Amen Yehei Shmei Rabbah In our difficult times, with all the suffering people endure and the nisyonos we face, we are in desperate need of Hashem’s rachamim. One tremendous segula that has great power to draw rachamim upon us is answering "amen yehei shmei rabbah" with all our might, as taught in the Gemara (Brachos 3a). People are always searching for segulos. This one is clear and straightforward—an authentic segula. The Zohar HaKadosh teaches that the most effective way to arouse Heavenly mercy is by reciting the words "amen yehei shmei rabbah". We, as Yidden, have the ability to move Hashem, so to speak. We are shown how to awaken His mercy. The Creation of the World Here is a question many have pondered at some point in their lives: Why? Why did Hashem create the world? What does He gain from its creation? The Ramban teaches that the purpose of Creation is for Klal Yisrael to praise Hashem. Which praise made the world worth creating? The Raishis Chochma brings down the phrase “b'rov am hadras Melech.” Rosh Hashana focuses on malchus—Hashem’s Kingship. Often, after a group of people gather for a shiur, someone will recite Kaddish. The Gemara records in the name of R’ Yishmael that at that moment, Hashem gathers His malachim and says: "See My world! I created all of this. Why? Because they praise Me with the words 'amen yehei shmei rabbah'." This "amen yehei shmei rabbah", following a gathering of Yidden to hear words of Torah, is the most incredible honor we can give to Hashem. Sources Amen Yehei Shmei Rabbah as a Segula for Rachamim : Gemara, Berachos 3a : The Gemara discusses the power of answering amen yehei shmei rabbah  with full intent and force, saying that one who does so can annul even harsh decrees. Zohar HaKadosh (Parshas Noach, 63b) : The Zohar teaches that answering amen yehei shmei rabbah  arouses Divine mercy ( rachamim ), being a powerful way to awaken compassion from the heavens. Purpose of Creation: Praising Hashem : Ramban, Commentary on Shemos 13:16 : The Ramban explains that the purpose of Creation is that Klal Yisrael  should come to praise Hashem and acknowledge His greatness. B'rov Am Hadras Melech : Raishis Chochma (Shaar HaYirah, Chapter 3) : This work emphasizes the concept of "b'rov am hadras Melech"—in the presence of many, the King's honor is magnified—and connects this idea to communal prayer and the sanctification of Hashem’s name. Hashem Gathers His Malachim to Hear Amen Yehei Shmei Rabbah : Gemara, Berachos 57a : The Gemara states that Hashem gathers His malachim  when He hears Klal Yisrael  saying amen yehei shmei rabbah , and He takes pride in their praise. Tosafos on Berachos 3a : Tosafos expand on the special connection between Kaddish , communal Torah study, and the recitation of amen yehei shmei rabbah  as moments of extraordinary Divine favor.

Note: This page is auto translated. אמן יהא שמיה רבא בזמנים קשים אלו, עם כל הסבל שבני אדם עוברים וכל הנסיונות שאנו מתמודדים עימם, אנו זקוקים מאוד לרחמי שמים. אחת הסגולות הנפלאות שיש להן כוח עצום לעורר רחמים עלינו היא עניית "אמן יהא שמיה רבא" בכל כוחנו, כמו שנאמר בגמרא (ברכות ג' ע"א). אנשים מחפשים תמיד סגולות. וזו סגולה פשוטה וברורה – סגולה אמיתית. הזוהר הקדוש מלמד שהדרך היעילה ביותר לעורר רחמים עליונים היא באמירת המילים "אמן יהא שמיה רבא". לנו, כיהודים, יש את היכולת כביכול "ללחוץ על הכפתורים" של הקב"ה, ללמד אותנו איך לעורר את רחמיו. בריאת העולם הנה שאלה שרבים התבוננו בה בשלב כלשהו בחייהם: למה? למה הקב"ה ברא את העולם? מה יוצא לו מבריאה זו? הרמב"ן מלמד שתכלית הבריאה היא שעם ישראל ישבחו את הקב"ה. איזה שבח הפך את הבריאה לכדאית? ספר ראשית חכמה מביא את הפסוק "ברוב עם הדרת מלך". ראש השנה עוסק במלכותו של הקב"ה. לעיתים, לאחר קיבוץ של אנשים לשיעור תורה, מישהו אומר קדיש. הגמרא מביאה בשם ר' ישמעאל שברגע זה הקב"ה מכנס את מלאכיו ואומר: "ראו עולמי! כל זאת בראתי. למה? מפני שהם משבחים אותי באמירת 'אמן יהא שמיה רבא'." אמירה זו של "אמן יהא שמיה רבא", לאחר קיבוץ יהודים לשמיעת דברי תורה, היא הכבוד הגדול ביותר שאנו יכולים לתת לקב"ה. Sources אמן יהא שמיה רבא כסגולה לרחמים: גמרא, ברכות ג' ע"א : הגמרא דנה בכוח העניה של אמן יהא שמיה רבא בכוונה מלאה, ואומרת שמי שעונה כך יכול לבטל אפילו גזירות קשות. זוהר הקדוש (פרשת נח, סג' ב) : הזוהר מלמד שעניית אמן יהא שמיה רבא מעוררת רחמי שמים ( rachamim ), והיא דרך poderosa לעורר רחמים מהשמים. תכלית הבריאה: שבח להקב"ה: רמב"ן, פירוש על שמות י"ג ט"ז : הרמב"ן מסביר שתכלית הבריאה היא ש קלל ישראל  יזכו לשבח את הקב"ה ולהכיר בגדולתו. ברוב עם הדרת מלך: ראשית חכמה (שער היראה, פרק ג) : ספר זה מדגיש את המושג "ברוב עם הדרת מלך" – בנוכחות רבים, הכבוד למלך מתגבר – ומקשר רעיון זה לתפילה בציבור ולקדושת שם ה'. הקב"ה מכנס את מלאכיו לשמוע אמן יהא שמיה רבא: גמרא, ברכות נ"ז ע"א : הגמרא אומרת שהקב"ה מכנס את מלאכיו כאשר הוא שומע את קלל ישראל אומרים אמן יהא שמיה רבא, והוא מתגאה בשבחים שלהם. תוספות על ברכות ג' ע"א : תוספות מרחיבים על הקשר המיוחד שבין קדיש, לימוד תורה בציבור, והעניה של אמן יהא שמיה רבא כרגעים של חסד עליון.

This post is auto translated from English. מהות יום הכיפורים בואו נעמיק במשמעותו של יום הכיפורים ונחקור את מהותו של יום קדוש זה. כל יהודי נושא בקרבו קשר ליום הכיפורים. הספרים מכנים את עשרת הימים שבין ראש השנה ליום הכיפורים "עשרת ימי תשובה", וקוראים להם "ימי הרחמים והרצון". אכן, הרחמים הם נושא מרכזי בימי הדין. כדי להעמיק את הבנתנו בתקופה זו, נבחן את מושג הרחמים ואת משמעותם של ימים קדושים אלו. יהודי של יום כיפור נתחיל במילות הרמב"ן בפירושו על התורה, שבהן הוא מתאר את מהות הימים הללו בבהירות מרשימה: ראש השנה מייצג "דין ברחמים", ואילו יום הכיפורים מבטא "רחמים בדין". עומק ההבחנה הזו הוא עמוק מאוד, ורבים מן המפרשים דנים במשמעותה באריכות. מתוך השאיפה שלנו להבנה רגשית מעמיקה, נסביר הבחנה זו באופן המדבר ישירות אל הלב, כך שנוכל להתכונן לעבודה של יום הכיפורים. כפי שצוין, יהודים ברחבי העולם — אפילו אלו הרחוקים מהקפדה דתית — חשים קשר ליום הכיפורים. הביטוי "יהודי של יום כיפור" משמש לעיתים במשמעות שלילית, ומרמז על אדם שהקשר היחיד שלו ליהדות הוא יום הכיפורים. עם זאת, אנו מעדיפים להתמקד בצד החיובי. ביטוי זה משקף את הקשר העמוק שיהודים חשים כלפי יום קדוש זה, ומדגים שיום הכיפורים ונשמת היהודי משולבים יחד. "אבי" — אבי כסמל לרחמים כדי להעמיק את הבנתנו לגבי הרחמים של ראש השנה ושל יום הכיפורים, נתחיל בראש השנה. נושא מרכזי בראש השנה הוא עקידת יצחק. המדרש מציע תובנה מרתקת על פרק זה, ומדגיש כיצד יצחק פונה שוב ושוב אל אביו, אברהם, במילה "אבי!" — "אבי!" המדרש שואל מדוע יצחק היה צריך לפנות אל אברהם כאל אביו, הרי זה מובן מאליו מההקשר. המדרש מסביר שיצחק ניסה לעורר את חמלתו של אביו דרך תחינה זו, כדי "לגעת בנימה" של רחמים בלבו. העקידה וביטוי האהבה השאלה המתבקשת היא: מה ניסה יצחק להשיג בכך שפנה אל רחמי אביו? קשה להניח שהוא ניסה למנוע מאברהם לבצע את הציווי האלוקי, שכן לא יעלה על הדעת שאברהם ימרה את פיו של הקב"ה. יצחק ללא ספק הבין זאת גם הוא. אז מה הייתה כוונתו? הגרי"ז (הרב מבריסק) מציע תובנה עמוקה. כאשר הקב"ה ציווה את אברהם להקריב את יצחק כקורבן, נאמר במפורש: "קח נא את בנך... אשר אהבת". הקב"ה רצה שאברהם יקריב את בנו האהוב במודעות מלאה לאהבתו אליו. הרב מבריסק מסביר שיצחק הבין שאברהם יצטרך לדכא את אהבתו הטבעית כלפיו כדי למלא את הציווי הזה. עם זאת, יצחק רצה שאברהם ירגיש את האהבה הזאת בעוצמה, כדי שהפעולה תתבצע באופן מלא בהתאם לציווי האלוקי להקריב את "הבן אשר אהבת". על ידי הקריאה "אבי!", יצחק ביקש לעורר את אהבתו האבהית של אברהם, וכך להבטיח שהקרבת הקורבן תתבצע עם מסירות ואהבה שלמה. הבנה עמוקה יותר: רחמים לדורות הבאים אולי נוכל להציע הסבר נוסף, מרגש ומעמיק כאחד. ייתכן שכוונתו של יצחק בפנייתו לרחמי אביו הייתה לייסד דגם לדורות העתידיים של ישראל, מתוך מושג של "מעורר רחמי האב על הבנים". המדרש מספר שכאשר אברהם התכונן להקריב את יצחק, "זלגו עיניו דמעות" — דמעות רבות זלגו מעיניו. הדבר מעיד שגם אברהם היה עסוק בהנחת היסודות של העקידה כמקור נצחי לזכות המעוררת את רחמי ה' על עם ישראל. זה עשוי להסביר מדוע לאורך סיפור העקידה, עד לרגע שבו אברהם נצטווה להימנע מהפעולה, התורה משתמשת בשם "אלוקים", המייצג את מידת הדין. רק לאחר שהמלאך עוצר את אברהם, משתמשת התורה בשם "ה'", המייצג את מידת הרחמים, כפי שנאמר: "וַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ ה' מִן־הַשָּׁמַ֔יִם...". הדבר מדגיש את הכוח הטמון בעקידה להפוך את מידת הדין למידת הרחמים. העקדה מעוררת רחמים ולא דין באופן דומה, הברכה של שופרות שאנו אומרים בראש השנה מסתיימת במילים: "שומע קול תרועת עמו ישראל ברחמים". קול השופר, המסמל את האיל ששימש את אברהם אבינו בעקדה, יש בכוחו לעורר רחמים מאת ה' עלינו. במישור עמוק יותר, אנו מבקשים בברכת זכרונות: "ועקדת יצחק לזרעו היום ברחמים תזכור". מה החשיבות של ההדגשה על "היום"? השל"ה הקדוש נותן תובנה נפלאה: בעוד שהעקדה אכן מהווה מקור הגנה רב עוצמה, שמעורר רחמים על כלל ישראל, היא עלולה גם, באופן פוטנציאלי, לעורר צד של דין. העקדה מראה את הגדלות הרוחנית האדירה של האבות הקדושים, מה שעשוי להדגיש עד כמה אנו רחוקים מרמתם, מהמסירות שלהם ומהאהבת ה' שלהם, ומהנכונות שלהם להקריב את כל ישותם למענו. לכן, בראש השנה, אנו מתחננים לפני ה': "היום", תתמקד רק בצד הרחמים של העקדה, ולא בצד הדין. מקורות: יום הכיפורים ועשרת ימי תשובה: מקור למונח "עשרת ימי תשובה" (עשרה ימים של תשובה): משנה יומא ח:ח: מתארת את תהליך הכפרה ביום הכיפורים ואת ייחודיות עשרת הימים שבין ראש השנה ליום הכיפורים. רמב"ם, הלכות תשובה ב:ו: דן בתפקידם הייחודי של עשרת הימים הללו כזמן שבו התשובה מתקבלת ביתר קלות. ראש השנה כ"דין ברחמים" ויום כיפור כ"רחמים בדין": מקור לפירוש הרמב"ן: רמב"ן, פירוש על התורה, ויקרא כ"ג:כ"ד: הרמב"ן מסביר את ההבדל בין ראש השנה, שהוא יום דין הממותק ברחמים, לבין יום הכיפורים, שהוא בעיקרו רחמים אך בהקשר של דין. מפרשים נוספים: עיין בשפת אמת, ראש השנה תרנ"ט לניתוח מעמיק יותר של מושגים אלו. עקידת יצחק ו"אבי" במדרש: מקור למדרש: מדרש רבה, בראשית נ"ו:ו: מסביר את קריאתו החוזרת של יצחק לאביו אברהם כניסיון לעורר את רחמיו במהלך העקידה. פירושו של הרב מבריסק על העקידה: מקור לפירוש הרב מבריסק: הגדה של פסח, חידושי הגריז (הרב מבריסק): דן ברעיון שאברהם נצטווה להקריב את יצחק באהבה, כפי שנרמז בפסוק "אשר אהבת." ר' חיים סולובייצ'יק, חידושי הגריז על התורה, בראשית כ"ב. דמעותיו של אברהם (זלגו עיניו דמעות): מקור למדרש: מדרש רבה, ויקרא כ"ט:ט: מתאר את מצבו הרגשי של אברהם במהלך העקידה, כולל דמעותיו כסימן לחמלתו העמוקה, תוך שהוא ממלא את הציווי האלוקי. המעבר מ"אלוקים" ל"ה'": מקור לשינוי השם בעקידה: בראשית כ"ב:א–י"ג: הסיפור עצמו מציג את השימוש בשם "אלוקים" בהקשר של מידת הדין עד התערבות המלאך, שבו נעשה שימוש בשם "ה'", המבטא רחמים. רבינו בחיי, פירוש על בראשית כ"ב:י"ב: דן במשמעות המעבר ממידת הדין למידת הרחמים. ברכת שופרות: הביטוי "שומע קול תרועת עמו ישראל ברחמים" מופיע בחלק השופרות שבתפילת מוסף של ראש השנה. הקשר בין קול השופר לבין התעוררות הרחמים קשור למקורות מדרשיים והלכתיים שונים המקשרים את השופר עם האיל של עקדת יצחק. אחד המקורות לכך הוא הגמרא במסכת ראש השנה ט"ז ע"א, שבה מתבאר כי השופר של ראש השנה משמש ככלי לעורר רחמי שמים. ברכת זכרונות והביטוי "ועקדת יצחק לזרעו היום ברחמים תזכור": ביטוי זה הוא חלק מברכת זכרונות שבתפילת מוסף של ראש השנה, שבה אנו פונים לה' שיזכור את זכות העקדה לטובתנו. ביטוי זה מופיע במחזורים המסורתיים של ימים נוראים. ההדגשה על "היום" מתבארת בפירושים רבים. ביאור השל"ה: הרעיון שהעקדה מכילה פוטנציאל כפול לעורר הן רחמים והן דין נלמד מתוך דברי השל"ה הקדוש ( שני לוחות הברית , ראש השנה, נר מצוה). השל"ה מסביר שגדלותם של האבות הקדושים עשויה לעמוד בניגוד חריף לחסרונות של צאצאיהם, דבר שעלול להוביל לקטרוג ולדין. משום כך אנו מבקשים בראש השנה להתמקד בצד הרחמים של העקדה ולא בצד הדין.

The Essence of Yom Kippur Let us delve into the significance of Yom Kippur and explore the essence of this sacred day. Every Jew harbors a connection to Yom Kippur. The Sefarim refer to the ten days between Rosh Hashanah and Yom Kippur as the "Aseres Yemei Teshuvah," calling them "Yemei HaRachamim veHaRatzon" (Days of Mercy and Favor). Indeed, rachamim is a central theme of the Yamim Noraim. To deepen our understanding of this period, let us examine the concept of rachamim and the significance of these holy days. A Yom Kippur Jew We begin with the words of the Ramban in his commentary on the Torah, where he articulates the essence of these days with remarkable clarity: Rosh Hashanah represents "din b'rachamim" (judgment tempered with mercy), while Yom Kippur embodies "rachamim b'din" (mercy within judgment). The depth of this distinction is profound, and many commentators explore its meaning extensively. In keeping with our method of seeking a heartfelt understanding, we will aim to explain this distinction in a manner that speaks directly to the heart, guiding us in our preparation for the avodah of Yom Kippur. As noted, Jews worldwide—even those distant from religious observance—feel connected to Yom Kippur. The term "a Yom Kippur Jew" is often used with a negative connotation, implying someone whose sole connection to Judaism is Yom Kippur. However, we prefer to focus on the positive. This expression reflects the deep bond that Jews feel with this holy day, demonstrating that Yom Kippur and the Jewish soul are intertwined. "Avi" – My Father, A Symbol of Mercy To further our understanding of the rachamim of Rosh Hashanah and Yom Kippur, let us first consider Rosh Hashanah. A central theme of Rosh Hashanah is the Akeidas Yitzchak. The Midrash offers a fascinating insight into this episode, highlighting how Yitzchak repeatedly calls out to his father, Avraham, with the word "Avi!"—"my father!" The Midrash questions why Yitzchak needed to address Avraham as his father, something seemingly obvious from the context. It answers that Yitzchak sought to arouse his father's compassion through this plea, seeking to "touch a chord" of rachamim within him. The Akeida and the Expression of Love The question arises: What was Yitzchak trying to achieve by appealing to his father's mercy? It is unlikely that he was attempting to dissuade Avraham from fulfilling the divine command, as it would be inconceivable for Avraham to defy Hashem's direct order. Yitzchak undoubtedly understood this as well. So what was his intention? The Brisker Rav offers a profound insight. When Hashem commanded Avraham to offer Yitzchak as a korban, He specifically stated: "kach na et bincha… asher ahavta"—"take your son… whom you love." Hashem wanted Avraham to sacrifice Yitzchak, his beloved son, with full awareness of his love for him. The Brisker Rav explains that Yitzchak knew Avraham would have to suppress his natural paternal love to fulfill this command. However, Yitzchak wanted Avraham to feel that love intensely, ensuring that the act fully reflects the divine command to offer "the son whom you love." By calling out "Avi!," Yitzchak sought to evoke Avraham’s fatherly love, thereby ensuring that the sacrifice would be performed with complete devotion and love. A Deeper Understanding: Mercy for Future Generations Perhaps we can offer an additional explanation, one that is both emotionally stirring and profound. Yitzchak’s intention in appealing to his father’s mercy may have been to establish a precedent for future generations of Israel, invoking the concept of "m'orer rachamei ha'av al habanim"—arousing the father’s mercy for his children. The Midrash recounts that as Avraham prepared to sacrifice Yitzchak, "zolgu einav dima'ot"—tears flowed from his eyes. This indicates that Avraham, too, was engaged in laying the foundation of the Akeida as an eternal source of merit, invoking Hashem’s compassion on His beloved nation, Israel. This may explain why, throughout the narrative of the Akeida, until the moment Avraham is commanded to refrain from the act, the Torah uses the name "Elokim," representing the attribute of strict justice (midas hadin). Only after Avraham is stopped by the angel does the Torah employ the name "Hashem," representing the attribute of mercy (midas harachamim), as it is written: "וַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ ה' מִן־הַשָּׁמַ֔יִם...". This highlights the transformative power of the Akeida to turn strict judgment into mercy. The Akeida Is Rachamaim Not Din Similarly, the bracha of shofaros  that we recite on Rosh Hashana concludes with the words: "שומע קול תרועת עמו ישראל ברחמים"— "Who listens to the sound of the teru'ah  of His people Israel with mercy." The sound of the shofar , symbolizing the ram used by Avraham Avinu at the akeida , has the capacity to invoke rachamim  from Hashem upon us. On a deeper level, we pray in the bracha of zichronos : "ועקדת יצחק לזרעו היום ברחמים תזכור"— "May You remember the akeida  of Yitzchak on behalf of his descendants with mercy, today!" What is the significance of the emphasis on "today"? The Shelah offers an extraordinary insight: While the akeida  indeed serves as a powerful source of defense, invoking rachamim  for Klal Yisrael , it could also, potentially, bring about a din  aspect. The akeida  demonstrates the immense spiritual stature of the avos hakedoshim , which may highlight how distant we are from their level of devotion, their ahavas Hashem , and their willingness to sacrifice entirely for His sake. Therefore, on Rosh Hashana, we plead with Hashem: "Today," focus only on the rachamim  aspect of the akeida , not the din . sources: Yom Kippur and Aseret Yemei Teshuvah: Source for the term "Aseret Yemei Teshuvah" (Ten Days of Repentance): Mishnah Yoma 8:8 : Describes the process of atonement on Yom Kippur and the special nature of the ten days between Rosh Hashanah and Yom Kippur. Rambam, Hilchot Teshuvah 2:6 : Discusses the unique role of these ten days as a time when repentance is more readily accepted. Rosh Hashanah as "Din b'Rachamim" and Yom Kippur as "Rachamim b'Din": Source for Ramban’s commentary: Ramban, Commentary on the Torah, Vayikra 23:24 : Ramban explains the difference between Rosh Hashanah, which is a day of judgment tempered by mercy, and Yom Kippur, which is primarily mercy but within the context of judgment. Additional Mefarshim : See Sefas Emet, Rosh Hashanah 5659  for a deeper analysis of these terms. The Concept of a "Yom Kippur Jew": Akeidat Yitzchak and "Avi" in the Midrash: Source for the Midrash: Midrash Rabbah, Bereishit 56:6 : Explains Yitzchak’s repeated call to Avraham as an attempt to evoke his father's mercy during the Akeida. The Brisker Rav’s Interpretation of the Akeida: Source for the Brisker Rav’s explanation: Haggadat Shel Pesach, Chiddushei HaGriz  (Brisker Rav): Discusses the idea that Avraham was commanded to bring Yitzchak as a sacrifice with love, as referenced in the verse “asher ahavta.” Rav Chaim Soloveitchik, Chiddushei HaGriz al HaTorah , Bereishit 22. Tears of Avraham (Zolgu Einav Dima’ot): Source for the Midrash: Midrash Rabbah, Vayikra 29:9 : Describes Avraham’s emotional state during the Akeida, including his tears as a sign of his deep compassion, while still fulfilling the divine command. The Shift from "Elokim" to "Hashem": Source for the name change in the Akeida: Bereishit 22:1–13 : The narrative itself presents the use of "Elokim" in the context of strict justice until the intervention of the angel, where the name "Hashem" is used, indicating mercy. Rabbeinu Bachya, Commentary on Bereishit 22:12 : Discusses the significance of this shift from midat hadin (judgment) to midat harachamim (mercy). Bracha of Shofaros : The phrase "שומע קול תרועת עמו ישראל ברחמים" is found in the Shofaros  section of the Musaf  prayer on Rosh Hashana. The connection between the sound of the shofar  and invoking mercy relates to various Midrashic and halachic sources that associate the shofar  with the ram of the akeida . One source is the Gemara  in Rosh Hashana 16a , which discusses the shofar  of Rosh Hashana as an instrument for arousing Divine mercy ( rachamim ). Bracha of Zichronos and the phrase "ועקדת יצחק לזרעו היום ברחמים תזכור" : This is part of the Zichronos  section of the Musaf  on Rosh Hashana, which appeals to Hashem to remember the merits of the akeida . The phrase can be found in traditional Machzorim  (High Holiday prayer books). The emphasis on “today” is explained in many commentaries. Shelah’s Insight : The idea that the akeida  has a dual potential of invoking both rachamim  and din  comes from the Shelah HaKadosh  ( Shnei Luchot HaBrit , Rosh Hashana , Ner Mitzvah). The Shelah  explains that the greatness of the avos  can, at times, serve as a stark contrast to the shortcomings of their descendants, which could lead to a harsher judgment ( din ). This is why we plead for the focus to remain on the rachamim  aspect.

The term "Noach" derives from the Hebrew word " menucha ," a state of rest. This state of rest emanates from a sense of satisfaction or contentment. Noach exemplified this trait of contentment and, thus, he lived a contented life. Consequently, we can interpret the statement made in Tosfos (Daas Zekeinim) previously mentioned, " Noach L'elyonim Ve'noach Le'tachtonim ": Noach was at peace with the world to come (elyonim), that is, Gan Eden, because he was at peace and content in this world (tachtonim). Simply stated, his award is deserved in the World to Come for being content and happy in this world. In the pursuit of success and the realization of personal goals, one may find themselves engaging in hostile behavior towards their friends, family, and acquaintances. This behavior is viewed as a grave transgression in the eyes of God. However, it is unlikely that the same individual would engage in such behavior if they were experiencing a sense of ease and contentment. The key to achieving this sense of tranquility lies in the acceptance that God is the ultimate force behind all that occurs in one's surroundings. By developing a deep understanding and appreciation of this fact, individuals can find solace in the knowledge that God oversees all aspects of their lives. Moreover, by cultivating a keen sense of faith in God, the spiritual essence, and embracing their weakness, the physical embodiment, individuals can avoid succumbing to the temptation of sin. Ultimately, by leading a life guided by these principles, one can achieve both spiritual and physical peace, thereby securing their place in Gan Eden and experiencing contentment in this world and the world to come. Content in this world Content in Heaven

ACCORDING TO THE INTERPRETATION PROVIDED BY Targum Onkeles, the term "Tzadik Tomim" identifies Noach as a completely righteous person. אלין תולדת נח נח גבר זכאי שלים הוה בדרוהי בדחלתא דיי הליך נח: These are the progeny of Noach. Noach was a complete righteous man in his generations; Noach walked with reverence of God. However, it should be noted that the cantillation marks ( trop ) separate the words "tzadik" and "tomim," suggesting that Noach was both righteous and complete, and in truth, they are fundamentally different from one another. Therefore, insight can be drawn from another instance of the term "Tomim," that which is noted in Parashas Shoftim (Deuteronomy 18:13). תמים תהיה עם יהוה אלהיך: You must be wholehearted with Hashem your God. Rashi offers an alternative interpretation of the term "Tomim" in the context of that verse. According to Rashi, "Tomim" is defined as walking with God and not investigating the future. תמים תהיה עם ה' אלהיך . התהלך עמו בתמימות, ותצפה לו, ולא תחקר אחר העתידות, אלא כל מה שיבא עליך קבל בתמימות ואז תהיה עמו ולחלקו: Walk before him whole-heartedly, put your hope in Him and do not attempt to investigate the future, but whatever it may be that comes upon you accept it whole-heartedly, and then you shall be with Him and become His portion (Sifrei Devarim 173:3). Considering Rashi's exposition, one may understand "Tomim" as an attribute of contentment, living in the present moment. A state of contentment, indicative of happiness, directly results from a close relationship with God and trusting in His plan. Conversely, those who omit God from their lives tend to search and probe the future restlessly, attempting to control their destiny, when in reality, all is determined by God. In life, the person who is " Tomim ," - complete in their relationship with God and has faith that He will provide for them - will experience contentment. This was the defining trait of Noach, who was " Tomim " with God and entrusted that He would safeguard and care for him. Moreover, Noach is also referred to as righteous, a term that denotes an individual who lives with a constant awareness of God's presence. The excellence of Noach lies in his state of contentment, which found favor in God's eyes. Content = Living With God

THE TORAH (GENESIS 6:7-8) CONVEYS THE NOTION THAT God chose to spare the world from annihilation because of Noach's favor in His eyes. The verse reads as follows: ויאמר יהוה אמחה את־האדם אשר־בראתי מעל פני האדמה מאדם עד־בהמה עד־רמש ועד־עוף השמים כי נחמתי כי עשיתם: ונח מצא חן בעיני יהוה: Hashem said, I will obliterate mankind which I have created from the face of the earth, from man to beast, to the creeping things and to the birds of heaven, for I regret that I made them. However, Noach found favor in the eyes of Hashem. Here, Noach is described as possessing the attribute of favor, and it is noteworthy that God found favor in him. It is important to consider the significance of Noach's possession of the attribute of favor and why God found favor in him. This can be explained with two explanations. One interpretation is that Noach's righteousness was not merely a result of his adherence to God’s commandments but a manifestation of his innate goodness and sincerity. That is, he was righteous in his character traits - Middos. Another answer is that Noach's completeness may have been seen as a result of his ability to balance his spiritual and physical needs. Rather than being consumed by either extreme, Noach maintained a sense of equilibrium and harmony between his physical and spiritual selves. This balance contributed to his ability to find favor in the eyes of God

AS EXPOUNDED IN THE TORAH (GENESIS 2:21-23), God created the female form from the male's rib. The verse reads: ויפל יהוה אלהים תרדמה על־האדם ויישן ויקח אחת מצלעתיו ויסגר בשר תחתנה: ויבן יהוה אלהים את־הצלע אשר־לקח מן־האדם לאשה ויבאה אל־האדם: ויאמר האדם זאת הפעם עצם מעצמי ובשר מבשרי לזאת יקרא אשה כי מאיש לקחה־זאת : (21) And Hashem, God caused a deep sleep to fall upon the man, and he slept: and He took one of his sides, and closed the flesh in its place, (22) and of the side, which Hashem, God had taken from the man, He made a woman, and brought her to the man. (23) And the man said, This is now bone of my bones and flesh of my flesh: she shall be called Woman, because she was taken out of Man. One rationale behind God's choice to use the male's rib to create the female form follows the previously said reason that it is to instill a sense of deficiency or incompleteness in the male, propelling him to seek what is absent. This innate human impulse to search for what is missing is typically triggered when one recognizes a deficiency. As an example, this phenomenon is illustrated in the Torah portion, where the Torah (Genesis 2:5) asserts that no rain fell on the earth prior to man’s prayer; thus, one must recognize that something is absent in order to acquire it. וכל שיח השדה טרם יהיה בארץ וכל־עשב השדה טרם יצמח כי לא המטיר יהוה אלהים על־הארץ ואדם אין לעבד את־האדמה: And no plant of the field was yet in the earth, and no herb of the field had yet grown, for Hashem, God had not caused it to rain upon the earth, and there was not a man to till the ground. Rashi (ibid) asserts that God intended for man to beseech Him for rainfall: כי לא המטיר: ומ"ט לא המטיר? לפי שאדם אין לעבד את האדמה, ואין מכיר בטובתם של גשמים, וכשבא אדם וידע שהם צרך לעולם, התפלל עליהם וירדו וצמחו האילנות והדשאים: BECAUSE GOD HAD NOT CAUSED IT TO RAIN — And why has God not caused it to rain? Because there was no man to till the ground, and there was, therefore, no one to recognize the utility of rain. When Adam came (was created), however, and he realized that it was necessary for the world, he prayed for it, and it fell so that trees and vegetation sprang forth. If all our needs are effortlessly met, we will lose motivation to pursue further goals and desires, and our inclination to pray to God may decrease. It is essential to recognize that our achievements are not solely the result of our own efforts but are orchestrated by God's will, which governs the universe and our existence by taking into account everything from the grand scheme down to the most minor detail. This concept, known as Yahadus, underscores the significance of recognizing and submitting to the Divine authority of God.

When God created man, the female form was not immediately created. In turn, God extracted a rib from Adam's body and created a spouse for him. God created the female, as the Torah (Genesis 2:18) states: ויאמר יהוה אלהים לא־טוב היות האדם לבדו אעשה־לו עזר כנגדו: And Hashem, God said, "It is not good for man to be alone; I will make a fitting counterpart for him." This verse prompts several questions. Why does the Torah expound on the motive behind God's creation of the female? The Torah only contains information from which we must learn and glean knowledge. Following this, what becomes the lesson, or why must we know this information Considering that the Torah emphasizes the necessity of the female form in the world's inception, why did God not create Chava in conjunction with Adam initially? It seems as if God did not produce a perfect creation, but rather, in the process of creating the universe, made an error ch''v. Of course, this cannot be true, so let us take a closer look at this. The rationale behind this is relatively straightforward. It is God's will for individuals to comprehend that it is not appropriate for a man to be without a wife. Thus, God initially created man without a spouse and subsequently bestowed upon him a wife, allowing him to perceive the inherent goodness of her in stark contrast. By acquiring a wife, man is now equipped with the necessary insight to appreciate her value fully. Consequently, given his knowledge of the challenges and shortcomings of living without her, he is unlikely to devalue her.

In the name of the Beis Aharon, Maran HaRav Aharon Walkin zt"l, I heard from my father that there is a different approach to Emunah - believing in God. This belief comes from the fact that it is written in the Holy Torah, "I am Hashem your God" (Exodus 20:2). As Jews who received the Torah and were at Har Sinai, we believe in everything that is written in it, without any doubts. We believe that the Holy Torah and everything in it is an absolute reality. Furthermore, the Jewish people are Am Hatorah - "people of the Torah." Accordingly, Jews must compare their thinking with the Torah and only consider what is written in it accurate. No other ideas or realities are valid for us. In other words, our belief in God is not just a matter of faith or knowledge but a din -a ruling. We are obligated to accept and believe that there is a Creator and Ruler of the world based on the Torah, which declares, "I am Hashem your God." Content in this post is a rough translation from Sefer Lev Aharon - Bereshis - Page 6

The Study of Creation, The Study of Science, Recognizing the Beauty of God The study of Creation, in all its order, system, and details, is not a matter of theology and philosophy alone. Researching the processes and workings of the universe is a science and wisdom like all other sciences. However, through this study, one can recognize God, whose seal is evident in every aspect of Creation. By studying the universe and everything within it, we can understand [the greatness of God by which it is stated] "He who spoke and the world came into being." Accordingly, King David said (Psalms 19:2), "The heavens declare the glory of God; the skies proclaim the work of His hands." The body of Creation proclaims and displays the Creator, to the extent that the heavens themselves declare, for those willing to listen and see the glory and splendor of God. Through studying the Creation that surrounds us, one can recognize and learn about the greatness of the Almighty Creator and His wonders. Similarly, King David said (Psalm. 35:10), "All my bones shall say, 'O Hashem, who is like You?'" It follows that King David drew lessons and knowledge from his anatomy and its function, thereby learning how they operate and function according to the words of the Creator, the One who gives them life. "O Hashem, who is like You?..." That in every created thing, we can explore and learn about the reality of the Blessed Creator. Therefore, we find in the Seder Maaseh Bereshit (the sequence of the creation story) that its details and nuances are discussed. As a source for our discussion, we should mention the words of the Maharal of Prague, who wrote in his work Nesiv HaTorah (Chapter 14), that for everything necessary to understand within the framework of the world, a person must learn and is obligated to do so, for everything is the work of God. We must understand them to recognize our Creator. Therefore, contemplating the essence of the world does not mean investigating the reality of God but instead studying the beauty and wonders of Creation, and this implies that there is an obligation to examine the order of Creation, such as as the Maharal stated, "for everything is a work of God," and this is as we have said, that through this one can recognize his Creator." The Content in this post is a rough translation from Lev Aharon Sefer Berieishs

Parashas Bo The Rambam discusses the idea that a person who commits a great sin or many sins may not be allowed the chance to repent and be forgiven. This is because they have willfully and consciously committed these sins, and their repentance- "Teshuvah" is held back. A person may commit a great sin or many sins causing the judgment rendered before the True Judge to be that the retribution [administered to] this transgressor for these sins which he willfully and consciously committed is that his Teshuvah will be held back. He will not be allowed the chance to repent from his wickedness so that he will die and be wiped out because of the sin he committed. This is implied by the Holy One, blessed be He's statement [related] by Isaiah [6:10]: “Make the heart of this people fat [and make their ears heavy. Smear over their eyes, lest they see with their eyes... understand with their hearts, repent and be healed].” Similarly, [II Chronicles 36:16] states “ They mocked the messengers of God, scorned His words, scoffed at His prophets until the anger of God mounted up against His people until there was no remedy.” Implied [by these verses] is that they willingly sinned, multiplying their iniquity until it was obliged to hold back their Teshuvah, [which is referred to as] the "remedy." For these reasons, it is written in the Torah [Exodus 14:4], "I will harden Pharaoh's heart." Since, he began to sin on his own initiative and caused hardships to the Israelites who dwelled in his land as [Exodus 1:10] states: "Come, let us deal wisely with them," judgment obligated that he be prevented from repenting so that he would suffer retribution. Therefore, The Holy One, blessed be He, hardened his heart. Why did [God] send Moses to [Pharaoh], telling him: “Send [forth the people], repent”? The Holy One, blessed be He, had already told Moses that he would not release [the people], as [Exodus 9:30] states: “I realize that you and your subjects [still do not fear God].” [The reason is stated in Exodus 9:16:] “For this alone, I have preserved you… so that My name will be spoken about throughout the earth],” i.e., to make known to all the inhabitants of the world that when the Holy One, blessed be He, withholds repentance from a sinner, he cannot repent, but he will die in the wickedness that he initially committed willfully. It can be learned from the Rambam that the purpose of Pharaoh's sins, forewarnings, and hardening of heart amounted to inform and teach mankind the laws of repentance and their principles. As a result, we are obligated to delve into this matter to understand the knowledge God sought to inform us. To understand the meaning of this verse(Exodus 10:1), we must examine its language: ויאמר יהוה אל־משה בא אל־פרעה כי־ אני הכבדתי את־לבו ואת־לב עבדיו למען שתי אתתי אלה בקרבו Hashem said to Moshe, “come to Pharaoh for I have hardened his heart and [also] the hearts of his servants, so that I will be able to set [perform] these [miraculous] signs in their midst. Why was 'I' added, and what would have happened if it was written 'Come to Pharaoh, for he hardened his heart?' Consequently, we can conclude, considering what we have said before, that the whole issue of repentance, In which we are brought up and taught, is not attributed to logic and reason, but rather it is an ordinance from God. Similarly, reference may be made to the well-known Talmudic teaching (Yerushalmi Makhot 2 halacha 6), When they asked "wisdom," what is the punishment for a sinner, they said to them: "Sinners will be pursued by evil" (Proverbs 13:21). When they asked "prophecy," what is the punishment for a sinner, it said to them: "The soul that sins shall die" (Ezekiel 18:4). And when they asked the Holy One, blessed be He, what is the punishment for a sinner, He said to them: They should do repentance and be forgiven. In other words, according to the reasoning of "wisdom" and the ways of "prophecy," there is no room for rectifying sin and repentance, and when a man sins, he is sentenced to eternal punishment. Nevertheless, ultimately God, in His great kindness, deviates from the line of justice as it appears in the words of "wisdom" and "prophecy" by offering the sinner a pathway to repentance. In light of this, it follows, now that we have reached this principle, that even man's lack of repentance, caused by hardened hearts and difficulties, is not caused by any individual but by God Himself since He is the one who gave this gift of repentance, outside of the line of justice and only He can take it away when he sees fit. As the Talmud stated (kesubos 16a), "The mouth that prohibited can permit." Accordingly, it can be argued that this is why the phrase is said, 'because I have hardened his heart' - 'I' is precise, that without God, there is no power and authority in anyone's hand to do this. (Indeed, in the course of our discussion, we will further explain the need for this verse.)