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(ב) וַיֹּ֡אמֶר קַח־נָ֠א אֶת־בִּנְךָ֨ אֶת־יְחִֽידְךָ֤ אֲשֶׁר־אָהַ֙בְתָּ֙ אֶת־יִצְחָ֔ק וְלֶ֨ךְ־לְךָ֔ אֶל־אֶ֖רֶץ הַמֹּרִיָּ֑ה וְהַעֲלֵ֤הוּ שָׁם֙ לְעֹלָ֔ה עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃ (ג) וַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַֽיַּחֲבֹשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קׇם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָאֱלֹהִֽים׃ (ד) בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵרָחֹֽק׃ (ה) וַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה וְנִֽשְׁתַּחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם׃

(יד) וַיַּשְׁכֵּ֣ם אַבְרָהָ֣ם ׀ בַּבֹּ֡קֶר וַיִּֽקַּֽח־לֶ֩חֶם֩ וְחֵ֨מַת מַ֜יִם וַיִּתֵּ֣ן אֶל־הָ֠גָ֠ר שָׂ֧ם עַל־שִׁכְמָ֛הּ וְאֶת־הַיֶּ֖לֶד וַֽיְשַׁלְּחֶ֑הָ וַתֵּ֣לֶךְ וַתֵּ֔תַע בְּמִדְבַּ֖ר בְּאֵ֥ר שָֽׁבַע׃ (טו) וַיִּכְל֥וּ הַמַּ֖יִם מִן־הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם׃ (טז) וַתֵּ֩לֶךְ֩ וַתֵּ֨שֶׁב לָ֜הּ מִנֶּ֗גֶד הַרְחֵק֙ כִּמְטַחֲוֵ֣י קֶ֔שֶׁת כִּ֣י אָֽמְרָ֔ה אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד וַתֵּ֣שֶׁב מִנֶּ֔גֶד וַתִּשָּׂ֥א אֶת־קֹלָ֖הּ וַתֵּֽבְךְּ׃ (יז) וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּ֒עַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃ (יח) ק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ׃

In his sefer, the Ben Ish Chai ( Parashas Nasso ), gives more insights over the number 15 and its link to shalom : · It really is the quantity of words in Birkas Kohanim, which culminates within a blessing of shalom . · In addition, he clarifies, a hand has fourteen joints, three on Just about every of the 4 fingers and two to the thumb. For your hand to signify shalom, it requires yet another element. As a result, Chazal instructed us that when we make a berachah over a cup of wine, we must always keep the cup in the palm of the hand; In this particular position, it's called the Kos shel Berachah, the cup of blessing. The palm turns into the hand’s fifteenth component, As a result symbolizing shalom . · He connects this idea on the Chazal ( Berachos 64a) “Talmidei chachamim marbim shalom, Torah scholars boost peace.” This is because the rabbis have greater the situations for employing a kos shel berachah. These consist of Kiddush on Shabbos and Yom Tov, Havdalah , Birkas HaMazon , weddings, bris milah, and the night of Pesach. They're all moments during which we position the kos in our palm, contacting into assistance the fifteenth ingredient of our hand, Therefore symbolizing the Name of Shalom . · Throughout the 6 weekdays, we wash for bread two times each day, twelve situations in all. On Shabbos, Now we have a few meals, which delivers the week’s complete to fifteen. Shabbos is each day of peace due to fifteenth food, Seudas Shelishis, which provides shalom . On top of that, the Ben Ish Chai teaches that Tu b’Shevat is considered the most opportune time for you to pray for Arba Minim, the 4 Species we bless for the duration of Succos. As we figured out inside our discussion on Succos, the 4 species symbolize unity Amongst the four types of Jewish people today. Why do we pray with regards to these four species on Tu b’Shevat? The rabbis demonstrate that if we look at the trees on Tu B’Shvat, we see that they are bare. Tu b’Shevat marks the working day on which, based on the Gemara , the sap begins functioning throughout the tree. Then, on Rosh Chodesh Nissan, we could start out creating Birkas Ilanos, the blessing we are saying on viewing the tree’s buds begin to blossom. The seasons progress right up until last but not least, we arrive at Succos, whenever we harvest the fruit. Consequently, the development toward Succos commences on Tu b’Shevat, whenever we pray for the mandatory shalom of your Shivtei Kah, which eventually expresses itself on the festival of Succos with the Arba Minim. Shevat will be the month, and Tu b’Shevat the day, uniquely primed for our attempts to foster the middah of shalom and ahavas Yisrael.

Earlier this 7 days, we talked about the pasuk in Tehilim (34,19) that says, קרוב ה׳ למשברי לב God is close to the brokenhearted. I occurred to see a assumed in this week’s Parasha, Mishpatim , that also delivers this out. The pasuk states, מְלֵאָתְךָ֥ וְדִמְעֲךָ֖ לֹ֣א תְאַחֵ֑ר Maletcha V’Dimacha Lo T’Acher Just, Which means that a single mustn't withhold tithes and terumot. Although the Shelah HaKadosh describes inside a way of Remez/trace that Melatcha implies whole , So it may possibly necessarily mean: When your coronary heart is filled with sorrow and pain, V’Dimacha, and also your tears are there too , if you pray, Lo T’Acher/ Those people prayers won't be held back again because the gates of prayer will not be shut. In Tehilim six,9 David Hamelech says, ס֣וּרוּ מִ֭מֶּנִּי כׇּל־פֹּ֣עֲלֵי אָ֑וֶן כִּֽי־שָׁמַ֥ע יְ֝הֹוָ֗ה ק֣וֹל בִּכְיִֽי Get from me, all you wicked-doers For God has listened to my cries. So how exactly does David Hamelech know this? Rav Chaim Kanievsky says it’s as the Gemara in Berachot 32B states, “ The gates of tears aren’t closed.” David Hamelech know he was answered simply because he cried. And that's definitely this pasuk is indicating, “ Dimacha/When there are tears, the prayer will not be delayed.” We see a little something equivalent in the Ramban in Mishpatim 22,twenty exactly where it talks about not initiating using a widow or an orphan. The Ramban states, “ Mainly because I see the tears in the oppressed And that i preserve any one from his oppressor.” Why? “Since they Really don't depend upon by themselves.” Widows and orphans Never count on themselves. “ They count on Me, and so when they cry to Me, I’m heading listen to them. Given that they know there is no one daily bitachon else but Me to cry out to, I've to save them.” The Hovot Halevavot says this is one of the explanations why our Bitachon may well not function. He claims, if you are depending on more than one man or woman, each one thinks somebody else will deal with it. Cadre D’Bshutvi is a concept while in the Gemara which suggests a a pot that has lots of cooks. A lot of cooks spoil the broth. Everybody thinks another person will manage it.

The smart male stated : Just about every person desires a fence and guidance as a way that his great deeds must be introduced to fulfillment. And what is the fence? It truly is entire believe in — to often have faith in in God, could He be Blessed, as it is said : "Solid your load upon the Lord and He will maintain you" (Ps. 55:23).

A greater, still a lot more enlightened emunah is the fact everything at this moment is good—even when it superficially looks horrible. See When Undesirable Is sweet for that stories of Rabbi Akiva and Nachum Ish Gamzu that illustrate how both of these attitudes can play out in the resultant bitachon.

:וְלֹא שָׁמְעוּ אֶל משֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם משֶׁה

חמשה חומשי תורה, מהדורת אברט פוקס, בראשית, בראשית מאמר ד׳, בראשית הערה ט״ו ב׳-ז׳

השלוה מצד אחד והיסורין מצד אחד, עד שנמצאת המלחמה אליו פנים ואחור.

(יז) וּלְאָדָם אָמַר כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ:…

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"...Still, within the Torah there are contradictions…So what's the right response? "The solution would be that the spiritual level of the persons determines what volume of bitachon