Reb Eliezer

Repeating from an other topic:

It says ולקחתם לכם ביום הראשון, so the Midrash says ראשון לחשבון עוונות, the Chasan Sofer explains that it provides forgiveness for the first sin.
Adam Harishon thought that only the tree is forbidden as the tastes of it and the fruit differ. He wanted to see if the fruits of other trees taste like the tree. As the earth sinned by changing the taste of the tree and fruit, he found that they tasted different. Therefore, he thought that the eitz hadaas will be the same but it was an esrug where the fruit and the tree did taste the same. So we take an esrug which providing forgiveness for the earth where it did not sin and Adam Harishon. He would have never sinned if the earth would not have sinned as he would have realized that they taste different.

The Chasam Sofer says that if Adam Harishon would have waited until shabbos, he could have eaten from the eitz hadaas as the kedusha of shabbos would have kept him in line. He might have eaten a chatzi shiur, small amount as the midrash said אכלתי ואוכל, I ate and will eat. He ate erev shabbos just before the arrival of shabbos. He said that I can eat more on shabbos, so it will not accumulate and therefore I am not responsible for what I am eating now. The Mayanai Shel Torah explains the above midrash that he wanted to indicate, he is eating letaovan, of desire and not lehachis, to anger on purpose by violating the commandment.

Being today 25 Tishri, 183 Yahr Zeit of the Chasam Sofer, I will quote an explanation where Adam Harishon excused himself that the wife given to him was at fault for eating the forbidden fruit which looks like the denying of the good. The Midrash says that he drank grape juice from a grapevine. The question is if something emanates from the strength of something else is it like the thing itself? Chavah was never commanded on the Eitz Hadaas. So mema nafshech, in either case Adam Harishan believed that he can eat from it. If the juice is not like the fruit then he had the juice and if it is, then Chavah was also like him, so why did she not die? He did not realize that the day of a Hashem is a thousand years until one can still die. Some say שלוחו של אדם כמותו, the banishing him and Chavah from the Gan Eden was like dying.

The Yismach Moshe asks the question that if we realize that Hashem is constantly in front of us how can we sin? So for that duration we forget. Maybe that is what we mean on Yom Kippur when we say that our sins be forgiven because they are bishgaga, inadvertent.

The Rabbenu Bachaya explains on ולא יהי’ בהם נגף בפקוד אותם, the Jews as a whole are all tzadikim. When we are counting them, we separate the group and the bad will be revealed therefore Hashem reviews us on Rosh Hashanah together. כל ישראל יש להם חלק, together. When Bilam wanted to curse l’a, Bolok told him, to go to a place where he only sees part of them. When seeing all, he will not be able to accomplish anything. The holy Zohar in Parashas Terumah says, not to talk mundane things in shul as it creates a separation and drives Hashem out, who wants to reside in a unity with us by showing that one does not care if He dwells with us. אנכי עומד בין ה’ ובין עמכם The Baal Shem Tov says that the ego of one stands between Hashem and us,

The Midrash says that because Avraham Avinu rested the three malachim under the three we were rewarded with the mitzva of Sukkah. The Ksav Sofer explains that the sukkah reflects the hashgacha and protection of Hashem, tzelah dehamnisa, shadow from above. When being in a temporary dwelling we are protected from the rain, sun as the tree needs sun and water to grow from above and people are protec6ed by the tree.

I never knew my grandparents. My father’s parents passed away in the 1920’s within six months apart even having one matzeva. My mother’s mother passed away from breast cancer at 54 and mother’s father was murdered in Aushwitz.

AAQ, this question reminds me of a Costello routine. A man found a girl who was ten years old and he was forty. He said, I cannot marry her because I am four times as old as she is. If I wait another five years, is still no good because she will be fifteen and I am forty five being now three time as old. I will wait another fifteen years when I will be sixty and she will be thirty being now twice as old. So how long will I have to wait such that we are both the same age? Also, when one visits the sick takes away 1/60 of their pain or illness. How many people must come to take away all the illness (forgetting the fact that in between falls back in illness)? This question is of limits and convergence.