Lech Lecha 5787

Shalom everyone. Welcome to the weekly shiur of Zera Shimshon. It's Thursday, Yud Aleph L'Chodesh Cheshvan, Parshas Lech L'cha. The Yahrtzeit of Mama Rochel, Taf Shin Pei Zayin. In honor of the Yahrtzeit of Mama Rochel, we learn B'ezras Hashem Yisborach a nifdige piece that inspires us to understand the role of the women. The role of the Yiddishe Mama, the impact the Noshei Tzidkaniyos have on the generation. Let's learn Zera Shimshon Os Yud. The pasuk says, "Avraham Avinu came to Eretz Yisrael, and he was traveling through the land, and then it says in pasuk Ches, "V'yatek misham Harah, vayet ohaloi." And he set up his tent. >> [snorts] >> Now, this pasuk is read two ways. It says Aleph Hei Lamed Hei, which reads "ahaloh." Her tent. But the pronunciation is "ahaloi," his tent. Says Rashi, it says "ahaloh," which means referring to Sarah Imeinu's tent, to tell us "B'tchilah nota ohel ishto." First, he set up his wife Sarah's tent, and then he set up his own. That's the "ahaloh ahaloi." It's read two ways. The letters read "ahaloh," but we read it "ahaloi." I don't understand Rashi. Frank, the holy Zera Shimshon, I don't understand. Where's the proof that he set up his wife's tent first? If you'll tell me because it says the letters "ahaloh," but we read it "ahaloi." So, when you have a conflict in how to read the word, there's the way the letters read, and there's the way the vowels tell us. So, where do we get it from to say that the way the letters are written with all of hey, lamid hey, means that was first. After we read it all right. You have the way we read it, and we have the way the letters are written. Mekhitate said to say that the letters are written in a way to tell us that that's what he did first, mekhitate. Another question. >> [snorts] >> Maybe the larger dictates that cuz the khaya of adam is yoisef mikhufoi, a person's obligated to give honor to his wife more than himself. If that's the case, so why do you have to say without that we would know that? Misvara, Avraham Avinu keeps halakha. What my shvakh Avraham? That's a gemara in Yevamot base that a person gets married, he has to know khaya of adam khaberis ishto yoisef mikhufoi. So what's the khidush Avraham Avinu kept that then? Is that such a big khidush? Isn't that obvious? So why does the Torah emphasize this? Where's the makor? Another question. Oy kasha. Why did Avraham Avinu pitch two tents? Didn't Avraham and Sarah live in the same tent? Husband and wife don't live in the same tent? Ekhad l'ishnoi, a proof to you says the Shulchan Aruch, that the avos lived in the same tent. Where's my proof? The metzius is the pasuk Vayavei Lavan b'ohel Yaakov v'ohel Leah. Lavan was looking for the trafim in parshas Vayeitzei. The pasuk says he went into ohel of Yaakov and he went into ohel Rachel. Says Rashi, where's ohel Leah, sorry, where's ohel Rachel? Says Rashi, Rachel and Yaakov shared the same tent. So we see from here, Yaakov and Rachel lived in the same tent. So why didn't Avraham and Sarah live in the same tent? Why did Avraham have his own tent? She had her own tent. My question is, why should that be? Why should that be? Why don't they live together in the same tent? So, it means he pitched her tent first. You should have one big tent for both together. Almost kosher of Abraham only had one wife. For sure, he lived in the same tent. Nefesh Hachaim as the question asks, and the answer is so inspiring and so important. Yesh you know why he had two tents? K'dei l'kabel gerim, they had a cure of program running. Abraham and Sarah were both mekariv Abraham used to conduct He had a guest house. U'machil over mishuvim. He would feed the guest and inspire them, elevate them, educate them, and tell them that the Abershon world b'lo home l'chila el makom t'nua. You can't eat in the street, obviously. Lo yochal b'shuk im ha'kelev. So, if you want to feed people, you have to build a tent. And inside that closed area, you can feed people food. K'dei l'vayeish also, you want to have a place that's closed in. L'daber b'libam, it should be private. You have a closed conversation. M'seder pasul achila al zeh. V'yikra b'shem Hashem. That was the tachlis of having all the guests was in order to first give them their physical needs, and more importantly, provide them with their spiritual needs. And that's what Abraham Avinu did. And that's why we had to have two tents. Sarah had mekariv because Sarah had a cure of mekariv women. Abraham was mekariv the men. She was up there for the women. You obviously can't have men and women that are strangers to each other in the same tent. That's why Abraham had to have his tent for the gerim that he was mekariv. Sarah had her tent that she was mekariv the women. She inspired the women. She revealed to the women the truth, she has money and the bureau, and so on and so forth. And if that's the case, the Korea and the Shiva is true. He set up two tents. Omar should not just say a whole in. Since he set up two tents, Al Tarak Lema. If you want to be Mikaya of two people, a man or a woman, who's more important to be Mikaya? But not the old issue. So, why has she only Why? When you want to elevate a family, what's the way to do that? Straight after the Shas Matan Torah. The showed us the way. The Shas the wanted to give the Torah. Who did he speak to first? Who did he inspire at the beginning? I could have bought a whole spoke to the women. Why? Because when you want a family to be elevated, you should first try to inspire the woman. Cuz I'll tell us Aiza is a K'Shaira Oisa with Byla. And it said, it means who's called a kosher lady? A woman that creates the rod sign of her husband. When a woman is inspired, and a woman has a vision, and she wants a stoop Altar is a Kodesh, she will make [snorts] the husband want that too. And the Torah said, "Let me first speak to the women. Let me get them on board, and then it'll be easy to get the men." He brings the result. My son of a husband got up. That got married to a house. A perfect house. A to a girl that was a house. And they didn't have children. And he says, "Let's get divorced." She went, he went, and he married a Russia, a Rashanta and she made him a Russia. This woman went that she was a Hasida, she married a Russia, she made him a tzaddik. Says the Medrish, "Harei shaqul min haisha." It's all about the women. The women have this koach of influence. They have the koach to change and alter their husbands and inspire them and elevate them. Since that's the case, and we find this right by the first cheit of of of Chava, it was the woman that got Adam to sin. If you have a woman on board and you have the man. You have the man, you don't have the woman. Hoil, therefore, Shiyois im al Sorah ligayis anashim. Sorah's work was more effective, was more impactful when she was migayis women mimash im oileh Avraham more than Avraham was migayis men. Im kein, this is the chiddush of the Rashi. This is what the possuk is telling us. When he set up two tents ohel Avraham ohel Aloi one to mekarev women, one to mekarev men. We are convinced say Chazal that what he did first was set up Sorah Imeinu's tent. If it's taking time and we have to compromise somewhere, we'll push off setting up the men's for the sake of setting up the women's tent first. Al koach tzarich l'havin she b'techilah natan ohel Shel Aloi. B'acharonah natan Shel Aloi. Why? Because this is what the possuk must be telling us. Because this is most important. Get the women first. They are more important because they have shpa'ah is greater. Nashim k'sheiros oiser tzeim ba'aloh. And that's what this possuk is saying. And that's the message of this kriyas shema. There was two tents for the kiruv program and the women's one, Sorah Imeinu's, was more effective. D'varim nifla'im ad me'od. And today is the yahrtzeit of Mama Rochel. Mama Rochel represents the Yiddishe Mama in the shtub. The keiras habayis, the ikkar of bayis. And [snorts] there's so many girls out there that are davening, waiting, anticipating to become a Kallah Sabas. They have the potential to build Yiddishe Stubah. They have the potential to inspire their husbands, inspire their children. Heilige Yiddishe girls want to become Heilige Yiddishe mamas. In the zchus of this sacred day, auspicious day of Yud Alef Cheshvan, in the zchus of the Heilige Zera Shimshon, let's daven together that all the Yiddishe techter should find their shidduchim b'kariv. They should all build bayis ne'eman and have zera chaya v'kayama. Zera d'ila yifsai, zera d'ila yiftach m'vaser ge'ulah and we should only hear besuros tovos. Zchus Avraham Avinu, Yitzchak Avinu, Yaakov Avinu, Aharon Hakohen, Moshe