation that we will have in knowing that all our prayers throughout the centuries have been answered. Hashem should allow us to pray with great intensity and merit the arrival of Moshiach Tzidkienu, speedily, in our days.
Tefillah Teachings

Washing the hands before praying

One who soiled his hands with mud should wash his hands with water if possible. This is the opinion of the Avi Ezri, whereas according to the Rosh, it is not clear that one would be required to wash his hands with water.

Tefillah Translated and Elucidated

Adon Olam

Bili reishis bili sachlis vilo haoz vihamisra, without beginning, without conclusion – His is the power and dominion. What is the significance of saying that HaShem has no beginning and no end? Does this make HaShem more powerful? Although it seems that this passage is very cryptic, perhaps one way to understand this is by analyzing how we view ourselves. We know where we come from and we know where we are headed. Regarding HaShem, if it can be said, there is no starting point and no ending point. One who even attempts to posit that HaShem began or HaShem ended is denying the infinite state of HaShem.

Tefillah Tale

The cry of an infant

Rabbi Levi Yitzchak of Berditchev once witnessed a man who was reciting his prayers at a quick pace, and he was mumbling the words in an unintelligible fashion. Reb Levi Yitzchak approached the man and mumbled some unintelligible syllables. “I am sorry, rabbi,” said the man, “but I did not understand what you said.” “If that is the case,” Reb Levi Yitzchak said, “why do you mumble your prayers in such an unintelligible manner? Recite your prayers in a way that they can be understood.”
The man responded, “when an infant cries out and utters unintelligible sounds, a stranger many not comprehend what the child is trying to say. A parent, however, is sensitive to the child’s cries and sounds and can understand what he wants. Similarly, G-d is my father and he understands even my mumbling.” Reb Levi Yitzchak was ecstatic with this answer, as he now had a new defense for the behavior of the Jewish People.

Tefillah Test

Redemption is constantly happening

Last week we posed the question: why is it important to recite geulah immediately prior to reciting Shemone Esrei? Perhaps one answer to this question is that the Shaarei Teshuvah (Orach Chaim 118) writes that when we recite in Shemone Esrei the words ki lishuasecho kivinu kol hayom, “for we hope for Your salvation all day long,” we should have in mind to request of HaShem that He save us from our daily trials and tribulations. Reciting these words is a proven method of salvation in difficult times. Thus, we see that salvation is not limited to the Ultimate Redemption. Rather, every miracle that HaShem performs for us is a microcosm of the Ultimate Redemption. It is for this reason that we mention redemption immediately prior to Shemone Esrei, as we demonstrate that every prayer of ours that HaShem answers is a form of redemption.

This week’s question is, which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.



Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 12
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
And other Divrei Torah on www.doreishtov.blogspot.com