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A short beautiful idea on Ki Tetze, to uplift and to be shared on your Shabbat table with Friends and family. 

Are we concerned about a donkey's thoughts? How important is it to be sensitive? Do tzitzit need to be inside or outside a cemetery?

Shabbat Shalom, Eliyahou Binyamin Moses

https://www.youtube.com/watch?v=7AdiPd6H6GE

Dear Mogen David Family,

"And Hashem saw that Leah was not loved greatly, and He opened her womb, and Rachel was barren (29:31)." This passage's structure is not parallel. One would expect the pasuk to read "and G-d opened Leah's womb, and closed Rachel's." Furthermore, most women are able to conceive and bear children. One would therefore expect the following: "and Hashem allowed Leah to have children, and He closed Rachel's womb."

Malbim, commenting on this passage, provides an answer that sheds light on a fascinating, often overlooked, aspect of prayer. The Talmud in Yevamot(64a) comments on the reason that many of the Avot and Imahot were barren at first: "R. Yitzchak states: Hakadosh Baruch Hu desires the prayer of the righteous." Hence, according to the original plan, Leah too should have been temporarily barren. But since Hashem wanted to increase the love between Yakov and  Leah, he gave her children right away, and changed the "normal," patriarchal procedure. Rachel remained barren according to the original plan until she would pray to G-d. When she finally did, she was granted children.

Perhaps we can gain a deeper insight into tefilla upon further analysis of the idea of Hashem withholding children from the Avot and Imahot until they prayed. Tefilla is called avodah she'belev, Divine service of the heart However, Man does not always turn to G-d unless there is a need. Even with regard to those who do pray regularly, the concentration and fervor invested into the prayer is most definitely intensified by a specific need. Hence, Hashem will often temporarily withhold that which He wishes to bestow upon His creations, in order that the human being first turn to Him in prayer. It is not surprising then, that our great Avot and Imahot were recipients of this aspect of Divine love.

Many Jewish thinkers have asked a twofold question concerning the nature of prayer in general If the supplicant deserves what he is asking for, then why need he beseech G-d for it? If, on the other hand, he is not worthy of receiving his request, then how does prayer help? The approach of Malbim, based on the words of Chachamim, provides a ready answer for the first half of the question. Even if the person deserves a certain divine blessing, G-d waits for the lines of communication to be opened before granting the gift.

A similar approach is offered by Rabbeinu Bechaye on last week's Parashat Toldot. There we read: "And Yitzchak beseeched G-d opposite his wife, for she was barren (25:21)." This passage, too, seems out of order. In describing the sequence of events, a more logical order would have been: "And Rivka, the wife of Yitzchak was barren. [Therefore], Yitzchak prayed to G-d for her." This would indicate the proper sequence of cause and effect. R. Bechaye resolves this difficulty based on the aforementioned concept. G-d desired the prayers of Yitzchak and Rivka; this was the desired result. In order to bring about this goal, He caused Rivkah to be temporarily barren. With this explanation, the passage reads in a perfectly logical order. The goal was Yitzchak's prayer. The means of achieving it was Rivkah's barrenness.

This approach to prayer should serve to allow us to deal more effectively with adversity. If we view the trials of life as demonstrations of Hashem's love for us, we can view them in a more positive light. G-d may often just be waiting for us to turn to Him in prayer, and then He will grant us His abundant blessings.

Shabbat Shalom,

Rabbi Yehuda Moses Rav HaKehillah/Senior Rabbi