Category Archives: Sefer Bereishis

Parshas Vayetze – I Want To Believe You! But Is That Good For Me?

Parshas Vayetze

I Want To Believe You! But Is That Good For Me?

Click here for a Printer Friendly Version

 

“Why did you flee in secrecy and mislead me and not tell me? I would have sent you off with festive music, with songs and drums and harps (Bereishis 31:27).”

Our forefather Yaakov had to work hard for Lavan for 14 years for the privilege of marrying Lavan’s daughters, Rochel & Leah. Afterwards, Yaakov worked for Lavan to earn a living. Lavan changed the conditions for the wages at least one hundred times. Despite that, with Hashem’s help, Yaakov became wealthy. At that point, Yaakov heard Lavan’s sons saying that Yaakov had built up his wealth from their father, Lavan. “Yaakov has taken all that was our father’s, and from that which was our father’s he has built up all this wealth (Bereishis 31:1).” Lavan accepted the loshan hara of his sons and started treating Yaakov differently (31:2). Hashem then told Yaakov that it was time to leave Lavan’s house and return home. After getting permission from his wives, Yaakov packed up his family and fled from Lavan’s house. Lavan was away, tending to his sheep, so he was unaware that Yaakov had left.

Yaakov had a good reason to flee from Lavan while Lavan was away. Sforno (31:21) says that the word ויברח, indicates departing without being pursued but being inspired by fear of damage and harm that is not imminent. Or HaChaim (31:20) says that had Lavan had the slightest notion that Yaakov intended to take his family and leave without a send-off, he would have had him watched day and night. Sforno (31:20) says that Yaakov fooled Lavan. He did not give Lavan any indication that he knew that Lavan had accepted the slander about him. Yaakov was afraid that had Lavan realized that Yaakov wanted to leave then, Lavan, with the aid of the people of his town, would have taken Yaakov’s family away from him. Yaakov verbalized this fear later, when Lavan had met up with him.  In fact, when Lavan heard that Yaakov had fled, Radak says that he formed a posse of relatives to chase after Yaakov (31:23). Hashem came to Lavan in a dream, telling him not to harm Yaakov (31:24). Clearly Lavan’s intention was to cause harm to Yaakov.

When Lavan approached Yaakov he said, “Why did you flee in secrecy and mislead me and not tell me? I would have sent you off with festive music, with songs and drums and harps (31:27).” 

Midrash Rabbah (64:8) says that Lavan attempted to persuade Yaakov to return by speaking very nicely. Lavan told Yaakov that he wanted to give him a proper sendoff, with singing and music. Lavan said that he would have liked to kiss his children and grandchildren goodbye, before they left (see Radak 31:28).  When Lavan saw that his approach was not working, he hardened his tone (see Maharzu). He told Yaakov that Yaakov had acted foolishly. Lavan said that he had the ability to harm Yaakov. The only reason that he did not do so was because Hashem told him not to (31:28, 29).  

Lavan was a very smart man. He was shrewd, deceptive, and dishonest. He was a con artist. Why did he try persuading Yaakov to return with him? Obviously, he thought that he had a good chance of succeeding in convincing Yaakov to return with him. Otherwise, he would not have bothered trying. In fact, Hashem came to Lavan in a dream saying, “Beware of attempting anything with Jacob, good or bad (31:24).” Sforno explains, “good” that Hashem warned Lavan not to try to lure Yaakov into returning with offers of benefits. Since Hashem had to warn Lavan about this, obviously Hashem knew that Lavan had the ability to fool Yaakov and convince him to return. Lavan’s promises and enticements actually had a good chance of influencing Yaakov to change his mind and return with Lavan.

This doesn’t make sense! How could Yaakov have possibly been swayed by Lavan?  Yaakov knew firsthand that Lavan was a liar, a cheater, a swindler, and a deceiver. Rashi (29:18) says that when Yaakov was about to marry Rochel, he gave her signs to identify herself because he knew that Lavan was a cheater. Sure enough, Lavan deceptively switched Rochel with Leah. Lavan changed the deal for Yaakov’s wages at least 100 times! Yaakov even verbalized that he fled from Lavan because he was afraid that Lavan would have otherwise taken away his wives and children. How could Yaakov possibly have agreed to return, putting his life and his families lives at the whim of such a crook?!

This teaches us a very powerful lesson in kochos hanefesh, the human psyche. A person, even a great person, can be led to believe and rely on promises and enticements even against his better judgement. One will often believe in a falsehood, because that is what he truly wishes would happen. He may do so, even though the person telling this to him is a proven liar. He will believe it because he wants to believe it.

There are people with whom we are associated with whom may not be good influences on us. Yet, we remain associated with them because we believe in their promises. We blind ourselves to reality and believe in them time and time again, solely because we want to believe.

We, also, are apt to succumb numerous times every day to our worst enemy, the yetzer hara, our evil inclination. The yetzer hara is a proven liar and con artist who constantly entices us to do things which will cause us harm. Yet, we still listen to his promises and enticements. We lose out in our spiritual growth and even in our true happiness because we listen to the yetzer hara even though our brain tells us not to listen. The yetzer hara makes us think that following his advice will be good for us or make us happy. He promises us things that we want to hear. Since we want them to be true, we fool ourselves into believing that the promises are true. However, his promises are empty promises. We are only deceiving ourselves, time and time again.

Don’t believe the empty promises of others if time and again they break their promises.

The yetzer hara constantly tries to get us to sin by alluring us with falsehoods that time and again are not realized, and instead, leave us unfulfilled.

 

(Base on a dvar torah by Rabbi Alter Henach Leibowitz zt”l)

 

 

 

Parshas Toldos – He Gave Him The Royal Ring!

Parshas Toldos

He Gave Him The Royal Ring!

Click here for a Printer Friendly Version

 

“It is I, Eisav your firstborn. I have done as you had told me.” (Bereishis 27:19)

Our forefather Yitzchak wanted to give a blessing which would determine the destiny of Yaakov & Esav and their descendants for eternity. Yitzchak wanted to give the blessings to his first-born son, Esav. Our matriarch Rivka knew that Yaakov was the son who deserved these blessings. She told Yaakov that he should go to Yitzchak to receive the blessings. Yaakov was aghast! He was the pillar of emes, of truth. How could he be part of this subterfuge?  However, he listened to his mother and got two goats from the flock to prepare food for Yitzchak. “He [Yaakov] went, took, and brought to his mother.” Midrash Rabba (Bereishis 65:15) says that Yaakov went “compelled, coerced, and weeping”. Clearly, he did not want to do this deception. Then Yaakov said to his mother, “My father perhaps will feel me, and I shall seem to him a deceiver; and I shall bring a curse upon me, and not a blessing.” (27:12) Rivka told Yaakov not to worry. She prepared food for Yaakov to bring to Yitzchak. She gave him goatskin to put on his smooth skin to appear hairy, like Esav. She also gave him Esav’s special clothing.

When Yaakov arrived, Yitzchak asked him, “Who are you, my son?” (27:18) Yaakov gave a curious answer. He said, “It is I, Eisav your firstborn. I have done as you had told me.”  At first glance it seemed as if Yaakov’s response was not truthful. However, most commentators interpret Yaakov’s words in a way which was truthful. Rashi says that Yaakov was saying, I am he that brings food to you, and Esav is your first-born. I have done many things at different times as you had asked me. Or HaChaim and Riva (27:19) say that when Yaakov said, “I am Esav your firstborn” he meant that since he had purchased the birthright from Esav, he was now in place of Esav, entitled to the blessings as the new firstborn. Yaakov added, ” I have done as you had told me.” The reason you told Esav to hunt game, etc., was because you assumed that he was your firstborn. Mizrachi says, “I am he who brings to you and Esav is your first born.”

A while later, Yitzchak asks Yaakov, “Are you indeed my son, Esav?” (27:24) Yaakov responded, “It is I”. Again, the commentators rush to explain what Yaakov meant when he said, “I am”. Rashi says that he did not say, “I am Esav”. Rather, he said but “It is I”. The commentaries make a point of explaining Yaakov’s words to show that he did not lie. Gur Aryeh says that you must explain Yaakov’s words in this manner. It is impossible to say that Yaakov would lie. Furthermore, Hashem hates falsehood and how could Yitzchak’s blessings have been received through falsehood? Rabbeinu Bachya adds that there is no question that Yaakov spoke the truth on every occasion. This is what the prophet (Michah 7:20) emphasized when he said, “You gave truth to Yaakov.”

However, even though Yaakov did not lie, Yitzchak did get the impression that it was Esav in front of him. Wouldn’t that also show a lack of truthfulness?

Rav Henach Leibowitz zt”l points out that even misleading a person shows a lack of emes, of truthfulness. How was Yaakov permitted to mislead Yitzchak? The Talmud (Sanhedrin 92A) quotes Rabbi Elazar who says that anyone who amends the truth in his speech, is considered as though he worships idols. Maharsha brings a story from Sefer Haikarim. Once, a sinner who was also a robber wanted to repent. However, he was not prepared to accept upon himself the multitude of mitzvos that are in the Torah. A wise man told him to accept upon himself never to lie. That, the robber accepted. Some time passed and the robber was on his way to rob. He met a man along the way. The man asked him where he was going. The robber remembered that he accepted upon himself not to lie, so he told the man that he was on his way to rob someone. Soon after, he met another man and told him the same thing. Then the robber realized that there were two potential witnesses against him. He decided not to rob. Little by little, this strategy of telling the truth led him to leave his evil ways.

When asked where he was going, couldn’t the robber have answered that he was going to a certain place without saying that he was going there to rob someone? Apparently, that would have given the misimpression that he was going to that place to do something appropriate. Even though he would not have been lying outright, since the listener would have mistakenly assumed from his words that he was going to do something appropriate, that would have been considered a lack of truth. Clearly, giving someone a false impression is considered lying.

We see another facet of lying from the famous story involving King Shlomo (I Kings 3:16-27). Two women came to him, each claiming to be the mother of a baby. Apparently, one of the mothers had accidentally smothered her baby. The second mother claimed that in the middle of the night the first mother had switched her dead baby with the second mother’s live one. Each of the women was claiming the live baby. Shlomo judged and said, “Cut the live child in two, and give half to one and half to the other.” (pasuk 25). Based on the responses of the two women, Shlomo determined who the real mother was. “Give the live child to her,” he said, “and do not put it to death; she is its mother.” (pasuk27). The Talmud (Makos 23B) asks, how could Shlomo have said with certainty “she is its mother”? Perhaps the other mother had tricked him. The Talmud answers that Shlomo did not say “she is its mother”. Rather, those words were stated by a bas kol, by a Heavenly voice, for all to hear, to affirm that the action taken by King Shlomo was correct.

 Shlomo was the wisest of all men and he had many clear proofs as to who the true mother was. Rabbi Henach Leibowitz zt”l asked, if that was the case then why couldn’t Shlomo himself say the words, “she is its mother”? It must be that although Shlomo had so many indications who the mother was, since there was the remotest possibility that the woman was deceiving Shlomo, he did not have the right to say 100% that this was the mother. That would have been a lack of truth. Although he had the right to determine the law and give the baby to that woman, he did not have the right to say, “she is its mother”. We see that it would be considered a lack of truth to say something as a fact if there was the remotest possibility that it was not true.

This would be a question according to the commentaries who explain how Yaakov’s words were truthful. Yaakov gave Yitzchak the impression that he was Esav. Shouldn’t that have been considered a lack of truth?!

Radak and others say that Yaakov did not want to deceive his father. Torah Temima adds that Yaakov only did so to follow his mother’s command and because his mother also had a prophecy from Hashem that Hashem wanted Yaakov to receive the blessings. The Ramban says that this episode was orchestrated by Hashem for Yaakov to receive the brachos.

Clearly Yaakov acted accordingly to honor his mother and follow Hashem’s instruction. The question is, why did Hashem specifically want Yaakov to receive these blessings in a manner which seemed deceitful?

Rav Yaakov Kaminetsky zt”l  (Emes L’Yaakov) says that Hashem gave each of our forefathers major tests to merit eternal reward of a true father of the Jewish People. Avraham had 10 tests which went against his nature of kindness. This was Yaakov’s test which was against his nature. Yaakov was a man of truth. Hashem tested him to see if he would go against his nature if that was what Hashem wanted. That would show that all of Yaakov’s actions were for the sake of Hashem.

Another answer is given by the Derashos HaRan (5) which is quoted by Rav Avraham Pam zt”l (Rav Pam on Chumash by Rabbi Sholom Smith). The Ran says that Hashem orchestrated events in this manner to create a fraternal hatred of Esav and his descendants to Yaakov & his descendants. “Esav hates Yaakov” is a fact of life (Rashi Vayishlach 33:4 quoting a Midrash). Esav has eternal hatred because of his perception that Yaakov took the blessings that he was supposed to get. The purpose of this eternal hatred is to provide a control on Yaakov. If the Jewish nation would slacken in their service to Hashem, then Esav would persecute and torture them to force them to return to the ways of our forefathers. In fact, Esav’s persecutions have accomplished more to bring the Jews back to Hashem than the rebukes of the greatest prophets. The Talmud (Megillah 14A) says that the act of Achashverosh giving his signet ring to Haman, to seal the decree of extermination of the Jews, accomplished more to bring the Jewish People to repentance than the rebukes of our 48 greatest prophets!

Our souls originate from beneath Hashem’s throne, a place of purity, where there is no falsehood (Orchos Tzadikim, Gate of Truth). Let us try to retain that holiness by only telling the truth

and not giving others a misimpression, which is also considered a lack of truth.

 

 

Parshas Chayei Sara – What Is The Rush?

Parshas Chayei Sara

What Is The Rush?

Click here for a Printer Friendly Version

 

“She quickly emptied her pitcher into the trough, and she ran to the well again to draw water. and she drew water for all his camels.” (Bereishis 24:20)

Avraham sent his servant, Eliezer, to find a wife for Yitzchak. Eliezer traveled to Aram Naharayim and waited by the well. He felt that any girl who would offer water to both him and his camels was a girl who would exemplify the trait of kindness that would make her fitting to join Avraham’s family. Eliezer davened to Hashem that such a girl would also be from Avraham’s family, proving without a doubt that this was Yitzchak’s designated wife (Bereishis 24:10-14, based on Rashi’s explanation).

Rivkah approached the well and offered water to both Eliezer and his camels. All of Rivkah’s actions were done quickly, with alacrity. “She said, ‘Drink, my master’, and she quickly lowered her pitcher to her hand, and let him drink. She quickly emptied her pitcher into the trough, and she ran to the well again to draw water. and she drew water for all his camels.” (Bereishis 24:18.20)

Why was Rivkah acting in such a quick manner? The pasuk does not indicate that the camels were on the verge of collapse. So why was Rivkah rushing and running even to give water to the camels?

The Midrash (Midrash Rabbah Bamidbar 10:7) states, “All of the deeds of the righteous are done quickly.” Rabbi Moshe Chaim Luzatto zt”l writes (Mesilas Yesharim chapter 6), “The man whose soul yearns to perform the will of his Creator will not be lazy in the performance of His mitzvos. His movements will be as the quick movements of a fire, and he will not rest or be still until the deed has been completed.” Doing mitzvos with alacrity shows one’s love for Hashem.

Sforno says when you do someone a favor quickly you are showing that he is important to you. Rivkah expressed this by the speed with which she went about her tasks.

The Shelah has an entirely different answer. He says that Rivkah’s running was a brilliant plan to save herself from a tricky situation. After Eliezer finished drinking from the jug, there was some water left over. That left Rivkah with a dilemma. If she would give the remaining water to the camels, that would be disrespectful to Eliezer. It would equate his needs with the needs of the camels. If she would spill out the water, that would also be a slight to Eliezer. It would be as if she was saying that there was something wrong with his leftover water. Rivkah solved the problem in a brilliant manner. She kept “running” back and forth to bring water to the camels. She deliberately “tripped”, dropped the jug and let all the water spill out. Since she had been running, it seemed as if the jug fell by accident. In this way, Rivkah avoided offending Eliezer. (Talelei Oros by Rabbi Yissachar Dov Rubin)

According to the Shelah, Rivkah showed kindheartedness, wisdom. and sensitivity.

According to the Beis Halevi, Eliezer was testing Rivkah when he asked for a drink. He purposely left some water in the jug as an additional test. First, Eliezer asked to drink directly from Rivkah’s jug, as there were no glasses to drink from. Rivkah could have easily refused by saying to herself that Eliezer’s saliva may make the water disgusting to drink for the next person who would want to drink. She could have also refused lest Eliezer had an illness. Ignoring those thoughts and offering Eliezer a drink, showed that Rivkah was kindhearted, by giving a drink to a weary traveler. Then, Eliezer purposely left over some water in the jug. He was testing Rivkah to see how she would handle the situation. If she would bring the remaining water to her family, that would show a lack of wisdom. How could she share a stranger’s water with her family, not knowing if Eliezer was healthy or sick? If she would spill out the leftover water to get new water for her family, that would be embarrassing to Eliezer. Rivkah passed all 3 tests. She offered to give water to the camels. That way she did not have to spill out the water. Not only did she offer to give water to the camels, she even offered to give enough water to the camels until their thirst was quenched. She did that as an added sign of respect to Eliezer. In so doing, Eliezer would not think that she had given water to the camels solely to avoid having to bring his leftover water into her house. This way, she wouldn’t be embarrassing Eliezer, and she would be able to give her family clean, fresh water. Rivkah showed kindheartedness, wisdom, and sensitivity to the feelings of another person. Eliezer’s prayers were also answered in that the girl who passed these tests indeed turned out to be a member of Avraham’s family. The total picture proved that Rivkah was the one destined to become Yitzchak’s wife.

In the midst of doing an act of kindness for someone we should be careful not to embarrass them or make them feel uncomfortable.

 

 

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

Parshas Vayera

If You Are Happy Then I Am Happy!

Click here for a Printer Friendly Version

 

“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!

Click here for a Printer Friendly Version

 

“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?

Click here for a Printer Friendly Version

 

“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!

Click here for a Printer Friendly Version

 

“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!

Click here for a Printer Friendly Version

“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!

Click here for a Printer Friendly Version

“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!

Click here for a Printer Friendly Version

“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.