×
Friend,    With Purim right around the corner, Sefaria is busy preparing for the “Purim bump” — the increase in users who visit Sefaria to celebrate the holiday. Last year, more than 100,000 people visited the library or used the app to connect with the holiday or read along with Megillat Esther. This year we’re expecting even more.    To help with our text and tech preparations ahead of this busy time, a generous Jewish foundation is matching all gifts to the library up to $36,000.    Please give today to help us meet your learning needs!     
Save "Vaera ~ Being there: faith, evil and God
"
Vaera ~ Being there: faith, evil and God

(ב) וַיְדַבֵּ֥ר אֱלֹקִ֖ים אֶל־מֹשֶׁ֑ה וַיֹּ֥אמֶר אֵלָ֖יו אֲנִ֥י ה'׃ (ג) וָאֵרָ֗א אֶל־אַבְרָהָ֛ם אֶל־יִצְחָ֥ק וְאֶֽל־יַעֲקֹ֖ב בְּאֵ֣ל שַׁדָּ֑י וּשְׁמִ֣י ה' לֹ֥א נוֹדַ֖עְתִּי לָהֶֽם׃ (ד) וְגַ֨ם הֲקִמֹ֤תִי אֶת־בְּרִיתִי֙ אִתָּ֔ם לָתֵ֥ת לָהֶ֖ם אֶת־אֶ֣רֶץ כְּנָ֑עַן אֵ֛ת אֶ֥רֶץ מְגֻרֵיהֶ֖ם אֲשֶׁר־גָּ֥רוּ בָֽהּ׃(ה) וְגַ֣ם ׀ אֲנִ֣י שָׁמַ֗עְתִּי אֶֽת־נַאֲקַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר מִצְרַ֖יִם מַעֲבִדִ֣ים אֹתָ֑ם וָאֶזְכֹּ֖ר אֶת־בְּרִיתִֽי׃ (ו) לָכֵ֞ן אֱמֹ֥ר לִבְנֵֽי־יִשְׂרָאֵל֮ אֲנִ֣י ה' וְהוֹצֵאתִ֣י אֶתְכֶ֗ם מִתַּ֙חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם וְהִצַּלְתִּ֥י אֶתְכֶ֖ם מֵעֲבֹדָתָ֑ם וְגָאַלְתִּ֤י אֶתְכֶם֙ בִּזְר֣וֹעַ נְטוּיָ֔ה וּבִשְׁפָטִ֖ים גְּדֹלִֽים׃ (ז) וְלָקַחְתִּ֨י אֶתְכֶ֥ם לִי֙ לְעָ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹקִ֑ים וִֽידַעְתֶּ֗ם כִּ֣י אֲנִ֤י ה' אֱלֹ֣קֵיכֶ֔ם הַמּוֹצִ֣יא אֶתְכֶ֔ם מִתַּ֖חַת סִבְל֥וֹת מִצְרָֽיִם׃ (ח) וְהֵבֵאתִ֤י אֶתְכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֙אתִי֙ אֶת־יָדִ֔י לָתֵ֣ת אֹתָ֔הּ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַעֲקֹ֑ב וְנָתַתִּ֨י אֹתָ֥הּ לָכֶ֛ם מוֹרָשָׁ֖ה אֲנִ֥י ה'׃ (ט) וַיְדַבֵּ֥ר מֹשֶׁ֛ה כֵּ֖ן אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֤א שָֽׁמְעוּ֙ אֶל־מֹשֶׁ֔ה מִקֹּ֣צֶר ר֔וּחַ וּמֵעֲבֹדָ֖ה קָשָֽׁה׃ {פ}
(י) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יא) בֹּ֣א דַבֵּ֔ר אֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם וִֽישַׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאַרְצֽוֹ׃

(2) God spoke to Moses and said to him, “I am Ad-nai. (3) I appeared to Abraham, Isaac, and Jacob as El Shaddai, but I did not make Myself known to them by My name Ad-nai. (4) I also established My covenant with them, to give them the land of Canaan, the land in which they lived as sojourners.(5) I have now heard the moaning of the Israelites because the Egyptians are holding them in bondage, and I have remembered My covenant. (6) Say, therefore, to the Israelite people: I am Ad-nai. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. (7) And I will take you to be My people, and I will be your God. And you shall know that I, Ad-nai, am your God who freed you from the labors of the Egyptians. (8) I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession, I Ad-nai.” (9) But when Moses told this to the Israelites, they would not listen to Moses, their spirits crushed by cruel bondage. (10)Ad-nai spoke to Moses, saying, (11)Come, [go] and tell Pharaoh king of Egypt to let the Israelites depart from his land.”

~ Here are the four expressions of redemption, marked in yellow. There is yet a fifth, after the verb "to know", marked in purple. And yet, if we count the verbs with the pattern "וְ000י" we find seven, see the two other highlighted.

Other translations for verse 9:

Fox: they did not hearken to Moshe, out of shortness of spirit and out of hard servitude.

Koren: but they hearkened not to Moshe for anguish of spirit, and for cruel bondage.

Metsudah: but they would not listen to Moshe because of [their] shortness of wind and hard labor.

Shraga Silverstein: and they did not hearken to Moses [i.e., they were not comforted by him], for shortness of breath [in anguish] and soreness of toil.

JPS 1917: but they hearkened not unto Moses for impatience of spirit, and for cruel bondage. (based on Ramban)

Torah Yesharah: but they could not understand the lofty message of Moses, because of their spiritual impoverishment and because of their hard labor. (based on Malbim)

~ How do you understand the possibilities of why the Israelites did not listen to Moshe?

מקצר רוח. כָּל מִי שֶׁהוּא מֵצֵר, רוּחוֹ וּנְשִׁימָתוֹ קְצָרָה, וְאֵינוֹ יָכוֹל לְהַאֲרִיךְ בִּנְשִׁימָתוֹ: קָרוֹב לְעִנְיָן זֶה שָׁמַעְתִּי בְּפָרָשָׁה זוֹ מֵרַבִּי בָּרוּךְ בְּרַבִּי אֱלִיעֶזֶר, וְהֵבִיא לִי רְאָיָה מִמִּקְרָא זֶה, "בַּפַּעַם הַזֹּאת אוֹדִיעֵם אֶת יָדִי וְאֶת גְּבוּרָתִי וְיָדְעוּ כִּי שְׁמִי ה'" (ירמיהו ט"ז) – לָמַדְנוּ כְּשֶׁהַקָּבָּ"ה מְאַמֵּן אֶת דְּבָרָיו אֲפִלּוּ לְפֻרְעָנוּת מוֹדִיעַ שֶׁשְּׁמוֹ ה', וְכָל שֶׁכֵּן הַאֲמָנָה לְטוֹבָה. וְרַבּוֹתֵינוּ דְרָשׁוּהוּ לְעִנְיָן שֶׁל מַעְלָה, שֶׁאָמַר מֹשֶׁה לָמָה הֲרֵעֹתָה, אָמַר לוֹ הַקָּבָּ"ה "חֲבַל עַל דְּאָבְדִין וְלָא מִשְׁתַּכְּחִין" – יֵשׁ לִי לְהִתְאוֹנֵן עַל מִיתַת הָאָבוֹת, הַרְבֵּה פְּעָמִים נִגְלֵיתִי אֲלֵיהֶם בְּאֵל שַׁדַּי וְלֹא אָמְרוּ לִי מַה שִּׁמְךָ, וְאַתָּה אָמַרְתָּ מַה שְּׁמוֹ, מָה אֹמַר אֲלֵיהֶם:
מקצר רוח THROUGH ANGUISH (lit. shortness) OF SPIRIT — If one is in anguish his breath comes in short gasps and he cannot draw long breaths. In a somewhat similar manner to this I heard this section expounded by Rabbi Baruch the son of Rabbi Eliezer, and he cited the following verse to me in proof of his explanation: (Jeremiah 16:21) “This once will I cause them to know My hand and My might, and they shall know that My Name is the Lord”. Rabbi Baruch said: we may learn from this text that when the Holy One, blessed be He, fulfils His words, even when it is a matter of punishment, He makes it known that His Name is the Lord; and, of course, this is all the more so, when He fulfils His words in a matter of bestowing reward. — Our Rabbis explained it (this section) as having reference to what precedes it — that Moses said (5:22): “Wherefore hast thou done so evil [to this people]”. Whereupon God said to him, “Alas, for those that are gone (i. e. the patriarchs) and are no more to be found! I really have reason to deplore the death of the patriarchs. Many a time did I reveal Myself to them by the name ‘God Almighty’, and not once did they ask Me, What is Thy Name? (i. e. what is the name that describes Thy true essence); but thou hast at once said (Exodus 3:13) “[If they ask] ‘what is His name’, what shall I say unto them?!” (Exodus Rabbah 6:4; Sanhedrin 111a).

~ How does Rashi understand the expression "kotzer ruach"?

לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי ה' וְהוֹצֵאתִי וְגוֹ'. וְאֵין לָכֵן אֶלָּא שְׁבוּעָה, שֶׁנֶּאֱמַר: וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי וְגוֹ' (ש״‎א ג, יד). הָלַךְ מֹשֶׁה וְאָמַר לָהֶם כָּךְ: וַיְדַבֵּר מֹשֶׁה וְלֹא שָׁמְעוּ אֶל מֹשֶׁה מִקֹּצֶר רוּחַ וְגוֹ'. חָזַר מֹשֶׁה וְאָמַר: הֵן בְּנֵי יִשְׂרָאֵל לֹא שָׁמְעוּ אֵלַי. וַיְדַבֵּר ה' אֶל מֹשֶׁה דַּבֵר אֶל פַּרְעֹה. הַמָּשָׁל אוֹמֵר: מִן שִׁטַּיָּא לֵית הֲנָיָא אֶלָּא קַצְיֵהּ.

Therefore, say unto the children of Israel: “I am the Lord, and I will bring you out” (Exod. 6:6). The word therefore implies that an oath was involved, as it is said: Therefore I have sworn to the house of Eli (I Sam. 3:14). Moses went to them and told them what the Holy One of Blessing had said: And Moses spoke so to the children of Israel; but they harkened not to Moses for impatience of spirit and for cruel bondage (Exod. 6:9). Whereupon Moses turned to the Holy One of Blessing saying: Behold, the children of Israel have not listened to me (ibid., v. 12). And the Lord said to Moses: “Go in, say to Pharaoh, king of Egypt, that he let the children of Israel go” (ibid., v. 11). A proverb states: “There is no benefit to be derived from acacia wood, only in thorns.”

~ This is a cryptic midrash. The Mei Hashiloach will explain it thus:

בא דבר אל פרעה מלך מצרים וכו'. במדרש (תנחומא וארא ב') המשל אומר מן שטיא לית הניא אלא מן קצייא. ביאר המדרש דהנה פרעה לא שמע אל משה וגם בישראל כתיב ולא שמעו וכו', וזהו מן שטיא לית הניא היינו אילן טוב הנקרא שיטים ואין יכולין לעשות ממנו כלום ולית הניא מיניה, רק מן קציא היינו מן אילן שהוא מלא קוצים מזה ניכר היתרון של אילן השיטים, כי הקוץ הוא יכאיב והשיטים אף שאין יכולין לעשות ממנו כלום, מ"מ אינו מכאיב ואינו מזיק כלום, כך החילוק אף שישראל ג"כ לא שמעו אליו, לא היה רק מקוצר רוח אבל אח"כ ישמעו אליו, ופרעה חירף וגידף וממנו יוכר יתרון בני ישראל.

“Go, speak unto Pharaoh, king of Egypt,” (Shemot, 6:11)
It is written in the Midrash (Tanchuma, Vaeira, 2), “The saying goes, there is no profit in acacia wood, only in thorns.” What could this enigmatic saying mean? Pharaoh did not listen to Moshe, nor did the children of Israel, as the verse says, “they did not listen …” The children of Israel are the acacia. Saying “there is no profit in acacia wood,” is as if to say, though Israel is like a good tree with strong roots, the real profit is in the thorny tree, Pharaoh’s oppression. Thorns hurt, and acacia wood, even if you can't do anything with it, at least does not hurt, and does not damage. Before the slavery was harsh, Israel did not listen to Moshe. Pharaoh’s insolence and obstinacy served to cause Israel to listen to Moshe, and from this we can recognize the advantage of Pharaoh over the children of Israel.

~ Why did the harshness of Pharaoh moved the Israelites?

~ Left to its own devices, what would have happened to Israel, according to the Mei Hashiloach, in our story?

(שמות ו׳:ט׳) וַיְדַבֵּר מֹשֶׁה כֵּן אֶל בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל מֹשֶׁה מִקּוֹצֶר רוּחַ. מַאי מִקּוֹצֶר רוּחַ. אָמַר רִבִּי יְהוּדָה, דְּלָא הֲווֹ נְפִישֵׁי, וְלָא הֲווֹ לְקִיטֵי רוּחָא. אָמַר רִבִּי שִׁמְעוֹן, מִקּוֹצֶר רוּחַ: דְּעַד לָא נָפַק יוֹבְלָא, לְמֵיהַב לוֹן נְפִישׁוּ. וְרוּחַ בַּתְרָאָה, עַד לָא שַׁלְטָא לְמֶעְבַּד נִימוּסֵי, וּכְדֵין הֲוָה עָאקוּ דְּרוּחָא. מַאן אִיהוּ. רוּחַ בַּתְרָאָה דְּקַאמְרָן. (נ''א דעד לא יהב ליה יובלא ברכה על האי רוחא לאתקיימא נפש תתאה ולא שלטא האי רוח על נפש אלא כד אתברכא מיובלא כדין יהא רוחא ומאן איהו רוח)

And Moshe told this to the Israelites, yet they would not listen to Moshe due to kotzer ruach (Exodus 6:9). What is mikotzer ruach? Rabbi Yehudah says: they would never rest, and they would never catch their breath. Rabbi Shime'on said: until the Yovel [a code word for Bina] came out, there was no possibility of rest for them. And the last ruach [spirit] was not reigning in the world, giving laws, and because of that the had no spirit. And which spirit is that? The last spirit, as we said. (a different manuscript: Until the Yovel was not given, there was no blessing on that spirit, that maintains the lower soul, and that spirit did not reign over the soul - rather, when it is blessed from the Yovel, then there was spirit. And which spirit is that? The last spirit, as we said.)

~ What is Yovel, in terms of law? How does it connect to rest?

~ Rabbi Shime'on, in the two possibilities of text for this part of the Zohar, raises the idea that the shortness of ruach meant that the very souls of the Israelites were incomplete. What makes the souls complete, in his reading?

ט וְהִנֵּה מְבֹאָר לְמַעְלָה, כִּי הָרוּחַ־חַיִּים הוּא בְּהַתּוֹרָה, בְּחִינַת: וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם כַּנַּ"ל. וְעַל כֵּן בְּמִצְרַיִם, שֶׁהָיָה קֹדֶם קַבָּלַת הַתּוֹרָה, וְלֹא הָיָה לָהֶם מֵהֵיכָן לְקַבֵּל הָרוּחַ־חַיִּים, נֶאֱמַר בָּהֶם (שמות ו׳:ט׳): מִקֹּצֶר רוּחַ, כִּי לֹא הָיָה לָהֶם מֵאַיִן לְקַבֵּל הָרוּחַ־חַיִּים, שֶׁהוּא בְּחִינַת אֶרֶךְ אַפַּיִם, מַאֲרִיךְ רוּחֵהּ כַּנַּ"ל, וְעַל כֵּן נֶאֱמַר בָּהֶם מִקֹּצֶר רוּחַ, שֶׁהוּא הֶפֶךְ אֶרֶךְ אַפַּיִם, שֶׁהוּא בְּחִינַת הָרוּחַ־חַיִּים, שֶׁמַּמְשִׁיכִין עַל־יְדֵי אֲנָחָה לְהַשְׁלִים הַחִסָּרוֹן כַּנַּ"ל, כִּי הָרוּחַ הוּא שְׁלֵמוּת הַחִסָּרוֹן כַּנַּ"ל, בְּחִינַת: וְיִתֶּן לְךָ מִשְׁאֲלֹת לִבֶּךָ.

{“I am God your Lord who brought you up out of the land of Egypt; open your mouth wide v’amalayhu (and I will fill it)” (Psalms 81:11)} It has been explained that the ruach-of-life is in the Torah, corresponding to, “And the ruach of God hovers over the waters’ surface.” Therefore, [when the Jews were] in Egypt, which was before they were given the Torah, they did not have from where to receive the ruach-of-life. Of them the verse states (Exodus 6:9), “[But they did not hearken to Moshe] for their ruach was short.” This was because they did not have from where to draw the ruach-of-life, which is the aspect of erekh apayim (patience), extended ruach. It was therefore said of them that “their ruach was short.” This is the antithesis of patience, which is the ruach-of-life drawn through sighing in order to provide wholeness [in place] of the lack, as above. For ruach is wholeness [in place] of the lack, corresponding to, “He will give you what your heart lacks.”

(ו) כִּי דַּיְקָא אַחַר יְצִיאַת מִצְרַיִם, בְּחִינַת: הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם, שֶׁאָז נִתְבַּטֵּל בְּחִינַת מִקֹּצֶר רוּחַ הַנַּ"ל, כִּי קִבְּלוּ הַתּוֹרָה, שֶׁשָּׁם הָרוּחַ־חַיִּים כַּנַּ"ל, עַל כֵּן אָז דַּיְקָא: הַרְחֶב פִּיךָ וַאֲמַלְאֵהוּ, בְּחִינַת שְׁלֵמוּת הַחִסָּרוֹן, בְּחִינַת מְלֹא פּוּם, בְּחִינַת: יְמַלֵּא ה' כָּל מִשְׁאֲלוֹתֶיךָ כַּנַּ"ל.

(6) It was specifically after leaving Egypt—corresponding to “who brought you up from the land of Egypt”—that ruach was no longer “short,” for they had received the Torah in which there is the ruach-of-life. Then, and only then, [was there] “open your mouth and I will fill it,” the aspect of wholeness [in place] of the lack—i.e., a full mouth, as in, “God will fill all that which you ask for.”

~ In this first reading, how does Reb Nachman understand "shortness of spirit"?

~ How does he connect this piece of the story to Psalm 81?

(א) דַּע, שֶׁעַל־יְדֵי שֶׁהָעוֹלָם הֵם מִקְּטַנֵּי אֲמָנָה, עַל־כֵּן הֵם צְרִיכִים לְתַעֲנִית, דְּהַיְנוּ עֲבוֹדוֹת קָשׁוֹת. כִּי בְּוַדַּאי יָדוּעַ, שֶׁאֶפְשָׁר לַעֲבֹד הַשֵּׁם יִתְבָּרַךְ בְּכָל דָּבָר, כִּי אֵין הַקָּדוֹשׁ־בָּרוּךְ־הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו (ע"ז ג),

(ב) אַךְ מַה שֶּׁצְּרִיכִין לִפְעָמִים לַעֲבוֹדוֹת קָשׁוֹת, הוּא בִּבְחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (זנהדרין עד:): בִּשְׁעַת שְׁמָד אֲפִלּוּ אַעַרְקְתָא דִּמְסָאנֵי יֵהָרֵג וְאַל יַעֲבֹר. נִמְצָא שֶׁאַף שֶׁבֶּאֱמֶת אֵין רָאוּי שֶׁיֵּהָרֵג עַל זֶה, אַךְ מֵחֲמַת שֶׁהוּא שְׁעַת שְׁמָד, וְהֵם מִתְגַּבְּרִים וְרוֹצִים דַּיְקָא לְהַעֲבִירוֹ עַל דָּת וְלַהֲבִיאוֹ לִכְפִירוֹת, חַס וְשָׁלוֹם, עַל־כֵּן הוּא מֻכְרָח לִמְסֹר נַפְשׁוֹ אֲפִלּוּ עַל דָּבָר קַל.

(ג) וְהָעֲבוֹדָה־זָרָה וְהַכְּפִירוֹת הֵם בִּבְחִינַת (תהלים קלה): אַף אֵין יֵשׁ רוּחַ בָּהֶם – שֶׁאֵין בָּהֶם שׁוּם רוּחַ כְּלָל. וְהַקְּטַנֵּי־אֲמָנָה הֵם בִּבְחִינַת מִקֹּצֶר־רוּחַ, שֶׁהוּא כְּמוֹ מְמֻצָּע, דְּהַיְנוּ שֶׁאֵין לָהֶם אֱמוּנָה שְׁלֵמָה, שֶׁהִיא בְּחִינַת מַאֲרִיךְ רוּחוֹ, כַּמּוּבָא בְּמָקוֹם אַחֵר (בְּלִקּוּטֵי א סִימָן קנה), וְאַף־עַל־פִּי־כֵן אֵינָם כּוֹפְרִים לְגַמְרֵי, שֶׁאֵין לָהֶם שׁוּם רוּחַ כְּלָל, רַק הֵם כְּמוֹ מְמֻצָּע, וְרוּחָם קְצָרָה, בְּחִינַת מִקֹּצֶר־רוּחַ.

(ד) וְזֶהוּ (שמות ו׳:ט׳): מִקֹּצֶר־רוּחַ וּמֵעֲבֹדָה קָשָׁה – שֶׁמֵּחֲמַת שֶׁהֵם בִּבְחִינַת קֹצֶר־רוּחַ, מֵחֲמַת שֶׁהֵם קְטַנֵּי אֲמָנָה כַּנַּ"ל, עַל־יְדֵי־זֶה צְרִיכִין לַעֲבוֹדוֹת קָשׁוֹת וּלְתַעֲנִיתִים כַּנַּ"ל. כְּמוֹ שֶׁבִּשְׁעַת הַשְּׁמָד שֶׁהִיא קִלְקוּל אֱמוּנָה לְגַמְרֵי, צְרִיכִין אֲפִלּוּ לִמְסֹר נַפְשָׁם מַמָּשׁ אֲפִלּוּ עַל דָּבָר קַל, כְּמוֹ־כֵן כְּשֶׁיֵּשׁ קַטְנוּת וּפְגָם בֶּאֱמוּנָה, צְרִיכִין לַעֲשׂוֹת עֲבוֹדוֹת קָשׁוֹת כַּנַּ"ל.

(ה) וְיֵשׁ כַּמָּה בְּחִינוֹת בִּקְטַנֵּי אֱמוּנָה. כִּי יֵשׁ אֲפִלּוּ צַדִּיקִים שֶׁהֵם קְטַנֵּי אֲמָנָה, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה מח:) עַל פָּסוּק: כִּי מִי בַז לְיוֹם קְטַנּוֹת – מִי גָּרַם לַצַּדִּיקִים וְכוּ' [י]:

(1) Know! because people are of little faith they need fasting—i.e., difficult devotions. For it is certainly known that it is possible to serve God with all things, because the Blessed Holy One does not make unreasonable demands of His creations (Avodah Zarah 3a).

(2) Nevertheless, when difficult devotions are necessary, it relates to what our Sages, of blessed memory, taught (Sanhedrin 74a-b) : In a time of religious oppression, even to change one’s shoelaces is a matter of “be killed rather than transgress.” It follows, that although it is actually not right that he be killed for this, nevertheless, it is a time of religious oppression, and they are powerful and in particular want to cause him to leave religion and bring him to heresy, God forbid. He must therefore give up his life even for something minor.

(3) Idolatry and atheism are the concept of “nor is there any ruach (breath) in their mouths” (Psalms 135:17)—they have no ruach (spirit) in them whatsoever. But those of little faith correspond to “shortness of spirit,” which resembles a middle ground. In other words, they lack complete faith, which corresponds to extending one’s ruach, as brought elsewhere; even so, they are not complete heretics, who have no ruach whatsoever. Rather, they resemble a middle ground. Their ruach is short, the concept of “because of a shortness of spirit.”

(4) This is the meaning of “because of a shortness of ruach and avodah kashah (hard labor)” (Exodus 6:9). Because they conceptually correspond to “shortness of ruach,” on account of their being of little faith, they therefore need avodot kashot (difficult devotions) and fasting, as mentioned above. Just as in a time of religious oppression, which is the utter corruption of faith, one even has to actually give up his life even for something minor, so too when there is “smallness” and blemished faith, one has to perform difficult devotions.

(5) Now, there are many levels of little faith. There are even tzaddikim of little faith, as our Sages, of blessed memory, interpreted the verse: “For who has despised the day of small things” (Zechariah 4:10)—who caused the tzaddikim…? (Sotah 48b).

~ Reb Nachman re-reads mikotzer ruach as "shortness of spirit", connecting it different levels of faith.

~ How does he understand the question of "difficult devotions"?

~ Does God actually need you to fast, according to Reb Nachman? What does fasting represent? Who needs fasting, and why?

~ How does Reb Nachman understand having little faith? How come even tzadikim can have little faith?

Being there
בא. אל ארמון המלך:

COME - that is, go to the king’s palace.

~ What Ibn Ezra has to say about the strange use of the verb to come?

~ What is the theological question that the literal reading of "come to Pharaoh" points to?

בא דבר אל פרעה. בא עמי והכנס בעיר ודבר אל פרעה כי אני אלך עמך אבל במקום אחר שהוא בזמן יציאה חוץ לעיר כתיב לך, כגון לך אל פרעה בבקר הנה יוצא המימה.

!בא דבר אל פרעה, “go and speak sternly to Pharaoh!” [God says] "Come with Me and enter the city, and speak to Pharaoh, as I will go with you". On the other hand, at the time when Moses is bidden to go outside instead of into the city, the term: לך is used, as when God said "go to Pharaoh in the morning, behold, he comes out to the water" (Exodus 7:15)

~ How does the Chizkuni understand the strange use of the verb "to come"?

בא דבר. לך דבר מבעי׳ ליה, זה מגיד שהשכינה בכל מקום, שנאמר התשלח ברקים וילכו ויאמרו לך הננו (איוב לח לה), ויבואו לא נאמר, אלא וילכו, וכן הנה אמר לו הקב״ה אני ממציא שכינתי לשם, בא דבר ואנכי אהיה עם פיך, כאדם האומר לחבירו אני אהיה לשם ובוא אלי.

Come, speak - Go and speak should be written. This teaches us that the Shechinah is in every place, as it is written "Can you send lightnings and they will go" (Job 38:35) - it is not written "they will come", rather, they will go - and so too the Holy Blessed One said to him "I will reveal My Shechinah there, come, speak, and I will be with your mouth", just as a person says to their friend 'I will be there and I will come to you'.

~ Is this explanation surprising to you, or not? Why?

~ Do you believe this is an expected theology in the 12th century?

~ Written in Mainz, Germany (c.1105 - c.1115 CE) by Tobiah ben Eliezer who lived in Kastoria, Greece. His major work is 'Midrash Lekach Tov', and he wrote liturgical hymns, some of which are still extant.

Midrash Lekach Tov (“Good Lesson”) is a commentary on the Torah and Megillot incorporating literal explanations and elaborative stories. The title of the work alludes to the author's name and to his practice of introducing each portion in the Torah commentary with a short exposition on a verse containing the word 'Tov.' It is also called Pesikta Zutarta.

(לא) וַיַּ֤רְא אֱלֹקִים֙ אֶת־כׇּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ {פ}
(31) And God saw all that had been made, and found it very good. And there was evening and there was morning, the sixth day.

(ה) בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב וְהִנֵּה טוֹב מְאֹד, וְהִנֵּה טוֹב מוֹת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רָכוּב הָיִיתִי עַל כְּתֵפוֹ שֶׁל זְקֵנִי וְעוֹלֶה מֵעִירוֹ לִכְפַר חָנָן דֶּרֶךְ בֵּית שְׁאָן, וְשָׁמַעְתִּי אֶת רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר יוֹשֵׁב וְדוֹרֵשׁ בְּשֵׁם רַבִּי מֵאִיר, הִנֵּה טוֹב מְאֹד, הִנֵּה טוֹב מוֹת. ...

In the Torah of Rabbi Meir they found written 'and behold it was very good' - as 'and behold death was good'. Rabbi Shmuel Bar Nachman said: I was riding on the shoulder of my elder, and he was going from his city to Kfar Chanan through the way of Beit She'an, and I heard Rabbi Shime'on ben Eleazar sitting and explaining in the name of Rabbi Meir: 'and behold it was very good' - as 'and behold death was good.' ...

(ו) אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, הִנֵּה טוֹב מְאֹד, וְהִנֵּה טוֹבָה שֵׁנָה. וְכִי שֵׁנָה טוֹבָה מְאֹד, אֶתְמְהָא. לֹא כֵן תְּנֵינַן יַיִן וְשֵׁנָה לָרְשָׁעִים נָאֶה לָהֶם וְנָאֶה לָעוֹלָם, אֶלָּא מִתּוֹךְ שֶׁאָדָם יָשֵׁן קִמְעָא הוּא עוֹמֵד וְיָגֵעַ בַּתּוֹרָה הַרְבֵּה.

(6) Rabbi Shime'on ben Eleazar: 'behold it was very good' - and behold sleep is good. And is sleep very good? Impossible! Don't we teach 'wine and sleep of the evil ones are good for them and good for the world'? Rather, it is because of with a little sleep a person is able to stand and work hard for much Torah.

(ז) רַבִּי נַחְמָן בַּר שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַב שְׁמוּאֵל בַּר נַחְמָן אָמַר, הִנֵּה טוֹב מְאֹד, זֶה יֵצֶר טוֹב. וְהִנֵּה טוֹב מְאֹד, זֶה יֵצֶר רָע. וְכִי יֵצֶר הָרָע טוֹב מְאֹד, אֶתְמְהָא. אֶלָּא שֶׁאִלּוּלֵי יֵצֶר הָרָע לֹא בָּנָה אָדָם בַּיִת, וְלֹא נָשָׂא אִשָּׁה, וְלֹא הוֹלִיד, וְלֹא נָשָׂא וְנָתַן. וְכֵן שְׁלֹמֹה אוֹמֵר (קהלת ד, ד): כִּי הִיא קִנְאַת אִישׁ מֵרֵעֵהוּ.

(7) Rav Nachman the son of Shmuel said: “Behold it was very good” - this refers to the good inclination; “And behold it was very good” - this refers to the evil inclination. But, is the evil inclination very good? Impossible! Were it not for the evil inclination, a person would not build, would not marry, would not have children, and would not engage in business. And so Shlomo said (Kohelet/Ecclesiastes 4:4): “(all work comes from) man’s jealousy for his neighbor.”

~ The midrash will continue to point out how good are things that we usually do not consider good. Why do you think the rabbis in this midrash collection want/need to say that?

(ז) רַבִּי יִצְחָק הֲוָה שְׁכִיחַ קָמֵיהּ דְּרַבִּי אֶלְעָזָר, אָמַר לֵיהּ, וַדַּאי רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּבַר נָשׁ רָחִים לֵיהּ, לָא אִתְּעַר אֶלָּא מִלִּבָּא, בְּגִין דְּלִבָּא אִיהוּ אִתְעָרוּתָא לְאִתְּעָרָא לְגַבֵּיהּ רְחִימוּ, (ורחמנא לבא בעי) אִי הָכִי, אֲמַאי כְּתִיב בְּכָל לְבָבְךָ, וּלְבָתַר וּבְכָל נַפְשְׁךָ. דְּמַשְׁמַע דִּתְרֵין גַּוְונִין אִינּוּן, חַד לִבָּא, וְחַד נַפְשָׁא, אִי לִבָּא הוּא עִקָּרָא, מַאי בָּעֵי נַפְשָׁא. אָמַר לֵיהּ, וַדַּאי לִבָּא וְנַפְשָׁא תְּרֵין אִינּוּן, וְאִתְאַחֲדָן לְחָד. דְּהָא לִבָּא וְנַפְשָׁא וּמָמוֹנָא, כֻּלְּהוּ אִתְאַחֲדָן דָּא בְּדָא, וְלִבָּא אִיהוּ עִקָּרָא וִיסוֹדָא דְּכֹלָּא.

(ח) וְהָא דְּאִתְּמַר בְּכָל לְבָבְךָ, בִּתְרֵין לִיבָּן אִיהוּ, דְּאִינְהוּ תְּרֵין יִצְרִין, חַד יִצְרָא טָבָא, וְחַד יִצְרָא בִּישָׁא, וּתְרֵין אִלֵּין כָּל חַד וְחַד אִקְרֵי לֵב, דָּא

(א) אִקְרֵי לֵב טוֹב, וְדָא אִקְרֵי לֵב רָע. וּבְגִין כַּךְ אִיהוּ לְבָבְךָ, דְּאִינּוּן תְּרֵין, יֵצֶר הַטּוֹב וְיֵצֶר הָרָע.

(ב) וּבְכָל נַפְשְׁךָ, וּבְנַפְשְׁךָ מִבָּעֵי לֵיהּ, מַאי וּבְכָל נַפְשְׁךָ, הַאי בְּכָל אֲמַאי. אֶלָּא לְאַכְלְלָא נפ''ש ורו''ח ונשמ''ה, דָּא אִיהוּ וּבְכָל נַפְשְׁךָ, בְּכָל מַה דְּאָחִיד הַאי נֶפֶשׁ. וּבְכָל מְאֹדֶךָ, אוּף הָכִי כַּמָה זִינִין אִינּוּן דְּמָמוֹנָא, כֻּלְּהוּ מְשַׁנְיָין אִלֵּין מֵאִלֵּין, וְעַל דָּא כְּתִיב בְּכָל. רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, לְמִמְסָר לֵיהּ כָּל דָּא, לְמִרְחַם לֵיהּ בְּכָל חַד וְחַד.

(ג) וְאִי תֵּימָא, בְּיֵצֶר הָרָע הֵיךְ יָכִיל בַּר נָשׁ לְמִרְחַם לֵיהּ, דְּהָא יֵצֶר הָרָע מְקַטְרְגָא אִיהוּ, דְּלָא יִקְרַב בַּר נָשׁ לְפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְהֵיךְ יְרָחִים לֵיהּ בֵּיהּ. אֶלָּא, דָּא אִיהוּ פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא יַתִּיר, כַּד הַאי יֵצֶר הָרָע אִתְכַּפְיָא לֵיהּ, בְּגִין רְחִימוּ דְּקָא מִרְחַם לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא. דְּכַד הַאי יֵצֶר הָרָע אִתְכַּפְיָא, וְתָבַר לֵיהּ הַהוּא בַּר נָשׁ, דָּא אִיהוּ רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דִּיְדִיעַ לְקָרְבָא לְהַהוּא יֵצֶר הָרָע, לְפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא.

(ד) הָכָא אִיהוּ רָזָא לְמָארֵי מִדִין. כָּל מַה דַּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא, כֹּלָּא אִיהוּ בְּגִין לְאַחֲזָאָה יְקָרָא דִּילֵיהּ, וְכֹלָּא אִיהוּ לְפוּלְחָנֵיהּ. וְכִי מַאן חָמֵי עַבְדָּא, דְּלֶהוֵי מְקַטְרְגָא דְּמָארֵיהּ, וּבְכָל מַה דִּרְעוּתֵיהּ דְּמָארֵיהּ, אִתְעָבִיד אִיהוּ מְקַטְרְגָא, רְעוּתֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דִּיהוֹן בְּנִי נָשָׁא תָּדִיר בְּפוּלְחָנֵיהּ, וְיֵהָכוּן בְּאֹרַח קְשׁוֹט, בְּגִין לְמִזְכֵּי לוֹן בְּכַמָּה טָבִין, הוֹאִיל וּרְעוּתֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא בְּהַאי, הֵיךְ אַתְיָא עַבְדָּא בִּישָׁא, וְאִשְׁתְּכַח מְקַטְרְגָא מִגּוֹ רְעוּתֵיהּ דְּמָארֵיהּ, וְאַסְטֵי לִבְנֵי נָשָׁא לְאֹרַח בִּישׁ, וְאַדְחֵי לוֹן מֵאֹרַח טָב, וְעָבִיד לוֹן דְּלָא יַעַבְדוּן רְעוּתָא דְּמָארִיהוֹן, וְאַסְטֵי לִבְנֵי נָשָׁא לְאֹרַח בִּישׁ.

(ה) אֶלָּא, וַדַּאי רְעוּתֵיהּ דְּמָארֵיהּ עָבִיד. לְמַלְכָּא דְּהֲוָה לֵיהּ בַּר יְחִידָאִי, וַהֲוָה רָחִים לֵיהּ יַתִּיר, וּפָקִיד עֲלֵיהּ בִּרְחִימוּ, דְּלָא יִקְרַב גַּרְמֵיהּ לְאִתְּתָא בִּישָׁא, בְּגִין דְּכָל מַאן דְּיִקְרַב לְגַבָּהּ, לָאו כְּדַאי אִיהוּ לְאַעֲלָא גּוֹ פְּלַטְרִין דְּמַלְכָּא. אוֹדֵי לֵיהּ הַהוּא בְּרָא, לְמֶעְבַּד רְעוּתֵיהּ דַּאֲבוֹי בִּרְחִימוּ.

(ו) בְּבֵיתָא דְּמַלְכָּא, לְבַר, הֲוַת חֲדָא זוֹנָה, יָאֶה בְּחֵיזוּ, וּשְׁפִירָא בְּרֵיוָא. לְיוֹמִין אָמַר מַלְכָּא, בְּעֵינָא לְמֵחמֵי רְעוּתֵיהּ דִּבְרִי לְגַבָּאי. קָרָא לָהּ לְהַהִיא זוֹנָה, וְאָמַר לָהּ זִילִי וּתְפַתִּי לִבְרִי, לְמֵחמֵי רְעוּתֵיהּ דִּבְרִי לְגַבָּאי. הַהִיא זוֹנָה מַאִי עַבְדַת, אַזְלַת אֲבַתְרֵיהּ דִּבְרֵיהּ דְּמַלְכָּא שָׁרָאת לְחַבְּקָא לֵיהּ וּלְנַשְּׁקָא לֵיהּ, וּלְפַתֵּי לֵיהּ בְּכַמָּה פִּתּוּיִין. אִי הַהוּא בְּרָא יֵאוֹת, וְאָצִית לְפִקּוּדָא דַּאֲבוֹי, גָּעַר בָּהּ, וְלָא אָצִית לָהּ, וְדָחֵי לָהּ מִנֵּיהּ. כְּדֵין אָבוֹי חַדֵּי בִּבְרֵיהּ, וְאָעִיל לֵיהּ לְגוֹ פַּרְגּוֹדָא דְּהֵיכָלֵיהּ, וְיָהִיב לֵיהּ מַתְּנָן וּנְבִזְבְּזָא וִיקָּר סַגְיָא. מַאן גָּרִים כָּל הַאי יְקָר לְהַאי בְּרָא, הֲוֵי אֵימָא הַהִיא זוֹנָה.

(ז) וְהַהִיא זוֹנָה אִית לָהּ שְׁבָחָא בְּהַאי אוֹ לָאו. וַדַּאי שְׁבָחָא אִית לָהּ מִכָּל סִטְרִין. חַד, דְּעַבְדַּת פִּקּוּדָא דְּמַלְכָּא. וְחַד, דְּגַרְמָת לֵיהּ לְהַהוּא בְּרָא, לְכָל הַהוּא טִיבוּ, לְכָל הַאי רְחִימוּ דְּמַלְכָּא לְגַבֵּיהּ. וְעַל דָּא כְּתִיב, (בראשית א׳:ל״א) וְהִנֵּה טוֹב מְאֹד....

(7) Rabi Yitzchak was in front of Rabi Eleazar, and said to him: It is obvious that the Holy Blessed One has compassion, as humans have compassion, the heart is the only one that stirs [the human] for from the heart there is an awakening towards an awakening towards compassion [and the Compassionate One desires the heart], and if so, why is it written "bechol levavecha" (lit. with all your hearts), and after "bechol nafshecha" (with all your soul)? This implies that there are two sorts: one heart and one soul. If the heart is the essence, why is soul required? He answered: Obviously the heart and the soul are two, and they come together as one. Behold: heart and soul and possessions all come together as one, and the heart is the essence and the basis of all.

(8) And that which is said "bechol levavecha" (lit. with all your hearts) is that there are two impulses, one is the good impulse and one is the bad impulse, and those two - each is called lev (lit. heart), and this is

called a good heart, and this is called a bad heart. And that is how there (the text says) "hearts", which are two, the good impulse and the evil impulse.

uvechol nafshecha - it should have been written "and with your soul" - why is it written "with all your soul"? This is to include nefesh, ruach and neshamah, and this is "with all your soul" with all the parts of the soul. "And with all your might" - consider that there are many sides to possessions/money; all double one from the other, and this is "with all". The Holy One of Blessing was compassionate [to a person] and gave all this to them, so the person would be compassionate to every single other person.

And if you ask - how can a human being love Him with the evil impulse, behold, the evil impulse incites people to anger, to prevent the person to come close to the service of the Holy One of Blessing, and how can one love Him with it? (here's the answer) Rather, this is the greatest form of service to the Holy One of Blessing: when a person turns away/upends the evil impulse, in this way that person shows definitely their love for the Holy One of Blessing. When the evil impulse is upended and the person breaks it, in this way that person shows definitely their love for the Holy One, since the person is able to bring that evil impulse to the service of the Holy One of Blessing.

And here is a secret of those who understand 'judgment'. Everything that the Holy One of Blessing made, on high and below, all is to show the Holy One's glory and for the Holy One's service. Is it possible to find a servant that rebels against the master, that on everything the servant does the servant is going against the master's will? [No,] the will of the Holy One of Blessing is that people would always be doing the service of the Holy One, and that they should walk in the paths of truth and merit many goodnesses, and this is the will of the Holy One of Blessing! And how would there be an evil servant going against the will of the Master, pushing people to evil paths?

Rather, it is obvious that [the evil inclination] is doing the will of the Master! [This is similar to] a king who had an only son, whom he loved deeply, and to whom he warned lovingly that he should never get close to an evil woman, since anyone who came close to her could not come to the king's inner hall anymore. And the son promised his father that he would do his will with love.

In the palace of the king, outside, there lived a certain prostitute, comely and beautiful. After a few days the king said: I want to see the will of my son regarding me. He called that prostitute and said to her: go and seduce my son, so I can see his will regarding me. What did the prostitute do? She went after the son, and began to hug and kiss him, and to seduce him with all manners of seductions. If that son is decent, and obeys the will of his father, he tells her off, and does not listen to her, and pushes her away from him. And then the father is happy with his son, and makes him enter into the center of the inner hall, and gives him gifts and great honor. Who brought all this about? You have to say, the prostitute.

And that prostitute, does she receive praise for this or not? Of course she receives praise from all sides. One, that she did the command of the king. One, that she brought about all that good to the son, all that love from the king towards him. And that's why it is written "and behold it was very good." (...)

~ How does the parable of the prostitute help to explain the existence of the evil inclination in the world?

~ How does that reinforce the "radical monotheism" proposed by Judaism in general?

There has been too much asking ‘where was God in Auschwitz?’ and not enough ‘who was God in Auschwitz.’ It is my contention that it was a patriarchal model of God, not God-in-God’s self, that failed Israel during the Holocaust…

Within the recursive relationship between God and humanity, divinity is tended in the tended person ….

[This] is a God who does not rescue the lives of the victims, but one who sustains the sufferers in their struggle to maintain, as long as possible, a life of dignity and self-respect. ...

To be created in the image of a (divine) other entails that creation is necessarily relational—a face-to-face event—God making us present to one another. It follows, then, that the retrieval or even momentary restoration of a face is the restoration of presence. In the one last glimpse of a face turning back to look at us, the victims of the Holocaust did not and could not disappear.

...

God could hardly find her way through the darkness—but the darkness was not her disappearance. However momentarily, the spark generated between the seeing and seen face was analogous to a Sabbath candle inviting God’s presence—Shekhinah—into Auschwitz. Even the most infinitesimal spark of light was enough to illuminate—if only momentarily—the grey face of the other and so refract God into the toppling world…

A good life is infinitely greater than its dying . . . What was very good is eternally good and stands as a witness to God’s creation of a good world.

Relationality constituted a redemptive moment of human presence, a staying there against erasure, not just for humans but also for God.”

[Melissa Raphael, The Female Face of God in Auschwitz: A Jewish Feminist Theology of the Holocaust, pp. 54-157]

~ How does Melissa Raphael understand the presence of God in the Holocaust?

~ Did God fail, or the human conception of God fail, according the Raphael?

~ Is this an easy answer to the question of God and the Shoah?

Points to understand Melissa Raphael's ideas:

~ Like other feminist theologians, Jewish and Christian, she argues that patriarchal or exclusively male images, discourses, and practices in synagogue and church have sanctioned a great deal of injustice, misogyny, and violence in society, in no small part by obscuring the female face of God: God’s nurturing, indwelling Presence known in the Jewish biblical and rabbinic tradition as Shekhinah. Patriarchal forces have veiled the divine feminine “to the point of disappearance,” she argues, and nowhere more horrifically than in Auschwitz. Indeed it is not altogether surprising, she suggests, that traditional Jewish theology could not conceive how the all-powerful God of Moses and the prophets would have been so utterly powerless, so impotent, in the face of Auschwitz. In effect, traditional post-Holocaust approaches accuse God, argues Raphael, for not being patriarchal enough.

~ Raphael maintains, God was not wholly eclipsed in Auschwitz but was truly present in the relational acts of women who turned in compassion and bodily care toward one other, defying the most inhumane and desperate circumstances. With unsparing detail, she unearths the largely ignored stories of women in the camps who maintained the practices of Jewish prayer and ritual purification with whatever resources were available to them—not excluding their own bodily fluids where water was nowhere to be found. Within the barbed-wire enclosure of the camps, one woman’s body bent in compassionate presence over another woman’s body or the vulnerable body of a child formed an encircling space where the divine Presence could dwell, where God could be bodily reconciled with humanity over against the patriarchal god of raw power, the false and idolatrous god of nation-states and National Socialism. Even, if not especially, in Auschwitz, the most basic gestures of compassion constituted “a redemptive moment of human presence, a staying there against erasure” — not only for women in the camps, but through them, for God.

[read more at: https://www.jcrelations.net/article/making-sanctuary-for-the-divine-exploring-melissa-raphaels-holocaust-theology.html]

We use cookies to give you the best experience possible on our site. Click OK to continue using Sefaria. Learn More.OKאנחנו משתמשים ב"עוגיות" כדי לתת למשתמשים את חוויית השימוש הטובה ביותר.קראו עוד בנושאלחצו כאן לאישור