Category Archives: Sefer Bereishis

Parshas Lech Lecha – Impossible? Yes! But You CAN Do It!

Parashas Lech Lecha

Impossible? Yes! But You CAN Do It!

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“Look towards the heavens and count the stars if you can count them. That is how numerous your descendants will be.” (Bereishis 15:6)

The king promised a huge reward for the first person who could climb the king’s ladder and reach the top of the king’s tower. The ladder was very high, and the higher that one climbed, the greater the distance was between the rungs.  Many men attempted to climb to the top of the ladder. As they climbed higher, the climb became more difficult. At some point, all the men gave up. They said that it was an impossible feat. However, one man kept climbing. The man reasoned that if the king promised a reward, then it was a doable task. He climbed upwards with difficulty, until it became impossible for him to climb any higher. At that point, the man noticed a large red button just within his reach. He pressed the button and part of the wall on the tower slid open. A rope fell from the opening. The man grabbed onto the rope, climbed it and found himself inside the tower. There, he found a staircase which led to the top of the tower. The man attempted the “impossible” and succeeded!

In a miraculous fashion, our forefather, Avram and a very small army defeated 4 mighty kings.  Rashi explains that Avram was concerned lest those miracles had used up his merits. Hashem told Avram not to worry, “Fear not, Avram…your reward shall be very great.” (Bereishis 15:1). Many commentaries including the Radak (Bereishis 2:2) and Rabbi Yosef Chaim in his sefer Aderet Eliyahu, explain that Avram’s question was not referring to the reward that Hashem would give him in Olam Haba, the World to Come.  Avram was wondering what meaningful reward there could be for him on earth since it would just be passed on to his servant, Eliezer.          

Hashem told Avram that he would have a son who would be his heir. Hashem told Avram, “Look towards the heavens and count the stars if you can count them. That is how numerous your descendants will be.” (Bereishis 15:6) There are various interpretations explaining what Hashem was telling Avram. The one that is the most well-known is the Midrash that Rashi cites. According to that explanation, Hashem told Avram that he would no longer be affected by the astrological influences. Avram had seen through astrological calculation that both he and Sarai would be childless.  Hashem said that was correct, that Avram and Sarai would not have a son. However, Avraham and Sarah would indeed have a son. Hashem was going to change their names, giving them a new destiny, so that they would indeed have a son. Gur Aryeh says that we see this explanation within the words of the Torah. The pasuk says “And Hashem took him [Avram] outside”. Why did Hashem have to “take” Avram outside? Hashem could have simply told Avram to “go” outside. The Gur Aryeh explains it means that Hashem “took” Avram outside of the influences of the astrology [Since then, Jews are not bound by the influence of the stars.]

After Avram went outside, Hashem told him, “Count the stars, if you can count them. So shall your offspring be”. Rav Meir Shapiro (as quoted by Rabbi Yissocher Frand in Torah.org and by Aharon Yaakov Greenberg in sefer Iturei Torah) asks, “What would be our reaction if someone told us to go out and count the stars?” Our reaction might be to simply ignore the request. We might say, “I know that this is an impossible task. I know it is beyond the realm of possibility. Why should I even bother?”

That was not Avram’s reaction. What did Avram do? He went outside and started counting the stars even though it was clearly impossible. He attempted to do the impossible! Hashem told him, “Avram, you are trying to do the impossible.” Avram responded, “But you told me to count the stars, so I tried to count them.” Hashem said, “This is the way your descendants will be”. In other words, Avram exemplified a specific attribute of attempting to do something that seemed impossible. This attribute will become part of the spiritual DNA of Avram’s children, Klal Yisrael. The ability to look at a situation and not be discouraged by what seems to be impossible will not stop the Jewish people from trying to do it. Often, Hashem will reward them with abilities that they never thought they had, enabling then to succeed in their “impossible” task.

Rabbi Frand tells a story about a blind Jew who once came to Rav Isser Zalman Meltzer. The Jew showed him two volumes of novel insights into Torah that he had written before he became blind. The Jew told Rav Isser Zalman to look at a certain place in the book and said, “This piece was my last, novel thought and then I went blind.” Rav Isser Zalman asked the Jew what he meant by saying that it was his ‘last’ novel thought. The blind man explained that when he wrote that particular insight, he was already older. He had worked for years on these volumes. When he reached that thought, he said to himself, “I’ve had enough. It is difficult to come up with new Torah insights. I am calling it quits. From now on I will learn, but not with the same intensity and thoroughness. I just don’t have the strength anymore.” The man told Rav Isser Zalman that immediately after that decision, he became blind. The man went to specialists seeking a cure. They examined him and told him, “You should have been blind 10 years ago.” Why wasn’t he blind long before?  Because as long as that Jew served Hashem through writing his Torah thoughts, Hashem gave him the added ability to do so. Even though he was supposed to have lost his vision 10 years earlier, Hashem enabled him to see to write his Torah thoughts. When he decided to stop, he lost that extra ability that Hashem had given him.

 

As children of our forefather Avraham, we can attempt the impossible!

Even though we may think that we don’t have the strength or ability to do something or to withstand that which life deals us we can go forward, with Hashem’s help.

We may think that it is beyond our capability. But when we try, sometimes Hashem gives us

strength that we would have never dreamed that we would possess.

 

Parshas Noach – It Costs Nothing Yet It Is So Valuable!

Parashas Noach

It Costs Nothing Yet It Is So Valuable!

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“Hashem said to Noach, ‘Come into the ark, you and your household, for I have seen that you are righteous before Me, in this generation.’” (Bereishis 7:1)

Rabbi Yisroel Alter, known as the Beis Yisroel, was the grandson of the Sfas Emes. There was a very great Sephardic rabbi who attributed his greatness to the encouragement of the Beis Yisroel.  When this Sephardic rabbi was a young child, he was very poor. He had been orphaned by his father. On Yom Tov, all the boys in the neighborhood got new suits. This boy’s mother could not afford a new suit, but she was able to buy him a new shirt. On Yom Tov he wore the shirt and was desperately hoping that someone would notice it and compliment him on it. No one noticed and this boy felt very sad. As he was standing on the street, the Beis Yisroel was walking in his direction, joined by a very large entourage. The young boy moved to the side to let the Beis Yisroel walk by. The Beis Yisroel stopped and noticed the boy’s shirt. He picked up his own collar and looking at the boy said pshhh! The Beis Yisroel acknowledged the new shirt and gestured that it was very nice. That seemingly small gesture lifted the spirits of the young boy. Feeling good about himself, the young boy became a big rabbi. (Rabbi Yehuda Leib Wittler on Netzoir.org).

 

The parsha starts by praising Noach. “These are the generations of Noach. Noach was a righteous man, perfect in his generation. Noach walked with Hashem.”  (Bereishis 6:9). Later in the parsha, when Hashem told Noach to enter the ark, “Hashem told Noach, ‘Come into the ark, you and your household, for I have seen that you are righteous before Me, in this generation.’” (Bereishis 6:9).  Rashi (6:9) points out that when Hashem told Noach to enter the ark, Hashem left out a descriptive praise that the first pasuk of the parsha had used. The Torah left out the word of praise, “perfect”, that the Torah had used at the beginning of the parsha. This is based on the Talmud (Eruvin 18B). Rabbi Yirmiya ben Elazar said that one should only say part of a person’s praise in his presence. One may say all of a person’s praise when not in his presence. When referring to Noach while not in his presence, Hashem, in the Torah, refers to Noah as a righteous and perfect man. In Noach’s presence Hashem just referred to Noach as “righteous”. Rashi (Eruvin18B) explains that if you praise a person in totality in front of him it appears as if you are trying to flatter him.

 

Rabbi Yissocher Frand (Torah.org) points out something very interesting. Hashem could have simply told Noach to come inside the ark. Hashem did not have to add the words of praise, “For you I have seen to be a righteous person before Me in this generation.” We see that giving compliments is one of the Attributes of Hashem. This teaches us a very fundamental lesson. We, too, should give compliments to other people.

 

Everyone likes a compliment, no matter how successful and how important they are. A compliment makes a person feel good and gives him confidence.

 

In the times of the Beis HaMikdash, one who spoke loshon hara received the punishment of tzara’as and had to bring a korban, sacrifice, of atonement after he was healed (Vayikra 14:4-7). He brought two birds to “kill off” the evil speech. Why were birds chosen for his atonement? Rashi explains that birds are a fitting symbol for someone who has spoken maliciously, because they, too, chirp and chatter incessantly. Their constant twittering mirrors the behavior that brought about the metzora’s affliction in the first place.  They spoke too quickly and without sufficient thought. The Sefas Emes (5661), quoting the Zohar, says that the two birds represent the two types of human speech. One bird symbolizes the destructive potential of negative words, while the other represents the uplifting power of positive speech. The Sefas Emes suggests that when a person fills his speech with gossip, criticism, or sarcasm, he is not only causing damage. He is also squandering an extraordinary gift. Speech has the ability to destroy, but it also has the ability to build. A sincere compliment, a word of encouragement, or an expression of appreciation can make a difference in someone’s life. Some people are desperate to hear a good word. The metzora must learn to silence the destructive impulse that led him astray. The second bird is released to teach the metzora the importance of positive speech. Sometimes refraining from saying a good word is as hurtful as saying a bad word. True purification is not achieved merely by eliminating negative speech. It requires learning how to use speech for good.

 

A spouse, a friend, a colleague, an employee, an employer, a parent, a sibling, and a rav can all benefit from hearing a compliment. It costs nothing to give, yet its effects can be tremendous!

 

Midrash Rabbah (Tehillim 5:7-8) says that Noach felt that he was as bad as the people in his generation. In fact, the Talmud (Sanhedrin 108A) says that Noach was also supposed to have perished in the Flood because of some personal shortcomings. However, Noach was spared through the kindness of Hashem because he found favor in Hashem’s eyes. According to the Midrash, Noach said, “Because You told me that You have found me to be righteous in this generation, I was motivated to be righteous.” “What made me change,” says Noach, “is that You, Hashem, complimented me. That gave Noach confidence in himself and the courage to improve. (Rabbi Yissocher Frand)

 

It seems that Hashem’s compliment to Noach led to Noach’s salvation!

 

 

Each of us should freely give compliments to other people.

We will be copying the attributes of Hashem.

It does not cost us anything.

In doing so, we can boost another person’s confidence

as well as help change another person’s life!

Parshas Bereishis – Become A Mitzvah Billionaire!

Parashas Bereishis

Become A Mitzvah Billionaire!

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“Hashem said [to Kayin], What have you done? The voice of your brother’s blood cries out to Me from the ground.” (Bereishis 4:10)

Rabbeinu Bachya offers a parable about two businessmen. One of them sold an item for ten times the amount that he paid for it. He bought the item for $10 and sold it for $100. He made a profit of $90. The other businessman only sold his merchandise for twice what he paid for it. However, he had much more merchandise. He paid $5,000 for all his merchandise and sold it for $10,000.  His profit was $5,000. Although the percentage of his profit was less than that of the first businessman, he profited more because he had more merchandise. (Chovos Halevavos Shaar Avodas Hashem Perek 6)

 

The first man, Adam, had two sons, Kayin and Hevel. Kayin and Hevel both offered sacrifices to Hashem. Kayin’s sacrifice was from inferior quality produce whereas Hevel’s was from among his choicest animals. Hashem accepted Hevel’s sacrifice but did not accept Kayin’s sacrifice. Since Kayin’s sacrifice was not accepted by Hashem, Kayin became jealous of and angry at his brother. According to some commentaries, that was the reason why Kayin killed Hevel. 

 

Hashem called out to Kayin, “What have you done? The voice of your brother’s blood cries out to Me from the ground.”  (Bereishis 4:10). The word used for “your brother’s blood” is in plural, “דְמֵי אָחִיךָ”. Why? Rashi gives two explanations that are recorded in the Talmud (Sanhedrin 37A). The first is that Kayin inflicted many wounds on Hevel, not knowing which blow would prove to be fatal. The second explanation which Onkelos also says is that it referred to Hevel’s blood and the blood of his future descendants. Kayin’s act of murder was even worse than imagined. He was responsible for all of Hevel’s descendants who would never be born. Talmud (Sanhedrin 37A) says that in cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not merit to produce are attributed to the witness’s testimony for eternity!

Talmud Yerushalmi (Sanhedrin 4:9) says that anybody who destroys a single life is counted as if he destroyed an entire world! On the other hand, anybody who preserves a single life is counted as if he preserved an entire world! Rabbi Zelig Pliskin (Love Thy Neighbor) quotes the Chofetx Chaim z”l who says that if one is punished for the negative effects of his actions on future generations then certainly, he will be rewarded for the positive effects. One who teaches Torah to others and influences them to fulfill the mitzvos, is also credited with the Torah learning and mitzvos of all that man’s future generations.

Rabbi Pliskin also quotes Rabbeinu Bachya (Chovos Halevavos Shaar Avodas Hashem Perek 6) that the merits of one who teaches a Jew who is not knowledgeable of his heritage or one who influences others to repent is even greater than one who has achieved spiritual perfection in his own service to Hashem! The reason is that when a person influences others to do mitzvos and come closer to Hashem, all their merits [and I assume the merits of all their descendants] will also be added to his own merits. Rabbeinu Bachya’s parable recorded above illustrates that if someone improves himself AND others, his merits are much greater than the person who simply improves himself!

 

Since October 7th, many Jews have accepted upon themselves to do certain mitzvos.

Now is an opportune time when Jews are more receptive to learning about and doing mitzvos.

 

Most of us probably know of at least one Jew who is ignorant of the beauty of Judaism. It may be a neighbor, someone we do business with, or a co-worker.  Maybe now is a good time to invite them for a Shabbos meal, to our Chanukah lighting, to a Purim seudah, …. Maybe we can show them a short, inspirational Torah video or gently teach them about a particular mitzvah.

Our actions will make Hashem very happy. Doing so will also increase our own merits quantitatively!!

Let us all strive to become mitzvah billionaires!

 

Parshas Vayechi: You Are Just Like Sheep!

Parshas Vayechi

You Are Just Like Sheep!

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“…Hashem Who has been my shepherd all my life” (Bereishis 48:15).

I must share this fascinating story with you.

In one of the most famous chapters of Tehillim, Dovid HaMelech, King David says, “Hashem is my shepherd, I shall not want.” (Tehillim 23:1) Rashi says that Dovid HaMelech was saying that Hashem is my shepherd in this desert where I am going, therefore I am confident that I will lack nothing.

The Yalkut Shimoni quotes Rabbi Chama son of Chanina who says that in those times, herding sheep was among the lowliest and disgusting of professions. The shepherd was all alone. His sleep was disturbed as he always had to be aware of protecting the sheep. He had to be with the sheep in the heat of the summer and the cold of the winter. Thus, it was an insult to call Hashem a shepherd. So, how could Dovid HaMelech compare Hashem to a shepherd? Wasn’t that disrespectful?

 

The Yalkut Shimoni answers that Dovid HaMelech had a precedent as a justification for doing so. Our forefather Yaakov had already called Hashem a shepherd. Therefore, it was okay for Dovid HaMelech to do so. Yaakov had referred to Hashem as a shepherd when he was on his deathbed and was blessing Ephraim and Menashe, “…Hashem Who has been my shepherd all my life” (Bereishis 48:15).

The Yalkut Shimoni implies that Yaakov’s calling Hashem a shepherd was an unusual expression. It was never used before. Why did Yaakov do so?

Rabbi Yissocher Frand quotes an answer from Rav Matisyahu Solomon zt”l. In Parshas VaYigash, Pharoah had asked Yaakov how old he was. Yaakov answered that he was 130 years old. But then Yaakov added something that Pharaoh did not explicitly ask. “Few and bad have been the days of the years of my life, and they have not reached the life spans of my forefathers in the days of their sojourns.” (Bereishis 47:8-9) The Ramban points out that Pharoah’s question to Yaakov was somewhat inappropriate. Is that the first question that Pharoah should ask the first time that he meets a distinguished foreign guest, the father of his Viceroy? Yaakov’s response is even more puzzling. Why does he complain to Pharoah? Furthermore, how does Yaakov even know that he won’t live as long as his forefathers?

The Ramban answers that Yaakov was explaining rather than complaining. Yaakov appeared exceedingly old, well beyond his actual age. Pharoah was astonished to see such an old looking man, because most people in that era did not live so long. Pharoah was startled at the peculiar sight and without thinking, he blurted out “How old are you?” Yaakov explained that he was not as old as he looked. He looked much older than he was because he had such a hard life.

The Da’as Ze’kanim m’Ba’alei Tosefos says that even though Yaakov was just explaining why he looked so old, still, it was not proper for him to say, “Few and bad have been the days of the years of my life.” A Jew is not supposed to talk like that. Hashem responded, “You are complaining about your life? I saved you from Eisav and from Lavan. I returned Dina to you. I returned Yosef to you. How dare you complain that your years are few and bad?” Accordingly, the number of words that Yaakov uttered in this complaint (33 words) was deducted from his lifespan (33 years).

Rav Matisyahu Solomon zt”l explains that now, 17 years later, when Yaakov was on his deathbed, he was making a cheshbon hanefesh, an accounting for his soul. He reviewed the events of his life. He recalled his earlier statement to Pharoah. Now, he understood that it was not right for him to have said that. He realized, in retrospect, that all that he had imagined was bad and bitter was in the end all for his benefit. Looking back on his life, Yaakov realized that Hashem was watching over him the entire time. Hashem was never cruel or mean to him. Hashem was guiding him and watching over him all along. Hashem was always interested in doing what was best for Yaakov.

At this moment, Yaakov first saw Hashem as his shepherd. There are times when the sheep want to take an extra drink of water or to graze a little longer in a particular spot, but the shepherd does not let it. The sheep can’t figure out why but the shepherd knows that it is a dangerous place and forces the sheep to move on. Sometimes when the sheep strays from the flock, the shepherd comes and chases it back because he sees the wolf that is lurking in the background. Sometimes the shepherd even hits the sheep with his staff. All the while, the shepherd is protecting the sheep, but the sheep does not always understand why the shepherd is acting this way. On his deathbed, Yaakov comprehended what Hashem had done to him. Hashem was Yaakov’s Shepherd and always had Yaakov’s best interests at heart.  Before this revelation, Yaakov was like the sheep who did not understand what their shepherd was doing.  

It is interesting to note that in the pasuk (48:15) where Yaakov calls Hashem his Shepherd, the Hebrew word for shepherd is not spelled in its full form but is spelled without the vov, ”הָאֱלֹקִים הָרֹעֶה אֹתִי מֵעוֹדִי עַדהַיוֹם הַזֶה…”. It is as if the word written was ” הָרָעָה” which means ‘bad’. Both words are related to each other. That which one perceives as bad, is actually what the Shepherd, in His infinite wisdom and foresight, knows is best for us.

This insight, which Yaakov Avinu gained on his deathbed, enabled him to be the first person to call the Master of the Universe a Shepherd. And this was a precedent for Dovid HaMelech to use the very same metaphor in Tehillim.

We can learn 2 things from this. Firstly, Hashem always looks out for our good. Hashem, like a shepherd, sees the big picture. Hashem knows what is truly best for us.

Like sheep, we only see what is in front of us. We don’t see the big picture.

Secondly, we have a mitzvah to emulate any attribute that Hashem demonstrates to us (Devorim 28:9). Hashem empathizes and cares about others. We need to do the same.

We must think about others. We must notice the needs of others and do what we can to help them.

(based on Rabbi Yissocher Frand on Torah.org)

Parshas Vayigash: Why Did They Become Mute?

Parshas Vayigash

Why Did They Become Mute?

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“I am Yosef… His brothers could not answer him because they were overwhelmed.” (Bereishis 45:3)

I must share this fascinating story with you.

Rebbi Shmuel Zvi Horowitz (1921-1997) became the Rebbe of Spinka in the United States. He was known as Rav Hershele. He had a devoted student in London who was exceedingly wealthy. When Reb Hershele first became the Rebbe, this student visited him and said that he would pay for all the Rebbe’s happy occasions for his children and grandchildren. This wealthy student would cover the cost of every bar mitzvah and every wedding. True to his word, the wealthy student sent a large check to the Rebbe to pay for the upcoming bar mitzvah of his son. The check was enough to cover the cost of the entire bar mitzvah celebration, the clothes for the bar mitzvah boy, a pair of tefillin and even the tefillin bag, The Rebbe was overjoyed. A few months passed and the wealthy student was waiting to receive a thank you letter from the Rebbe. None came. A year later, he still did not receive a thank you. The wealthy student became very upset. He complained bitterly to his family about the lack of appreciation shown by his Rebbe. He told his family that he did not want anything to do with the rebbe anymore. He was not going to send him any more checks. All he wanted was a simple thank you which he had never received.  He remained an embittered man. Seventy years later, in 2023, Moshe Hirshkowitz, a dealer in antique sefarim, bought a sefer called Imray Yosef which was written by the first Spinka Rebbe. When Moshe got home, he leafed through the sefer and an old envelope fell out. The letter was written by Rav Hershele and was addressed to his wealthy student from London. Rav Hershele wrote, “You can’t imagine the burden you have lifted from me by covering the expenses of the bar mitzvah. Thank you from the depths of my heart. May you and your family be blessed with health and wealth and much much nachas.”  The letter had been sealed and stamped but for some unknown reason was never mailed. After much research, Moshe Hirshowitz discovered that the wealthy man had passed away but his son was still alive. He brought the letter to the son who burst into tears upon reading it. He said that throughout his father’s life, his father kept saying that the Rebbe was an ingrate for never expressing appreciation for the bar mitzvah check. Had he known about the letter, he would have continued sending checks to his Rebbe and his life would have been less embittered. (Rabbi Yehuda Zev Klein on Torah Anytime- Netzoir)

The wealthy student was embittered his entire life because he lived his life with a mistaken perspective.

Yosef revealed himself to his brothers. He said, “I am Yosef… His brothers could not answer him because they were overwhelmed.” (Bereishis 45:3) Rashi says that they were overwhelmed from shame. Thus, they became speechless. The Midrash Rabbah (Bereishis 93:10) quotes Abba Kohen Bardela who says, “Woe to us from the Day of Judgment! Woe to us from the Day of Rebuke.” The Midrash comments that this is the way it will be in the future when a person leaves this world and stands in front of the Throne of Glory. We will have the same experience that the brothers of Yosef had on that day. Hashem will rebuke every individual for their misdeeds while on Earth. We certainly won’t be able to open our mouths to respond.

Yosef’s brothers were overwhelmed by the shocking news that this ruler in front of them was their brother Yosef. Many commentaries ask that all Yosef said was, “I am Yosef”.  Yosef did not rebuke them. Where does the Midrash get the idea that the brothers were rebuked?

Rav Chaim Shmulevitz zt”l (Sichos Mussar), Rav Yeruchom Levovitz zt”l (Da’as Torah) and others, explain that when Yosef revealed himself, his brothers suddenly realized that they had lived their lives with a totally mistaken perspective. They had been convinced that Yosef had grandiose dreams to rule over them. They were concerned lest Yosef cause their father Yaakov to curse them. Now, the brothers realized that Yosef’s dreams were more than dreams. They were prophetic visions. Initially, they had convened a court of law to try Yosef for attempting to cause Yaakov to curse them. Now they understood that they were totally wrong! Yosef was not trying to harm them! They were wrong to condemn Yosef to death! They were wrong to sell him as a slave! Now that they realized their error, they were confounded and could not speak.

Rav Chaim Shmulevitz zt”l (Sichos Mussar) adds that the same thing happened to our forefather Yitzchok. Yitzchok lived his life assuming that Esav was the more righteous son and deserved the brachos. In one moment, Yitzchok realized that he had been mistaken for his entire life. When Esav entered to get the brachos, “Yitzchok trembled mightily” (27:33). Rashi explains that Yitzchok saw the entrance of Gehinnom open under Esav’s feet. The Yalkut Shimoni says something astounding! Yitzchok trembled in greater fear now, even more than he had trembled on the altar when Avraham prepared him to be sacrificed! The moment when he realized that he had been mistaken all his life about the righteousness of Esav was a moment of great trembling!

On the day of reckoning, Hashem will show us our erroneous perspectives in how we may have lived our lives. Did we waste our lives on meaningless things? Were our goals in life consistent with the reason that we were created?  Did we live our lives according to the ideals of Torah? Were our efforts to make more and more money at the expense of our emphasis on performing mitzvos and coming closer to Hashem? When we realize the error of our ways, and see the truth revealed to us, we will understand that our actions were based on rationalizations.

We will become speechless at hearing this rebuke!

 

 

Shabbos Chanukah: Go For It, All The Way!

Shabbos Chanukah

Go For It, All The Way!

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“Yosef harnessed his chariot, and went up to greet his father, Yisrael in Goshen. [When] he appeared before him, he fell on his neck and wept, on his neck, for a long time.” (Bereishis 46:29)

After 22 years, Yaakov found out that his beloved son, Yosef, was still alive and was a ruler in Egypt. Yaakov went to Egypt to see Yosef.

Rashi says when Yosef heard that Yaakov was approaching, Yosef harnessed the horses to his chariot. He did it himself even though he had many servants because he was so eager to show honor to his father.

Rabbeinu Bachya, quotes Midrash Tanchuma (Vayigash 7) that Yaakov was about to be honored in a special way. As soon as the Egyptians saw that their ruler, Yosef, had harnessed his chariot to go to welcome his father, the entire nation accompanied Yosef.

 

As Yosef was nearing Yaakov, the pasuk states, “he appeared before him”. Rashi explains that Yosef appeared before his father.

The commentaries wonder what Rashi was adding. Of course, Yosef presented himself to his father. To answer this question Rav Chaim Shmulevitz z”l gives a beautiful insight.

Rav Chaim Shmulevitz z”l (Sichos Mussar) describes the emotions that Yosef must have felt as he was about to see his father. Yosef yearned to see his father whom he had not seen in 22 years. Yosef had an especially strong bond of love with his father. As the pasuk tells us, “And Yisrael loved Yosef more than any of his sons….”(37:3) Yaakov taught Torah to all his children.  In addition, Yaakov taught the Torah of Shem and Ever only to Yosef and not to his other children.

Da’as Zekainim adds that the pasuk says, “ויעל לקראת ישראל”, “He (Yosef) went up to meet Yisrael.” The reason that the word “ויעל” is used is to teach us that for Yosef it was tantamount to a spiritual ascent to go and greet his father and to pay him this honor.

These were Yosef’s feelings as he was about to see his beloved father.

But Yosef had mixed emotions. Yosef also understood his father’s emotions. He knew of Yaakov’s anguish at not seeing his son for so long. Seeing Yosef again would bring Yaakov feelings of extreme joy and happiness. It would be a moment of unsurpassed excitement for Yaakov. In fact, Yaakov had said, “It is too much! My son Yosef still lives. I will go and see him before I die” (46:28). And, after seeing Yosef, Yaakov said to him, “Now I can die, after I have seen your face that you are alive.” (46:30).

Yosef was feeling both these emotions. He had an overwhelming desire to see his father. Yet, Yosef also understood the great desire that Yaakov had to see him, his long lost, beloved son. This conflict in emotions is what Rashi is addressing. Rashi is teaching us that Yosef suppressed all his emotions and yearning to see his father. He went to see Yaakov solely to bring Yaakov happiness.

Rav Chaim Shmulevitz zt”l asks the obvious question. Why did Yosef have to suppress his own, personal feelings? Why couldn’t he have gone to see his father with both emotions simultaneously? Why couldn’t he go with the idea of bringing his father happiness as well as bringing happiness to himself?

Rav Chaim Shmulevitz’s answer gives us an insight into the greatness of our illustrious ancestors and serves as a lesson for us as well. Had Yosef gone to see Yaakov with the thought of also satisfying his personal feelings, that would have had a slight degree of “selfishness”. Yosef’s act of going to see his father would have then lacked some degree of purity in the mitzvah of honoring his father. Yosef sought to act TOTALLY to honor his father. Thus, he suppressed his own feelings and desires to see his father. Of course, once Yosef appeared to his father, then he allowed his feelings and emotions to be expressed.  Rashi says that Yosef wept copiously when he saw his father.  Chizkuni also says that Yosef continued weeping while embracing his father.

This gives us an insight into the ideal way that we should be performing a mitzvah

with a total and complete heart, with 100% purity.

 

There is a somewhat similar idea in the story of Chanukah. We are all familiar with the miracle of the oil. The Jews found one pure jar of oil that was sealed with the mark of the Kohain Gadol. There was enough oil to last for one day and miraculously it lasted for eight days. The Jews were unable to press olives to make new oil right away because they had become defied by contact with the dead in the war.  Thus, they had to wait for 7 days until they could become pure. Then, on the 8th day, they were able to press new olives to make oil for the lights of the Menorah.

There is a principle in halacha that “defilement is repealed for the community”. That means, if the majority of Jews are impure, they may still perform the services in the Beis HaMikdash. If that is so, why was it necessary for the Jews to wait seven days until they were purified and were able to press olives to make new olive oil? Weren’t they permitted to press oil immediately?!

The answer is that although they were permitted to light the Menorah even with defiled oil, they did not want to do so. This was to be the first lighting after a lengthy interruption of this avoda, holy service. Lighting the Menorah was an act of dedication, and the Jews wanted it to be done with the strictest requirement of purity.

Rabbi Yissocher Frand (on Torah.org based on the lectures of Rabbi Yaakov Yitzchok Ruderman zt”l, quoting Sefer Pri Chadash and Pnei Yehoshua) asks a similar question and says something fascinating. According to Torah law, for the oil to become impure it would have had to have been offered as a sacrifice to idols. It was the rabbis who decreed that even if an idolator just touched the oil it would become impure. Although the Greeks had set up an idol of Zeus in the Beis HaMikdash, they did not take the containers of oil that they broken open to use them as offerings to the idol. As such, the oil that they defiled was only considered to be impure by Rabbinic law. Had the rabbis not made their decree, the oil would have been perfectly acceptable to be used to light the Menorah!

At the time of the battle with the Greeks, a group of Jews called the Sadducees was gaining in popularity. They accepted the authority of the Written Torah but rejected both the Oral Torah as well as any Rabbinic decrees. Sadly, as a result of the influence of the Greeks and that of the Sadducees, many Jews began to question the validity and authority of the Oral Torah and Rabbinic decrees.

That was why Hashem performed the miracle of the oil. According to the Written Torah, the oil was pure and could have been used to light the Menorah. It was only due to the Rabbinic decree that the Jews had to obtain new oil. The miracle of the oil was only needed to enable the Jews to follow the Rabbinic decree. Until new oil could be obtained, the one-day supply of oil miraculously burned for eight days!  That miracle strengthened the faith of the Jewish People in the very area where it was weakest. Hashem showed them the importance of following rabbinic decrees.

 

 

 

Parshas Vayeshev – Do You Know Why Your Deeds Are 100x Greater?!

Parshas Vayeshev

Do You Know Why Your Deeds Are 100x Greater?!

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“Yaakov settled in the land of his father’s residence, in the land of Canaan.” (Bereishis 37:1)

Yaakov suffered through many difficult struggles. His brother, Eisav, wanted to kill him. His father-in-law, Lavan, cheated him by switching Leah instead of Rochel. Lavan also swindled Yaakov by changing the conditions of his salary 100 times! Then Yaakov’s daughter, Dina, was molested by Shem ben Chamor. And then Yaakov’s wife, Rochel, died. After all this, when Yaakov returned to Eretz Yisroel, he finally wanted to live in tranquility. Just when Yaakov wanted to live in tranquility, Yosef disappeared and Yaakov thought that Yosef had been killed by wild animals.

Rashi (Bereishis 37:1) quotes the Midrash that when the righteous wish to live in tranquility, Hashem says, “It is not enough for the righteous that which is stored for them in the world to come. They wish to live at ease in this world too?!”

Rav Chaim Shmulevitz zt”l  (Sichos Mussar) says that certainly, Yaakov did not desire tranquility to be able to enjoy the comforts of this world. Rather, he wanted peace of mind to be able to learn Torah and serve Hashem without major distractions. So, what was wrong with that? Chasam Sofer also says that Hashem desires to give only good. So, what would be the problem if a tzadik enjoys this world in addition to enjoying the next world?    

Rav Chaim answers that the purpose of our life in this world is not to serve Hashem in tranquility. Rather, we were put here to serve Hashem while overcoming obstacles in the face of adversity!

Rashi explains the Mishna (Pirkei Avos 5:26) which states that the reward for observing the mitzvos increases in proportion to the effort and difficulty needed for its performance. The Midrash Shmuel (on Avos) says that Hashem rewards a person for learning Torah based on the amount and quality of the effort that he puts into it. Even if one fails to accomplish a great deal, he still reaps tremendous reward!

Avos d’Rav Nosson (Avos 5:26) says that one deed accomplished under difficult or challenging circumstances is greater than 100 deeds done without hardships.

Once, a weak student spoke to the Chofetz Chaim zt”l. The Chofetz Chaim asked how much Gemorah he learned. Sheepishly, the student replied that he had only learned 1 blatt (1 full page). The Chofetz Chaim said that he was incorrect, that he had actually learned 100 blatt! The student was confused. The Chofetz Chaim explained that since the student found learning to be difficult, his 1 blatt was the equivalent of 100 blatt that the Chofetz Chaim had learned!

The Mir Yeshiva miraculously escaped Nazi Europe and relocated in Shanghai, China. The conditions were difficult and the students of the yeshiva did not know if their family members who remained in Europe were alive or dead. Despite those challenges, the students later said that their Torah learning while in Shanghai was on a greater level than before or after. Torah scholarship thrived in Shanghai. As low as the humanitarian situation was, the Torah flourished in the face of adversity!   

We all have challenges to climb. For some, the challenges seem unsurmountable. The purpose of our life in this world is not to serve Hashem in tranquility. Rather, we were put here to serve Hashem while overcoming obstacles in the face of adversity!

We must muster the strength to continue to serve Hashem by learning Torah and performing mitzvos.

We must continue to have total faith in Hashem despite our challenges.

One day we will become aware that our deeds which are done despite our challenges,

will be rewarded at a rate that is 100x greater than our good deeds done at times of no challenge.

 

 

 

Parshas Toldos – Don’t Forget To Call “HOME”!

Parshas Toldos

Don’t Forget To Call “HOME”!

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“Yitzchak entreated Hashem opposite his wife, because she was barren” (Bereishis 25:21)

In says in the Torah, “Yitzchak entreated Hashem opposite his wife, because she was barren” (Bereishis 25:21). Rabbeinu Bachya points out that the pasuk seems to be inverted. The pasuk should say that since Rivka could not have children therefore she and Yitzchak davened to Hashem for children. Rabbeinu Bachya says that the structure of this pasuk teaches us a very important fundamental of tefillah. Prayer was the cause of the barrenness. In other words, Hashem caused Rivka to be unable to conceive so that both Yitzchak and Rivka would find it necessary to pray to Hashem to request a cure.

The simple reading of the pasuk is that the “cause” of the prayer was the fact that Rivka could not have children and the “effect” was the prayer itself. Rabbeinu Bachya says that the truth was the exact opposite. Hashem wanted Yitzchak to daven. Therefore, Hashem gave Yitzchak a motivation to pray, namely the fact that he and his wife were childless.

Hashem wants us to daven because Hashem wants to have a relationship with us. This is what prayer is about. It is about establishing a relationship with Hashem. Unfortunately, we are not always motivated enough to pursue that relationship unless we have an incentive. Therefore, Hashem set things up in such a way so that man should pray for his needs. Sometimes Hashem sees that this arrangement is not enough to solicit sincere prayer, so Hashem gives us “challenges” to motivate our sincere prayer.

At times, we encounter situations in life that we feel are hopeless. We must remember that the impending challenge that we are facing is not there because Hashem wants to harm us. On the contrary. Often the challenge is only there because Hashem wants to hear our prayers. That is why we should never give up. If the whole reason that we have the challenge is to motivate us to pray, then when we pray in earnest then the challenge will be removed.

The idea that Hashem wants a relationship with us and that is the cause for Hashem giving us a “motivation to pray” should give us new hope for the effectiveness of our prayers.

The Sefas Emes explains that Hashem gave the ultimate curse to the snake by telling it “You will walk on your stomach, eating dust all the days of your life” (Bereishis 3:14). The Sefas Emes asks that on the surface, this curse seemed like a great benefit. The snake’s meals would always be available to it. The Sefas Emes explains the powerful aspect of this curse. Hashem disassociated Himself permanently from the snake. In essence Hashem was telling the snake that He wanted nothing to do with it. It will always have food. It will never need to ask Hashem for anything therefore it will never have a relationship with Hashem.

This idea helps us understand the blessings that our forefather Yitzchak gave to Yaakov and Esav. Rashi says that Yaakov’s blessings were conditional. Yaakov had to maintain a close and proper relationship with Hashem. Then, and only then would he receive the brachos. On the other hand, the brachos given to Esav were unconditional, regardless of whether he was righteous or wicked (Bereishis 27:28). The blessings given to Esav were similar to what Hashem told the snake. There is no need to keep in touch.

Hashem creates us with needs because Hashem wants us to keep in touch. In fact, the blessing said after certain foods, blesses Hashem “Who creates many souls and their needs” (borei nefashos rabbos, v’chesronon). The fact that Hashem created us with needs is something to be grateful for. As a result of those needs, we always maintain our connection to our Creator. If we always had everything and had no needs, then we would never have the need to become close to Hashem. What a loss that would be!

In fact, the generation that was destroyed by the Flood had everything! All their needs were provided for by Hashem. They felt that since they had everything, they no longer needed Hashem. They began serving idols and doing terrible things. That ultimately led to their destruction.

We are so lucky that Hashem, the Creator of the entire universe, wants to have a relationship with us. We must let Hashem know how much we appreciate all that He does for us.

(based on Rabbi Yissocher Frand from Torah.org)

 

Parshas Chayei Sarah – I Had a Really Rough Day!

Parshas Chayei Sarah

I Had a Really Rough Day!

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“No, my lord, hear me: I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead.” (Bereishis 23:11)

Avraham was willing to do anything that Hashem wanted. He was even willing to sacrifice his son to Hashem. As he was about to do so, an angel of Hashem told him to stop. Hashem had only wanted to test Avraham if he would be willing to sacrifice his son. However, Hashem did not want Avraham to actually sacrifice him.  Avraham returned home only to find that his wife, Sarah, had passed away. So, Avraham had to find a place to bury her. Avraham had thought that he was the legitimate heir to Eretz Yisrael and would not have to purchase a grave. But he did. He had to get into a dialogue with Efron the Chitti. Efron initially offered Avraham the burial plot for free. The Torah says, “No, my lord, hear me: I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead.” (Bereishis 23:11) The Midrash says that Efron never intended to give it to Avraham for free. Efron strongly hinted to an exorbitant price, “My lord, do hear me! A piece of land worth four hundred shekels of silver. What is that between you and me? Go and bury your dead.” (23:14-15) Avraham took the hint and when he was ready to pay, Efron demanded a more expensive type of silver currency which was valued at more than the 400 regular shekalim. In fact, Rashi says that the name Efron is written defectively in the Torah (without the letter ו) in this one instance to indicate that there was something missing in Efron. He was not sincere. He promised much but did not do even the very least. He took large silver shekels, superior coins, from Avraham, which were worth more money. The Talmud (Bava Metzia 87A) quotes Rabbi Elazar who said that we learn from this that the wicked say much and do not do even a little. The Midrash adds that while Avraham was weighing the silver to pay Efron, Efron also stole some of Avraham’s silver from the scale.

 

Hashem tested our forefather Avraham 10 times. Most commentaries say that the tenth and final test was the Akeidas Yitzchak, when Hashem asked Avraham to sacrifice his son, Yitzchok. However, Rabbeinu Yona (Avos 5:3) considers the test of the Akeida as the 9th test. He says that the 10th and final test was the difficulty that Avraham had to undergo in purchasing a grave for his wife Sarah.

 

It is true that it was upsetting and aggravating until Avraham was finally able to bury Sarah. However, how could this possibly be considered an even greater test than Avraham’s readiness to sacrifice his own son?

 

Rav Yissocher Frand answers this question based on a thought by Rav Eliyahu Dessler (Michtav M’Eliyahu). Rabbi Dessler explains that this was the hardest test because of two factors which came together at the same time. Both of those factors would have provoked a certain response from most people. Avraham reaction differently and heroically.

 

Avraham was faced with a seller who tried to take advantage of him at a time that Avraham could have been under tremendous duress. When Avraham passed this test, he demonstrated two of the greatest aspects of his personality.

 

Rabbi Frand says that Efron was very dishonest. And, Avraham knew that.

 

What is the normal reaction when dealing with such a dishonest person who is trying to cheat you? The immediate response would be that he is trying to fool me and ‘rip me off’, so I will do the same back to him. He is not acting in a nice way to me, so why should I be nice to him?  

 

Furthermore, how do people react under stress? Rabbi Frand was recently in the supermarket. He politely asked the person who was bagging his groceries not to overload his bags to make it easier to carry. The fellow barked at Rabbi Frand! Rabbi Frand asked him, “Why did you talk to me like that?” “I had a hard day!”, he replied.

 

Sometimes, when someone has a hard day, he feels that he is permitted to treat others in a gruff and in a mean manner.

 

Another example could be if one experiences losing his luggage after a long airplane flight. At that point a person is very tired and the last thing that he wants to deal with is having to find his lost luggage.  He may feel that he has the right to scream at the ticket agent because he had the stress of having lost his luggage!

 

Rabbi Frand gives a third example. Someone who has a relative in the hospital is under a lot of pressure. He may be scared and worried. If a nurse or doctor or even someone in the cafeteria would give him a hard time he might react without patience.  He might feel that he has the right to act without patience since his relative is in the hospital.

 

These are all understandable reactions when a person is emotionally charged.

 

Avraham Avinu just came back from the Akeida. Imagine the roller coaster of emotions that he must have felt. He was willing to listen to anything that Hashem asked him. First, he thought that he would be sacrificing his son to Hashem. He went with his full heart, happy to serve Hashem, while at the same time crying for his son. At the last moment, at the height of emotion, Avraham was told not to sacrifice his son. He still felt the need to give a sacrifice to Hashem, so Hashem provided him with a ram. Imagine the drain of emotion that Avraham might have felt. Then imagine that at this emotional state, Avraham returns home to find that his wife had died. And now, coming off the hardest of days, he must buy a grave for his wife. And he had to deal with the unscrupulous Efron.

 

Did Avraham react as many people would? Did he allow all his stress to give him a carte blanche to react negatively? No! Avraham acted with derech eretz and with honor towards Efron. He didn’t act disrespectfully, excusing himself by saying that he had a bad day, that he was totally stressed out.

 

Although dishonest, Efron was a person. That demanded that Avraham treat him like anyone who is in the image of Hashem.

 

Rabbi Dessler writes, “Just because I am in pain, does not mean that the other person has to suffer!”

 

This incident of burying Sarah, with all the challenges involved, represented the ultimate test in relationships between man and his fellow man. Avraham, who may have been under tremendous personal stress, seemingly had every excuse to act with the dishonest Efron in a harsh manner. Yet he didn’t! And that was his greatness! Rabbeinu Yona considers that even greater than being willing to sacrifice his son!

 

We inherited from our forefather Avraham, in our spiritual DNA, the ability to rise above and behave properly to others even under the most challenging of circumstances.

 

 

When one has a hard day at the office,

it does not mean that one can take out one’s stresses on one’s children or spouse.

There is no such ‘heter’, waiver, permitting

“since I am suffering, I can cause suffering to my fellow man”.

Even under the most stressful and trying circumstances, when one seems to have every excuse in the world to act differently, one must be a mentsch and treat others with derech eretz.

We CAN do it! It is in our DNA!

 

(based on Rabbi Yissocher Frand at Torah.org)

Parshas Vayera – No Prayer Is Left Unanswered!

Parshas Vayera

No Prayer Is Left Unanswered!

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“Hashem said, ‘Shall I conceal from Avraham what I am about to do’”? (Berieshis 18:17)

There is a small shul in Tel Aviv. It was time for Mincha and they needed a tenth man for the minyan. One of the men inside the shul went out to the street to look for a tenth man. At first, he could not find anyone. Soon, a young secular Israeli walked by. He was asked to please come inside to help make the minyan. He replied that he was not interested. The man from the shul pleaded with him, saying that someone had a Yahrtzeit and needed to say Kaddish. The fellow still was not interested. Finally, he pestered the fellow so much that he agreed to come in. The fellow went in and was totally unfamiliar with what was taking place inside. He just stood there, for the entire davening.  This was the first time in his life that he ever entered a shul. Apparently, being in a shul for the first time in his life made an impression on him. One thing led to another. He contacted Lev L’Achim workers. Now this young man is an observant Jew.

 

However, this is not the whole story. This boy’s parents are totally secular Jews. Their son went “off the path” and became Chareidi [“ultra-Orthodox”]. His former friends came to his parents and asked them “What happened? You raised your son well. How could this have happened?” The father said, “Well, I know exactly what happened. This boy’s grandfather, my own father, was a religious Jew. I wanted to have nothing to do with Judaism. When my father saw me go “off the derech” and saw my son being raised as a secular Israeli he must have davened so many tefillos asking Hashem to bring us back.  He davened and davened and davened. His tefillos did not seem to help. I remained estranged from Judaism. However, his tefillos helped my son, his grandson. Interestingly, my father davened in this very shul in Tel Aviv that pulled my son in for the minyan.” 

 

When Hashem decided to destroy Sodom and Amora, He initially withheld this information from Avraham. Subsequently, “Hashem said, ‘Shall I hide from Avraham that which I am doing? … For I have loved him” [Bereishis 18:17-19].

 

What was the purpose of informing Avraham about the plans to destroy Sodom and Amora? Hashem knew that Avraham would daven and negotiate for the salvation of Sodom. Hashem knew ahead of time that there were not even 10 righteous people in Sodom worthy of being saved. Hashem knew that eventually the city would be destroyed. So, what was gained by giving Avraham this information? Wouldn’t Avraham’s prayers be nothing more than an exercise in futility? 

 

  1. Avraham Aharon Yudelvitz, theBaisAv, explains that informing Avraham was a favor to him. When one davens for another person, whether his prayers seem to be answered, he becomes a better person through those prayers. Hashem wanted to offer Avraham the kindness of having an opportunity to empathize with his fellow man, to think about the impending tragedy of Sodom, and to at least attempt to stave off the tragedy. When someone puts himself out for others, he becomes better from that effort.

 

Another answer is that no Tefillah [prayer] ever goes to waste! The prayers that Avraham Avinu offered for Sodom may not have helped the people of Sodom because they did not deserve it. Instead, Hashem saved those prayers to help Avraham’s descendants.

 

This is the underlying message of the sequence of psukim: “Am I going to hide from Avraham that which I am going to do? [Bereishis 18:17] For Avraham is going to become a great and mighty nation. [ibid. 18:18] What does pasuk 18 have to do with pasuk 17? What does the fact that Avraham will, in the future, become a great and mighty nation have to do with anything? The answer is that Hashem is saying that I am not going to hide from Avraham what I am about to do. I know that Avraham is going to daven, and I know that his prayers are not going to help Sodom. However, a great and mighty nation will descend from Avraham. I know that this nation is going to need those prayers at various times in the future. Let Avraham verbalize those prayers now for the welfare of his future descendants.

 

(Based on shiuim by Rabbi Yissocher Frand on Torah.org)

 

We can daven to Hashem anytime that we want. Heartfelt tefillah can even change a Heavenly decree that has already been made against an individual or Klal Yisrael. Hashem always listens to our prayers. That does not mean that Hashem always gives us the answer that we want. Sometimes the answer to our prayer is NO! Even though we may want something, Hashem knows what is truly best. Hashem knows if it is truly good for us. However, our prayers are NEVER wasted!  Hashem always saves our prayers for a time when they will be needed to help us, our descendants, or Klal Yisroel as a whole.