On Tuesday evening, October 13, Professor Shoshana Schechter, Dean of Torah and Spiritual Life at Stern College for Women, delivered a virtual shiur in honor of Rosh Chodesh Cheshvan for the Young Israel of Holliswood Women’s Rosh Chodesh Shiur program. Established in 2011, the program has continued to offer monthly shiurim.
Professor Schechter began by referencing Moshe Rabbeinu’s words toward the end of D’varim, where he teaches that the Torah is not in Heaven but is close to us. The Gemara explains that this refers to our relationship with Hashem and our ability to draw closer to Him through learning His Torah. She emphasized the importance of carrying the inspiration of Cheshvan with us into the winter months.
She then discussed the Netziv’s commentary in Haameik Davar, in which he provides an introduction to each of the five Chumshei Torah and explains the significance of their alternative names. B’reishis, for example, is known as Sefer HaY’sharim, the Book of the Upright. Rabbi Yochanan explains that this name refers to Avraham, Yitzchak, and Yaakov, who were known as y’sharim, or upright individuals. At the conclusion of Bilam’s story, Bilam expresses his wish to be like these y’sharim, whom Rabbi Yochanan identifies as the Avos, who were both tzadikim and y’sharim. While being a tzadik reflects righteousness, the quality of yosher represents uprightness and the ability to conduct oneself in a manner that reflects Hashem’s ways.
Professor Schechter explained that the generation that witnessed the destruction of the Second Beis HaMikdash lacked this essential quality of uprightness. Sin’as chinam, or baseless hatred, had become widespread, with people judging one another harshly. This judgmental attitude led to hurtful behavior and divisiveness, ultimately contributing to the destruction of the Beis HaMikdash. Sadly, similar tendencies can be observed today. Hashem expects us to demonstrate yashrus in our interactions with others, and even when people believe they are passing judgment for the sake of Heaven, such behavior can bring destruction to Hashem’s Creation.
What distinguished the Avos was that, despite their extraordinary righteousness and profound love of Hashem, they treated others with respect, compassion, and genuine concern. Even when encountering individuals whose values differed drastically from their own, they approached them with love and a sincere desire for their well-being. This attitude, Professor Schechter explained, reflects the very purpose of Creation. Avraham’s willingness to plead on behalf of the people of Sodom, despite their values being directly opposed to his own, demonstrates this quality. He recognized their potential for change and sought an opportunity for them to improve.
Toward the end of his life, Bilam recognized the contrast between his own conduct and that of the Avos. While he had used his abilities to curse and bring others down, the Avos had devoted their strengths to uplifting those around them. Bilam regretted that he had not followed their example. The Avos embodied the purpose of Creation: helping others recognize the tzelem Elokim within themselves and bringing Hashem’s light into the world. Their example provides a model for how we should conduct our own lives.
Professor Schechter further explained that while Noach was chosen to preserve the world physically, Avraham was selected to save it spiritually. She raised an important question: How was it possible that just ten generations after the Flood, belief in Hashem had largely disappeared, leaving Avraham as the one who recognized Him?
To address this question, she cited the Rambam in Hilchos Avodah Zarah, which describes the origins of idolatry. During the generation of Enosh, people mistakenly believed that because Hashem had created the sun, moon, stars, and heavenly spheres, these celestial bodies deserved honor and respect as His servants. They reasoned that honoring Hashem’s creations was itself a way of honoring Him. Over time, however, false prophets recognized an opportunity to gain kavod and began instructing people to worship the sun, planets, and other celestial bodies, even establishing temples dedicated to them. Eventually, the original recognition of Hashem was lost, and He was largely forgotten.
Against this backdrop, Avraham began questioning the world around him at the age of three. Without a teacher to guide him, he searched for the truth independently, eventually reaching a complete understanding of Hashem at the age of 40. He then began debating with others and spreading knowledge of Hashem, traveling from city to city to share his discoveries. Professor Schechter noted that, according to the Ramban, Avraham and his family were ultimately forced to flee to Charan because of the opposition his teachings generated.
She emphasized that Avraham’s mission also defines our responsibility in the world: finding the proper balance between maintaining our distinct identity and serving as a source of blessing to others. While we must preserve our values and remain separate in certain respects, we are also charged with positively influencing the world around us. This was the mandate given to Avraham.
Professor Schechter then explored Hashem’s promise to Avraham that He would bless him and that Avraham himself would become a brachah. Significantly, the words blessing and bless appear five times in this passage, paralleling the five references to or, or light, during the first two days of Creation. The light created on the first day was not physical light, as it preceded the creation of the sun and moon. Rather, it represented a more profound spiritual illumination. Similarly, the five references to blessing in Hashem’s promise to Avraham reflect the Divine light that Avraham was destined to bring into the world.
According to Rashi, when Hashem tells Avraham that he will be a blessing, it means that Avraham will now possess the ability to bless others. The Sforno offers another beautiful interpretation, explaining that Avraham himself will become a blessing to Hashem because Hashem will derive tremendous joy from his actions. When we conduct ourselves in ways that reflect Hashem’s attributes, we bring Him joy and, in that sense, become a source of blessing to Hashem Himself.
Professor Schechter’s inspiring message underscored the importance of emulating the Avos by treating others with compassion, recognizing their potential, and bringing Hashem’s light into the world through our actions.
The community is grateful to Professor Schechter and the organizers of the Young Israel of Holliswood Women’s Rosh Chodesh Shiur program for this beautiful and inspiring presentation.
By Susie Garber
