Category Archives: Sefer Bereishis

Parshas Chayei Sara: Please Walk In My Shoes!

Parshas Chayei Sara

Please Walk In My Shoes!

Click here for a Printer Friendly Version

“I asked her and said, “Whose daughter are you?’ She replied, ‘The daughter of Besuel, son of Nachor, whom Milkah bore to him.’” I placed the ring on her nose and bracelets on her hands.” (Bereishis 24:47)

After Succos, many travelers had difficulty getting flights leaving Israel to return home, due to the terrible tragedies that occurred in Israel on October 7th. Some had to travel in roundabout ways, through different countries. One family was returning to London. There were not enough seats on the flight for their entire family. One of their children had to go by himself on a different flight. That child’s family noticed that there was another religious family on their child’s flight. They asked that family if they would watch their child. Of course, they agreed. In London, the customs agent was incredulous that a family had entrusted their child with “strangers”. He was also shocked that this family had accepted the responsibility of a stranger’s child. The couple told him that although they did not know the other people, they were all family. That is, all Jews are family!

 

There is an enormous quantity of items being sent to the Israeli soldiers and to the families that were displaced from their homes. The help that they are receiving from Jews around the world is unbelievable and so heartwarming. Groups are leaving their jobs for a week to bring supplies, to physically help on farms and in stores, to visit the wounded and to give encouragement. Some of the displaced families are living in hotels. Signs were posted to help them: “Who can do their laundry? Who is available to babysit? Who can cook a meal?” Someone who is not Jewish cannot comprehend that we are all one People and that we are there for each other.

 

Our forefather, Avraham, had sent Eliezer, his trusted servant, to find a wife for Yitzchok in Avraham’s hometown of Charan. Rashi (24:42) says that Eliezer miraculously arrived in Charan on the very same day that he left. He had his camels kneel near the well on the outskirts of the city. Eliezer davened to Hashem to speedily send the ideal wife for Yitzchok. Eliezer asked Hashem to clearly show him the prospective bride. The girl who would offer a drink of water to Eliezer and then would offer water to his camels, would be the suitable bride for Yitzchok. Rashi (24:14) explains that these acts would indicate a girl who is exceptionally kind, making her suitable to join the family of Avraham. In the middle of Eliezer’s prayer to Hashem, Rivkah was already at the well. Rabbi Yonoson Eybescheutz zt”l (quoted in Love Your Neighbor by Rabbi Zelig Pliskin) says that the Torah (24:15) emphasizes that Rivkah carried her water pitcher on top of her shoulder to publicize that she had a pitcher available for anyone who needed to borrow it. Eliezer must have noticed this fact. Rashi (24:17) says that Eliezer also noticed that the water of the well miraculously rose-up to “greet” Rivkah. Seeing that miracle, Eliezer ran towards Rivkah. He asked her for a drink. She quickly gave him a drink, exhibiting the beautiful trait of zrizus, fulfilling a mitzvah with quickness. Then she offered to give water to Eliezer’s camels, “until they will have finished drinking” (24:19). That was a unique act of kindness as camels can drink up to 30 gallons of water! Rivkah also performed this mitzvah with quickness. With such a confluence of events, pointing to the fact that Rivkah was the “chosen” bride for Yitzchok, Eliezer was completely confident that Rivkah was indeed the intended bride. Even before confirming her identity, he gave Rivkah golden jewelry that had deep spiritual allusions (see Rashi 24:22). When Rivkah said that she was from Avraham’s family, that confirmed to Eliezer what, in essence, he had already known. The Radak says that at that point, Eliezer bowed to Hashem, showing his gratitude to Hashem for having listened to his prayer.

 

Eliezer went to Rivkah’s house to find lodging. He retold the events of the day to Rivkah’s family, to her father, Besuel, and to her brother, Lavan. He started by telling them of his miraculous, swift journey. Interestingly, Eliezer switched the order of one part of the story. He said that he had asked Rivkah who she was and then he presented her with the jewelry (24:47). Rashi explains Eliezer’s reason for changing the order as he told the story. He did this in order that Besuel and Lavan not catch him by his own words and say, “How could you give her the gifts before you knew who she was!”

 

How do we understand this Rashi? Akeidas Yitzchak (quoted in Artscroll Bereishis) gives one explanation. Eliezer said that he had come on a special mission to Avraham’s family to find a wife for Yitzchok. Had he admitted that he had given the jewelry to Rivkah before knowing to which family she belonged, this would have contradicted his previous assertion, since people do not give away gifts purposelessly.

 

This explanation is a little hard to understand. Wasn’t it obvious from Eliezer’s story that Hashem’s hand was at work? There were so many miracles which clearly indicated that Rivkah was Yitzchok’s intended bride. Even Besuel and Lavan realized that, as they said, “This is from Hashem (24:50).” Rashi explains that they meant, it is evident that the matter is from Hashem since, according to your words, Hashem brought her and you together. So, why did Eliezer feel the need to switch the order of events when he spoke to Besuel and Lavan? Rabbi Alter Henach Leibowitz zt”l (in Chidushei Lev by Rabbi Binyomin Luban) has a beautiful insight to explain this. Had Eliezer retold the story in the correct order, Besuel and Lavan would have thought that Eliezer was a liar. They would not have believed that Eliezer had given the jewelry before she told him who she was. They could not have believed that Eliezer had such trust in Hashem since they, themselves did not put their trust in Hashem! By nature, a person judges others by the level that he, himself, is on and based on his own feelings. Thus, Lavan and Besuel could not have imagined that Eliezer had acted so due to his trust in Hashem, since they did not have that trust themselves!

 

We see a similar idea illustrated in the Talmud (Shabbos 88A). A Saducee told Rava, a Talmudic sage, that the Jewish People acted too hastily, without thinking, when Hashem offered them the Torah. They responded, “We will do, and we will hear”. The Saducee asserted that this was an impetuous response. How can you accept something upon yourselves before knowing what it is that you are accepting? Rava said that the Jews’ response came from their total trust in Hashem. They had seen, firsthand, the miracles that Hashem had performed in Egypt and when Hashem had taken them out of Egypt. Since the Saducee himself did not trust in Hashem, he couldn’t fathom how others could.

 

At times, we judge people negatively, based on our standards and our level of understanding. We cannot be so quick to judge a person unfavorably. Unless we walk in a person’s shoes, we cannot judge them.

 

Parshas Vayera: The Best Protective Armor That You Can Get

Parshas Vayera

The Best Protective Armor That You Can Get

Click here for a Printer Friendly Version

“Behold! I have two daughters who have never known a man, I will bring them out to you, and do with them as you please; only do nothing to these men, since after all, they came under the shelter of my roof.” (Bereishis 19:8)

Rav Yisroel Brog quoted a true, fascinating story in the name of the Chofetz Chaim zt”l. Rabbi Eliyahu from Lita used to travel to different towns in Europe to strengthen their Torah and mitzvah observance. Once he stayed in an inn in a small village that belonged to a Jew. Rabbi Eliyahu spoke to the Jew about having bitachon, having trust in Hashem and realizing that Hashem is the source of all blessing, including one’s livelihood. The owner of the inn responded that thank G-D, he could take care of himself and did not need Hashem’s help. He felt that he was a smart and successful businessman and did not require heavenly assistance.  He owned fields, a forest, a mill that the whole village used, and an inn with a bar that all the villagers frequented. He was very wealthy. He felt that he had everything planned perfectly and that his wealth was guaranteed. Speaking strongly, Rav Eliyahu told the innkeeper that he should take back his words before it was too late since Hashem was the only one who made one wealthy or poor. The innkeeper ignored the rebuke. After his travels, Rabbi Eliyahu returned to his hometown. He visited the poor house where the poor of the city were able to get a bed to sleep on and a meal to eat. He went to see if there was anything that they needed. To his surprise, he met the innkeeper from the other village. He asked him what he was doing there. The innkeeper said that a platoon of Russian soldiers crossed the bridge near his mill. One of the slats on the bridge broke and the Russian officer fell through the hole, almost losing his life. The officer believed that the innkeeper had been negligent and had purposely wanted to prevent the Russian soldiers from crossing the bridge. The officer was planning to imprison the innkeeper and bring him to a military court, with a bad outcome likely. When the innkeeper found out about this, he ran away for his life. He was unable to return home and was now penniless. He started crying. Rabbi Eliyahu gently asked him if he still believed that a person can be rich or poor on his own, without Hashem. The innkeeper agreed that he had been wrong. One’s income is totally from Hashem. Clearly, Hashem wanted him to understand that and that is why these events had occurred to the innkeeper. Rav Eliyahu told the innkeeper to strengthen his belief in Hashem. Rav Eliyahu then invited the innkeeper to stay in his house while Rav Eliyahu contacted the Russian authorities. He was able to convince them that the bridge mishap had been a total accident. The innkeeper was, then, able to return home, back to his wealth.

Two angels came to Sodom. One came to destroy the city because of the cruelty of the people. The other angel came to save Lot. Lot had shown hospitality and had invited the angels into his home. Almost immediately, the people of Sodom surrounded Lot’s house. They demanded that Lot send the travelers out of his house so that the people of Sodom could molest them. Lot requested that they spare his guests since “after all, they came under the shelter of my [Lot’s] roof.” (Bereishis 19:8) The Chofetz Chaim zt”l (Chofetz Chaim Al HaTorah) explains that focal point of Lot’s defense on behalf of his guests was that they relied on him to ensure that nothing would happen to them. Since Lot had invited them and they had put their trust in him, Lot felt responsible to do all that he could to save them.

The Chofetz Chaim zt”l continues with comforting words. Lot felt responsible for his guests because they had put their trust in him. Therefore, he tried to save them.

“ומעתה קל וחמר בן בנו של קל וחמר, אם אנו נסמוך ונבטח בד’ מעוזנו, בטח יגן עלינו לחלצינו מכל רע ולהטיב לנו.”

Certainly, how much more so, if we rely on and put our trust and faith in Hashem, Hashem will DEFINITELY protect us from all harm and will shower goodness on us.

 

Parshas Lech Lecha: In All Honesty…

Parshas Lech Lecha

In All Honesty…

Click here for a Printer Friendly Version

“He [Avraham] continued on his travels from the south to Beis-Eil, until the place where he originally had [set up] his tent, between Beis-Eil and Ai”. (Bereishis 13:3)

When Rabbi Yisroel Brog was a youngster, he once asked Rabbi Yaakov Kaminetsky zt”l why he merited long life. Rav Yaakov responded that it was because he had never told a lie in his entire life.

When Rav Yaakov was a yeshiva student in Europe, the custom was to eat meals at different people’s homes. One Pesach, Rav Yaakov was at someone’s house but became concerned about the level of kashrus. He did not want to offend his host, so he apologized and said that the reason he could not eat in the house was because his custom was not to eat gebrokts. (Some people have the custom not to eat matza that has come-in-contact with water, on Passover, as an extra stringency. For example, they will not eat matza balls in their soup.) Although Rav Yaakov’s custom had been to eat gebrokts, he stopped eating it for the remainder of his life. Since he had told his host that he does not eat gebrokts, he wanted to be totally honest. So he never ate it again on Passover.

Rav Nosson Kaminetsky, one of Rav Yaakov’s sons wanted to trace his family’s roots. He went to visit the small European town in which Rav Yaakov Kamenetsky had been the Rav. While he was there, he discovered a very interesting historical fact. Even though much of Lithuanian Jewry was wiped out during the Holocaust, most of the Jews of that particular town survived the war. Rav Nosson Kamenetsky asked the mayor of the town how so many the Jews of this town survived. The mayor said, “I can tell you exactly why the Jews escaped.” He said that before the war, the fellow who eventually became the mayor had been the postmaster of the town. He made a test for the clergy members of that town – both Jews and non-Jews. When they bought postage stamps, he would purposely give them more change than they deserved. He wanted to see whether they would return the money or not. This was his acid test to see what type of people he was dealing with. He did this three times with Rav Yaakov Kamenetsky. Each time he gave Rav Yaakov more money than he was entitled to, Rav Yaakov would always return the money. This postmaster was so impressed with Rav Yaakov, who was the head of the Jewish community. Therefore, years later, when he was the mayor of the town, any time he became aware of a German action that was being planned to kill the Jews, he would notify the Jews and they would go hide. That is how the Jews of the city were saved. (Torah.org based on Rabbi Yissocher Frand’s Commuter Chavrusah Tapes)

Hashem told Avraham to leave his birthplace and travel to the place that Hashem would show him. When arrived there, in the Land of Israel, Hashem tested him further by causing a famine in the land. That necessitated Avraham’s temporarily moving to Egypt, to get food. While there, Avraham became wealthy from the gifts that Pharoah gave him. When Avraham returned to Israel, he “continued on his travels”. Rashi explains that on his return, he paid the debts he had previously incurred at the inns that he had stayed in, on the way down to Egypt.

The Chida (quoted in Talelei Oros by Rabbi Yissachar Dov Rubin) wonders how Avraham could have gone on such a long journey to Egypt without money. How could he have assumed that innkeepers and merchants would extend credit to him? Furthermore, why did they extend credit to him?

The Taz (Divrei Dovid-Turei Zahav) answers that this shows the esteem in which Avraham was held. Even though Avraham went down to Egypt with all that he had, indicating that he may not return, the innkeepers still trusted him when he said that he would return to pay them.

The Chida has a different approach. He says that Avraham did have a small amount of money with him. The innkeepers noticed his impoverished state, so they charged him discounted rates which Avraham was able to afford at the time. On the return trip, Avraham was wealthy. He returned to all the innkeepers and merchants who had given him discounted rates. He paid them the full amount for the services that he had previously received at their discounted rates.  In his honesty, he felt that these payments were not “extras”. Rather he felt that these were settlements of unpaid bills.

Rav Safra was an amorah, a rabbi of the Talmud. The Talmud (Makkos 24A) relates a story illustrating the level of honesty that Rav Safra had. The Talmud relates that Rav Safra was once sitting in his store when a customer walked in and offered him a price for some merchandise. Rav Safra did not respond because he was in the middle of reciting Kriyas Shema. The customer, thinking he was rejecting the offer, offered a higher price. When Rav Safra still did not respond, the customer raised his price again. Rav Safra finished saying Kriyas Shema and was able to talk. He turned to the customer and told him that he would have been willing to accept the first price that he had offered. Therefore, he would not charge him more than that. The Gemara concludes that this level of integrity is known as “dover emes b’livavo”, speaking the truth in his heart.

The Torah exhorts us to distance ourselves from falsehood (Shmos 23:7). The Sefer Hachinuch (74:2) explains that falsehood is abominable. Hashem is the G-D of truth. Blessing only takes effect for those who liken themselves to Hashem in their actions by being truthful, compassionate, and by doing acts of kindness.

Hashem’s “signature” is emes, truth. Hashem wants us to be truthful in all our dealings and with all people.

Doing so will bring blessing into our lives. We will also sanctify Hashem’s name and will inspire others.

 

Parshas Noach: But I Did Not Do Anything. I Only Said…

Parshas Bereshis

The Reason For It All!

Click here for a Printer Friendly Version

“Cham the father of Canaan saw the nakedness of his father and told it to his brothers [who were] outside.” (Bereishis 9:22)

Three women were waiting in line to speak with their daughters’ teacher on Parent-Teacher Night. One of them, Miriam, had recently headed a successful fundraising event for the school—the first time she had taken on the job—that had been very successful, in spite of frustrations along the way. Yet in her opinion, she had not been very effective. She was thinking that next year she’d ask someone else to take the reins. “Miriam, the event was amazing!” said one of the women. “It was so well thought-out and so much fun! And you got a huge crowd!” The third woman had also enjoyed the event and admired the way Miriam had produced it. But she didn’t say so. Meanwhile, Miriam was basking in the momentary glow, thinking “Maybe I will do it again next year, now that I have some experience.” Often, positive thoughts run through our minds, but for some reason, we don’t feel the need to verbalize them. If only we realized how much those words might be worth, we’d speak up loud and clear every time. We never know what insecurities our words might soothe. We never know what positive power they might unleash.

 Rav Isser Zalman Meltzer was a new bachur at the Volozhin Yeshivah. He felt lost and homesick and was ready to return home. One day, the Rosh Yeshivah, the Netziv, asked a question, and Rav Isser Zalman offered an answer that pleased him. During lunch an older bachur, Zelig Bengis, later to become the great and famous Rav Bengis of Yerushalayim, came to Rav Isser Zalman and asked him, “Are you the one whose chiddush the Netziv is talking about with so much admiration?” Decades later, when Rav Isser Zalman came to Yerushalayim, his first stop was at the home of Rav Zelig Bengis. “I owe you my life!” he told him. He then recounted how Rav Bengis’s encouraging words had restored his confidence so that he remained in Volozhin. The value of positive words is their power to make another person feel, “I have value.” And that is the foundation of everything good that a person accomplishes in life. (from the Shabbos Newsletter of the Chofetz Chaim Heritage Foundation)

The world had been destroyed by a flood. Only Noach and his family survived, in the ark that Noah had built. When Noach exited the ark, he planted a vineyard (Bereishis 9:20). Where did he get the vines for the vineyard? Rashi says that Noach had brought them with him into the ark. Targum Yonasan ben Uziel says that Noach found the vine which the waters had carried from Gan Eden. Noach planted it and the grapes grew immediately. Noach pressed the grapes and drank some wine. He became drunk from the wine. The Sfas Emes (quoted in Iturei Torah by Aaron Yaakov Greenberg) explains that Noach drank the same amount of wine that he had been used to drinking before the flood. However, man’s constitution had been weakened from the flood and that same amount of wine, now, made him drunk. In his drunkenness, Noach was lying, uncovered, in his tent. The B’chor Shor says that it was actually Canaan who had uncovered Noach. The Tur says that it was Cham who had done so. The Torah says that Cham looked and saw Noach’s nakedness. Then he derided Noach to his other brothers. The Da’as Zekanim, as well as the Targum Onkelos and Lekach Tov, say that Cham did not tell his brothers the news quietly. Rather, he stated it publicly, for all to hear. He spoke scornfully and derisively about his father.  When Cham’s son, Canaan, heard his father’s words, he went ahead and sinned terribly against Noah (see Rashi 9:22). When Noach became sober and became aware of what his grandchild, Canaan, had done, he cursed him saying that he would become slaves to Noach’s other two sons.

The Torah (9:22) says, “Cham, the father of Canaan, saw the nakedness of his father, and told it to his brothers [who were] outside.”  The Da’as Zekanim says that we already know who Cham was. Why did

the Torah feel that it was necessary now to specifically identify Cham as the father of Canaan?  The Da’as Zekanim answers that Cham is called the father of the one who sinned (Canaan) because Cham ridiculed Noach!   HaRav Henach Leibowitz zt”l asked, Cham did not do any negative ACTION. All Cham did, was to say WORDS disparaging Noach. Canaan was the one who did the terrible action. Why is the action being attributed to Cham? Why is he called the father of the sinner? HaRav Leibowitz zt”l says that we see that it was Cham’s words that CAUSED the terrible sin. Cham’s words lowered Noach’s esteem in the eyes of his son Canaan. Despite the wickedness of Canaan, he still had respect for his grandfather, Noach. Cham’s derisive words stripped away that respect. At that point, Canaan sinned so terribly.

 

We see two important and fundamental things from this. We see the power of speech.

Mere words said thoughtlessly can cause terrible sins.

 Cham’s words caused what happened to Noach.

We also see one’s responsibility for the words that he says.

We are held accountable for everything that results from our words.

 

Negative comments are divisive. The divisiveness is why our Beis HaMikdash has not yet been rebuilt. Keeping in mind what is currently happening to Klal Yisroel,

let us be especially careful to say words that unite and not words that divide.

Our positive words can transform a frown into a smile.

 

(Dvar Torah based in part on Chidushei Lev by Rabbi Binyomin Luban)

Parshas Bereshis: The Reason For It All!

Parshas Bereshis

The Reason For It All!

Click here for a Printer Friendly Version

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

Silas Hardoon (1851-1931) was a business tycoon. In 1927 He built the Beth Aharon Synagogue in Shanghai, China, in memory of his father, Aharon. The story goes that Silas Hardoon’s father appeared to him in a dream and asked him to build a shul. Silas did not build the shul in the center of town, but far away from the reasonable and accessible location for the public. The shul had two hundred and fifty-two seats, a huge kitchen and dining hall. The shul was unused and remained empty for years.

 

The Mirrer yeshiva left Europe, as a group, escaping the Nazis and the Russian communists. They traveled through different countries, until they eventually reached Shanghai, China. They needed a building to house the yeshiva. They ended-up using the Beth Aharon Synagogue. The Synagogue was used for the very first time, fourteen years after its completion. Its kitchen and dining hall were exactly large enough to accommodate all the students. The number of seats in the synagogue numbered 252, the EXACT NUMBER OF STUDENTS and Rabbis of the Mirrer yeshiva. Coincidence?? (Silas’s Folly: The Beth Aharon Synagogue in Shanghai and How it Saved the Mirrer Yeshiva by Vera Schwarcz. Operation Torah Rescue by Yecheskel Leitner)

 

The Talmud (Avodas Zara 2A -2B) states that in the future, Hashem will bring a Torah scroll and say, “Anyone who engaged in its study should come and take his reward”. Immediately, all the nations of the world will come before Hashem to collect their reward. The Roman Empire, the most important of all the nations, will come first. Hashem will ask them what they were involved with. They will respond that they established many marketplaces, built many bathhouses, and accumulated much silver and gold. They will say that they did all of this only for the sake of the Jewish people, so that they would be free to engage in Torah study. One example that Rashi explains is that the Jews would have the convenience of being able to purchase all their needs in the marketplaces. Thus, they would have more time to learn Torah.  Hashem will respond to the Romans, “Fools! Are you attempting to deceive Me? Everything that you did, you did for your own needs.” … The Roman Empire will leave, and the Persian Empire, the second most important empire, will come before Hashem. They will tell Hashem that they built many bridges, conquered many cities, and fought many wars. And they did all of that only for the sake of the Jewish people, so that they would engage in Torah study. Hashem will send the away, also telling them that everything that they did was for themselves and not for the benefit of the Jewish People. Hashem will have a similar exchange with the rest of the nations of the world.

 

Rav Yitzchak Zev Halevi Soloveitchik zt”l (Chidushei Maran Riz HaLevi) asks, how the nations of the world could have the chutzpah to tell Hashem that all their accomplishments were for the goal of making it easier for the Jews to learn Torah? How could they tell Hashem an obvious lie, knowing that Hashem knows the truth? Hashem knows that their intent was NOT to help the Jews learn Torah!

Rav Yitzchak Zev Halevi Soloveitchik zt”l gives an amazing answer. Rashi (Bereishis 1:1) says that the world was created for the sake of the Torah and for the sake of the Jewish people. Similarly, Rav Yitzchak Zev Halevi Soloveitchik zt”l says that everything that is done in the world, including every invention and innovation, from the time of Creation to the end of time, has one purpose. The purpose of everything is to make it easier for Jews to learn Torah!! Currently, we don’t comprehend how everything done is for our sake. In the future, it will become known. 

Now we can understand why the nations of the world lined-up to receive their reward from Hashem for helping the Jews learn Torah. At the end of days, it will be clear to all that everything that happened in the world was to help the Jews learn Torah. The nations were Not lying to Hashem. Their claim of all that they did was to help make it easier for the Jews to learn Torah is the truth! The nations will say that all their actions benefited the Jews learning Torah and they should be rewarded for that. Hashem’s response to them will be: “Fools!” Your intentions in all that you did were totally selfish. You did everything for yourselves and not for the Jews. Your actions which benefitted the Jews were guided by Hashem. Therefore, you will receive no reward for them.

Even though Mankind has free will, Hashem guides that everything that occurs. NOTHING HAPPENS IN THE WORLD for any other purpose.

Fourteen years after Silas Hardoon built a synagogue, it became clear that his actions, orchestrated by Hashem, were for the benefit of Jews learning Torah!

 

When a train was built from Peterberg, Russia to Berlin, Germany, Rav Chaim Brisk zt”l (Rabbi Yitzchak Zev’s father) said that the purpose of its construction was to enable yeshiva students to easily reach the most important and prestigious yeshiva in Volozhin. Rabbi Chaim Brisk explained that this was so because everything that is done in this world is for the Torah and those who learn it. (Yalkut lekech Tov by Yaakov Yisroel Beifus)

Everything that occurs in the world is for the benefit of Jews learning Torah!

The Torah is so special, it is the raison d’etre, the purpose of our existence.

We are so privileged that Hashem granted us this very special gift!

 

 

Parshas Vayechi: You Have the Right to Remain Silent – or to Say Something Nice!

Parshas Vayigash

Look in the Mirror and See Your Greatness!

Click here for a Printer Friendly Version

 

“They made him bitter and quarreled with him. Expert bowmen with hatred made him their target.” (Bereishis 49:23)

When Moshe went to sleep, he felt great. When Moshe arose in the morning, he felt very strange. He turned to speak to his wife, but no sound came out of his mouth. He tried again, but nothing happened. Overnight, Moshe had lost the ability to speak! He began to panic! Finally, he got out of bed and wrote a note to his wife, about what had happened to him. Over the course of the next few weeks, Moshe saw every single doctor in his city. Unfortunately, no one was able to cure him. Sometime later, Moshe heard promising news. A well-known specialist was coming to the city for a few weeks. Maybe he could cure Moshe’s ailment. Moshe made an appointment to see the doctor. Not only was the doctor able to heal Moshe, but he even did so at no cost.  Obviously, Moshe was going to thank the doctor profusely. Obviously, if the doctor needed a favor, Moshe would run to be the first to help. Obviously, Moshe would only have kind words to say to the doctor. What would you think if Moshe did none of that? What would you say, if Moshe spoke rudely and arrogantly to the doctor? You would think that Moshe was mean and ungrateful. What if the doctor ignored the nasty remarks and still gave Moshe the remainder of the medicine needed for a complete cure?

The Chofetz Chaim zt”l uses this parable to teach us a very important lesson. Hashem gave man the gift of speech, over and beyond that which Hashem gave to animals. Hashem gave us this ability so that we could learn Torah and do mitzvos, for our eternal benefit, for us to earn a portion in the World to Come. We would think that everyone would appreciate this special gift and use their power of speech solely for good. What would you think if someone would use this gift of speech to lie, to make fun of others, to bully others, or speak lashon hara about others? Unfortunately, many are not careful with their gift of speech. Despite that, every morning Hashem, with great kindness, returns this gift to us. Hashem keeps giving and giving, with the hope that we will improve. (based on the Chofetz Chaim zt”l in Sha’ar Hatevuna, perek 1)

Before our forefather, Yaakov, passed away he gave his sons words of reproof and blessed them. Yaakov said to Yosef, “They made him bitter and quarreled with him. Expert bowmen with hatred made him their target”. Yet, “His bow remained in strength”. (Bereishis 49:23,24) Rashi says that “They made him bitter” refers to those who made life bitter for Yosef. Rashi says that they were called “Expert bowmen” because their tongues were like arrows. The Midrash Rabbah (98:19) questions, “Why are their tongues are compared to arrows, moreso than other weapons?” The Midrash answers that other weapons cause harm at the spot of the attack with that weapon. Arrows, however, can cause harm a great distance away. The Midrash continues that this is like loshan hara, slanderous speech. “One can say slanderous speech in Rome and cause the death of someone far away, in Suria”.

 Recently, I was present at a funeral. One of the speakers praised the woman who had passed away, by saying that she did not speak loshan hara. She was content with her life and did not feel the need to make herself feel better by degrading others.

King Solomon said that death and life are in the power of the tongue (Mishlei 18:21). The Beis Hamikdash was destroyed because of the sin of loshan hara. “Loshan Hara is the source of many social ills. It has caused the dissolution of numerous friendships, the termination of endless marriages, and has generated immeasurable suffering. The evils of hatred, jealousy, and contention spread through the medium of loshan hara, as diseases do through filth and germs. The speaking of loshan hara has resulted in people losing their incomes and it has led to many an untimely death. The evils of loshan hara are universally recognized.” (Guard Your Tongue by Rabbi Zelig Pliskin) Every single word of loshan hara is considered a separate sin.

On the other hand, the reward for abstaining from loshan hara is very great. For every moment that one has the chance to say something negative and yet does not, he merits tremendous reward. The Vilna Gaon zt”l cites a Midrash saying that for every second that a person remains silent, he will merit reward of a magnitude that is beyond the comprehension even of angels! (Ibid)

The next time that we have the chance to say or hear something negative, let’s stop and think. Would that be showing proper appreciation to Hashem for giving us the gift of speech? Also, is it worth it? Is it worth the severe sins and punishments? Wouldn’t we rather enjoy the special rewards that Hashem has set aside for those who “guard their tongues”?

It is not always easy to refrain, but let’s try our best.

For each negative word from which we do refrain from speaking, we receive untold reward!

 

There are numerous English sefarim teaching the details of the laws of loshan hara,

 such as Guard Your Tongue by Rabbi Zelig Pliskin. You can also go to CCHF.Global at Daily learning

for free emails, WhatsApps and short videos.

 

Parshas Vayigash: Look in the Mirror and See Your Greatness!

Parshas Vayigash

Look in the Mirror and See Your Greatness!

Click here for a Printer Friendly Version

 

“Yaakov rose from Be’er Sheva. The sons of Yisroel transported their father Yaakov, their children, their wives in the wagons that Pharaoh had sent to carry him.” (Bereishis 46:5)

Rabbi Yosef Wallis, director of Arachim of Israel told a fascinating story about his father, Judah Wallis.

While he was in Dachau, a Jew who was being taken to his death suddenly flung a small bag at Judah Wallis. Judah caught it, thinking it might contain a piece of bread. Upon opening it, however, he saw that it was a pair of tefillin. Judah was very frightened because he knew that if he was caught carrying tefillin, he would be put to death instantly. He hid the tefillin under his shirt and headed for his bunkhouse. In the morning, just before the roll call, he put on the tefillin. Unexpectedly, a German officer appeared. He ordered him to remove the tefillin and noted the number on Judah’s arm. At the roll call, in front of thousands of silent Jews, the officer called out Judah’s number. He had no choice but to step forward. The German officer waved the tefillin in the air and said, “Dog! I sentence you to death by public hanging for wearing these.” Judah was placed on a stool and a noose was placed around his neck. Before he was hanged, the officer said in a mocking tone, “Dog, what is your last wish?” “To wear my tefillin one last time,” Judah replied. The officer was dumbfounded. He handed Judah the tefillin and Judah put them on. Judah had a noose around his neck and was wearing tefillin on his head and arm. The entire camp was watching this scene, awaiting the impending hanging. As Judah turned to watch the silent crowd, he saw tears in many people’s eyes. Even at that moment, as he was about to be hanged, he was shocked. Jews were crying! How was it possible that they still had tears left to shed? And for a stranger? Where were those tears coming from? Impulsively, in Yiddish, he called out, “Yidden, I am the victor. Don’t you understand, I am the winner!” The German officer understood the Yiddish and was infuriated. He said to Judah, “You dog, you think you are the winner? Hanging is too good for you. You are going to get another kind of death.” “Judah was taken from the stool and the noose was removed from his neck. He was forced into a squatting position and two huge rocks were placed under his arms. Then he was told that he would be receiving 25 lashes to his head – the head on which he had dared to position his tefillin. The officer told him that if he dropped even one of the rocks, he would be shot immediately. In fact, because this was such an extremely painful form of death, the officer advised him, “Drop the rocks now. You will never survive the 25 lashes to the head. Nobody ever does.” Judah’s response was, “No, I won’t give you the pleasure.” At the 25th lash, Judah lost consciousness and was left for dead. He was about to be dragged to a pile of corpses, after which he would have been burned in a ditch, when another Jew saw him, shoved him to the side, and covered his head with a rag so that people didn’t realize he was still alive. Eventually, after he recovered consciousness fully, he crawled to the nearest bunkhouse that was on raised piles and hid under it until he was strong enough to come out under his own power. Two months later he was liberated. (from Aish.com)

After the destruction of the Bais HaMikdash, our enemies rummaged through the ruins. They slaughtered and ate the sheep that had been waiting to be used for the korban Tamid (sacrificial offering). They found and ate the loaves of the Show-Bread that were on the Shulchan, the holy Golden Table. In reference to these enemies, it says in Tehillim (14:4), “Have all the workers of iniquity no knowledge? Who eat up my people as they eat bread and call not upon Hashem.” The Midrash Shochar Tov (on Tehillim 14:4) quotes Rabbi Shmuel who explains the pasuk as a criticism against our enemies. Interestingly, this criticism was neither for destroying the Bais HaMikdash nor for the subsequent evils that they did. Rather, they were taken to task for the way that they treated such a great people, the Jewish People, Hashem’s chosen Nation.  As Yirmiyahu the prophet stated, (Yirmiyahu 2:3) “Israel is holy to Hashem, the first fruits of his increase.” Rashi explains that Yirmiyahu is comparing the first of the harvest before the Omer to the Jewish People. Those fruits are forbidden to eat. Whoever eats them is liable. Similarly, the Jews are like Hashem’s first fruits. Whoever harms the Jews will be liable. Our enemies should have realized that they were dealing with Hashem’s Chosen People.

This seems to be a very unusual criticism that is being leveled against our enemies. They were the lowest of the low. They were steeped in murder, idol worship, and immorality. They desecrated the place where Hashem’s Holy presence resided. We would not expect such evil people to be able to see the beauty and greatness of the Jewish People. Especially at their greatest moment of evil, as they were destroying and sinning. Furthermore, at this time, the Jewish People had just been stripped of the greatest glory. Their symbol of greatness, the Temple, had just been destroyed. It was in ruins and the Jews were being sent into exile in chains. What greatness was there to see?

Yet, the Midrash is teaching us, even at our lowest point, even evil people, are capable of seeing the greatness of the Jewish People! Even then, we are great and are Hashem’s chosen. We should never forget that!   

Our forefather Yaakov was about to go to Egypt with his entire family. The pasuk (Bereishis 46:5) states, “And Yaakov rose from Be’er Sheva. The sons of Yisrael transported their father, Yaakov, their children, their wives in the wagons that Pharaoh had sent to carry him”. This pasuk is unique. It uses both names, Yaakov and Yisroel. Why? The Sforno explains that the Jewish People were on the way to Egypt where they would eventually be enslaved. At that time, they prepared their mental state of being. They went with the attitude that although they were going to start their exile and enslavement, they are the Chosen Nation of Hashem, the nation that will rule over others. That was symbolized by the name, Yisroel. Normally, one who realizes he is about to go into exile and be enslaved, becomes demoralized. That was not the case for the Jewish People.

Even a poor Jew, lying on the ground and being stomped upon by the boots of a non-Jew, can look at his captor with the attitude that he, the Jew, is actually the master. This is the strength of a Jew. A Jew can maintain such an attitude of strength, even under the worst circumstances. (based on a dvar Torah by Rabbi Alter Henach Leibowitz zt”l)

We are the Chosen Nation of Hashem. Even our evil oppressors can, and are obligated, to see our greatness. Certainly, we, ourselves, should always feel our greatness, as part of Hashem’s Chosen People, and act befittingly.

 

Parshas Mikeitz: It’s NOT the Way it Seems!

Parshas Mikeitz

It’s NOT the Way it Seems!

Click here for a Printer Friendly Version

 

“It was at the end of two years, and Pharaoh had a dream…” (Bereishis 41:1)

The following is a true story. Rachel regularly used an excellent babysitter for her youngest son while she was at work. The babysitter said that she would not be available to work for a few weeks. Luckily, Rachel found another drop-off babysitter, Nechama, who agreed to babysit in the interim. Every day, either Rachel or her oldest daughter, Sara, would drop- off the baby and then pick him up from Nechama’s house. Nechama got to know both Sara and her mother. She felt that Sara would be a perfect match for her cousin, Daniel. Nechama mentioned the idea to both families. Sara and Daniel went on a date and enjoyed each other’s company. After a few months, they became engaged.

Interesting how life works. Had Rachel’s babysitter not needed time off, then Sara and Nechama would not have met. Sara would not have been introduced to Daniel. Or…???

Yosef HaTzadik was imprisoned in Egypt for 12 years. After the last two years of Yosef’s imprisonment had ended, Pharoah had a troublesome dream. All of Pharoah’s wise men and stargazers were unable to explain the dream to his satisfaction. Then, he heard from his wine steward that Yosef could interpret dreams. So, he called for Yosef to be taken out of prison and brought before him. Luckily for Yosef, Pharoah had that dream. That allowed Yosef to be freed from prison. Or…??

A story is told about a man who was very dedicated to giving tzedakah (charity). One time, his wife gave him a few coins and told him to go to the marketplace to buy something for their children. On the way, the man met someone collecting money for an orphan. He readily gave away all the money that his wife had given him. Ashamed to return empty-handed, he collected and brought home a sack full of abandoned esrogim. The man had to go overseas. Accidentally, he packed the sack of esrogim. When he arrived at his destination, he heard that the king in that country was suffering from a severe stomach ailment. The king’s physicians had determined that only the fruit of the citron, esrog, could provide relief.  However, no one could secure such a fruit on short notice since they did not grow locally. It was then that the man discovered the esrogim in his bag. He brought them to the palace, and upon the king’s recovery, was rewarded handsomely. The man became very rich because he had something that was greatly needed. Or…??

The Chofetz Chaim zt”l has a beautiful parable (quoted in Yalkut Lekach Tov by Yaakov Yisroel Beifus).

A villager visited the big city for the first time in his life. He was amazed by what he saw. When he arrived at the train station, for the first time in his life, he had an interesting observation. He noticed a man standing on the platform. When the man blew a shrill sound of the whistle, people began walking towards the waiting train. When he blew the whistle a second time, more people came running to the train. When he blew it a third time, the train left, without waiting for anyone else. This scene repeated itself a few times. The villager was amazed at what this man was able to do. He felt that this man must be very important since he had the power to decide when the train left. The villager approached the train man, giving him a lot of respect. The train man laughingly told him that he was not in charge. He was only a lowly worker who followed the instructions of the trainmaster who was sitting in his office, above the platform. The trainmaster signaled to the man below when to blow the whistle for the train to depart. The Chofetz Chaim zt”l says that many people err in thinking that they know why certain things happen. It seems clear to them what the cause is and what the result, the effect, of that cause is. It is a big mistake! The cause for everything that occurs is as a result of a decree from Hashem!

The Midrash Rabbah (Bereishis 89:1) says that there was a set time for Yosef to be imprisoned. The Torah says (Bereishis 41:14) that as soon as that time was up, Yosef was quickly taken out of jail. The Chofetz Chaim zt”l  (in Chofetz Chaim on the Torah) says that every Heavenly decree has a fixed time. As soon as that time arrives, Hashem does not allow the decree to continue for a single extra minute. Thus, Yosef was immediately taken from the jail.

Since the time for Yosef’s freedom had arrived, therefore, Pharoah had a dream.  The reason for Pharoah’s dream was to be a conduit to Yosef’s freedom. The dream was not happenstance. Rather, Hashem decreed that Pharoah dream as a means to free Yosef.

Rav Yosef Soloveitchik, zt”l (in his sefer Bais Halevi) says that this understanding is the basis for the explanation of our pasuk. The end of Yosef’s prison time and Pharoah’s dream are written in the same pasuk because they are connected. The time for Yosef’s freedom had come. Therefore, Hashem facilitated that freedom. The way that Hashem did it, was by causing Pharoah to have a dream.

Look back at our previous stories. Since Hashem determined that it was time for Sara to meet Daniel, therefore, Hashem orchestrated events to ensure that they would meet. Hashem caused the regular babysitter to become unavailable for Nechama to meet Sara.

In the next story, Hashem wanted the man to become rich. Therefore, Hashem arranged for him to acquire esrogim to make him wealthy.

What appears to us to be a simple cause and effect is often not accurate.

When Hashem wants something to occur, Hashem orchestrates

and causes a chain of events to bring His plans to fruition.

 

Parshas Vayeshev: You CAN Do It if You Try!

Parshas Vayeshev

You CAN Do It if You Try!

Click here for a Printer Friendly Version

 

“It was at that time that Yehudah went down from his brothers” (Bereishis 38:1)

The Chofetz Chaim zt”l (in Sefer Chofetz Chaim on the Torah, in Parshas Terumah) relates a true, tragic story that has implications for all of us. A Jew was imprisoned in a small town in Russia. His hands and feet were in shackles, and he was about to be sent to Siberia for his crime of counterfeiting. Before being led away, the prisoner asked the policeman if he could speak to the rabbi of the town. The prisoner said that he had something urgent to tell the rabbi. The policeman agreed and sent for the rabbi. When the rabbi came and saw that the prisoner was about to be led away, he felt brokenhearted. The prisoner saw the rabbi and called out, “It’s your fault! You knew that I was counterfeiting. You should have reprimanded me and warned me what the terrible consequence would be if I were caught!”

The Chofetz Chaim zt”l concluded by stressing the grave responsibility that rabbis and leaders have, to correct improper behavior. Their followers will blame the rabbis and leaders for ignoring their sinful behavior. The Chofetz Chaim zt”l continues that the accusations against the leaders will be even greater when the people are punished for their sins in the World to Come. [Of course, the rebukes must be delivered in a manner that will be heard. And the people should honestly listen to those who are trying to guide them in the correct path. They should not embarrass or fight with their leaders.]

In this week’s parsha, Yosef’s brothers determined that Yosef deserved the death penalty. Reuven suggested that instead of actively killing him Yosef, they should throw him into a pit. Reuven left to take care of his father, intending to return to save Yosef. Meanwhile, a caravan of Arabs passed. Yehudah suggested to the brothers that they sell Yosef as a slave, rather than kill him. Yehudah felt that this would at least save Yosef’s life [The brothers were exceedingly righteous. The reader should not get a negative misimpression of them or of Yosef due to this simplified understanding of the story. The commentaries explain everything in depth.] The brothers agreed. When the brothers returned, they gave Yaakov the impression that Yosef had been killed by a wild animal. Rashi (Bereishis 38:1) says that when the brothers saw Yaakov’s inconsolable mourning, they turned to Yehudah and blamed him for Yaakov’s sadness. They removed Yehudah from his position of leadership and complained, “You, said to sell him. Had you said to return him, we would have listened to you”.

Rav Avraham Pam zt”l (Rav Pam on Chumash by Rabbi Sholom Smith) questions the brothers complaint to Yehudah. Would they truly have listened to Yehudah had he said to free Yosef? After all, they felt halachically justified in killing him. Yehudah clearly felt that, had he asked to spare Yosef, the other brothers would not have listened to him. They would have left Yosef in the pit to die. Yehudah felt that a compromise would be accepted. Therefore, he suggested that Yosef be sold, rather than be freed. Clearly, Yehudah underestimated the influence he had over the other brothers. Apparently, had he been insistent in freeing Yosef, they would have listened to him. Since he did not do so, the brothers blamed him for Yaakov’s pain and removed him from his position of leadership.

The story from the Chofetz Chaim zt”l and the dvar Torah from Rabbi Pam zt”l impact not only our leaders, but us as well! We are often in the position to influence others to do good and/or to persuade them to stop sinning. However, we may feel inadequate, that we will be ignored. Yet, that is not always true. Obviously, we must use our common sense to know when to speak up and when to be silent. However, in truth, there are many instances when we can speak up and our voices will be heard.

Then, we will make a difference someone’s life!

A man had a non-observant neighbor. He never thought of inviting him for a Shabbos meal because he thought that his offer would be refused. How wrong he was. The neighbor had remarked to another person that he was just waiting to be invited. His life could have been changed had his religious neighbor confidently reached-out to him.

Who is waiting for you to reach out and change their life?

 

Parshas Vayishlach: Please Don’t Hand Me Those Animals!

Parshas Vayishlach

Please Don’t Hand Me Those Animals!

Click here for a Printer Friendly Version

 

“…And he [Yaakov] prepared from whatever came into his hand for a gift for his brother Esav” (Bereishis 32:14)

Many years ago, Dr. Nachman Kook practiced medicine in Yerushalayim. Since he did not have a receptionist, his patients would sit down and wait to be called. When the doctor asked who was next, that person would stand up and go into the examination room. Rabbi Yechezkel Sarna, Rosh Yeshiva of the Chevron yeshiva, was the one exception to the rule. Rabbi Sarna’s medical condition required him to regularly see Dr. Kook. With great respect for this Torah luminary, whenever Rabbi Sarna came, Dr. Kook called him to be seen next. Once, Rabbi Sarna was sitting in the waiting room when Dr. Kook came out. Expecting to be next, as usual, Rabbi Sarna got up from his seat and headed to the examination room. Dr. Kook apologized to Rabbi Sarna and said that he had to first see a lady who had already been waiting. When Dr. Kook finished examining the elderly lady, he called in Rabbi Sarna. Dr. Kook explained to Rabbi Sarna why he did not call him in right away, as he was accustomed to do. He explained that the elderly lady was poor, and he did not charge her for her examination. Dr. Kook was concerned that if he took Rabbi Sarna ahead of her, she may have thought that priority treatment was being given to those patients who paid. She may have felt badly that as a non-paying patient, she wasn’t getting the same attention as the paying patients. That’s why the doctor took her right away. (In the footsteps of the Maggid by Rabbi Paysach Krohn)  Dr. Kook thought the situation through and showed such sensitivity to the elderly lady.

After being away for many years, our forefather Yaakov was finally returning home to the land of Israel. Yaakov sent messengers to Esav to find out if Esav still harbored a murderous hatred towards him for receiving Yitzchak’s blessings. The messengers returned to Yaakov saying that Esav was coming to “greet” Yaakov, together with 400 men. The Kli Yakar says that Esav was coming with an army to fight Yaakov. Yaakov realized that he was in a dangerous situation. Rashi says that Yaakov prepared for the upcoming encounter in 3 ways. He prepared for a possible battle, he prayed to Hashem, and he prepared a gift to appease Esav.

If Esav would be appeased by Yaakov’s gift, then war would be averted. Obviously, the type of gift was of utmost importance. Yaakov sent Esav a very generous gift of over 500 animals! Yaakov told his servants to space the animals in such a way, as to magnify the appearance of the many animals that he was sending.

Since the purpose of this magnificent gift was to appease Esav, we would think that Yaakov would have chosen the best and finest quality animals. Yet, surprisingly, that was not the case. The Torah tells us (Bereishis 32:14) that Yaakov took whichever animals came into his hand. That means that among the animals, Yaakov may have sent animals that were sickly or blemished. How could Yaakov do such a thing?

The Chofetz Chaim zt”l (in sefer Chofetz Chaim on the Torah) explains that Yaakov did not feel it was proper for him to actively choose which specific animals to send to Esav. Those animals that had belonged to Yaakov would now be going to the rasha, Esav. Yaakov did not want to be directly involved in choosing the animals since that would have caused some measure of suffering to them.

Yaakov had learned about this sensitivity from an event that had occured to himself many years earlier. When he left home to travel to the house of Besuel and Lavan, Yaakov stopped in Bethel. He prepared to spend the night outside, in the open. Rashi (Bereishis 28:11) says that Yaakov took 12 stones to encircle his head like a cape, to protect himself from wild animals. The stones “quarreled” with one another, vying for the privilege of being the stone that the tzadik, Yaakov rested his head upon. Immediately, Hashem fused the 12 stones into 1 large stone so that Yaakov was resting his head on all the stones, which were now 1 stone. From this, Yaakov understood that even an inanimate object, such as a stone, had the urge to draw close to holiness. If that was the case then certainly, animals, who are living creatures, feel the need to be attached to holiness and not to wickedness. Therefore, Yaakov understood that the animals which would be sent to Esav, would undergo a measure of suffering.

Yaakov had to send the animals. However, he limited his hands-on involvement by not actively choosing which animals to send. Yaakov’s gift had potential life-saving repercussions and it seemed important to send only the finest animals to Esav. However, Yaakov’s sensitivity determined that he had to take that chance. It would not have been appropriate otherwise.

This is such a meaningful lesson for us. We must be so sensitive to the feelings of others

so as not to cause them to suffer. We must be so careful even if that means

that an action which we want to do will not be as effective.