Category Archives: Sefer Bereishis

Parshas Vayera – If You Are Happy Then I Am Happy!

Parshas Vayera

If You Are Happy Then I Am Happy!

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“And Sarah said, ‘Hashem G-d made rejoicing for me. All who hear will rejoice for me.’” (Bereishis 21:6)

Chezky, an American boy, was learning in a yeshiva in Israel.  His chavrusa, study partner, Yankel, was married.  One day, Yankel invited Chezky to join his family for a Shabbos meal. Chezky went and thoroughly enjoyed himself. Chezky noticed, however, that the amount of food that was served was limited. A few weeks later, Chezky decided to buy a special treat for Yankel’s children. He assumed that the children did not get treats often as Yankel appeared to be on a tight monetary budget. Chezky purchased ice cream sandwiches for all of Yankel’s children. He brought the ice cream to the house and happily noticed the excited looks on the children’s faces. He assumed that the children would tear off the wrappers and eat the ice cream immediately. He was very surprised that after saying thank you, the children ran outside before eating the ice cream. A few minutes passed. Soon the sounds of many children were heard. Yankel’s children had invited their friends to share their treats. They cut the ice cream sandwiches into small pieces and shared them with their friends. Noticing all the smiling faces, Chezky understood that Yankel’s children felt even happier because they were able to share with their friends and make their friends feel happy. (based on More Maggid Stories for Children by Chaviva Krohn Pfeiffer).

Hashem performed a miracle, and our matriarch Sarah gave birth to Yitzchak at the age of 90! Sarah was obviously very happy. Sarah said, “Hashem made rejoicing for me. All who hear will rejoice for me.”  (Bereishis 21:6)

What did Sarah mean when she said that “All who hear will rejoice for me”? The Radak explains that Sarah was convinced that everyone hearing about her good fortune of having given birth in her old age would automatically share her joy. Any person being surprised by some unexpected happy event, laughs for joy.

Midrash Rabbah (53:8) says, “Rabbi Berechya ben Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzcḥak, ‘When Reuven is rejoicing, why should Shimon care? Sarah was remembered but why should others care?’” The explanation is that when Sarah was remembered, many other barren women were also remembered, and they conceived. Many deaf people gained their hearing, many blind people had their eyes opened, many imbeciles gained intelligence. As Rashi sums up, many prayers were answered together with Sarah’s and that brought great rejoicing in the world.

Rabbi Avraham Pam zt”l (Messages from Rav Pam by Rabbi Sholom Smith) learns a beautiful idea from this. What was the purpose of all the miracles which answered the different prayers of so many others? Rav Pam answered that Sarah’s joy would not have been complete if she had friends and neighbors who were still childless! To complete Sarah’s joy, Hashem answered the prayers of others, giving them relief from their own personal tzaros!

What a beautiful idea that we should emulate!

Even at our times of great joy, we should feel

that some degree of our happiness is missing

if our friends or relatives are currently experiencing challenges.

We should always keep them in our prayers.

 

 

Parshas Lech Lecha: It Is The Ultimate!

Parshas Lech Lecha

It Is The Ultimate!

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“Hashem said to Avram, ‘Go from your land, from your birthplace, and from your father’s house, [and go] to the land that I will show you.’” (Bereishis 12:1)

Often a speaker at a bar mitzva will tell the bar mitzva boy that he is now obligated to do mitzvos. Most of us probably assumed that this meant that now that the young man has turned 13, he has a Torah obligation to do mitzvos. Birkat Asher quotes the Rebbe of Stropkov who explained this message to a boy at his bar mitzva. He told the bar mitzva boy that until this day, he performed mitzvos and good deeds because that was how he was brought up by his parents and grandparents. Now that he became bar mitzva, he is able to do mitzvos solely because that is what Hashem commanded.

Hashem tested our forefather Avraham 10 times. One test was when Hashem told Avraham to leave his country, his birthplace and his family. (Bereishis 12:1) Rashi says that Avraham’s leaving would be for his pleasure and his benefit. Hashem told Avraham that He would make him into a great nation, as well as giving him other blessings. Sfas Emes says (quoted in Iturei Torah by Aharon Yaakov Greenberg) that it is not difficult to follow Hashem’s directive when Hashem promises great benefits for listening.  So why was this considered one of Avraham’s tests? Sfas Emes answers that the very fact that Avraham would benefit made the test difficult. How would Avraham respond? Would Avraham listen to Hashem, keeping in mind that this was also beneficial to him? Or would Avraham listen solely because he was following the will of Hashem? The Torah testifies, “Avram went as Hashem had told him…” (Bereishis 12:4). Avraham followed Hashem’s command totally because Hashem had commanded him, without any thought whatsoever of the benefits that he would receive.

The Talmud (Kedushin 31A) brings Rabbi Chanina who says, “Greater is one who is commanded to do a mitzva and performs it than one who is not commanded to do a mitzva and performs it.” Tosefos explains that one who was commanded to do a mitzva will constantly be worried lest he not be able to perform the mitzva. Furthermore, since there was a specific command, the yetzer hara will work harder to prevent him from performing the mitzva more so than had he not been commanded. Another explanation given by the Tosefos HaRosh is that one who is commanded to do a mitzva has the opportunity to perform it, solely because that is what Hashem decreed.

Rabbi Mordechai Gifter zt”l (Pirkei Torah) quotes Rashi in Pirkei Avos (5:3) who describes Avraham’s first two tests from Hashem. The first was that he had to hide underground for 13 years from King Nimrod who wanted to kill him because of his belief in Hashem. The second test was when he was thrown into a burning furnace because of his beliefs. These were difficult tests. The Torah only tells us about Avraham’s third test when Hashem told him to leave his home. Why doesn’t the Torah mention Avraham’s first two tests? Rav Gifter zt”l says that the ultimate level of mitzva performance is doing a mitzva solely because it is the will of Hashem, with no ulterior motive. As the pasuk says (Bereishis 26:5) that Hashem offered Yitzchok a multitude of blessings “because Avraham listened to My voice, and minded My mandate, My commandments, My decrees and My teachings (see Ohr HaChaim).

A mitzva performed voluntarily displays a great desire to fulfill Hashem’s will. However, ultimately, it is an act of self-motivation. Avraham’s first two tests did not involve fulfilling Hashem’s commands. Hashem did not tell him to be willing to sacrifice his life for his beliefs. Therefore, the Torah does not list them explicitly. The first test that was the fulfillment of a Divine directive was the one mentioned in our Parsha when Hashem told Avraham to leave home.

The ultimate level of mitzva performance is doing a mitzva solely because it is the will of Hashem, with no ulterior motive. Each of us has this ability within us.

 

Parshas Noach: Who Do You Want To Talk To?

Parshas Noach

Who Do You Want To Talk To?

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“Noach was a just man and perfect in his generations”. (Bereishis 6:9)

Chana was childless for 19 years! Her pain was intolerable, and she prayed, weeping bitter tears. Her husband, Elkanah, davened together with her. Finally, Elkanah despaired and gave up hope. At that point, when even her husband had given-up hope, Chana davened to Hashem with a greater intensity (Shmuel I 1:10). The Talmud (Brachos 31B) says that Chana davened with confidence, even specifying the type of child that she wanted. Hashem blessed her with a very special child who became one of the greatest prophets, Shmuel HaNavi. Rabbi David Ashear (Living Emunah) says,”In the merit of her bolstering her emunah just when she felt naturally inclined to despair, her prayers were answered and she was blessed with a child”.

Noach was a tzadik. He was able to maintain his devotion to Hashem despite the rampant immorality and thievery of the entire world! It is a tribute to a person who can maintain his values and not be affected by everyone around him acting in a degenerate way. Because of that, Hashem saved Noach from destruction.

The Haftorah quotes a pasuk which attributes the flood to Noach, as it calls the Flood, “the waters of Noach” (Yeshaya 54:9). That seems strange! The Flood was a punishment for a degenerate society devoid of morals and honesty! Why does the pasuk attribute it to Noach?!

The Chasam Sofer says that Noach was criticized for an inaction. Hashem had told Noach that He was going to destroy the entire world. Yet, that did not spur Noach to daven for the world as our forefather Avraham did when he heard that Hashem was about to destroy Sodom. The Zohar (Noach 67b) says, as well, that despite Noach’s greatness, he was faulted for not having prayed on behalf of the people of his generation.

Was Noach expected to daven for such people? The people were such terrible sinners. They served idols, murdered, and had illicit relations. They stole from each other. The judges were corrupt. Furthermore, Hashem gave the people 120 years to repent. During that time, Noach followed Hashem’s command and built an Ark, a ship, to save himself and his family, as well as animals and birds. When the people passed by Noach, they asked him what he was doing. He told them and explained that if they did not repent, then Hashem would destroy the world. Not only did they laugh at Noach, they even cursed him. Were these the people that Noach was supposed to daven to Hashem to spare?

The answer is yes! Noach was supposed to daven even for such people. He had the ability to daven to Hashem to save the world. However, he did not do so. For that lapse, he was faulted.

Perhaps Hashem would have responded no to Noach’s prayer, but at least Noach should have tried. Remarkably, his tefillos may have possibly been accepted! This is the power of tefillah!

Chazal tell us that a Jew who was going to the market to sell his goods would not want it to rain. Rain would cause the market to close. He wouldn’t make money that month and his family would go hungry. If he would see a rain cloud on the horizon, he would give a heartfelt tefillah to Hashem that it should not rain. This would be a powerful tefillah. However, rain is important for so many others. Therefore, the Kohain Gadol had to daven on Yom Kippur, in the Kodesh HaKadashim, the Holy of Holies, to counter this man’s sincere prayer. The holiest Jew, on the holiest day, in the holiest place had to daven to counter the sincere prayer of one individual.

It is important to understand that Hashem does not need our prayers. Prayer is for our benefit to help us develop a relationship with Hashem. Hashem wants us to have that relationship. We can ask Hashem for any need or want that we have, be it big or small. We can even ask Hashem to help us get a parking spot. No request is too trivial because Hashem is our loving Father who wants to give to us. When we praise Hashem and thank Him for all that He does for us that also strengthens that relationship.

So, let’s keep building that relationship by talking to Hashem.

 

Parshas Bereishis: Eretz Yisroel Belongs To Us!

Parshas Bereishis

Eretz Yisroel Belongs To Us!

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“In the beginning Hashem created the heavens and the earth.” (Bereishis 1:1)

In Netzivin, just north of Eretz Yisroel was a great yeshiva headed by the tanna, Rabbi Yehudah ben Besaira. Rabbi Elazar ben Shamua and Rabbi Yochanan Hasandler were two sages who lived in Eretz Yisroel. They decided to travel to Netzivim to learn Torah from Rabbi Yehudah ben Besaira, who had been alive when the Bais HaMikdash was still standing. They traveled for many days until they arrived in Tziddon. They turned back to see Eretz Yisroel, once again, for they did not know when they would return. They began to cry and tore their clothes in sorrow for having to leave Eretz Yisroel. They thought of a pasuk in the Torah and said, “Dwelling in Eretz Yisrael is over and against all the mitzvoth in the Torah”. At that point, they decided not to continue to Netzivin but to return home and continue learning in Eretz Yisroel. (Sifri Re’eh 80:5)

Rashi, quoting a Midrash, asks, why did the Torah begin, with the story of Creation? Wouldn’t it have made more sense to start by listing the first mitzvah that the Jewish People were given, namely “This month shall be unto you the first of the months” (Exodus 12:2)? The Midrash answers that Hashem wanted to give the Jewish People the answer to future protests which would be raised by the other nations. Other nations may call us robbers for forcefully taking Eretz Yisroel (the Land of Israel) from the Canaanite nations. The Jews would be able to answer, “All the earth belongs to Hashem. Hashem created it and gave it to whom He pleased… He took it from them and gave it to us.”

It is interesting to note that many commentaries question this Midrash. Rav Ovadia miBartanura, Chizkuni, and others ask, how could we possibly be accused of being robbers? Firstly, the land initially belonged to the children of Shem, from whom the Jews are descended. Canaan conquered it from them (see Rashi Bereishis 12:6). If anything, the Caananites should be considered the “robbers”. Also, Noach made Canaan a servant of Shem. The Talmud tells us that whatever belongs to the slave automatically belongs to his master. Thus, even if the land did “seem to belong” to Canaan, it really belonged to his master, Shem. The commentaries answer these questions.

So, the Torah began in a way that legitimizes the Jews’ ownership of the Land of Israel. What did that accomplish? That has NOT stopped the nations from protesting that we have no legitimate claim to it.

We can understand this based on Rabbi Mordechai Gifter zt”l’s explanation of a Mishna in Pirkei Avos. “Rabbi Elazar said, …and know how to answer an apikores (Avos 2-14). Rav Ovadia miBartenura says that an apikores is one who disgraces the Torah. Rabbeinu Yona says that an apikores is one who denies the validity of the oral Torah. Rabbi Mordechai Gifter zt”l says that the knowledge of what to answer the apikores is NOT for the purpose of explaining it to the apikores. Rather it is for our own understanding. We must be educated sufficiently so as not to be influenced by the corrosive arguments and ridicule of the apikores. We must remain strong in our beliefs, without feeling any bit of doubt about our legitimacy of having Eretz Yisroel.

 Thus, the Torah first tells us that Hashem is the Creator and that He gave us Eretz Yisroel. It was not so that we can respond to others that we are not stealing the land. Rather, it is for our own edification and knowledge. We should feel secure in our belief that Eretz Yisroel belongs to us. This is also alluded to in Tehillim (111:6), “He told His people of the power of His deeds in order to give them the heritage of nations”. Radak explains that before the Jews conquered the 7 powerful nations of Caanan, Hashem made it known that His strength and might would “help” them. Rashi connects this pasuk to the first pasuk in Bereishis. “He wrote for Israel [about] the Creation to let them know that the earth is His and that it is in His power to settle in it anyone He wishes, and to move these out and settle others, so that the nations will not be able to say to Israel, ‘You are thieves, for you conquered the land of the seven nations.’”

Rabbi Gifter zt”l points out that the pasuk says that Hashem told His People of the power of His deeds. Hashem did not tell the other nations, whose land was taken and given to the Jews. 

Eretz Yisroel is our heritage, given to us by Hashem, Himself, the Owner of the world!
We should not feel otherwise.
We should not permit anyone to make us feel that we stole the land from others.

(dvar Torah based on Talelei Oros by Rabbi Yissachar Dov Rubin)

Parshas Vayechi: Step Up To Greatness!

Parshas Vayechi

Step Up To Greatness!

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“Yisrael saw Yosef’s sons, and said, ‘Who are these?’” (Bereishis 48:8)

When our forefather, Yaakov, became ill, Yosef went with his two sons, Menashe and Ephraim, to visit him. Yosef wanted Yaakov to bless them while he was still able to.

When Yaakov was about to bless them, he asked Yosef, “Who are these?” (Bereishis 48:8) It seems as if Yaakov did not recognize Yosef’s sons. That is very strange as the Midrash Tanchuma (quoted in the Mizrachi and Ohr HaChaim) says that Menashe and Ephraim learned with Yaakov for the past 17 years! How did Yaakov not recognize them? The Midrash Tanchuma says that, indeed, Yaakov knew who they were. However, when Yaakov was about to bless them, he saw with Ruach HaKodesh, Divine Inspiration, that each of them would have some descendants who would be exceedingly evil. When Yaakov saw that, the Shechina, Hashem’s Holy Presence, departed. Yosef davened to Hashem, pleading for mercy. Thereupon, Hashem caused His Shechina to return to Yaakov, who then blessed them.

Rabbi Zalman Sorotzkin zt”l in his Oznayim LaTorah (quoted in Iturei Torah by Aharon Yaakov Greenberg) had a different understanding of Yaakov’s question, “Who are these?”  Yaakov had told Yosef, in lieu of Yosef being counted as a shevet, tribe, Yaakov was elevating Yosef’s two sons, who were his grandsons, to the level of sons. Thus, two tribes would come from Yosef. Menashe and Ephraim would be counted as separate shevatim along with Yaakov’s sons.  Until now, Menashe and Ephraim’s deeds had been considered proper and acceptable. However, to be elevated to the status of shevatim, they had to be on an exceptionally, high levels. Their actions would be viewed more precisely. A person on a lofty level cannot act the same as a regular person. His actions must be even more refined and more perfect.  Menashe and Ephraim were great people. However, they were not yet great enough to be considered shevatim to receive these monumental brachos. That is what Rashi means when he says, “Who are these people who are not fitting for this blessing?”  Whereupon, Yosef davened to Hashem, the Shechina returned to Yaakov, and Yaakov blessed them.

The explanation of the Oznayim LaTorah can help us understand another question. When Yaakov blessed his sons, he did not put his hands on their heads. Then why did he put his hands on the heads of Menashe and Ephraim when he blessed them? The Chizkuni says that Yaakov put his hands on their heads to appoint them as shevatim. The Chizkuni compares this action to when Moshe placed his hands on Yehoshua’s head. Rashi (Bamidbar 28:23) says that Moshe generously placed BOTH of his hands on Yehoshua’s head (more than he had been commanded, for Hashem had said to place one hand on him) making him a full vessel filled with Moshe’s own wisdom. It seems that here, too, Yaakov placed his hands on their heads, instilling within them the ability to be considered shevatim.

The blessing that Yaakov gave them was, “Through you, shall the People of Israel bless saying, ‘May Hashem make you as Ephraim and Menashe…’”. Many parents bless their sons with this bracha on Friday night (there is a different, befitting blessing for girls).  Rav Yerucham Levovitz zt”l (in Daas Torah page 274, quoted in Messages from Rav Pam by Rabbi Sholom Smith) says that Yaakov filled this bracha with so much blessing that it overflowed. Accordingly, when one blesses his sons with this bracha, it is more than a bracha from parent to son. The bracha is also infused with the power of Yaakov’s bracha to Ephraim and Menashe. We should say this bracha with great concentration to maximize its effect.

We see that the actions of greater people must be greater than those of ordinary people.

The Jewish people are the children of Hashem. That makes us great.

We should strive to ensure that our actions are always exemplary!

 

Parshas Vayigash: I Will Take That Coat. Thank You!

Parshas Vayigash

I Will Take That Coat. Thank You!

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“To all of them he gave each man, changes of clothing, but to Binyamin he gave three hundred pieces of silver and five changes of clothing.” (Bereishis 45:22)

After Yosef revealed his identity to his brothers, he gave them gifts. “To all of them he gave each man, changes of clothing, but to Binyamin he gave three hundred pieces of silver and five changes of clothing.” (Bereishis 45:22) The Talmud (Megillah 16A-16B) questions why Yosef gave his brother, Binyamin, more than the other brothers. Yosef knew, only too well, the jealousy that had been caused when his father, Yaakov, showed him favoritism by giving him a beautiful, multi-colored coat. That jealousy led to Yosef’s suffering and becoming a slave in Egypt. How could Yosef make the same mistake by showing favoritism to Binyamin?

The Talmud quotes Rabbi Binyamin bar Yefes who answers that Yosef was not showing favoritism. Rather, his gift of the 5 sets of clothing hinted to Binyamin that he would have a descendent who would wear five royal garments, as it is stated: “And Mordechai went forth from the presence of the king in royal apparel of sky blue and white, and with a great crown of gold, and with a wrap of fine linen and purple” (Megillas Esther 8:15).

The Vilna Gaon zt”l says that Rabbi Binyamin bar Yefes does not answer the question. The brothers did not know that Yosef’s intention in giving Binyamin extra clothes was to hint to a future event. Thus, it could have caused jealousy. How could Yosef have given it? The Vilna Gaon zt”l answers that Binyamin’s 5 sets of clothing were of inferior quality than the 1 set that the other brothers had received. Binyamin’s 5 sets had the same value as the 1 set of the other brothers. The brothers realized that if the value was the same, yet Binyamin received 5 garments, then the reason that it was done must have been as a hint for a future event. Thus, there was no cause for jealousy. A possible proof for this can be found in the words of the Torah. (Vilna Gaon in sefer Shnos Eliyahu, quoted in the Torah Temima) When the Torah says that the brothers received 5 sets of clothing it says, “חֲלִפוֹת”. When the Torah says that Binyamin received clothes it says, “חֲלִפֹ֥ת”, leaving out the Hebrew letter “vav”. That shows that there was something lacking in what Binyamin had received, indicating that the value was less. A reason is also given as to why there was no jealousy for the extra 300 pieces of silver that Binyamin had received.

However, there still is a question as to why Yosef gave his brothers clothing in the first place.

The Midrash (Bereishis Rabba 30) gives a beautiful answer. Yosef’s action showed thoughtfulness and sensitivity. Before his brothers had sold him, they had removed his outer garment. Yosef purposely gave them beautiful garments to show them that he harbored no ill-will towards them for removing his outer garment before selling him.

 

Why was Yosef’s action necessary? He had already reached-out to his brothers. He cried when he revealed himself as their long-lost brother. He told them not to blame each other for selling him, as their actions were guided by Hashem. It was Hashem who wanted Yosef to be sent to Egypt where he eventually rose to power, to be able to sustain his family during the years of famine. Rashi says that Yosef equated his brothers to Binyamin to show that he harbored no ill-will towards them (45:12). He kissed all his brothers and cried. Seemingly, Yosef had done so much already to show that he harbored no ill-will. Yet Yosef, in his great sensitivity towards others, felt that he had to do more. He had to actively show that he harbored no ill-will with their specific action of removing his outer garment. Thus, he gave them clothes.

Before Yosef had revealed himself to his brothers, they had purchased grain in Egypt and were on their way home. Yosef had his goblet placed in Binyamin’s sack to make it appear as if Binyamin was a thief [Yosef had hidden reasons for his actions]. Yosef’s servants caught up to the brothers. Discovering the goblet, they were going to take Binyamin back to Egypt to become a slave to Yosef. Yosef’s brothers tore their clothes in mourning and accompanied Binyamin back to Egypt.  The Chizkuni (45:22:2) says that Yosef felt that he was responsible for their tearing their clothing. The brothers had been deeply embarrassed to be walking around in torn garments, so Yosef replaced them.

Yosef did not tear their clothing and did not tell them to do so. He did not even know that they would. Despite that, he felt a sense of obligation to replace them since his action had led to them tearing their garments.

Yosef’s sensitivity is a lesson for us. We, too, should act with sensitivity towards others. We, too, can think twice to determine if we can show extra awareness and kindness to others. We, too, can reach-out to others to fully make amends, regardless of whose “fault it was”. We can bring more shalom into the world!

 

Parshas Mikeitz: Smile When You Do That!

Parshas Mikeitz

Smile When You Do That!

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“And the leaders [of the tribes] brought onyx stones, and stones for setting into the ephod and breastplate”. (Shmos 35:7)

Rabbi Moshe Chaim Luzatto zt”l (Derech Hashem 4:8:5-6) writes that the spiritual level attained by the Jewish People on a particular holiday is rekindled each year on that holiday. Reading the Torah portion each Shabbos and each holiday, serves as a conduit to strengthen the illumination of holiness of that day. For example, reading the Torah portion on Purim, about the war against Amalek, grants us the power to battle the modern-day manifestation of Amalek.

On Chanukah, the Kohanim prevailed over the Hellenists who tried to dissuade us from serving Hashem. The Kohanim overcame them and brought the Jewish People back to Torah and devotion to Hashem.

The Torah portion that is read on Chanukah refers to back when the Jews were in the desert, after leaving Egypt. It gives the account of the first sacrifices which were offered by the Nesi’im, princes of each of the Tribes, in the newly inaugurated Mishkan (Tabernacle).

What is the correlation of this Torah reading to the holiday of Chanukah? What spiritual influence do we tap into by reading this portion on Chanukah?

Rav Mattisyahu Solomon provides us with an answer. During the time of Purim, our enemies wanted to annihilate us. However, during the time of Chanukah, they wanted us to remove Hashem and the Torah from our lives. They wanted us to replace that with Greek “culture”. They wanted us to focus on the body and not the soul. Unfortunately, many Jews were influenced. The Heavenly decree against that generation was a punishment for becoming lax in the service of Hashem. They had become unenthusiastic about their service in the Beis HaMikdash, doing it by rote. Hashem felt that if they were not interested in doing the service in the Beis HaMikdash, then it should be taken away from them. The daily Tamid sacrifice was nullified, and they were unable to light the Menorah. The Greeks entered and desecrated the Beis HaMikdash, bringing idols inside and by sacrificing pigs on the mizbayach.

The Maccabees atoned for the laxity of service by risking their lives to reinstate the service. Hashem gave them Divine assistance enabling the few and the weak to defeat the many and mighty. Then, they were able to do the service of lighting the Menorah with pure oil that was miraculously found and which lasted for 8 days.

How does this connect to the Torah reading about the Nesi’im? When Moshe had asked for donations to build the Mishkan, the Nesi’im did not donate immediately. Rashi (Shmos 35:27) says that the Nesi’im said that the rest of the nation should donate first. Then, the Nesi’im would donate whatever was lacking. However, the rest of the Jewish people donated everything that was needed for the Mishkan. The Nesi’im felt bad that there was nothing for them to donate. In order that they not feel bad, Hashem sent them precious stones that they could donate to be used for the garments of the Kohain Gadol.  The Da’as Zekanim and Bechor Shor (Shmos 35:27) say that each prince brought the jewel that was used for his tribe on the Kohain Gadol’s breastplate. Together, they also brought the two precious stones that were placed on the Kohain Gadol’s shoulders. They also contributed the oil for anointing the Mishkan. The initial response of the Nesi’im showed a slight degree of laziness. They should have given a donation immediately and then said that they would donate more at the end. The Nesi’im learned their lesson. After the Mishkan was completed, they were the first to dedicate offerings to be brought on the Mizbayach.

This, says Rav Mattisyahu Solomon, is how the Torah reading on Chanukah correlates to the miracles that we commemorate. The people of that generation had to learn the same lesson as the Nesi’im, not to approach the service of Hashem with laziness, rather with joy and love for Hashem.

(based on Rabbi Frand on the Parashah 3)

Boruch Hashem, we have many opportunities to achieve holiness and closeness to Hashem. Throughout the day we have mitzvos that we can do. At designated times, we can daven. These are all opportunities to cherish. However, human nature is such that when we do something many times, it loses its excitement. A person is apt to act by rote. He may go through the motions while his mind is “thousands of miles away”, thinking about things that are totally unrelated to the mitzvah.

We should stop to think about what we are doing and to Whom we are speaking. Many great people used to spend time thinking about Hashem’s glory, greatness, and kindness before they davened. Every single day, Aharon HaKohain would light the Menorah in the Beis HaMikdash. He was praised for lighting it each day with the same excitement and fervor as he had the first time. We, too, should aspire to always serve Hashem with great excitement and fervor.

Parshas Vayeshev: The Answer To “Why” Will Soon Be Understood

Parshas Vayeshev

The Answer To “Why” Will Soon Be Understood

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“He [Yaakov] sent [Yosef] from the depths of Chevron, and he came to Shechem.” (37:14)

In 1942, in the early morning of erev Rosh Hashana, a large group of Danish Jews gathered in the shul to recite slichos. The chief rabbi announced that instead of saying slichos, they had to go into hiding and arrange passage from Denmark to Sweden. The rabbi had received a secret tip that the Nazis were planning on rounding-up the Danish Jews the night of Rosh Hashana. A few families planned with a Danish fisherman to take them on the six-hour journey to safety. There was always a risk that the Nazis would catch them, but they felt that they had no choice. It was a moonless night and their boat rocked violently from the stormy winds and rain. Finally, they arrived a few hundred feet from the Swedish coast where they dropped anchor. The plan was for the Swedish Coast Guard to notice them and send a boat to rescue them. Suddenly, from the coast, they saw searchlights scanning the water. The Jewish families were hopeful that they would soon be saved. However, the searchlights kept missing their boat. The Jews prayed to Hashem to allow the searchlights to find them. However, the searchlights missed them. They realized that they would have to wait until morning to be saved. In the morning, they realized that something was desperately wrong. Apparently, because of the storm, their boat landed back in Danish and not Swedish waters. The searchlights that were trying to find them were from the Nazis who were looking for escaped Jews. Because the searchlights missed seeing them, they were able to reverse their trip and were saved. (In the Spirit of the Maggid by Rabbi Paysach Krohn)

It is interesting that the Chofetz Chaim zt”l, Rabbi Avraham Pam zt”l and Rabbi Yissachor Frand all discuss the same theme in this week’s parsha.  There were some unusual events that transpired in the parsha. In addition, some very smart and very righteous individuals acted in ways that seemed contrary to the proper course of action. Our forefather Yaakov gave his son, Yosef, a multi-colored coat. Didn’t he realize that doing so could cause sibling jealousy? [There are many commentaries that explain the reason why Yaakov did this.] In fact, the Talmud (Shabbos 10B) learns from Yaakov’s actions that we should never give one child preferential treatment over the others. The gift of the fine wool coat that Yaakov gave to Yosef, above and beyond that which he gave to the rest of his sons, caused jealousy. That action started a series of events which led to Yosef being sold as a slave! It almost led to Yosef’s death! As the situation unfolded further, it resulted in the Jewish people descending to Egypt.

Furthermore, since Yosef knew that his brothers hated him, why did he tell them about his two dreams which seemed to indicate that he would rule over them? And, since Yaakov was aware that the other brothers felt negatively towards Yosef, why did he send Yosef to see how they and their sheep were doing?

The answer to how such great people can make such “mistakes” can be found in the words of the pasuk, “He [Yaakov] sent [Yosef] from the depths of Chevron….” (37:14). Rashi asks, that Chevron was situated on a mountain so why does the pasuk say that Yaakov sent Yosef from the valley (deep part) of Chevron? Rashi answers that it was referring to the profound counsel of our forefather Avraham who is buried in Chevron. Hashem caused Yaakov to send Yosef so that Hashem could fulfill what He had told Avraham would happen. His children would be strangers in a strange land. The other “strange” events, the so called “mistakes”, that occurred were also orchestrated by the guiding hand of Hashem.

We see from this the idea of hashgachah peratis, Divine providence. We see how Hashem manipulated events to bring His master plan to fruition. Yosef having been sold as a slave to one of Pharoah’s ministers, led directly to Yosef’s rise to power as a ruler of Egypt. Even when Yosef was in prison, Hashem orchestrated that Pharaoh’s wine steward and baker were put into the prison at the same time as Yosef. That was to set in motion the events which led to Yosef becoming the second in command to Pharoah. Then, when Hashem caused there to be a famine in all the surrounding lands, Yosef was in position to sustain his entire family who eventually joined him in Egypt. All the great people were puppets and Hashem was the Puppeteer. Yaakov and his family lived comfortably in Eretz Yisroel. It was necessary that he and his family be enslaved in Egypt for hundreds of years. All these events occurred to facilitate the goal of Yaakov and his entire family going to Egypt.

The Rokeach, a Tosafist and Kabbalist, writes that this parsha has a total of 112 psukim and Tehillim chapter 92, Mizmor Shir Leyom HaShabbos, contains 112 words. What is the connection between these two? Rav Mattisyahu Solomon gives a beautiful explanation. We know that the Book of Bereishis is the blueprint of Jewish history. There is the concept of maaseh avos siman labanim, that the actions of our forefathers foreshadow events that will befall the Jewish People. Parshas Vayeshev illustrates that Hashem runs the world, down to the most minute details. Hashem showed Adam HaRishon all the future events that would occur to the Jewish People. After seeing how Hashem would bring His master plan to fruition, Adam HaRishon was moved to say this chapter of Tehillim that includes the words, “O Hashem, how great are your deeds! Your thoughts are very profound.” (92:6)

We have various questions. There are numerous world events that cause us to wonder why Hashem allowed them to happen. All of this will only be properly understood when Hashem brings Moshiach to redeem us.

A person may be in a distressing situation, never realizing that this will ultimately bring him great benefit and joy. When the kingship of Hashem will be revealed to the world, we will see, with perfect clarity, how all our trials and tribulations were necessary steps in our rise to greatness. “And in that day, you shall say, O Hashem, I will praise You: Although You were angry with me, Your anger is turned away, and You do comfort me.” There will come a time when we will praise Hashem for all our suffering. At that time, we will understand that it was our path to salvation and success (Isaiah 12:1)

(Based on Rabbi Frand on the Parashah 3; Chofetz Chaim on the Torah, Talelei Oros by Rabbi Yissachar Dov Rubin, Messages from Rabbi Pam by Rabbi Sholom Smith)

 

 

Parshas Vayishlach: It’s Time To Smell The Coffee!

Parshas Vayishlach

It’s Time To Smell The Coffee!

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“Rescue me, I pray, from the hand of my brother, from the hand of Esav.” (Bereishis 32:12)

After many years of staying with Lavan, Yaakov was finally preparing to return home. He heard that Esav was coming to “greet” him together with an army of 400 men. Yaakov was concerned.  He davened to Hashem. “Rescue me, I pray, from the hand of my brother, from the hand of Esav.” (Bereishis 32:12)

 

The commentaries are bothered by the apparent redundancy in Yaakov’s prayer to Hashem.  Yaakov only had one brother. It was obvious that he was asking Hashem to save him from Esav. Why did he feel it necessary to add, please save me from my brother, from Esav?

 

Rashi answers that Yaakov was asking Hashem to save him from the hands of his brother who was not acting as a brother should. Rather, he was acting wickedly.

 

The Beis HaLevi gives another answer. He says that after hearing that Esav was on his way to meet him, Yaakov understood that Esav had one of two intentions. Either Esav wanted to fight against Yaakov, intending to kill him. Or Esav wanted to make peace and live together in harmony. Yaakov feared both possibilities! Obviously, Yaakov did not want Esav to kill him. However, he was also afraid that Esav would show him brotherly love and befriend him.

 

In fact, Yaakov’s first prayer was to be saved from “my brother”. Only then did he ask Hashem to be saved from “Esav”. The Bais HaLevi explains that Yaakov was even MORE afraid of the danger of living in harmony with the evil Esav, than the danger of being killed by Esav!! Had Esav attempted to kill Yaakov, that would have been a physical assault. Living in peace with Esav would constitute a spiritual assault. Yaakov was very concerned, lest he be influenced by Esav’s evil deeds, even to a small extent.

 

As the parsha unfolds, we see that Hashem accepted both aspects of Yaakov’s tefillah. Esav had intended to kill Yaakov. Hashem caused Esav to change his mind, thus saving Yaakov’s life. After Yaakov had appeased Esav with a large gift, Esav wanted to spend time with Yaakov and travel together with him. Hashem also saved Yaakov from being with Esav for even 1 full day; Esav accepted Yaakov’s refusal to go with him.

Yaakov’s experience with Esav portends to the experiences of the Jewish People at the hands of Esav’s descendants, the Roman Empire and the Western World.

First, they try to destroy us by intense persecution, symbolizing the “evil Esav”. They make harsh decrees, attempt to forcibly convert, torture, and kill us. Hashem does not permit them to annihilate us. When Esav’s descendants realize that this method does not work, they try a different approach. They behave like “my brother Esav”, showering us with friendship and brotherhood. They express a desire to live in peace and harmony with us, promoting close associations with us. Although their faces show friendship, their hearts still harbor hate. Their goal remains the same. They want to weaken our attachment to Torah. Yaakov feared this second approach, more so. Since it is disguised as friendship, it is less likely to be met with resistance. Therefore, it is more dangerous to us.

Currently, we are experiencing the face of “my brother”, Esav. There are numerous, “friendly” attacks on us, looking to distance us from the Torah. Even if we remain steadfast and loyal to the Torah, we are still in danger. There are so many subtle influences that can have an impact on a Torah Jew, without our even realizing it. There are influences of advertisements and commercials, the media, as well as proximity to co-workers with different values and goals in life. We are influenced as to what to read, how to dress, where to go on vacations, and how to spend our leisure time.

We are influenced by our environment. Sometimes the influence is so subtle that we gradually change without realizing. May Hashem always help us realize that we are different, with higher goals and values. May Hashem save us from the “evil Esav”. May Hashem also insulate us from the face of “my brother Esav”, who constantly tries to distance us from Hashem and from the Torah.

 

Parshas Vayetze: Our Original Iron Dome

Parshas Vayetze

Our Original Iron Dome

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“He [Yaakov] reached the place and spent the night there and lay down [to sleep] in that place.” (28:11).

HaRav Chaim Kanievsky zt”l asked, “What is true life? The Torah and mitzvos are our life and length of our days. Torah is the genuine life of a Jew”.

In 1955, Lazer M. traveled from Switzerland to Israel to enroll in the great Ponevezh Yeshiva in Bnei Brak. The yeshiva already had 1,000 students. The yeshiva did not accept Lazer. Politely, he asked to be taken to meet the Rosh HaYeshiva’s wife, Rebbetzin Kahaneman. The staff members acquiesced. When Lazer saw her, he took out a letter from his pocket and showed it to her. She read the letter and told everyone to come with her to see the Rosh HaYeshiva. When Rav Kahaneman read the letter, he embraced Lazer and said that he was accepted into the yeshiva. The staff members were astonished. What was written in that letter? The story of the letter had taken place 10 years earlier. At that time, Rav Kahaneman had undergone an operation and had gone to Switzerland to convalesce. The hotel that he had gone to only had a third-floor room available. There was no elevator and it would have been difficult for the Rav to walk up and down the stairs. Six-year-old, Lazer, and his mother had a room on the first floor. When asked, they both graciously agreed to switch rooms and give the Rav their room on the 1st floor. Rav Kahaneman’s wife was very appreciative. She wanted to show her appreciation to the little boy, Lazer. She offered to buy him chocolate or a toy, but he said that it was not necessary to give him anything. When the Rebbetzin insisted, Lazer said, “I just gave my bed to the Ponevezher Rav. I would hope that if I ever come to the Ponevezher Yeshiva, the Rav would give me a bed in his yeshiva.” The Rebbetzin was stunned at the maturity and love of Torah that young Lazer exhibited. She wrote and signed a note. The Rosh HaYeshiva signed the note as well. The note granted Lazer a place in the Ponevezh yeshiva. Lazer’s parents saved this note for more than 10 years. This was the note that Lazer had presented to the Rosh HaYeshiva and the Rebbetzin, to gain entrance into the yeshiva. Lazer continued to learn in the yeshiva for more than 10 years. (Echoes of the Maggid by Rabbi Paysach Krohn)

Our forefather, Yaakov, left his parents’ house at age 63 to run away from Esav and to find a wife. He arrived in Charan at age 77. What took him so long to reach Charan? The Midrash (Rabba 68:5) says that Yaakov made a detour. He went to learn in the Yeshiva of Shem and Ever, before continuing to Charan. Yaakov learned there for 14 years, with extreme diligence! During that time, Yaakov barely slept. He did not sleep in a bed. He merely took short naps, as needed. As Rashi explains (based on Bereishis Rabbah 68:11) that the word, ההוא, [in] that place, teaches us in that place he lay down to sleep. However, during the previous fourteen years, when Yaakov learned in the yeshiva of Shem and Ever, he never slept regularly at night. He was consistently engaged in the study of the Torah.

The Chofetz Chaim zt”l (Shmiras Halashon Sha’ar Torah; 9) asks, was this the proper time for Yaakov to be learning in yeshiva? He was already 63 and he knew that he was destined to father the 12 tribes. It was a very important mitzvah for Yaakov to go to Lavan’s house immediately to get married! The Chofetz Chaim zt”l answers that Yaakov knew Lavan would not give his daughters in marriage without receiving a lot of money in return. Meanwhile, Yaakov was penniless since Elifaz, Esav’s son, had taken all his money. Yaakov knew that he would have to remain in Lavan’s house for a long time, working for him, to earn the privilege of marrying Lavan’s daughters. Yaakov feared, correctly, the challenge of staying with Lavan for an extended time. Lavan was dishonest, deceptive, and his house was full of idols. Yaakov was concerned about the challenge of living in this impure and unholy place. Obviously, Yaakov had no choice but to stay there. Yaakov was anxious about the influence it would have on him. Yaakov knew that his only protection was to diligently learn the holy Torah. He would be unable to do so in the house of Lavan. Therefore, Yaakov stopped enroute to learn Torah with intensity and extreme diligence. He learned in this manner for 14 years, corresponding to the time that he knew that he would have to live in Lavan’s house.

The Chofetz Chaim zt”l  teaches us a lesson from Yaakov’s actions. Every father should ensure that his son be accustomed to learn Torah & perform mitzvos. The holy Torah will protect his son from impure influences. If his son would later have to serve in the king’s army, and not be able to learn, then Hashem would ensure that he would be successful and that the government officials would treat him favorably.

We live in a world and at a time in which impure influences are many and are strong. We are different than the others. We are Hashem’s chosen, holy people!

How can we safeguard our holy souls from such filth and such influences?

Diligent Torah learning is the Iron Dome that will protect us from those impure influences around us.